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A16547
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An exposition of al the principal Scriptures vsed in our English liturgie together with a reason why the church did chuse the same / by Iohn Boys ...
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Boys, John, 1571-1625.
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1610
(1610)
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STC 3456.7; ESTC S221
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104,165
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134
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name Catholike my surname So Rome was England is a Catholike Church But it properly signifieth vniuersall as here because extended to all places and all times and all persons not only those who are now liuing but also those who haue been from the beginning and shall be to the end of the world So that to say the Roman Catholike Church is like the by-word of Kent and Christendome all one as to say the particular or the speciall generall Church From this naturall acception ariseth that other borowed as in the Creed of Athanasius Haec est fides Catholica that is quod vbique quod semper quod ab omnibus creditum est The Catholike faith is that which is taught all men Matth. 28. 19. Mark 16. 15. in all places Rom. 10. 18. at all times 2. Cor. 1. 19. And Psal. 119. Thy word O Lord indureth for euer and thy truth also from generation to generation Fides est vides in vs quae non vides an euidence of things not euident So that the Church we must beleeue is Catholike not sensible subiect to view but inuisible an object of faith Communion of Saints The Churches third propertie which expoundeth the two former I beleeue the Catholike Church to wit the communion of Saints If a communion then Catholike if Saints then holy This communion hath two parts fellowship Of the members with the head because euery Christian hath interest in all the benefits of Christ who is not a garden flower priuate for a few but the Rose of the field common to all and therefore S. Iude calles his grace the Common saluation Of the meÌ„bers one with another and it is either of the Liuing with the liuing Dead with the liuing As in the naturall body so in the Church Christs mysticall body there is a peâ—petuall sympathie betwen ethe parts if one member suffer all suffer with it if one be had in honour all reioice with it Martin Luther said well and wittâ—â—y that a Christian is a freeman and bound vnto none And againe that he is a diligent seruant and vassall vnto all Vere vir omnium hâ—rarum omnium operum omnium personarura becoming all things vnto all men that he may winne them vnto Christ. As that Antichristian in stile so the Christian is in deed Serâ—us seruorum Dei There is a knot of fellowship also betweene the dead Saints and the liuing They pray to God for our good in generall and we praise God for their good in particular I say we praise God in his Saints particularly for giuing Mary Peter Paul such eminent graces on earth and now such vnspeakable glory in heauen In affection and heart we conuerse with them alway desiring to be dissolued and to be with Christ. Remission of sinnes All of vs are borne in sinne orius damnati quam nati saith Bernard and after increasing we grow from euill to worse vntill our sinnes are remitted by Gods grace conueied vnto vs in the Church by his holy word and Sacraments it is a remission not a satisfaction a worke not of our merit but of Gods mercy who beholding vs in Christ reputes our sinnes as no sinnes I haue put away thy transgressioÌ„s as a cloud thy sins as a mist so remitted as if they neuer were committed Agaus Dâ—i qui tollit peccata mundi dimittendo quae facta sunt adiuuando ne fiant perducendo ad vitam vbi emnino fieri non possunt Sinnes in the plurall be they neuer so many for quantitie neuer so grieuous for qualitie Say not with Caiâ—e My sinne is greater then can be pardoned but with Paul All things worke for the best vnto them who loue God Remember saith Luther the speech of God to Rebecca Maior seruiet minori The greater shall serue the lesser Our spirituall enemies are stronger and our sinnes are greater then we yet they shall serue for our good the greater shall serue the lesser I beleeue the râ—mission of sinnes A very great benefit because this pardon is our soules life Where the wages of sin is death of Bodie which is the temporall Soule which is the â—â—â—rituall Body soule which is eternall death See the Epistle Dom. 7. post Trinit Resurrection of the bodie The whole Creed in grosse and euery parcell argueth a resuâ—rection as Erasmus aptly This one article is the Basis of all the rest for if there be a God almightie then hee is iust and if iust then another reckoning in another world where good men shall be rewarded and euill condignely punished If a Iesus Christ who is our Sauiour then hee must dissolue the workes of Satan which are sinne and death if an holy Ghost then all his hallowed temples who did glorifie him heere shall bee glorified of him hereafter If a Church which is holy then a remission of sinnes a resurrection of the bodie a life euerlasting that all such as haue been subiects in his kingdome of grace may likewise bee Saints in his kingdome of glory for as God is principium effectiuum in creatione refectiuum in redemptione so perfectiuum in retributione Life euerlasting The chiefe good and last end which we gaine by being in the Church All men on earth haue life but not euerlasting the damned in hell endure that which is euerlasting yet not a life but an eternall death as being perpetually tied vnto torments enforced euer to suffer that they would not neither can they doe any thing that they would only the Church elected by the Father redeemed by the Sonne sanctified by the holy Ghost shall enioy life euerlasting not by purchase or inheritance but by donation and franke almaine The spirituall hand which apprehends this deede of gift is faith and therefore begin well with I beleeue in God and continue well in being a member of his Holy Catholike Church and thou shalt be sure to end well with euerlasting life Amen Our assent to the Creed signifying hereby that all which we haue said is true and certaine O Lord increase our faith Ruth 2. 4. THe Nouelists haue censured this and other like Suffrages as short cuts or shreddings rather wishes then prayers A rude speech which sauoureth of the shop more then of the schoole for our Church imitated herein the meeke Publicane O God be mercifull to me a sinner and the good womaÌ„ of Cannan Haue mercie on me O Lord and deuout Bartiâ—â—us O sonne of Dauid take pitie on me These short shreddings and lists are of more value then their Northren broad cloath the which as wee see shrinkes in the wetting whereas our ancient custome hath continued in the Church aboue 1200 yeeres for Augustine writes epist. 121 that the ChristiaÌ„s of Egypt vsed in their Liturgy many prayers euery one of theÌ„ being very short raptim quodammodo
in respect of their nature yet only the third person is the holy Spirit in regard of his office The holy because beside the holinesse of nature his speciall office is to make the Church holy The Father sanctifieth by the Sonne and by the holy Ghost the Sonne sanctifieth from the Father by the holie Ghost the holie Ghost sanctifieth from the Father and the Sonne by himselfe immediatly As wee beleeue that the Father is our Creator the Sonne our Redeemer so likewise that the holie Ghost is our Sanctifier Againe the third person is termed the Spirit not onely in regard of his nature which is spirituall but because hee is spired or breathed from the Father and the Sonne in that he proceeds from them both How I cannot say you need not search only beleeue For as the Prophet said of the Sonne Who shall declare his generation so the most iudicious Doctor Augustine of the holie Ghost Who shall declare his procession Inter illam generationem hanc processionem distinguere nescio non valeo non sufficio Quia illa ista est ineffabilis And therefore as the same Father in the like case Dum sibi haec dicit humana cogitatio conetur eam vel nosse ignorando vel ignorare noscendo See the Gospell Dom. post Ascension The holy Catholike Church The second part of the Creed concernes the Church for as Augustine obserueth the right order of a Confession did require that after the Trinitie should be ioyned the Church as the house for the owner and citie for the founder Againe the Creede doth end with the Church as it did begin with God to put vs in minde that except we haue the Church for our mother we neuer shall haue God for our father The Church is described heere by properties and prerogatiues Her properties are three 1. Holy 2. Catholike 3. Knit in a communion Her prerogatiues are likewise three 1. In the soule remission of sinnes 2. In the body resurrection of the flesh 3. Both in bodie and soule life euerlalasting The word Credo must be repeated in this article but the preposition In omitted by which the Creator is distinguished from the creatures and things pertaining to God from things pertaining to men It is said I belâ—eue in God in the Sonne in the holie Ghost but in all the rest where the speech is not of the Godhead In is not added I beleeue there is an holy Church as a companie gathered to God not in the Church as God So the best copies and the worst too reade Church is vsed in a sense Ciuill for an ordinarie assemblie Acts 19. 32. 39. Ecclesiasticall for Holy places 1. Cor. 14. 34. 〈◊〉 Holy persons Seueraâ—â— for euery faithful persoÌ„ is the Church of God 1. Cor. 3. 16 loyntly gathered together In One house Rom. 16. 5. One eitie or countrie the Church of Sardi Ephesus Apocal. 3. The whole world as in this article 〈…〉 For all men and Angels elected to life euerlasting and made one in Christ. It hath the name both in Greeke and Latine of calling out and seuering from other as being indeed a chosen and peculiar people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Churches but Church Because all the congregations of the faithfull in the whole world make but one onely Church For as a kingdome diuided into many shires and more townes is called one because it hath one and the same King one and the same law so the Church is one because it liueth by one and the same spirit and is ruled by one and the same Lord and professeth one and the same faith not one as tied vnto one place much lesse vnto one person as the Papists iniuriously confine it for as all of them make the Catholike Church to be nothing else but the Roman Church so some of them haue made the Roman Church nothing else but the Pope Papa virtualiter est tota ecclesia saith Haruaeus in lib. de potestate Papae cap. 23. As the tumultuous Anabaptists had framed a Church like Plinies Acephali all body and no head so the Romish parasites haue built a Church like the Toadestoole all head and no body See Epistle Dom. 17. post Trinit Holy There are many wicked in the Church and the best men haue some faults how then is it holy Luther answereth in a word If I looke vpon my selfe or my neighbour I cannot perceiue that the Church is holy but if I loooke vpon Christ who tooke away the sins of the world then I see it all holy It is said well I beleeue for we cannot see this holinesse ouershadowed with manifold infirmities outwardly though the Kings daughter is all glorious inwardly Sanctified by the washing of water through the word that is made cleane from all sinne by the precious bloud of Christ which is daily presented vnto vs both in the Word and in the Sacraments The Church then is holie three waies in respect 1. Of her head which is most holie like as one that hath a faire face is said to be a faire man albeit hee haue some crooked finger or goutie toe 2. Of her faith which is holy formaliter effectiue an vndefiled law conuerting the soule in it selfe holy which forbids nothing but that which is euill and doth not inioine any thing but that which is good and making other holy being the power of God vnto saluation 3. In regard of her life which is holy free from sin raigning and condemning euen in this world made holy by sanctification partially by imputation of righteousnesse perfectly This must be construed of the Church inuisible the triumphant part whereof is most holy the militant more holie then Infidels Iewes Turkes Heretikes and other out of the Church who cannot inioy the gift of sanctification I say more holy because in this life we receiue saith Paul but the first fruits of the spirit not the tenths of the spirit saith Luther and therefore Christianus non est in facto sed in fieri not so perfect but that hee neede to stoope vnder mercie Now for the Church visible that is a field wherein are Tares as well as wheate and both must grow together vntill the great haruest Matth. 13. compared to the Moone Reuel 12. 1. sometime decreasing sometime increasing but when it is in the full it hath some spots and therefore Brownists and Anabaptists obtrude more perfection vpon the Church then God requires Heauen hath none but good Hell none but bad Earth both good and bad Cum subspecie sâ—udij perfectionis imperfectionem nullam tolerare possamus aut in corpore aut in membris ecclesiae tunâ— di ibolum nos tumefacere superbia â—â—â—poerisi seducere moneamur Catholike This word is vsed some for Orthodoxall in which sense Pacianus said Christian is my