Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	believe_v	faith_n	infallibility_n	5,890	5	11.4885	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14612	The contrition of a Protestant preacher, converted to be a Catholiqve scholler conteyning certayne meditations vpon the fourth penitentiall psalme, Miserere / composed by Iames Waddesworth, Bachlour of Diuinitie in the Vniversity of Cambridge, & late parson of Cotton, and of Great-Thorneham in the County of Suffolke, who went into Spaine with the Kinges Maiesties first Embassadour-Legier, as his chaplayne ...	Wadsworth, James, 1572?-1623.	1615 (1615)	STC 24924.5; ESTC S2953	166,461	144

truste or confidence but the cau●e of truste and confidence which we get throughe faith And S. Augustin saith Credere nihil aliud est nisi cun assensu ●ogitar● to beleeue is no●hing else but to thinke of a matter with assent therunto And S. Bonauenture maketh a double certeinty one of faith in the vnderstanding anothe● of hope in the will By the fi●ste we beleeue firmely as true all propositions of Gods worde in generall and by the second we haue good confidence in the particuler application of those thinges which may perteyne to our selues as good for vs For attingimus Deum we are joyned or doo reach vnto God only by our vnderstanding and our will in our vnderstanding is faith and because our will considers thinges eyther as juste and so we loue them or as p●ofitable and so we desire them therfore in ou● will is both hope expecting our heauenly profitable Good ●harity louing all that is equally just And so we haue the 3. Theologicall vertues faith hope and charity 6. In the thirde poynte Faith is not a distincte knowledge but an obedient assent captiuating the vnderstanding to the obedience of faith for where there is a playne knowledge of truthe it needeth not to captiuate the vnderstanding to obedience Therfore the Apostle twice reckoneth knowledge faithe as two seuerall giftes of God and the common phrase is oportet discentem credere A learner must beleeue viz such thinges as he doth not or cannot vnderstand S. Hilary said It hath rather a rewarde then neede of pardon to be i●norante what thou beleeuest as in the mistery of the Trinity Saint Prosper alledging those wordes of scripture Excepte you beleeue you shall not vnderstand collecteth thence that faith procedeth not of vnderstanding but vnderstanding cometh f●om faith and S. Augu●tin accordingly prayed credam vt intelligam non intelligam vt credam o Lorde let me beleeue that so I may vnderstand not by vnderstanding to beleeue w●erfore faith going before know●edge is not all one with knowledge For firste there is apprehension next is Assent which twoo togeather make faith and thirdly is knowledge n●w in ●arte and hereafter fully when fides shall be vides when we shall knowe as we are knowne 7 Note al●so that this apprehension is ey ther indistincte and in grosse or it is euident and particuler this laste is neither necessary nor enoughe vnto faith the firste is necessary but not enoughe for both of them must haue Assent Therfore if a country-man or oth●r ignorante playne soule doo giue his firme Assent to that which he apprehendes but grossely he hath faith wheras a heathen philosopher or other cunning Clarke ●houghe he haue neuer so cleare an apprehension yet he hath no faith if he haue not assent and credite to that which he vnderstandeth wherfore faith consisteth more in Assenting obedience then in vnderstanding knowledge 8. Likewise this Assent is double eyther grounded on reason and the euidence of the matter or vpon the authority of the Teacher The firste may be called knowledge but the latter is properly faith So saith S. Augustin That which we vnderstand we ● we it vnto reason but what we beleeue vnto Auctority And yet thus thoughe faith be not knowledge yet is knowledge both profitable to encrease out loue of God and commendable in them who desire so to profite And therfore with Dauid I will teach the wicked in matters of faith what to beleue yeilding their Assent to the infallibility of the churche and in matters of knowledge how to vnderstand by illustration of argumentes grounded vpon reason for these are the wayes of God and of certeyn truthe which if they be not sensibly demonstrable to fleshly eyes yet are they euidently credible to spirituall hartes Thus I will teach thy wayes which are thy iustifications HOW MANY OTHER PATHES DOO LEAD vnto the wayes of iustification and that we are not iustifyed by faith only Sect. 6. ANd the vngodly will be conuerted vnto thee How shall a wicked heretique or ignorante man learne thy wayes of truthe By obedient faith How shall an vngodly Catholique or a lewde sinner be conuerted vnto thee in a good life By iustifying faith It is faith which beginnes first to iustifye a sinner and secondly allso the iuste shall liue by his faith In matter of our iustification alwayes faith must be one yet only faith doth neuer iustifye Neither firste as the only Disposition vnto iustice nor 2. as the only formall cause of our iustice nor 3. as the only encreaser or preseruer of our iustice 2. Luther on the Galathians once said that faith is our formall iustice for which a man is iustifyed making faith an essentiall cause of our iustification But since all protestants reiect that saying and make it only a bare instrument as a hande receiuing an almes and so to iustifye vs only relatiuely Yet touching the concurrence of other vertues and good workes the Electorall Wittembergians or softer Lutherans following Melancthon with whom herein concurreth Caluin they require the presence of good workes as necessary signes and fruites of faith yet denying them to haue any efficiency vnto iustification But the Saxonians and harder Lutherans following Illyricus deny any necessity of good workes to iustification either in presence or in efficience alledging these sayinges of Luther Faith doth iustefye without and before charity and in his disputation whither workes auayle to iustification he auoucheth That faith excepte it be without the least workes doth not iustefye nor is faith These and many other be their particuler dissentions among themselues thoughe against Catholiques good workes they all conspire That only faith iustifyeth 3. But the Councell of Trent beside faith which is the firste Disposition requireth allso Dispositions of feare hope loue penitence a purpose of vsing the necessary Sacramentes and a purpose of a new life in obseruing Gods commandements The firste then is faith as S. Paul saith It behooueth him that cometh to God to beleeue that he is and that he is a iust Iudge and a punisher of euill and a mercifull father and rewarder of good Out of the one procedeth nexte feare which likewise as well as faith is an introduction or disposition to iustification For Ecclesias saith He that is without feare cannot be justifyed and Esay saith From thy feare we haue conceiued brought forthe the spirite of saluation 4. Then from beholding of mercy and rewarde thirdely groweth Hope which likewise doth iustefye as the Apostle expressely speaketh we are saued by hope and in the psalmes often They shall be saued de●iuered because they hoped in God Fourthly after hoping for Good foloweth ●oue of the Benefactor which loue is before remission of sinnes eyther in time if it be an imperfecte loue only beginning or in nature if it be perfecte in all ou● harte abounding as our Sauiour said to S. Mary Magdalen Manie sinnes are

innermost or fayrest garment or like deadly poyson in my vsuall drinking cuppe It is not enoughe with one water to take away the moste or the worste but rynse rubbe washe the cuppe agayne agayne with nettles with salte with ashes water after water let vs be sure there be neither sauour nor danger of poyson lefte behinde It is true that in our contrition Gods absolution all the guilte of all sinne is totally forgiuen yet our healed conscience which was wounded as a burnte childe is afrayde of any fire as hauing weake stomackes if we spye the least remaynder of our former filthynes or taste the smallest sauour of our wonted poyson O let vs crye not for distruste but for better security amplius laua me washe me yet more 2. Allso when we doo bewayle any greater crime let vs withall wash the spotres of any lesser faultes yet more euen our smallest offences which being many amounte vnto much yet more not only from all the guilte and eternall punishment but allso from purgatory or any payne temporall yet more both inwardly from sinfull thoughtes as well as outwardly from bad wordes or deedes yet more then others for I haue offended more then others yet more not only by these cerimoniall figures and externall signes but allso by the true precious bloud of our perfect redeemer 3. I haue sinned against God against men against my selfe against other creatures therfore o lord miserere dele laua munda haue mercy on faultes against thee blotte out accusatiōs of men wash away the spottes of mine owne soule and cleanse my abuses corruptions of thy creatures O was he my soule which thou diddest make pure in my creation O cleanse my body which thou diddest sanctifye by thy incarnation O blotte out my faultes against the lawe which condemneth haue mercy according to thy grace giuen by the gospell which acquitteth And all these yet more as very filthy clothes must be boyled bucked in sharpe lee washed rubbed wringed beaten shaken bleached for as Seneca said they who are accustomed to sinne non tant●m inquinati sed infecti sunt they are not only defiled but infected which is more hardly cleansed 4. There is 1. a washing of Baptisme 2. of repentance 3. of martyrdome of the firste Zachary prophecyed there shal be a founte eyn open to the house of Dauid and to the inhabitantes of Ierusalem for the washing of a sinner sinne this water of Baptisme I haue bene abhominably polluted O wash me yet more in the second water of repentance which is Naamans Iordan interpreted a descending or a riuer of iudgement signifying our humility or judgement of our selues Or if it be thy blessed will O God washe me in the thirde water yet more by martyrdome that I may be somewhat like those in the Apocalyps who washed their ctoles in the bloud of the lambe 5. And thoughe we doo somewhat towardes these purifications yet more must be done by our lorde Iesus the beginninge proceding finihing must be his grace working our will consenting our obedient diligence must be answerable to his ca●ling guiding inspirations the inwarde spi●ite grace is his the outwarde labour must be ours Ouer besides all which we can doo yet more he must wash vs other wise as Ieremy said If thou wash thee with Niter and multiply vnto thy selfe the herbe Borith yet thou arte d●filed in thy iniquity before me the Septuagint call it the herbe Toan which S. Ierome saith is the Fullers herbe and the Chaldey paraphraste interpretes it Soape so that thoughe we washe with water yet more our lord must cleanse vs with his soape All our owne Niter and Borith our penances voluntary or our vnuoluntary afflictions are to small purpose of themselues alone yet more o lord giue them vertue and accepte them in the merites and passion of our Sauiour without whom all our actions are nothing worthe vnto saluation 6. And yet we may not be idle christians laying all vpon the shoulders of Christe for thoughe he be able yet he will not beare all such be all carnall libertines Caluinistes such others who will no fasting dayes no whipping of themselues no hayre clothes no harde beddes no pilgrimages no stricte exercise of religion no corporall penances whiles they be in healthe thoughe they be able to endure them without hurte for in case of apparent or very probable damage to our necessary healthe they are rather forbidden then imposed But these without sicknes or other cause will neither faste nor absteyne from flesh no not in lent nor scarse vpon Good fridaye they will performe no stricte obedience to the publique orders decrees of the Churche but when how it please themselues and this they call their christian liberty wherin not withstanding Christe practised the contrary in all thinges he obeyed the lawe thoughe he were not bound these are bound yet will not obey He himselfe hath commanded that whosoeuer obeyeth not the churche should be accompted as a heathē and did he himselfe liue in any such liberty his whole life was rather full of bodily labor wante in fasting watching prayers in many greifes tormentes much vnrest O holy Iesu we must come after thee in some such sorte if we will come vnto thee as we oughte we truste not in our bodely workes alone without thee but we worke them in thy loue after thy exāple to suffer with thee that we may be glorifyed with thee We confesse and rejoyce because thy merites are alone all sufficient but we know that thou wilte not haue vs partakers of those merites by such liberty but by obedient labor Is the disciple more at liberty then the maister he wroughte for vs till he sweat droppes of water bloud shall we stand idle or at liberty to doo nothing but beleuee yes we will beleeue for that is our foundation yet more we will worke be obedient to his churche in euery religious action For of thē he hath said he that heareth you heareth me he that despiseth you despiseth me WE MVST DAILY PROCEDE IN ZEALE against all sinne and in particuler against the sensualities of the fleshe Sect. 7. 1. MAny men when they are sicke and growe neare to their death doo begin to eate greedily so shoulde a good christian more hūger for righteousnes when his death is more neare and in his spirituall hunger and deuotion pray and desire Amplius yet more Or as he that hath bene sicke and beginnes to amend if he be perfectly cured he will bee exceding hungry otherwise it is a signe that all bad humors are not expelled or digested So if we waxe negligent in our reasonable penances or spirituall exercises we haue cause to feare that all sinne is not well purged or mortifyed wherfore in any such queazynes or lazynes let vs returne to say with Dauid Amplius yet more O lord

perseuerance and glorification what can we render for so great goodnes Let vs agayne agayne euery day receiue this cuppe of saluation call vpon the name of our Lorde First after some conuenient preparation for so great a sacrifice let vs beginne with Confiteor and kyrie eleyson c. to acknowledge our fall in Adam and to accuse our owne sinnes 2. to laude prayse our Sauiors Goodnes redemption with Gloria in excelsis or Sanctus Sanctus c. 3. To professe our constant Catholique faith by the Gospell Creede 4. At the Consecration eleuation by adoring remembring our Sauior his passion to offer sacrifice homage 5. in the Collectes mementos to make our petitions prayers for our selues others according to our necessityes deuoute desires 6. with the P●ter noster to beginne with the Pax Agnus Dei to prodeed and with Domine non sum dignus to accomplish the communion 7. lastly with the laste Collectes and Ite Missa est to giue all thankes in gratitude and to receiue the preistes Blessing with hope that what we haue offred prayed at the Altar shal be admitted granted in heauen throughe the mercy merites mediation passion of our swete Sauior Iesus who is our cheife preist our best Aduocate and our dearest sacrifice abundantly to procure vnto vs by his goodnes whatsoeuer he shall see to be necessary for vs in his wisedome 4. Thus O my soule let vs euery day consider reioyce beleeue obey worship wonder praye or giue thankes during all the time of the Masse Let vs consider the holy action we are about and our owne wretched vnworthy estate Let vs reioyes with the Angells all the hoste of heauen for our gracious deliuerance Let vs Beleeue what our lorde teacheth by his Churche and euer obey whatsoeuer he cōmandeth Let vs worship him as Really Royally presēt and wonder at his infinite wisedome power goodnes who hath vouchsafed to leaue vs such a sacrament Let vs praye for his mercyes and supplyes to all our wantes and giue him most harty thankes for his admirable loue all his benefites O my harte canst thou holde in my body whē thy Sauiour comes downe frō heauen vnto the Altar shouldest thou be wandring or dull whiles such a sacrifice is in the preistes handes or before thine eyes O sacrifice of iustice which as S. Augustin said significando causat gratiam O gracious Sauiour let it signifye and imprinte in our hartes the memory fruite of thy death passion therby in patience to order our life to prepare vs for death with ioyfullnes 5. Then wilte thou accepte oblations of secular people according to their deuotion and the whole burnte offringes of religious persons who renounce themselues and all they haue into thy peculiar obedience Then shall both these sortes be willing ready to lay calues vpon thine Altar that is saith Innocentius to suffer martyrdome for the Catholique faithe for which in this worlde we may be tormented sacrificed as vpon thy crosse or vpon thine Altar of payne or disgrace but Then in the next worlde we shall assuredly remayne with those martyred soules which S. Ihon saw in his reuelation to rest vnder thine Altar of quiet glory O gracious Sauiour I am of my selfe most vnworthy in any of these sortes to serue at thine Altar O sweete Iesu thou haste begonne among lay people to make me a little worthy If it be thy blessed will I humbly doo beseeche thee among religious persons or martyrs to make me more blessed O giue me this strenghte confirme me in this will Then if I willingly forsake the earthe for thee I shall in heauen ●●ore speedily more certeinly for euer raigne with thee where with all Angells ●yntes o Lord let vs all offer the sacrifice of iust prayse yeilding the celestiall oblations of our bodyes incorruptible and the glorious immortality of our soules transported into an holocauste of heauenly zeale louing praysing and reioycing with all our harte with all our minde with all our soule that is in all our vnderstanding without any error in all our memory without any forgetfullnes and in all our will without any contrariety Thus euer let vs offer eternall sacrifice and alwayes enioye thy happy presence O blessed Sauiour this we beseech thee for thine owne precious merites and by the prayers of thy most deare Mother and all Saynts Amen Omnia Sanctae Romanae Catholicae Apostolicae Ecclesiae submissa sunto FINIS A TABLE OF THE MEDITATIONS AND SECTIONS CONTEYNED IN THIS BOOKE MEDITATION I. Psalmus Dauid cùm venit ad eum Nathan Propheta quando intrauit ad Bersabee OF the occasion and number of this Psalme by Dauids example to beware of Lust. Sect. 1. OF witty plaine reprehensions and of the Authors lamentation of his former life Sect. 2. MEDITATION II. Miserere mei Deus secundum magnam misericordiam tuam Et secundum multitudinem miserationum tuarum dele iniquitatem meam Ampliùs laua me ab iniquitate mea à peccato meo munda me A Short Diuision explication of all these words Sect. 1. The miserable effects of sinne are declared according to the Schoolmen And some short petitions for mercy are made against their misery Sect. 2. Other wretched effects of sinne are declared out of the Scriptures Doctors by which we are warned from them Sect. 3. Of the Name Nature of God Who he is what we are and how vnspeakably we are beholding vnto his great goodnes Sect. 4. Sundry excellent obseruations of S. Bernard applyed to this Meditation of our Lords great Mercies multitude of Miserations Sect. 5. What mercy is of the effects Also how synnes are blotted out by multitudes Sect. 6. Of the great care we must vse to purge all sinne that we our selues must do heerin some diligence not standing idle to leaue all vnto Christ. Sect. 7. We must dayly proceede in zeale against all sinne in particuler against the sensualities of the flesh Sect. 8. MEDITATION III. Quoniam iniquitatem meam ego cognosco peccatum meum contra me est semper Tibi soli peccaui malum coram to feci vt iustificeris in fermonibus tuis vincas cum iudicaris HOw we must marke abhorre beware sinne as a trecherous and dangerous enemy Sect. 1. That euery one must acknowledge his owne faultes laying his hand on his own harte rather accuse himself then censure any other Sect. 2. It is necessary to remember harmes of sinne therby learning to amend take-heede of sinne Sect. 3. Diuers interpretations of these wordes Tibi soli Vnto thee alone c. Sect. 4. When we comitte sinne before our Lord And that he seeth not as man seeth Sect. 5. Of Diuers wayes by which our Lord is iustifyed and may be said to ouercome when he is iudged Sect. 6. MEDITATION