Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	see_v	true_a	2,943	5	5.0760	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01042	Eubulus, or A dialogue, where-in a rugged Romish rhyme, (inscrybed, Catholicke questions, to the Protestaut [sic]) is confuted, and the questions there-of answered. By P.A.	Forbes, Patrick, 1564-1635.	1627 (1627)	STC 11147; ESTC S102413	101,942	162

yet the Disease is the third The Evill or Disease all-bee-it it bee in the Bodie yet is it not of the Bodie but the affected or diseased part is of the Bodie not in that it is affected or diseased but in that it communicateth yet all-bee-it weaklie with the Lyfe Sense and Motion of the cōmon Bodie Agayne vvee must put a difference betwixt partes diseased which all-bee-it heavilie affected and having partes readie to die yet are not past Physicke but may bee cured and quickened by the Purgation of the Worde and Spirit and such as are quyte dead in the Evill and are incurable as now no more part-taking of the common Lyfe and Sense of the Bodie as in an Hydropicke Bodie some partes will bee free by liuelie Vigour repelling the vicious Humour some not all-to-gether free but yet lesse affected some much affected and readie to die but yet in some measure communicating with the common Lyfe Sense and Motion of the Bodie some lastlie in which the vicious Humour hath quyte drowned out of all Sense and Motion Nowe to cleare this by Accommodation I say That the BODIE is the CATHOLICKE CHVRCH in which are all sorts of Christians the Evill in this Bodie but not of it is Haeresie Antichristi anisme or Papalitie Now as a much different and distinct consideration was put betwixt the Evill considered in it selfe and the partes of the Bodie affected there-with and agayne amongst affected parts a great difference betwixt those who yet retayne lyfe and Motion and are cureable and others who are dead or consumed by the Disease So Eriphilus you must not confound PAPISTES and PAPALITIE ANABAPTISTES and ANABAPTISME BROWNISTES and BROWNISME GOD forbid that wee judge so hardlie as because PAPALITIE ANABAPTISME BROWNISME c. are damnable that there-fore all who are called or professe them-selues PAPISTES ANABAPTISTES BROWNISTES are damned Because all-bee-it affected in some degrees and even dangerouselie sicke of those Evils yet they may haue the lyfe of the common Bodie part-taking thus with the common Head and bee curable by the Purgation of GOD. How manie PAPISTES ANABAPTISTES BROWNISTES are there who not knowing the deepnesse of Satan's deceit where-with some of their Seducers and manie al-so of their Companies are infected deadlie and diverted from all true lyfe are in simplicitie of Heart miscarried with glistering and plausible pretences of the Church of Zeale of Puritie singular Holynesse and such lyke having yet and all-bee-it some-what affected holding the lyfe of GOD and true Foundation And so in distinct considerations are of one and the same Companie with all good Christians and true Professours and yet are not of one and the same Companie Because al-bee-it one in the common Bodie and some measure of the common Lyfe yet separated each from other for keeping the cleane partes free not from the others partes but from the Evill where-with they are affected till GOD by the Purgation of His Word and Spirit cure them When wee dispute agaynst the Church of Rome and deny her the Name or Title of CHRIST's Church wee meane the Papalitie not all Papistes Antichristianisme not all who in simplicitie of Heart are miscarried after it which no more justlie may be excluded from the account of Christians than those two hundreth Men accounted Traytors who went with Absolom from Hierusalem those who haue received the Character of the Beast agaynst whom onlie in all the Revelation is wrath ever denounced not all such as haue received but his Name or his Number as handling this same Question in my COMMENTARIE on that Booke I haue at more length cleared And thus I hope that if you will you may see how it standeth true that all were damned eternallie who were not of our Companie and yet not all who were or are called Papistes are damned Neyther maketh this the Church of Rome to bee the Church of CHRIST because such Papistes as are saved are not saved by the destroying and consuming Gangrene where-with they are affected and which fighteth agaynst the lyfe of GOD but by the remnant of the lyfe of the Bodie so farre as yet prevayling in them that the evill hath not gotten force to suffocate or extinguish it In which respect they were and are of our Companie as in some measure joyned to and holding still the same Head al-be-it each from other separated eyther by an vnnecessarie wound of turbulent Men or by a needefull disjunction and al-be-it not all in a-lyke measure of strength and health enjoying the Common Lyfe For it is not divers Nominations whether foolishlie taken or at apperite imposed that disjoyne the so diverslie named eyther from CHRIST or from the Communion of His Bodie and Lyfe It is a grosse Sophistication in your Men what is true of the Catholicke Church to conclude that properlie of anie one part thereof but it is both grosse and impudent to conclude the Properties and Priviledges of the Bodie of the inherent and consuming Gangrene in the Bodie but not of it Eriphilus By this your Discourse Eubulus you make it an indifferent thing what eyther Companie or Religion a Man bee of And if one may attayne Salvation being Papist Protestant Anabaptist Brownist or what you will so hee professe CHRIST to what ende make you so great a stirre And why goe you about by all meanes to haue vs converted vnto you Doe you not see that whyle you would fayne appeare to haue Charitie you over-throw all Pietie Eubulus Because Eriphilus in Cities and Houses infected with Plague or Leprosie Men may liue as who eyther may escape the Contagion or bee cleansed or coole out of it is there there-fore no regarde to bee had what Citie or House a Man come into Or is all care to keepe the Cleane from the Foule superfluous Or is there no care to bee had of curing the Diseased and cleansing away the Contagion In such Companies some possiblie may liue and escape the Evill but the abode is extreame dangerous and Death more readie than Lyfe VVithout the CATHOLICKE CHVRCH it is moste true that there can bee no Salvation But it were high praesumption for the most pure worshipping Companie in all that common Bodie to confine absolutelie all Salvation within their particular Societie how-so-ever Salvation there must bee moste assured and lesse danger of Damnation So as Eriphilus in this your Objection is little eyther Pietie or Charitie or common Sense Philomathes Whether the Disease of the Bodie bee with vs or with you vvhether it bee Papalitie or Lutheranisme I will not now more dispute much lesse determine But verilie Eubulus I can not but much allow your Discourse which is no lesse solide and true than it is quicke and subtile And I commend much more your charitable judgement in this case than our Men's hard determinations of you And you haue exceeding well cleared that this charitable Opinion can nor should diminish nothing of that Care which lyeth on all Men to search and

but first in health healthsom vigour next by degrees contracting sicknes at length heavilie infected affected afflicted with that disease whereof you Eriphilus are dangerously sick Philomathes hath somwhat tasted also now is convalescing through the Medicine of the Word Spirit and alyke in all these cases was ever is visible seen also according to her distinct conditions in diverse tymes Neyther haue wee another Church or a new Church as your Doctors would perswade the Simple but the same Church a renewed Church Neither haue we forsaken the Vnitie Cōmunion of the Church within which wherof we stil are but we haue forsaken Babel in the Church which hath ●…firmed her selfe agaynst al Cure For howsoever the sicke Bodie was the Church yet the Sicknesse oppugning and wasting the lyfe there-of was never the Church and al-be-it in it yet never of it Now Eriphilus you see I am farre from dallying and am come to more playne Dealing than perhaps well pleaseth you Philomathes Verilie Eubulus I can not denye but your Reasons are sound and solide and your Distinctions are subtill But it seemeth exceeding strange that anie such Case and so long a tyme should haue befallen the Church of GOD which maketh mee yet to suspect that your Argumentes are more out of subtiltie of Logicke than according to the Veritie of the Matter and that how-so-ever they evince indeede clearlie a Possibilitie of such a Case yet that anie such Case in trueth was they will not conclude And it were a rash Conception so to thinke of holie Church So that according as I sayde before you seeme still to reason but A posse ad esse from Possibilitie to Reall existence which will not necessarilie follow Eubulus I confesse Philomathes that the Case is and will seeme strange to anie not acquaynted with the cleare course of Scripture and the LORD His wyse and wonderfull Dispensation clearlie fore-tolde there-in and fallen out accordinglie For the workes of GOD are wonderfull and Hee is marvelous in the Case of His Saynctes As great is the Mysterie of Godlinesse so al-so is that of Iniquitie And without true illumination to know the Scriptures of GOD none ever shall attayne eyther to the healthsome Knowledge of the one or happie Discoverie of the other But Philomathes seeing you confesse That I haue clearlie evinced the Possibilitie of such Apostasie in the Church as where-by Errour may take place in common and that yet not-with-standing GOD may verie well preserue Trueth and true and lawfull Worship and Worshippers al-be-it in common vnperceived and considering the manie and capitall Poyntes where-with so manie famous Churches now so long tyme charge your Church of Rome I aske you If in this Case you thinke her well defended with the pretended Impossibilitie of Erring Or if shee hath not great reason both to suspect what possiblie might befall her and carefullie to descende to an exact Tryall whether it hath so befallen her or not Philomathes Certaynlie I thinke the weyght of so great Poyntes as are in Controversie to-gether with the Challenge of so manie Churches requyre no lesse than that Matters bee condignlie tryed and examined and that a prowde Denyall will not justifie anie in such a Case Eubulus Well Philomathes and in so clearlie evinced a Possibilitie of Apostasie as requyreth a condigne Tryall whether thinke you is it the surest way to put the stable Trueth of GOD revealed in His Worde to this inaequitable and vnsure Condition as eyther to approoue it selfe by the Multitude and Continuance of Holders who yet may erre or then to bee rejected Or rather to laye for a sure Ground That seeing it is Trueth there-fore it ought to subdue all Myndes and take place agaynst all Praejudices of Praescription Praerogatiue of Holders Tymes Places or Persons Because it dependeth not on the vnstable Humours of Men who are but naturallie Liars and may bee deceived But is in it selfe so cleare as beeing admitted purelie to pleade for it selfe it will sufficientlie approoue and justifie it selfe agaynst all howe stronglie so-ever grounded Errour and all eyther Qualitie or Multitude of Mayntayners or Praescription of Tyme In short Philomathes whether ought the Trueth of GOD to bee subject to Men or ought all Men to bee subject vnto it And which of these two Reasons conclude strongest and on which may a Christian Soule best rest This hath long had place and Approbation with most Men and there-fore is the Trueth Or this is GOD His Trueth there-fore it ought to haue place even agaynst all praejudice what-so-ever And how-so-ever it hath appeared to haue beene perished from amongst Men yet certaynlie it hath remayned all-wayes Philomathes Verilie I can not denye but that it were a sacrilegious remeritie to subject the Trueth of GOD to Man al-be-it agayne in the Question what is that Trueth I thinke the judgement of the Church and what hath long bene held of Her should be much regarded and not rejected without great and verie cleare Reasons Eubulus That I yeeld you Philomathes and truelie if in the present Poynt of our Disputation we had or could bring no more but as you alleadged the Possibilitie of the case where-of no Evidence might bee produced that accordinglie it had fallen out And if my Reasons and Distinctions in this Matter were but from quirkes of Logicke and not according to clearelie-fore-tolde and accordinglie fallen-out Events you had the lesse reason to regard them But besides the Possibilitie which I haue evinced besides the vndoubted Trueth it selfe so clearlie delivered in Scripture as may sufficientlie certifie a Soule that accordinglie the Case hath fallen The holie Ghost for our farder Resolution hath also according to both the Possibilitie and the event in effect agreeable so clearlie fore-tolde the whole particular Case and Course as I may boldlie say to whom it appeareth strange They are yet great Strangers in the written Word of GOD and in such great measure of Light as now in GOD'S singular Mercie is revealed who disdayne to learne what even Artificers in such open and large offer of Grace are holden to know they are worthilie blynded in GOD'S just indignation Wee are not onlie fore-warned by the LORD Him-selfe in the dayes of His flesh and agreeablie there-after by the Apostle Paul of such a common Apostasie in the Church as where-by Antichrist should obtayne a Throne even in the Temple of GOD but also most amplie particularlie and delightfullie vnder most goodlie and significant Types in the Booke of the Revelation the whole course of Storie is plainlie and at length expressed So as Philomathes I haue not alleadged what probablie might be but what the holie GHOST hath playnlie and particulie fore-tolde and fore-warned vs should come to passe and which accordinglie wee see clearlie performed Yo●… Men are deceived because they knowe neyther the ●…criptures nor the Power of GOD. And I am so farre from seeking subtill Evasions in

and call it Prudence and Vertue yea and a good Prudence and affirme That who vse it are to bee praysed those are Teachers of Men to become Liars Eriphilus You will not so easilie as you trow get mee in-trapped with your Interrogatours for there is some even Godlie and prudent Simulation Eubulus I mynde no such Circumvention as you feare but moste playne Dealing for gayning of you more than my Poynt And to showe you howe farre I am from entertayning impertinent Plea I will not now question with you about this howe well anie Simulation may bee made to accord with Prudence and Pietie But let the Instances which I shall produce beare witnesse vvhether they bee such as may escape vnder this your Sconse As for the Position which I haue brought in all the Poyntes there-of your owne Man Martinus Navarrus Aspilcueta vvho hath written a whole Treatise of Aequivocations in Favoures as hee professeth of the Iesuites In Cap. humanae aures 12. Quaest. 5. affirmeth playnleie In d. Cap. humanae Pag. 352. Pag. 349. Et pag. 351. Eriphilus You may perhaps vvrong him in this Imputation But and though anie one such Man hath vvritten so yet ought it not bee counted a common Fault of our CHVRCH Howe manie of your Men mayntayne Poyntes which your CHVRCH yet disadvoweth in common Eubulus If I doe wrong him his Booke and places there-of alleadged by mee will witnesse And that his Doctrine is a just Imputation agaynst your Church is cleare by this That Pope Gregorie the thirteenth approoved and ratified his Doctrine as Sanctam inconcussam holie and stable And besides him Gregorius de Valentia a lesuit Tom. 3. Disput. 5. Quaest. 13. de reo punct 2. calleth AEQVIVOCATION Prudentem Defensionem a wyse Defence The fore-named Navarrus in d cap. humanae aures 22. Quaest. 5. Pag. 348. recordeth and highlie prayseth an Aequivocation vsed by Saynct FRANCIS vvho beeing asked by the Sergeantes persuing after a Murder If such a Murderer had passed that way did put his Handes in his Gowne Slieues and aunswered That hee had not passed that way Vnderstanding with himselfe contrarie to common perception that hee had not passed thorowe his Slieues And the sayde Navarrus addeth even there Hanc Doctrinam de Aequivocationibus fundari in illo insigni facto magni illius Patriarchae FRANCISCI that this Doctrine of Aequivocations is founded vpon that noble Fact of that Great PATRIARCH Saynct FRANCIS Philadelphus Besides that common dislyke which al-most all the other Romane Clergie haue of Iesuites I thinke that the Cordeliers haue heere a proper Quarrell and a most competent Plea and Action agaynst them who thus take vnto them-selues wrongfullie the Craft of AEQVIVOCATION which beeing founded on the noble Act of Saynct FRANCIS should with all reason haue remayned the Propertie of his Familie as accordinglie they were called once commonlie LYING FRIERS till now the Iesuites haue so farre encroached vpon this their Right as that how farre so-ever the Friers bee still set to mayntayne their Title yet the Iesuites doe farre exceede them in all the cunning kyndes of Aequivocation Eubulus It is an vnlucklie Debate where-in the Victors greatest Honour is that there-by hee prooveth to bee the more neare sib vnto Satan But to prosecute my Matter The same Navarrus teacheth that a person accused before a Iudge who proceedeth not juridice lawfullie is not holden to confesse the Trueth but may vse AEQVIVOCATION mentallie reserving within him-selfe some other thing than his wordes doe sound yea eyther in Answere or Oath to his Iudge or Superiour that hee may vse a Bout-gate of Speach Amphibologia whether through a diverse signification of the word or through the diverse intention of the asker and of him that maketh answere and although it bee false according to the meaning of the asker in cap. Ne quis can 22. quaest 2. The same Navarrus instructeth a Witnesse to depone that hee knoweth nothing reserving this within him-selfe no thing that hee is holden to tell And hee giveth the same instruction to Pleaders who are requyred to giue their Oathes de calumnia or of Veritie Pag. 151. Toletus a Iesuit and a Cardinall teacheth these same healthsome Lessons Instruct. sacerd lib. 4. cap. 21. Iacobus Sylvanus aliâs Keller Iesuit teacheth the same Philipp contr Anonymum c. pag. 5. Besides all these Eriphilus doe they not teach men to bee Liars who affirme that no Oath given to an Haereticke or Infidell is to bee keeped And yet this was both inacted and practized in the Councell of Constance Iacobus Simancha Episcopus Pacensis de Catholic institut cap. 46 al-so avoucheth it Conradus Brunus de Haereticis lib. 3. cap. 15 determineth that no Pactions Conventions Lawes Confirmations rescripta where-by Haeretickes obtayne Peace and Securitie ought to bee keeped or counted of anie force or effect Now if wilfull and even purposed Perjurie may bee counted Pietie and if such impudent instructions of disguysing Trueth you esteeme a prudent Simulation Eriphilus I thinke him pittifullie imprudent who hath anie dealing with you Philomathes I beseech you Eubulus no more of this For my part I never lyked of that Doctrine of Aequivocation And I thinke verilie that the Church hath beene evill beholden to those Men what-so-ever they were who haue brought that Blot vpon the Catholicke Fayth Eubulus Then Philomathes of all others the Church is worst beholden to the Pope who hath approved and confirmed and yet still ●…hamelessie mayntayneth that disgracefull Doctrine And you who see the Evill are yet worse than wo●…st of all beholden to your-selues who in so playnlie a perceived Praevarication yet suffer your selues to bee so sensleslie and miserablie miscarried But how-so-ever I bee in this purpose more playne than pleasant vnto you and that even there-fore I could bee content to speake no more of it who am loath to grieue you in anie thing yet because I promised it to Eriphilus and hee conceived that I could not possiblie cleare such as hee called it a Calumnie I must essay to acquyte my selfe in prooving all-so of your Romanistes the other Poynt and Note of their spirituall K●…nred propounded by mee of Devilish Dealing namelie that they are Murderers and teach men so as well as Liars and thus are Satan's vpright Children Cardinall Baronius in his Epistle agaynst the Venetians speaketh thus The Ministrie of Peter blessed Father is two-folde To feede and to kill according to that Feede my Sheepe and according to that Kill and eate For when the Pope hath to deale with refractarie and averse parties as are the Venetians then Peter is bidden Kill and slay and packe them vp in his Bellie Is not this I pray you reverentlie and rightlie vsed Scripture The same Baronius in his Paraenesis to the Venetians Pag. 9. It resteth O Father the Pope that you draw agaynst Malefactours the Sword of Peter whom to this ende CHRIST appoynted over Kingdomes and Nations Their King-killing Doctrine