Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	church_n	faith_n	infallible_a	1,453	5	9.5102	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00797	True relations of sundry conferences had between certaine Protestant doctours and a Iesuite called M. Fisher (then prisoner in London for the Catholique fayth:) togeather with defences of the same. In which is shewed, that there hath alwayes beene, since Christ, a visible church, and in it a visible succession of doctours & pastours, teaching the vnchanged doctrine of fayth, left by Christ and his apostles, in all points necessary to saluation and that not Protestants, but only Roman Catholiques haue had, and can shew such a visible church, and in it such a succesion of pastours and doctours, of whome men may securely learne what pointe of fayth are necessary to saluation. / By A.C.	A. C.; Sweet, John, 1570-1632, attributed name.; Floyd, John, 1572-1649, attributed name.; Fisher, John, 1569-1641, attributed name.	1626 (1626)	STC 10916.5; ESTC S118355	64,677	92

formall reason in all and applyed sufficiently by the same meanes to all would easily belieue all But so long as they do not belieue all in this sort but will as all Heretiques do make choyse of what they will and what they will not belieue without relying vpō the Infallible authority of the Cath. Church they cannot haue that One Soule-sauing Fayth which all good Catholique Christians haue in any one article of Fayth For although they belieue the same truth which other good Catholiques do in some Articles yet not belieuing them for the same formall reason of diuine reuelation sufficiently applyed by Infallible Church-authority but either for some other formall reason or at least not for this reason sufficiently applyed they cannot be sayd to haue one and the same Infallible diuine Fayth which other good catholique christians haue who do belieue those Articles not for any other formall reason beside the diuine reuelation applyed sufficiently and made knowne to them not by their owne fancie or the fallible authority of humaine deductions but by the infallible authority of the church of God that is of men infallibly assisted by the Spirit of God as all lawfully called continued and confirmed Generall councells are assisted Whence I gather that although euery thing defined to be a diuine truth in Generall councells is not absolutly necessary to be expresly knowne and actually belieued as some other truthes are by all sorts yet no man may after knowledge that they are thus defined doubt deliberatly and much lesse obstinatly deny the truth of any thing so defined For euery such doubt and denyall is a breach from that one sauing Fayth which other good christians haue in regard it taketh away infallible credit from the church and so the diuine reuelation being not by it sufficiently applyed it cannot according to the ordinary course of Gods prouidence breed infallible belief in vs for as S. Paul Rom. 10. saith How shall they belieue vnles they heare how shall they heare without a Preacher how shall they preach to wit infallibly vnles they be sent to wit from God and infallibly assisted by his spirit And if a whole Generall councell defining what is diuine truth be not belieued to be sent and assisted by gods spirit and consequently of Infallible credit what man in the world can be said to be of infallible credit or if such a Councell lawfully called continued and confirmed may erre in defining any one diuine truth how can we be Infallibly certaine of any other truth defined by it for if it may erre in one why not in another and another and so in all or how can we according to the ordinary course be infallibly assured that it erreth in one and not in another when it equally by one and the same authority defineth both to be diuine truthes for if we leaue this to be examined by any priuate man this examination not being infallible had need to be examined by another and this by another without end or euer coming to infallible Certainty necessarily required in that One Fayth which is necessary to saluation and to that peace and Vnity which ought to be in the Church It is not therefore as the Chaplain would perswade the fault of councells definitions but the pride of such as will preferr and not submit their priuate Iudgments that lost continueth the losse of peace and vnity of the Church and the want of certainty in that one aforesaid soule-sauing Fayth the which how far it doth extend is indeed as the Chaplain pag. 73. confesseth no work for his penne but is to be learned of that one Holy Catholique Apostolique alwayes Visible and Infallible Roman Church of which the La. once doubting resteth now fully satisfied that in it she may learne all truth necessary to saluation and that out of it there is no ordinary meanes sufficient to teach her the right way of saluation And therefore the Iesuit might well say as he did in the Relation that the La. was by this a former conference satisfied of the truth of Roman Religion g The Chaplain vpon this last clause saith that he is sure she wil be better able to answer for her coming to church thē for her leauing the church of England following the superstitions and Errours of the Church of Rome But he neither proueth nor can proue that it is lawfull for one perswaded especially as the Lady is to goe to the Protestant Church which were to halt on both sides to serue two Maisters to dissemble with God and the world to professe outwardly a Religion in conscience knowne to be false neyther doth he or can he proue any superstition or errour to be in Romane Religion but by presuming with intolerable pride to make himself or some of his fellowes iudge of Controuersies and by taking authority to censure all to be superstition and errour which suteth not with his fancy although it be generally held or practised by the vniuersall church which in S. Augustins Iudgment is most insolent madnes Ephes. 4. 11. Matt. 16. 1● Luc. ●2 3● 〈◊〉 ●0 18.

TRVE RELATIONS OF SVNDRY Confwerences had betweencertaine Protest 〈…〉 and a IESVIT called 〈…〉 soner in Lond●● for the Cathol 〈…〉 Fayt 〈…〉 togeath 〈…〉 Defences of the 〈…〉 IN WHICH Is shewed that there hath alwayes beene sinc 〈…〉 Church and in it a Visible Successio 〈…〉 Doctours 〈…〉 Pastours Teaching the vnchan●●● Doctrine of ●●yth left 〈◊〉 Christ and his Apostles in 〈◊〉 paines necessary to Sal●●tio● AND THAT Not Protestants b●● only Roman Catholiques have had and 〈…〉 Church and in it such 〈…〉 and Doctours of 〈…〉 men may 〈…〉 what poi 〈…〉 Fayth are necessary to Salvation By A. C. 〈…〉 Rom. 16 v. ●● Permissu Superiorum M. DC XXVI The Preface of the Publisher of these Relations GENTLE READER I haue thought good to present to thy view these Relations together with the defēces of them not doubting but if thou peruse and ponder them well they will turne to thy benefit more wayes then one First supposing thou neuer heardst any thing of these conferences but in general or perhaps hast heard particulers falsly related by some who are partially affected or misinformed thou mayest by this my labour be certified of the truth and heerby enabled to do a worke of Charity in freeing others from ignorance and errour and contradicting such false rumours as thou mayst chance to vnderstand to haue bene spread abroad whether in speach or in print about this matter Secondly if thou be not thy selfe already resolued a right in matter of Faith necessary to saluation thou mayest gaine no small help towards a sound setling of thy mynd first in the true knowledge belief of that One Holy Catholique and Apostolique Church which is mētioned in the Apostles and the Nicene Creed by meanes of it in euery other article point of that true Catholique Fayth which S. Athanasius in his Creed signifyeth to be so necessary to saluatiō that whosoeuer doth not hold it entire that is in all points and inuiolate that is in the true vnchanged and incorrupted sense in which Christ his Apostles left it as a sacred Depositum to be kept alwayes in the Church without doubt he shall perish euerlastingly Thirdly if thou be already rightly resolued thou mayst receaue confirmation in thy Faith and consolation in considering how plainly it is proued that there is no other Church nor consequently Fayth which can with any probable colour be pretended to be truly Christian Catholique besides that which alwayes was yet is the Roman or vnited with the Roman Church and Fayth Lastly hauing once thy mind thus setled and confirmed in the right Roman Christian Catholique Fayth and thereby freed from wauering in vncertainty and doubtfulnes about any particuler point of Fayth thou needst not spend tyme in endlesse Disputes about Controuersies of Fayth nor be alwayes reading and learning as many curious people be now adayes neuer cōming to setled well-grounded knowledg or beliefe of all points of Fayth but mayst bestow thy tyme as S. Peter coūselleth those who be faythfull Christiās when he sayth Imploying all care minister yee in your Fayth Vertue by which you may liue conformably to that Fayth and in Vertue Knowledge by which you may discerne practically good from ill and in Knowledge Abstinence from all that is ill in Abstinence Patiēce in regard there will not want some paine to be suffered whiles you labour to abstaine from ill and in Patience Piety or Deuotion out of which will spring spirituall comfort inabling yow to endure patiently all kind of paine and in Piety Loue of the fraternity or brotherhood vnity of the whole Church not suffering your selues with a preposterous piety of priuate feeling deuotion to hate or separate from the cōmon Doctrine Sacrifice Sacraments Seruice Rites or Ceremonies of the Catholique Church and in Loue of the fraternity Charity or loue of God which charity of it be well grounded rooted in your hart it will doubtlesse mooue you to labour as the same S. Peter further aduiseth by good Workes and not by only Fayth or apprehēsion that your sins be forgiuen or that yow be iust or the children of God or of the number of the Elect to make sure your Vocation and Election which doing yow shall not as the same Apostle promiseth sinne at any tyme and there shal be ministred vnto you aboundantly an entrance into the euerlasting kingdome of our Lord and Sauiour Iesus-Christ Some may perhaps meruaile Why these Relations come out so late it being now long since the Aduersaries haue giuen out false Reports both in speaches and print For answere herof it must be considered that besides the ordinary difficulties which Catholiques in England haue eyther to write for want of conuenient place tyme commodity of bookes and conferring which others or to print there haue bene some speciall extraordinary impediments which haue hindred the same As namely that M. Fisher was straightly charged vpon his Allegiance from his Maiesty that then was liuing not to set out or publish what passed in some of these Conferences vntill he gaue Licence which made both M. Fisher his friends to forbeare hoping as was promised by him who deliuered his maiesties message that D. Whyte and others were not to publish any thing vntill they meeting with M. Fisher should treate and agree vnder their hands confirme what was sayd on both sides which his Maiesty perusing would grant licence to publish The which meeting M. Fisher expected a long while once went to D. Whytes House to know what he would say about the Relation which he had set out but found him vnwilling to make any such treaty agrement nor would himself set out in print or writing what he thought to be the true Relatiō as knowing by likelihood that he could not set out the truth without disaduantage of his cause or not without impayring or at least not aduancing his owne credit so much as he desired If any meruayle why in these Relations so litle is sayd of the secōd Dayes Conference with Doctour Whyte the reason is because in a manner all the speach of that meeting was betweene his Maiesty and M. Fisher who beareth that dutifull respect to his Soueraigne that he will not permit any thing sayd by him to be published now after his death which he had so specially forbidden to be published in the tyme of his life For if this cause had not bene it had bene also now published as wel as the rest there being nothing in it which M. Fisher should be ashamed off or by which any preiudice might come to the Catholique Cause for if there had bene any such matter D. White who in generall tearmes doth in his Preface seeke to disgrace M. Fisher saying he vanished away with disgrace would not haue omitted to set downe in particuler some at least one blame-worthy Argument or Answere But of this as also of D. Featlyes indeauouring to disgrace M. Fisher