Selected quad for the lemma: act_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
act_n	faith_n	heart_n	purify_v	2,568	5	11.6551	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88669	The ancient doctrine of the Church of England maintained in its primitive purity. Containing a justification of the XXXIX. articles of the Church of England, against papists and schismaticks The similitude and harmony betwixt the Romane Catholick, and the heretick, with a discovery of their abuses of the fathers, in the first XVI ages, and the many heresies introduced by the Roman Church. Together with a vindication of the antiquity and universality of the ancient Protestant faith. Written long since by that eminent and learned divine Daniel Featly D.D. Seasonable for these times.	Lynde, Humphrey, Sir.; Featley, Daniel, 1582-1645.	1660 (1660)	Wing L3564B; ESTC R230720	398,492	686

wee are still out of our reckoning wee heare nothing of Order and Extreame Vnction Secondly as the plaister is too narrow so the salve spread on it is of no vertue at all For though S. Isidore compareth Penance to Baptifme in respect of the effect thereof viz. washing away of sinne yet he maketh not thereby Penance a Sacrament Whatsoever washeth away sinne is not therefore a Sacrament Acts 15.9 Faith purifieth the heart as the Apostle speaketh Luk. 11.41 and Christ himselfe saith doe Almes and all things shall bee cleane unto you Yet doth it not from thence follow that either Faith or Charitie are Sacraments For Matrimonie he saith indeed there are three boones or good things in it or as the Iesuit translateth the words three goods of it fides proles sacramentum faith issue and a Sacrament but by sacrament there hee understandeth the great mysterie of the union of Christ with his Church whereof Matrimonie is a signe and hee alludeth to the words of the Apostle Ephes 5.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is a great my sterie Apoc. 17.17 I will tell thee the myslerie of the woman and of the beast which the Latine interpreter translateth sacramentum as hee doth also the sacrament of the woman and as strongly might they conclude out of him that the Whore of Babylon is an eight Sacrament as Matrimonie is the seventh So S. Aug. de pecca●●●●t remis l. 1. c. 26 calleth bread which was given to the Catecumeni an holy Sacrament and in Psal 44. the mysteries of Christian religion Sacramenta docl rinae In our booke of Homilies Mariage is called a Sacrament as all sacred Rites may in a large sense The Iesuit should have proved according to his undertaking pag. 202. that Mariage is a Sacrament in a strict sense but his proofes are as his honesty is at large To the eleventh Hallensis lived in a darke age yet in this point hee saw some light through a chinke whereby he discovered that three of their supposed Sacraments to wit Order Penance and Matrimonie had their being before the New Testament Part. 4. q. 5. memb 2. and consequently were not to bee said properly the Sacraments of the new Law and hee giveth us also a sufficient reason to exclude the fourth to wit Confirmation because as hee teacheth the forme and matter thereof were not appointed by our Saviour but by the Church in a Councell held at Melda Yea but saith the Iesuit hee addeth fine praejudicio dicendum let this bee spoken with leave adding let us heare but such a word from the Knights mouth and hee shall see the matter will soone bee ended For answer whereunto I say first that the words of Hallensis sine praejudicio no whit prejudice the truth of his assertion but only shew the modestie of the man Next for the Knight whosoever peruseth his Booke with the Preface shall find that hee speaketh farre more modestly and submissively then Hallensis here doth Part. 4. q. 5. memb 7. art 2 Sed tumor Iesuitae non capit illius modum What Hallensis concludeth that there be neither more nor fewer then seven Sacraments maketh little against us for he neither addeth Sacraments properly so called nor Sacraments of the new Law in quibus vertitur cardo quaestionis if the Iesuit so expound Hallensis he maketh him contradict himselfe and so utterly disableth his testimonie For all Sacraments properly so called of the new Law must be instituted by Christ the authour of the new Law which Hallensis denieth of Confirmation Againe they must have their being by the new Law not before which hee affirmeth of three of the seven Sacraments as I shewed before To the twelfth Wheresoever the Knight maketh mention of Hugo the Iesuit maketh an hideous noise like an hue and cry you say saith the Iesuit P. 231. of Hugo that hee excludeth Penance from the number of the Sacraments and admitteth holy water For both which Sir Humphrey a man may hold up his finger to you and wagge it you know what I meane c. The Knight knoweth well what you meane and also what manner of men they are who hold up their finger in such sort viz. fooles or mad-men utrum horum mavult accipiat Is it a matter that deserveth such hooting to alledge Hugo de sancto victore out of Master Perkins in his Problemes a most learned worke against which never a Papist yet durst quatch How many hundred testimonies doe Bellarmine and Baronius and this Iesuit alledge at the second hand Were the allegation false Master Perkins must beare the blame who misquoted Hugo not the Knight who rightly alledgeth Master Perkins but the Iesuit neither doth nor can disprove the allegation but out of another booke of Hugo he alledgeth a passage for seven Sacraments which yet as I shall shew hereafter may well stand with that which Master Perkins alledgeth out of him against Penance But before I expound Hugo I wish the reader to observe in the Iesuit how true that is which the Naturalists relate concerning Serpents that the more venemous they are Plin. l. 8. c. 23. Aspidi hebetes oculi dati eosque non in fronte sed in temporibus habet the shorter sighted they are Hee who odiously and malitiously chargeth the Knight with a false quotation in this very place falsly quoteth the same Authour himselfe For the words hee alledgeth out of him to wit that there are seven principall Sacraments of the Church are not found in the booke he quoteth viz. speculum de myst Eccles c. 12. It is true such like words are found in another Treatise of his to wit de sacrament is but this neither excuseth the Iesuits negligence nor helpeth at all his cause For he that saith there are seven principall Sacraments implieth that there are more then seven though lesse principall Either Hugo taketh the word Sacrament in a large or strict sence if in a large he contradicteth not us if in a strict sence he contradicteth the Iesuit and the Trent Fathers for they teach there are no more then seven Sacraments whether principall or not principall Hugo reckoning seven as principall tacitly admitteth other as lesse principall Yet the Iesuit singeth an Iôpoean to himselfe and most insolently insulteth upon the Knight P. 231. saying Bcause you may lesse doubt of Penance whereof for thus abusing your authour and reader you deserve no small part he hath a particular ●● hapter wherein hee calleth it as wee doe with S. Ierome the second board after shipwrack and saith that if a man endanger his clensing which hee hath received by Baptisme he may rise and escape by Penance How say you to this Sir Humfrey have I not just cause to tell you your owne Agreed suum cuique let the Iesuit tell the Knight and I will tell the Iesuit his owne the Knight neither holdeth with the doctrine of Merit nor the sacrament of Penance the

lust and riot of his wordly state which he hath lifted up above Kings and Emperours Lastly he complaines that the Study of Divinity is made a mocking stocke and that which was most monstrous for the Popes themselves they preferred their owne traditions before the Commandements of God These bee the pretended errors Mr. Floyd which causeth your Index expurgatorius to spare no Author for his age and yet you tell us such corner-correcting you leave for such corner-companions as shunne the light p. 144. Aeneas Sylvius who was afterwards Pope Pius the second is forbidden by your Index and the reason is given for it Aeneas wrote in behalfe of the Councell of Basil when he was a young man saith a Bell. de script Eccles de Aenea Sylvio p. 289. An. 1450. Bellarmine but when he was an old man and Pope he retracted it and so his Bookes are deservedly forbidden But what say you then to his Retractations are you pleased with them No b Cautè legenda opera Aeneae Sylvii ipse enim in Bulla Retractationis nonnulla quae scripserat dānavit c. Ind. lib. prohib Class 2. a. p. 3. you must yet warily read the Workes of Aeneas Sylvius for in his Bull of Retractations hee hath condemned something himselfe which he had written and therefore when a new Edition shall come out let that Bull also be purged in the beginning of his Workes It seemes then neither that which hee wrote as a private man in his younger dayes nor that which he retracted as Pope in his latter dayes are well pleasing to your Church Let us therefore compare the difference of his Doctrine with the difference of his degrees and then you shall observe whether according to the ancient saying Honours have changed manners Aeneas Sylvius as a private man protested that c Antè Nicenā Synodum unusquisque sibi vixit parvus respectus ad Ecclesiā Romanam habebatur Aene. Sylv. in Epist 288. before the Councell of Nice each Bishop lived severally to himselfe and little regard was there then had to the Church of Rome Pope Pius the second being the same man but onely that hee was now become a Pope doth exhort and d Suadete omnibus ut id solium prae caeteris venerentur in quo salvator Dominus suos vicarios collocavit c. Bulla Retract Pii 2. Tom. Concil 4. post Concil Floren. p. 739. perswade all that they would reverence the See of Rome or that Throne of Majesty above all Aeneas Sylvius saith They thinke themselves well armed with authority that say no Councell may be kept without the consent of the Pope Ex hisce authoritatibus mirum in modum se putant armatos qui Cōcilia n●gant fieri posse sine consensu Papae Quorū sententia si ut ipst volunt inviolata persistat ruinā secum Ecclesiae trahet Quid enim remedli erit si criminosus Papa perturbet Ecclesiam si animas perdat si pervertat malo exemplo populos si denique contraria fidei praedicet haereticisque dogmatibus inbuat subditos sinemusque cum ipso cuncta ruere At ego dum veteres lego historias dumastus perspicio Apostolorum hunc equidem morem non invenio ut soli Papae Concilia convocaverint nec post tempore Constantini magni aliorū Augustorū adcongreganda Concilia quaesitus est magnopere Romani consensus Papae Idem de Concil Basil l. 1. Whose judgement if it should stand as they would have it would draw with it the decay and ruine of the Church For what remedy were there then if the Pope himselfe were vitious destroyed soules overthrew the people with evill example taught Doctrine contrary to the faith and filled his subjects full of Heresies should wee suffer all to goe to the Devill Verily when I read the old Stories and consider the acts of the Apostles I finde no such order in those dayes that onely the Pope should summon Councels And afterward the time of Constantine the Great and of other Emperours when Councels should be called there was no great accompt made of the Popes consent On the contrary Pope a Bulla Pii 2. Retractat p. mihi 739. Pius saith Order requireth that inferiours should be governed by their superiours and all should appertaine to one as the Prince and Governour of all things which are below him As Geese follow one for a leader and amongst the Bees there is but one King even so in the Church militant as also in the Church triumphant there is one Governour and Judge of all which is the Vicar of Christ Jesus from whence as from a head all power and authoritie is derived into the subordinate members Thus when he was young and had read the old Stories and considered the acts of the Apostles hee found no such Authority and respect given to the Pope but when he was Pope and old it seemes he forgat the Apostles and ancient Writers then hee attributes all power and reverence to the Pope of Rome Briefly Aeneas Sylvius saith a De Rom●nis Pontificibus liceret exempla admodum multa adferre si tempus sineret quoniam aut haeretici aut aliis imbuti vitiis sunt reperti Idem de Concil Basil lib. 1. Of the Popes of Rome wee might shew forth very many examples if time would permit that they have beene found either Hereticks or else defiled with other vices But Pope Pius saith speaking of these and the like assertions b Pudet erroris poenitet malè fecisse male dictorū scriptorumque vehementer poenitet c. Bull. Retract ut supra I am ashamed of my error I earnestly repent both of my words and deeds and I say Lord remember not the faults and ignorance of my youth And thus being Pope saving all advantages to his See he hath condemned him selfe and his Writings as published by him when he was a private man and yet notwithstanding the Inquisitors professe hee hath retracted that as Pope which afterwards hee condemned and therefore by their doome hee must have a new purgation and from thenceforth Tum Pius Aeneas But tell mee I pray was hee Pius Aeneas when he complained that at Rome the c Nam ipsae manus impositiones Spiritus sancti dona venduntur Aene. Sylv. Ep. 66. imposition of hands and the gifts of the Holy Ghost were sold for money Was hee Pius Aeneas when he complained that the Court of d Quid est Romana curia his qui summam tenent nisi turpissimum pelagus ventis undique durissimis rēpestatibus agitatū Idem Ep. 188. Rome in the chief amongst them was but a most filthy Sea tossed on every side with winds and strong tempests Was hee Pius Aeneas when he protested with griefe that e Jacet spreta religio justitiae nullus honos fides penè incognita Ep. 398. religion was despised righteousnesse dishonoured faith in a manner unknowne Or was hee Pius

Merchant God saith he will have nothing to lay to this mans charge at the dreadfull day of Judgement His meaning it may be is God can charge him with nothing because this man knew nothing This doctrine of Obedience doth well agree with Cardinall Bellarmines exposition upon that place of Job Bell. de Justif l. 1. c. 7. The Oxen did plow and labour and the Asses fed by them By the Oxen saith hee are meant the learned Doctors of the Church by the Asses are meant the ignorant people which out of simple beliefe rest satisfied with the understanding of their Superiors And accordingly your Cardinall Casanus perswades his Proselytes to relye upon the Church without further inquirie of the truth Cusan exercit l. 2. l. 6. For saith he Obedience without reason is a full and perfect obedience that is when thou obeyest without enquiring of reason as a horse is obedient to his Master He that shall make a question in your Church whether the Pope can erre must resigne up his understanding with this beliefe Bellar. de Pont. l. 4. c. 5. If the Pope should so farre forth erre as to command vices and forbid vertues the Church were bound to beleeve that vices are good and vertues are evill unlesse she will sinne against her owne conscience This is Bellarmines lesson and that must bee your Faith Nay more Cardinall Tollet will assure you that if one beleeve his Bishop Toll de Instruct sacerd l. 4. c. 3. although it be contrary to the faith yet in beleeving that falshood hee shall performe an act meritorious I understand you are a Jesuite and therefore I doe not much wonder that you so much insist upon the justification of an implicite faith for you had it from your founder and are injoyned to make it good by your owne Order There is a little Pamphlet entituled Regulae Societatis Jesu which your selves have caused to be printed at Lyons in which Ignatius Loyala the Spanish Souldier and Patron of your Sect Anticotton or a refutation of Cottons letter to the Queene Regent p. 24. printed at Lyons by Jaques Roussin Anno. 1607. hath laid downe these rules to your Societie Entertaine the command of your Superiour in the same sort as if it were the voice of Christ Againe Hold this undoubtedly that all which a Superiour commands is no other than the commandement of God himselfe and as in beleeving those things which the Catholike faith proposeth you are presently carried with all the strength of your consent so for the performance of all those things which your Superiour commands you must be carried with a certaine blinde impetuosity of will desirous to obey without further inquiring why or wherefore And lest that such command might seeme sometimes unjust and absurd he commands your Jesuits so to captivate their understanding that they sift not the commands of their Superiours but that they may follow the example of Abraham who prepared even to sacrifice his sonne at the commandement of God and of Abbot John who watered a drie log of wood a whole yeare together to none other purpose but to exercise his obedience and another time put himselfe to thrusting downe of a great Rocke which many men together were not able to move not that hee held them things either usuall or possible but onely that hee would not disobey the command of his Superiour This is that blind obedience and implicite faith which wee laugh at and this is the ridiculous Doctrine which your Rhemists teach He saith enough Rbem Annot. in Luc. 12.11 and defendeth himselfe sufficiently who answereth he is a Catholike man and that his Church can give a reason of all the things which they demand of him But we have not so learned Christ wee are ready alwayes according to the Apostles instruction 1 Pet. 3.15 to give an answer to every man that asketh us a reason of the hope that is in us And for the better fulfilling of the Law and the Prophets wee testifie with Moses Secret things belong to the Lord our God Deut. 29.29 but the things revealed belong to us and our children that we may doe all the words of the Law We say therefore particular knowledge is to be joyned with the assent of faith for no man can assent to that which hee never heard and therefore I thinke no man of understanding with a blind obedience and implicite faith will resigne up his eie-sight and looke through such spectacles as you have tempered for them For without doubt it was the constant and uniforme Doctrine of the ancient Church that howsoever faith apprehends mysteries not to bee inquired into yet the proposition and doctrine of all the Articles of Faith were distinctly taught and conceived by all and thereupon Theodoret who was then living gives us to understand that in his dayes You might see every where the points of our Faith to bee held and knowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Theod. Graec. Serm. 5. not onely to them who are Masters in the Church and Teachers of the people but even of Coblers Smiths and Weavers and all kinde of Artificers of all sorts of women and all these you may finde saith he discoursing of the Trinitie and the creation of all things CHAP. II. The summe of his Answer to my first Section THe Church of Rome not without cause bitter against the Reformed Churches because they are Heretikes Theodoret is impertinently alledged Bellarmine is falsified The Catholike Church cannot be depraved because of her promises And this setting aside your reproches and impertinencies is the substance of your second Chapter in answer to my first Section The Reply First you say in your Title The Church of Rome not bitter against Heretikes It is true the Church of Rome is not bitter against Heretikes as you understand them for Protestants for they are no Heretikes but if the termes of Luthers whelpes Hell-hounds of Zwinglius damned persons and worse than Infidels if such termes I say be Catholike complements which your fellow Jesuits have given us I shall freely confesse your Charitie is mistaken But say you the word Heretike which is the worst of all hath ever gone with such as have held new particular doctrines 1 John 2. and such St. John calleth Antichrists Surely you have my assent and wishes with you that is that the name of Heretike may alwayes goe as it hath gone with such as teach new and Antichristian doctrine But let me tell you this description of yours is a perfect Character of the Roman Church and I verily beleeve that if all the pictures and patternes of a Papist were lost in the world they might all againe be recovered and a Papist painted to the life in the description of such an Heretike as you here define Looke upon the particular doctrines of private Masse your halfe Communion your Prayer in an unknowne Tongue and tell me if these be not new why