Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	apostle_n	catholic_a	creed_n	3,075	5	10.1789	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17445	Puritanisme the mother, sinne the daughter. Or a treatise, wherein is demonstrated from twenty seuerall doctrines, and positions of Puritanisme; that the fayth and religion of the Puritans, doth forcibly induce its professours to the perpetrating of sinne, and doth warrant the committing of the same. Written by a Catholic priest, vpon occasion of certaine late most execrable actions of some Puritans, expressed in the page following. Heerunto is added (as an appendix) a funerall discourse touching the late different deathes of two most eminent Protestant deuines; to wit Doctour Price Deane of Hereford, and Doctour Butts Vice-Chancellour of Cambridge. By the same authour	B. C. (Catholic priest)	1633 (1633)	STC 4264; ESTC S107396	79,660	208

that it can be performed And accordingly hereto I know a man witty inough but dissolute in manners and partly suspected of Atheisme but in externall show a Protestant who is accustomed to say that he would gladly see the diuell because he would gladly see something aboue the ordinary course of nature I beseech God that his desire in the end of his life be not accomplished Now how forward our Precisians are in denying all Miracles since the Apostles tymes may appeare from the liberall Confessions in this point of D. Fulke who thus acknowledgeth (r) Against the Rhem. Testamēt in Apocalyps p. 13. It is knowne that Caluin and the rest whom the Papists call Arch-Heretikes worke no miracles And of D. Sutcliffe (s) In his Exam. of D Kellisons Suruey printed 1606. pag. 8. We do not practise miracles nor do we teach that the doctrine of truth is to be confirmed with miracles Thus we see that these men are in their Iudgements so strongly persuaded that all Miracles by the which God suspendeth stupendiously the working of nature are so fully ceased since the dayes of the Apostles as that they freely confesse all want of working Miracles to haue beene in the plantation of their owne Religion directly impugning that course of working Miracles granted by our Sauiour to his Apostles at the first preaching of the Gospell (t) Math. 10. As you go preach heale the sicke cleanse the leprous raise vp the dead cast out the Diuels c. 18. Our former Aduersaries do in great riot of splenefull acclamations cry out in their Pulpits and writings against Holy-dayes the Sabaoth day only excepted with great auersion dislike of them This their so much affected doctrine wholly introduceth a forgetfulnes of the Misteries of Christian faith for those daies were instituted by the Church of Christ in her Primitiue tymes to put vs in mind of the misteries of our Fayth As for example Christmas day in remembrāce of Christs birth and Natiuity Innocents day or Childermas day as it is vulgarly called in remembrance of the slaughter of the Infants at the tyme of our Sauiours birth New yeares day in remembrance of our Sauiours Circumcision Epiphany or Twelft day in remembrance of the Comming of the three Kings with presents to our Sauiour The Annunciation day in remembrance of the Angels salutation of our Blessed Lady bringing her that most ioyfull message that she shall bring forth the Sauiour of the world Good Friday in remembrance of our Sauiour Christ his death passion on that day Easter day in remembrance of our Lords resurrection from the graue Ascension day in remembrance of his ascending in Soule and body into Heauen Pentecost or Whitsuntide in remembrāce of the descending of the Holy Ghost Trinity Sunnay in honour and remembrance of the most Blessed Trinity finally Corpus Christi day in remembrance of our Sauiours Institution of the most blessed Sacrament of the Holy Eucharist Now most of these great festiuall dayes are much neglected and vilifyed by our Aduersaries nor for the most part do the Puritane Ministers instruct their Proselites and followers why those Feasts and vpon what occasion they were first instituted which want of care in the Maisters and ignorance in the Schollers do beget a great forgetfulnes of our Christian Mysteries And this my Assertion is warranted with all experience The like we may proportionably conclude of our Aduersaries small respect they beare to the Feast dayes of the Apostles or of diuers other great Saints For example the ignorant Protestant knowes when Midsomer day as they call it commeth but that that day was instituted in the honour of S. Iohn Baptist as being the Precursor of our Sauiours comming few of them know In like sort our Aduersaries reiect with full mouth all Ceremonies in Fayth styling them superstitious and Idolatrous though the said Ceremonies were first instituted and are still vsed the better to recall to the mind of the ignorant the Mysteries of Christian Religion And vpon the same ground they mainely vociferate and cry out against the true vse of Pictures which serue only to put vs in mind of the vertues and liues of the Saints of which they are the Pictures Neither can they endure the sight of the Crosse though it be only to put vs in mind of our Sauiours death and passion suffered vpon the Crosse so willing they are to extinguish and wholy blot out all remembrances prints and cognizances of Christian fayth Thus we see that our Aduersaries proceeding herein finally tends to the obliterating cancelling of most of the chiefe Mysteries of our Christian fayth and Religion and of the most godly Professors of it 19. The Aduersaries acknowledged doctrine of the Inuisibility of the Protestant Church hath induced many to forsake the Christian Religion and in lieu thereof to become Arians Iewes or Turkes For first seeing the Old Testament is most full in its authorities for a (u) Esay 60. Dan. 2. Psal 28. Continuall splendour and visibility of Christs true Church and further seeing that this exacted visibility hath bene wanting in the Protestant Church by their owne Confessions whereof I will heere for breuity alledge the acknowledgment of Sebastianus Francus a learned Protestant who thus confesseth (x) In epist de abrogandis in vniuersum omnibus statutis Ecclesiasticis For certaine through the worke of Antichrist the externall Church together with the fayth and Sacraments vanished away presently after the Apostles departure and for these fourteene hundred yeares the Church hath not bene externall and visible To whose iudgment D. Fulke subscribeth in these wordes (y) In his answer to a Counterfeyt Catholike p. 1● The true Church decayed immediatly after the Apostles And lastly seeing such Protestants as acknowledge the want of the visibility of their owne Church will not acknowledge the Catholike Roman Church to be the true Church of God though they do acknowledg that that Church hath beene euer visible for these fourteene hundred yeares Therfore diuers of the said eminēt Protestants through the want of fulfilling of the Prophecies touching the Churches visibility in their owne Protestant Church haue therevpon Apostated from Christianity some of them imbracing the doctrine of the Iewes others of the Turkes and therupō haue employed all their dayes after with infecting other Christians with their new imbraced doctrines wherby they haue secretly instilled into their followers minds and wills the poyson both for doctrine impious conuersation of life which Iudaisme or Turcisme do teach and warrant Many examples of diuers learned Protestants forsaking their Christian Religion through the acknowledged doctrine of the Inuisibility of the Protestants Church may be alledged As of (z) So witnesseth Beza in epist 65. p. 308. Alamannus a great Protestant who became a Iew. Of (a) In historia Dauidis Georgij printed at Antwerpe 1568. Dauid George once Professour at Basill who became a blasphemous Apostata Of Ochinus who

the tyme of Boniface the third vz. anno 606. was inuisible and fled into the wildernes there to remayne a long season M. Napper includes more ages within this inuisibility thus confessing Vpon the Reuelat c. 18. frō the tyme of Constantine vntil our daies euen one thousand two hundred and sixty yeares the Pope and the Clergy haue possessed the outward visible Church of Christiās And againe M. Napper vbi supra in c. 11. 12. during the space of twelue hundred and sixty yeares the true Church hath abyded latent and inuisible D. Fulke as forgetting the tyme afore limited by him granteth thus In his answer t● a counterfeit catholike p. 33. The true Church immediatly decayed after the Apostles tyme. With whome Peter Martyr seemes to agree thus confessing Lib. de Votis pag. 477. Errours he meaning our Catholike Articles did begin in the Church presently after the Apostles tyme. And the Protestant Authour of the booke called Antichristus siue Prognosticō finis mundi hath the like saying vz. Pa. 13. frō the Apostles times till Luther the Gospell had neuer open passage And with both these conspires Sebastianus Francus that noted Protestāt who thus hath left recorded In epist de abrogandis in vniuersum omnibus statutis Ecclesiasticis For certayne the externall Church togeather with the fayth and Sacraments vanished away presently after the Apostles departure and that for these thousand and foure hundred yeares the Church hath beene no where externall and visible But D. Downham with whome I will close feareth not to include euen the Apostles tymes within this granted latēcy of his owne Church he thus writing L. de Antichrist l. 2. c. 2 pa 22. The Generall defection of the visible Church foretould 2. Thes 2. began to worke in the Apostles tyme. I heer passe ouer how our learnedest Aduersaries confesse all want of ordinary Calling of their Ministers at the first arysing of Luther which want euer includeth an interruption of the Protestant Church at that tyme for if that Church had then beene in Being it had not then stood in need of such their imaginary Extraordinary calling but might haue rereceaued it by Imposition of hands from their owne Cergy of those dayes But no such men of their Clergy then were and therefore we haue the lesse reason to meruayle why Caluin of this poynt thus writeth Lascicius the Protestāt reciteth this saying of caluin lib. ●e Russ Muscouit c religione cap. 13. Quia Papae Tyrannide c. By reason of the tyranny of the Pope true Succession of Ordinatiō was broken of therefore we stand in need of a new course herein and this function or Calling was altogether extraordinary With whom D. Fulke iumpeth in these wordes Against Stapleton and Martial pag. 1● The Protestants which first preached in these dayes had extraordinary Calling Thus far My deare fryend touching the continuall radiancy and resplendent Visibility which is necessarily exacted to be in Christs true Church at all times without the least interruption and yet which neuertheles is not to be found in the Protestant Church And all this prooued from the often ingeminated and inculcated acknowledgments of our owne most learned Aduersaries Now then to encircle the concluding force of all the said Protestants authorities within this ensuing Argument that therby the ineuitable resultācy out of the Premises may more intensly strike your iudgment I thus dispute The true Church of Christ euen by the doctrine of the Protestants must euer and at all tymes be Visible But the Protestant Church euen by the Protestants Confessions hath not euer and at all times byn Visible Therefore the Protestants Church euen by the Protestants Confessions is not the true Church of Christ. Which last Proposition is the Compound made of the two former Ingredients What can any learned Protestant reply hereto 1. Will he maintaine that the Protestāts aboue alledged in teaching a Necessary Visibility of the Church of Christ at all times were deceaued But this is weakly said because all of them or the most do reiect the doctrine of Traditions as holding nothing to be belieued but what hath its warrant from the expresse written word of God and therefore they did in their iudgments build this their doctrine vpon the Written word which in diuers most cleare passages both of Prophesyes and of other Texts heere Esa 2. 49. 54. 60. 66.1 Psalm 18. 28.1 Daniel 2. 3. Mi●o●as 4. ●ec● Ierem. 33. Ephes cap. 4. cited in the Margent doth inculcate this so necessary a Visibility of the Church And according hereto Melancthon the former Protestant after he had alledged diuers places of Scripture to this end thus concludeth In loc com edit 1. 61. cap. de Ecclesia Hi similes loci c. these and such like places of Scripture non de Idea Platonica sed de Ecclesia Visibili loquuntur do not speake of Plato his Idea but of a Visible Church 2. Or secondly Will the Protestāts say that though the former Protestants do graunt that the Protestant Church for so many ages together aboue set downe hath bene Inuisible yet that there are other most learned Protestāts who confidently auer that the Protestant Church hath euer bene Visible and therefore that by their former Brethrens Confessions they are in no sort endangered But obserue the insufficiency of this second euasion and the disparity betwene them that do acknowledge the Inuisibility of their owne Church and the others maintayning the euer Visibility of it Seing the first sort of men being graue candid and learned euen through the rack of truth do confesse and this to their owne mayne preiudice the Inuisibility of their Church for so many ages together so speaking in behalfe of the Catholikes their Aduersaries against themselues which they neuer would haue done but that the vndeniable euidency of the Truth compelled them thereto Whereas these others which perhaps may be alledged do speake in their owne behalfe and in defence of their owne Religion and consequently such their wordes are to be accounted more partiall and therein lesse to be regarded And heere the words of Tertullian may most truly take place In Apologetico Magis fides prona est in aduersus semetipses confitentes quàm pro semetipsis negantes Credit rather is to be giuen to those that confesse against themselues then to those that deny in their owne behalfe Agayne why will not such Protestants as are so impudent as to maintayne their owne Churches euer Visibility insist plainly and sincerely in the alledging of the Visible Members therof if any such Visible Members were for euery age the which to performe not any one Protestant hath bene able For when they are vrged therto by vs Catholikes then they flye to the Scripture through the false vnderstanding of it the mayne Ocean of Heretikes as it fell out in the Conference some yeares since betwene D White D. Featly on the one syde and certaine

drawne out by vs in proofe of our Catholike Religion Our Aduersaries most scornefully traduce all such Miracles For Osiand Cent. 10. 11. 12. Osiander and the Cent. 4. Col. 144● Cent. 5. Col. 1486. Centurists obserue heer the humility of this Priuate Spirit terme all such Miracles Antichristian wonders and flying signes But D. Whitakers more strangely answereth to all such Miracles for thus he writeth D. Whitak l. de Eccles p. 349. God doth giue power of working true Miracles to false Teachers not to confirme their false opinions but to tempt those to whome they are sent Thus he Galat. c. 3. O insensati Galatae quis vos fascinauit Thus my Deare Friend you see how your Protestants in matter of Fayth and Religion endeauour to waue all proofes and to breake with all Authority both Diuine and Humane and seeke to reduce all finally to the triall and touch-stone of the Priuate Spirit which Spirit is with them the Oedipus which must resolue all Enigmaticall doubts And thus the Protestants being but parties will eyther finally iudge all Questiōs of faith or els they will suffer no iudgement to passe on the at all Is there any candour ingenuity or vpright meaning in this their proceedings Or is it hard to defend any Religion how false wicked soeuer if so the maintayners of it could iustly reiect all sorts of Arguments and Authorities produced for the impugning of the sayd false Religion aduancing their owne priuate iudgements aboue all proofs whatsoeuer But seeing our Aduersaries will admit no Authorities but their owne I will therefore in this next place and in proofe of my secōd Reason which shal be to euict that The Protestant Church is not the true Church of God tye my selfe only to the Testimonyes and authorities of the learned Protestants themselues forbearing purposely all other kinds of proofes whatsoeuer so ready my good friend I am for the tyme to humour our Aduersaries in their owne Methode and this chiefly for your more full satisfaction My Media or Premises for the proofe of this foresaid Position which potentially inuolues all other Controuersies within it selfe shall rest in two points both clearly and abundantly taught by the most learned Protestants that euer with their pens endeauoured to honor their Religion My first Medium shal be that the Protestants teach that the true Church of Christ must at all tymes without the least interruption be visible and enioy her Pastours and administration of the word and Sacraments For proofe of this vndenyable verity I produce these following Testimonies from the Protestants own penns And first D. Field thus writeth Li. of the church ● 10. p. 190. The persons of whome the Church consisteth are visible their Profession known euen to the Prophane And againe thus he sayth Vbi supra pag. 21. Bellarmine in vayne laboureth to proue that there is and alwayes hath beene a visible Church and that not consisting of some few scattered Christians without Order of Ministery or vse of Sacraments for all this we doe most willingly yield vnto M. Hooker thus writeth Ecclesiast Policy p. 126. God hath had and euer shall haue some visible Church vpon earth Hunnius the great Protestant thus acknowledgeth In his Treatise of Free-will p. 91. God in all tymes hath placed his Church in a high place and hath exalted it in the sight of all Nations Iacobus Andreas In his booke against Hosius pa. ●10 we are not ignorant that the Church must be a visible Company of teachers and hearers Melancthon is most strong in this point for thus he discourseth Loc. com edit 2561. c. de Eccles whensoeuer we thinke of the Church let vs behold the company of such men as are gathered together which is the visible Church neither let vs dreame that the elect of God are to be found any other place thē in this visible Society neyther let vs imagine any other visible Church And againe the said Melancthon Melancth in Concil Theolog. part 2. It is necessary to confesse that the Church is visible c. Whither tendeth then haec portentosa oratio this monstruous speach which denyeth the Church to be visible Peter Martyr In his Epist annexed to his common places printed in English pag. ●53 We doe not appoint an inuisible Church but do define the Church to be a Congregation which the faythfull may know that they may adioyne themselues thereto D. Humfrey thus teacheth In Ieisuitism part 2. c. 1. Non clancularij secessus Cōuocationes sunt Christianae c. The Societies of Christians are not secret meetings And he thus endeth Oportet Ecclesiam esse conspicuam Conclusio est clarissima The same D. Humfrey also giueth a reason why the Church must euer be visible thus writing D. Humf. in Iesuitism part 2. tract ● rat 3. Dum Ministri docent alij discunt c. Whiles the Ministers do teach others do learne whiles these Men do Minister the Sacraments those do communicate of them whiles all do call vpon God and professe their fayth He that doth not see these things is more blynd then a Moale Instit c. 1. parag 10. Caluin In his defence of the censure pag. 81. D. Whitgif● Contra Camp rat 8. D. Whitakers Art 7. The Confession of Augusta almost with all other Protestāts do teach that the Preaching of the word c. administration of the Sacramēts are essentiall Notes of the Church that the preaching of the word doth constitute a Church as Contra Duraeum l. 3. pag. 249. D. Whitakers words are the want of it doth subuert it But how can eyther the Word be preached or the Sacraments ministred but to such men as are visible according to the former iudgement of D. Humfrey And thus farre in proofe of my first ground or Positiō to wit that the True Church of Christ must euer be visible Now I come to the second Proposition or groūd which is That the Protestant Church euen by the doctrine acknowledgment of the most remarkable Protestants hath beene wholly latent and inuisible for more then a thousand yeares togeather To proue this first I produce M. Perkins His wordes are these In his exposition of the creed pa. 400. we say that before the dayes of Luther for the space of many hundred yeares an vniuersall Apostasy ouerspred the whole face of the earth and that our Church was not then visible to the World Caelius Secundus Curio a Protestant of extraordinary Note acknowledgeth no lesse thus writing De amplitud regnî Dei pag. 12. Factum est vt per multos iam annos Ecclesia latuerit c. It is fallen out that the Church for many yeares hath beene latent and that the Cittizens of this Kingdome could scarcely ac ne vix quidem and indeed not at all be knowne of others D. Fulke setteth downe in his iudgment the tyme of the Inuisibility of the Protestant Church he thus saying In his answer to a Counterfeit catholike p. 16. The Church in