Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	canon_n	council_n	nice_a	2,852	5	10.4936	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09453	A reformed Catholike: or, A declaration shewing how neere we may come to the present Church of Rome in sundrie points of religion: and vvherein we must for euer depart from them with an advertisment to all fauourers of the Romane religion, shewing that the said religion is against the Catholike principles and grounds of the catechisme.	Perkins, William, 1558-1602.	1598 (1598)	STC 19736; ESTC S114478	146,915	390

coniurations by holy water by the ringing of bels by lighting tapers by reliques and such like For these things haue not their supposed force either by creation or by any institution of God in his holy worde and therefore if any thing be done by them it is from the secret operation of the deuill himselfe The fift sinne is that in their doctrine they maintaine periurie because they teach with one consent that a Papist examined may answer doubtfully against the direct intention of the examiner framing an other meaning vnto himself in the ambiguitie of his words As for example when a man is asked whether he saide or heard Masse in such a place though he did they affirme he may say No and sweare vnto it because he was not there to reueale it to the examiner whereas in the very lawe of nature he that takes an oath should sweare according to the intention of him that hath power to minister an oath that in truth iustice iudgement Let them cleare their doctrine from all defence of periurie if they can The sixt sinne is that they reuerse many of Gods commādements making that no sinne which Gods word makes a sinne Thus they teach that if any man steale some litle thing that is thought not to cause any notable hurt it is no mortall sinne that the officious lie and the lie made in sport are veniall sinnes that to pray for our enemies in particular is no precept but a counsell and that none is bound to salute his enemie in the way of friendship flat against the rule of Christ Matth. 5. 47. where the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth all manner of dutie and curtesie that rash iudgement though consent come thereto is regularly but a veniall sinne that it is lawfull other whiles to faine holines that the painting of the face is ordinarily but a veniall sinne that it is not lavvfull to forbid begging whereas the Lord forbad there should be any begger in Israel Againe they teach that men in their choller when they are chiding and sweare vvounds and blood are not indeede blasphemers Lastly their writers vse manifest lying to iustifie their doctrine They plead falsly that all antiquitie is on their side whereas it is as much against them as for them and as much for vs as them Againe their manner hath bin and is still to prooue their opinions by forged and counterfait writings of men some whereof I will name 1 Saint Iames Liturgie 2 The Canons of the Apostles 3 The bookes of Dionysius Ariopagita and namely De Hier archia Ecclesiastica 4 The Decret all Epistles of the Popes 5 Pope Clements workes 6 Some of the Epistles of Ignatius 7 Origens booke of repentance His homelies in diversos sanctos Commentaries on Iob and booke of Lamentation 8 Chrysostomes Liturgie 9 Basils liturgie and his Ascetica 10 Augustines booke de 8. quest Dul●itij A booke of true and false repentance Ser de festo commemorationis animarum booke de dogm Ecclesiast Sermon ad fratres in Heremo Sermon of Peters chaire Booke of visiting the sicke c. 11 Iustin Martyrs Questions and Answ. 12 Athanasius epistle to Pope Foelix 13 Bernards sermons of the Lords Supper 14 Hieromes epistle ad Demetriadem sauouring of Pelagius 15 Tertullian de Monogamia 16 Cyprian de Chrismate de ablutione pe●um 17 In the Councel of Sardica the 3 4 and 5 canons are forged 18 In the Councel of Nice all saue 20. are forged 19 Certaine Romane Councels vnder Sylvester are forged For he vvas at this time dead and therefore could not confirme them Sozom. lib. 2. 20 To the sixt canon of the Councel of Nice are patched these words That the Romane Church hath alwaies had the supremacie 21 Lastly I will not omit that Pope Sozimus Bonifacius ana Coelestinus falsified the canons of the councell of Nice to prooue appeales from all places to Rome so as the Bishops of Africke were forced to send for the true copies of the saide Councell from Constantinople and the Churches of Greece I might here rehearse many other sinnes which with the former call for vengeance vpon the Romane Church but it shall suffice to haue named a few of the principall Now in this reason our Sauiour Christ prescribes another maine dutie to his owne people and that is to be carefull to eschewe all the sinnes of the Church of Rome that they may withall escape her deserued plagues and punishments And from this prescribed dutie I obserue two things The first is that euery good seruant of God must carefully auoide contracts of marriage with professed Papists that is with such as hold the Pope for their head and beleeue the doctrine of the Councel of Trent For in such matches men hardly keepe faith and good conscience and hardly auoide cōmunication with the sinnes of the Romane Church A further ground of this doctrine I thus propound In Gods worde there is mentioned a double league betweene man and man countrie and countrie The first is the league of concord when one kingdome bindes it selfe to liue in peace with an other for the maintenance of traficke without disturbance and this kinde of league may stand betweene Gods church and the enemies thereof The second is the league of amity which is when men people or countries binde themselues to defend each other in all causes and to make the warres of the one the warres of the other and this league may not be made with those that be enemies of God Iehosaphat otherwise a good king made this kinde of league with Ahab and is therfore reprooued by the prophet saying wouldest thou helpe the wicked and loue them that hate the Lord 2. Chron. 19. 2. Now the mariages of protestants with Papists are priuate leagues of amitie betweene person and person and therefore not to be allowed Againe Malac. cap. 2. vers 11. the Lord saith Iudah hath defiled the holines of the Lord which he loued and hath married the daughters of a straunge god where is flatly condemned marriages made with the people of a false god nowe the Papists by the consequents of their doctrine and religion turne the true Iehova into an idol of their owne braine as I haue shewed and the true Christ reuealed in the written word into a fained Christ made of breade Yet if such a marriage be once made and finished it may not be dissolued For such parties sinne not simply in that they marrie but because they marrie not in the Lord beeing of diuers religions The fault is not in the substance of marriage but in the manner of making it and for this cause the Apostle commaunds the beleeuing partie not to forsake or refuse the vnbeleeuing partie beeing a very infidel which no papist is if he or she will abide 1. Cor. 7. 13. The second thing is that euery seruant of God must take heede how he trauells into such countries where popish religion is stablished

of Christ and drinke his bloode not onely in mysterie but in knovvledge of holy Scripture Now vpon this it followes that seeing the worke done in the word preached conferres not grace neither doth the work don in the sacramēt confer any grace Reason II. Math. 3. II. I baptize you with water to repentance but he that commeth after me is stronger then I he shall baptize you with the holy Ghost and with fire Hence it is manifest that grace in the sacrament proceedes not from any action in the sacrament for Iohn though he doe not disioyne himselfe and his action from Christ and the action of his spirit yet doth he distinguish them plainely in number persons and effect To this purpose Paul who had saide of the Galatians that he traueled of them beget them by the Gospel saith of himselfe that he is not any thing not onely as he was a man but as he was a faithfull Apostle thereby excluding the whole Euangelicall ministerie whereof the sacrament is a part from the least part of diuine operation or efficacie in conferring of grace Reason III. The blessed Angels nay the very flesh of the sonne of God hath not any quickning vertue from it selfe but all this efficacie or vertue is in and from the godhead of the sonne who by meanes of the flesh apprehended by faith deriueth heauenly and spirituall life from himselfe to the members Nowe if there be no efficacie in the flesh of Christ but by reason of the hypotasticall vnion howe shall bodily actions about bodily elements conferre grace immediatly Reason IV. Paul Rom. 4. standes much vpon this to proue that iustification by saith is not conferred by the sacraments And from the circumstance of time he gathereth that Abraham was first iustified and then afterward receiue circumcision the signe and seale of this righteousnes Now we knowe that the generall condition of all sacraments is one and the same and that baptisme succeeded circumcision And what can be more plaine then the example of Cornelius Act. 10. who before Peter came vnto him had the commendation of the feare of God and was indued with the spirite of prayer and afterward when Peter by preaching opened more fully the way of the Lord he the rest receiued the holy Ghost And after all this they were baptized Now if they receiued the holy Ghost before baptisme then they receiued remission of sinnes and were iustified before baptisme V. Reason The iudgement of the church Basil. If there be any grace in the water it is not from the nature of the vvater but from THE PRESENCE OF THE SRIRITE Hierome saith Man giues vvater but God giues the holy Ghost Augustine saide Water toucheth the bodie and washeth the heart but he shews his meaning elsewhere There is one vvater saith he of the Sacrament an other of the Spirit the water of the sacrament is visible the water of the Spirit invisible That vvasheth the body AND SIGNIFIETH what is done in the soule By this the soule is purged and sealed Obiect Remission of sinnes regeneration and saluation is ascribed to the sacrament of baptisme Act. 22. 21. Eph. 5. Gal. 3. 27. Tit. 2. Ans. Saluation and remission of sinnes is ascribed to baptisme and the Lords supper as to the word which is the power of God to saluation to all that beleeue and that as they are instruments of the holy Ghost to signifie seale and exhibit to the beleeuing minde the foresaid benefits but indeede the proper instrument whereby saluation is apprehēded is faith and sacraments are but proppes of faith furthering saluation two waies first because by their signification they helpe to nourish and preserue faith secondly because they seale grace and saluation to vs yea God giues grace and saluation when we vse them wel so be it we beleeue the word of promise made to the sacrament whereof also they are seales And thus we keepe the middle way neither giuing too much nor too little to the sacraments The XX. point Of sauing faith or the way to life Our consent Conclus I. They teach it to be the propertie of faith to beleeue the whole word of God and especially the redemption of mankind by Christ. Conclus II. They auouch that they beleeue and looke to be saued by Christ and by CHRIST ALONE and by the MEERE MERCY of God in Christ. Conclus III. Thirdly the most learned among thē hold and confesse that the obedience of Christ is imputed vnto them for the satisfaction of the lawe and for their reconciliation with God Conclus IV. They auouch that they put their whole trust and confidence in Christ and in the meere mercy of God for their saluation Conclus V. Lastly they hold that euery man must apply the promise of life euerlasting by Christ vnto himselfe and this they graunte we are bound to doe And in these fiue points doe they and we agree at least in shewe of wordes By the auouching of these 5. Conclusions Papists may easily escape the hands of many magistrats And vnles the mysterie of popish doctrine be well known any common man may easily be deceiued and take such for good protestants that are but popish priests To this ende therefore that we may the better discerne their guile I will shewe wherein they faile in each of their conclusions and wherein they differ from vs. The difference Touching the first conclusion they beleeue indeede all the written word of God and more then all for they also beleeue the bookes Apocriphal which antiquitie for many hundred yeares hath excluded from the canō yea they beleeue vnwrittē traditiōs receiued as they say from Councils the writings of the Fathers and the determinations of the Church making them also of equall credit with the written worde of God giuen by inspiration of the spirit Nowe we for our partes dispise not the Apocripha as namely the bookes of the Macchabees Ecclesiasticus and the rest but we reuerence them in all conuenient manner preferring them before any other bookes of men in that they haue bin approued by an vniuersall consent of the Church yet we thinke them not meete to be receiued into the Canon of holy scripture and therefore not to be beleeued but as they are consenting with the written word And for this our doing we haue direction from Athanasius Origen Hierome and the Councel of Laodicea As for vnwritten Traditions they come not within the compasse of our faith neither can they because they come vnto vs by the hāds of men that may deceiue and be deceiued And we hold and beleeue that the right Canon of the books of the old and new Testament containes in it sufficient direction for the Church of God to life euerlasting both for faith an manners Here then is the point of difference that they make the obiect of faith larger then it should be or can be and we keepe our selues to the written word beleeuing nothing to saluation out of