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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	scripture_n	word_n	7,766	5	4.4516	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26314	Actes of the General Assembly of the clergy of France, Anno Domini 1682, concerning religion translated into English for the satisfaction of curious inquisitors into the present French persecution of Protestants.; Actes de l'Assemblée générale du clergé de France de 1682, concernant la religion, retorquez contre ceux qui les ont faits. English	Catholic Church. Assemblée générale du clergé de France.	1682 (1682)	Wing A457; ESTC R6538	20,579	46

only by Faith That after Consecration it is still Bread That there is no Purgatory That we merit nothing by our good works And it may be added that of all the passages which they set down in the margent of their confession of Faith There is not so much as one which avers either in express or equivalent terms or in the same sense the thing which they would have believed This is the Method of Monsieur Veron which he took from St. Austin who saith to the Maniches Shew me that this is in the Scripture And in another place Let them shew me that this is to be found in the holy Scripture We may therefore confidently assert that they can neither prove any of their Articles contested nor oppugn any of ours by Scripture either in express terms or by consequences sufficient to make their Doctrin be received as of Faith and ours rejected as an Error The fifth is a Method pacifick and without dispute grounded on the Synod of Dort which all the pretended reformed Churches of France have received and which hath defined by the holy Scipture that when their is a contest concerning any Atricle controverted between two Parties who are of the true Church they ought to refer themselves to the Judgment of it under penalty to him who therein refuseth submission of being guilty of Schism and Heresie But now recurring to the time when the Dispute about some Article For example concerning the Real Presence first begun the two contesting Parties who were the Ancestors of those of the pretended reformed Religion and of us were both of the same Church which was the true because it was the only one before the separation which was not as yet made Their Ancestors therefore who would not submit to its Judgment and who did not seperate from it but because it condemned their Tenents were Schismaticks and Hereticks and so by consequence are these also because they follow their Sentiments To which they can answer nothing but what might have been answered by all Hereticks who have been condemned in all Ages This Method is made good as to all its parts in the small Treatise composed for that End The sixth Method is to shew them that the Roman Church or that which throughout the Earth acknowledgeth the Pope or Bishop of Rome Successor of St. Peter for Head is the true Church because there is none but that which hath the unquestionable mark of it viz. A visible continuance without interruption from Christs time to this present day This is a Method common to all Catholicks and is very well and briefly explain'd in the little Treatise of the true Church annexed to that of the pacifick Method T is the same which St. Austin frequently make's use of against the Donatists and chiefly in his Book of the Unity of the Church and in his Epistles whereof the prime passages relating to this Subject are alledged by Monsieur Arch-Bishop of Roan in the first Book of his Apology De l'Evangile where he excellently treats of this matter To this Method may be added the Maximes of which Tertallian serveth himself in his Treatise of Prescriptions against Hereticks and Vincentius Lyrinensis in his Advertisements It may suffice here to advertise that those two Treatises are enough to any one that will read them without Prejudice rightly to discern the true Church of Jesus Christ from all Societies which would usurp that Name The seventh Method is to let them see that those who first pretended to reform the Church in which they were with us had not nor could have any Mission neither ordinary nor extraordinary to convey to us another Doctrin than what was there taught and by consequence none was obliged to believe them seing they had not any Authority to preach as they did How shall they preach unless they be sent This is the usual Method which puts the Ministers on a necessity to prove their Mission A thing they will never be able to do This cuts of all disputes and is also one of the Methods of Monsieur the Cardinal de Richelieu The eighth Method is to tell them You do not know that such and such a Book of Scripture is the word of God otherwise than by the Church wherein you were before your Schism You cannot then likewise know which is the true sense of controverted passages otherwise then by the same Church which delivers it to us This is the Method of St. Austin in many places In his Book de Vtilit Credendi throughout And in his Book Contra Epistolam Fundamenti where he saith I would not believe the Ghospel unless the Authority of the Church obliged me to it this Method is handsomely laid open in the Treatise of the true word of God annexed to the pacifick Method The ninth Method is to shew them that the Church wherein they were before their seperation from it being the true One because it was the only One they could not reform it in its Doctrine so as to frame another for then it must have fallen into Error and consequently the Gates of Hell must have prevail'd against it which is directly opposite to the promise of Jesus Christ which cannot fail The Gates of Hell shall never prevail against it The tenth Method is that of Monsieur the Bishop of Meaux formerly Bishop of Condom in his Book entitled An exposition of the Doctrin of the Catholick Church Whereby distinguishing in every Article that which is precisely of Faith from that which is not so He makes it appear There is nothing in our Belief which may stagger a rational Judgment unless by taking for our Belief the Abuse of some particulars which we condemn or some Errors which they most falsly impute to us or the Explications of some Doctors which are neither received nor authorized by the Church This method is drawn from St. Hillary in his Book of Synods Let us saith he joyntly condemn vitious interpretations but let us not destroy the certainty of Faith The word consubstantial may be ill understood let us determine how it may be well understood we may settle amongst our selves the true State of Faith yet so as what hath been well establish'd may not be abolished And false conceptions may be retrenched The eleventh Method is taken from general arguments which Divines call motives of credibility It is of Tertullian in his book of prescriptions and of St. Austin who reckens up the motives which kept him in the Catholick Church The twelfth Method most brief and most easie is to press them with this Dilemma Before Wicleff Luther and Calvin and as much may be said of the Waldenses who were in the Twelfth Century The Church of those of the pretended reformed Religion was in a small Number of the Faithful or it was not at all If it was not at all then is it a false one because it was not perpetual as

by a manifest Dissobedience In the second the Pastor seperateth from the Flock him who making a band apart refuseth to submit himself to the Orders of the Church The one is a Fault the other a Punishment the one is a voluntary Departure the other an Abstision by sentence So the Judge pronounceth Condemnation against him who hath taken away from himself his own Life The proof of these two different seperations may be seen in the thirty eighth letter of St. Cyprian where he speaks of one called Augendus who had betaken himself to the party of Felicissimus the Deacon and it appeared that this great Saint had suspended and excommunicated him for having subtracted himself from his obedience and engaged others in the same seperation Let him who shall follow his opinions and faction learn That he shall have no more communication with us for his having voluntarily seperated himself from the Church He saith the same thing of Novatian in his seventy sixth Epistle and of those who had followed him in his Revolt For that rending the Church by their Rebellion and breaking the Peace and Vnity of Jesus Christ they were forced to Authorize their particular Doctrin To be independent and to usurp a power of baptizing and of offering the Sacrifice This Distinction is clearly expressed in the fourth Article of the Council of Calcedon where those two ancient Canons of the Council of Antioch taken out of the Canons of the Apostles are rehearsed the first concerning those who were seperated the second concerning those who voluntarily seperated themselves The Greek expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is believed it would be to the purpose here to transcribe these two Canons which are as it were the fundamental Laws of the practice of the Church in regard to Hereticks and Schismaticks whom she casts out of her Bosom and who seperate themselves from her These Canons are the fourth and fifth of the Council of Antioch and the twenty seventh and thirtyeth of the Appostolick Canon And our pretended reformed cannot reject their Authority seeing they keep amongst them the same Discipline when any particular Persons either Ministers or others of their Communion will not submit to the Decisions of their Synods These two Canons were read and reported in the fourth Act of the Council of Calcedon in the case of two Monks Carozius and Dorotheus who made a Schism and adhereing to Eutyches seperated themselves from the Church as Luther and Calvin and those that have followed them are seperated from it in these later times To all these precedent Methods may be added a fifteenth in making known to our pretended Reformed that in their confession of Faith in their Catechisms in their Articles of Discipline in the Resolutions of their Synods and in the Books of their chief Ministers who have writ upon Controversy's are found several Articles from whence arguments may be drawn to prove against them by their own confession the truth of our belief For Example their Discipline allows the Communion vnder one sole kind to those who cannot drink Wine from whence it may be concluded that Communion under both kinds is not a necessary Article and that they are to blame to alledg it as a lawful ground of their Seperation The Minister Daille and many others confess that at the time of St. Gregory Nazianzen of St. Chrysostom and of St. Jerome the Invocation of Saints was in use in the Church as also the Veneration which we render to Reliques John Forbese adds that Tradition is Vniform in the Church concerning Prayer for the Dead And being he denys that the Books of the Maccabe's are canonical He saith that the Scripture speaks nothing of it But without entring into that difficulty which regards the Books of the Maccabees wherein they have no more reason than in the rest It is easy to conclude from their own Principles that it was no wise allowable for them to seperate on account of Points which are established according to themselves by so considerable an Authority and by so constant an Accord of all Ages Finally whe may solidly impugn these Novellists by the contradiction of their tenents of Faith In shewing the changes which they have made from the Confession of Ausburg as also by all the different Professions of Faith which they have received and authoriz'd since that time A thing which maketh appear that their Faith being doubtful and wavering It could not have the character of a Divine Revelation which ought to be certain and constant There is nothing but Faith which will suffer no Reformation Tertullian served himself of this argument in most of his Books and St. Hillary most excellently applyed it against the Emperor Constance on the occasion of the new Creeds which the Arrians publish'd every day changing continually their Faith whilst the Catholick Church remained firm in that of Nice We may yet make use of one Method more which consists in shewing the conformity of the Roman Church with the Greek Church in the chief Articles of Faith debated between us and the pretending Reformed and also with those Societys which are seperated from the Church by Errors which our pretended reformed condemn with her as are the Nestorians and the Eutychians To these Methods we must add particular conferences solid writings Sermons and Missions and apply all these means in the Spirit of Charity without sharpness andabove all without injuries being mindful of that lovely saying of St. Austin I do not abuse those against whom I dispute thereby to get an advantage over them I only seek to convince them and save them And of the Canon of the Concil of Africa which requires That although the Donatists were cutt off from the Church of our Lord by their Schism nevertheless they should be sweetly treated withal To the end that correcting them with Mildness as the Apostle saith God may grant them the grace of Repentance to know the truth and to withdraw themselves from the Snares of the Devil of whom they are Captives 2 Cor. v. 14 Ephes 2. v. 14 John 10. v. 16 * viz. By spiritual Excommunications Ecclesiastical Censures c. * Through Schism 1 Cor. 12 v. 25 As in the next Page Isa 49. V. 15. Lam. 2. V. 11. Math 23. V. 37. Dout. 32. V. 11. Gall. 3. V. 1 Psal 55. V. 13. c. Apul 5. August Lib 1. contr Crescon cap. 66. * The Sacrifice of Mass Gen. 28. V. 12. Psal 84. V. 3. 1 Cor. 1. V. 10 Exod. 16. V. 7. c. 1 Sam. 3. c. 2 Cor. 11. V. 13. 2 Cor. 12. V. 14. Phil. 2. V. 21. Ephes 5. V. 26. Math. 5. V. 9. Luke 15. V. 17. c. Isa 65. V. 2. 2 Cor. 4. V. 6● Isa 33. V. 7. Luke 13. V. 23 Math. 10. v. 13 Ezec 3. V. 19. 1 Method Calvin de vera participatione corporis Christi in caena Con. Carth. sub Anast Can 36. Juxta collellionem Can. Concilii vulge di●●i Affricani 69. in Grec Cod. Affrican Can. 2. Method Mesirerat ● The 3d. Method Lib. 2. cont Julian Cap. 1. The 4th Method Contra Epist Fundamenti Lib de Vnit. Ecclesiae Cap. 13. The 5th Method The 6th Method From 151 to 174. The 7th Method Rom. 10. 15. The 8th Method Cap. 5. The 9th Method Math. 16. v. 18 The 10th Method Page 394 and 396. The 11th Method Cont Ep Fund Cap 4. and 5. The 12th Method Math. 16 v. 18 Chap 28. v. 30 The 31 Article of their Confession of Faith The. 13th Method Math. 13. v. 25. Verse 28. Verse 41. Verse 29. Epis 162. Ibidem The 14th Method Austin Lib. 3. de Bapt. Cont Don. Cap. 2. Ibidem Con. Calced Actione 4. 10. Can. 83. Si quis Episcopus à Synodo depositus aut Presbiter aut Diaconus aut omninò qui est sub Regulâ aproprio Episcopo ausus fucrit ampliùs aliquid sacri Ministerii gerere five Episcopus juxta superiorem consuetudinem five Presbiter five Diaconus postea non liceat ei ne in alter â quidem Synodo spem Restitutionis nec Desensionis locum habere Sed omnes qui ei communicant ejioiantur ex Ecclesiâ Et maximè si postquam cognoveruut sententiam in praedictos latam ils communicare ausi fuerint Can. 84. de ils qui scipsos seperant Si quis Presbiter aut Diaconus contempto propri● Episcopo se ab Ecclesiâ segregaverit ac scorfim congregationem habucrit Altare constituerit Si commonen●e Episcopo non acqueverit nec consentire vel obedire voluerit semel iterùm ac tertiùm vocanti is omninò deponatur nec vltra remedium consequi nec proprium honorem recipere Possit Quod si perseveraverit tumultuari Ecclesiam perturbare per potestatem externam tanquam seditios●● corrigatur The 15th Method Regulâ quidem fides v●● omninò est sola immobil● irreformabilis Catera jam Disciplina conversationis admittuus novitatem correctionis Tertullde virgi●ib vel and. c. 1. advers Mare l. 1. c. 21. Lib. 3. Contr. Litt. Peul Cap. 1. 1 Cor. 4. V. 21.