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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	hear_v	heathen_a	publican_n	4,379	5	11.4435	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43256	The touch-stone of the reformed gospel wherein the principal heads and tenents of the Protestant doctrine (objected against Catholicks) are briefly refuted. By the express texts of the Protestants own Bible, set forth and approved by the Church of England. With the ancient fathers judgements thereon, in confirmation of the Catholick doctrine.	Heigham, John, fl. 1639.; Kellison, Matthew, attributed name.	1676 (1676)	Wing H1370E; ESTC R216621	50,365	158

is not given to all the faithfull but to some only in particular yea he presupposeth that one may have the gift even to work miracles and yet may want the gift truly to interpret the Word of God Therefore a man by his own private spirit cannot rightly interpret Scripture 2 Peter 1.20 Knowing this first that no Prophesie of the Scripture is of any private interpretation for the Prophesie came not in old time in the Margent or at any time by the will of man ●ut holy men of God spake as they were moved by the holy Ghost See how clear●y the Apostle taketh this faculty and ●uthority from a private and prophane man restraining the same to a company ●nd society of men and those also of ●ome special note for their sanctity ●nd holinesse assuring us that they ●pake as they were moved by the ho●● Ghost 1 John 4.1 Beloved beleeve not very spirit but try the spirits whether they are God By which words we a●● taught that the spirits of others are t● be examined whether they proce●● from God or not but this Caveat ca●not be understood of the spirit of th●● whole Church since then it would fo●low that there should be none left t● try the said spirit of the Church eve●● particular man being included therei● If then it be to be meant of priva●● men as needs it must it follows th●● a private spirit cannot be this Judg●● since it self is to undergo the Judgement and examination of some other● ¶ The Fathers that affirm the sa●● are S. Aug. epist 16.2 and l. de B●●ptismo cap. 18. ad Epictetum S. Ba●● epist 78. S. Amb epist 32. S. L●● epist 53. S. Hier. lib. cont Lucifer● nos Vincent Lyr. cont prophan her● novitates Yea Martin Luther hi●self the Protestants great Grand-F●ther saith lib. de potestate Papae 〈◊〉 are not certain of any private pers●● whether he hath the revelation of the ●●ther or no but that the Church hath 〈◊〉 we ought not to doubt They affirm VI. That S Peters faith hath failed COntrary to the express words of their own Bible Luke 22.31.32 ●imon behold Sathan hath desired to ●ave you that he may sift you as wheat ●ut I have prayed for thee that thy ●aith fail not Sathan required to sift ●hem all the Apostles but our Lord ●ere prayed for Peter onely that his ●aith principally might not fail There●ore S. Peters faith hath not failed Matth. 16.18 And I say unto thee ●●at thou art Peter and upon this rock 〈◊〉 will build my Church and the gates 〈◊〉 hell shall not prevail against it But ●●d S. Peters faith failed the gates of ●●ll had long ago no doubt prevailed Matth. 23.2 The Scr●bes and the ●harises sit in M●ses seat all therefore ●hatsoever they bid you observe that ●●serve and do How could Christ bid ●●e people of the old Law ●o all what●●ever he shold bid them by those that sate in Moses chair if they could err● But God hath no lesse preserved th● truth of Christian Religion in the cha● of S. Peter which is in the new La● answerable to that of Moses in the o● Therefore neither S. Peters Faith n● Chair hath failed John 11 49 51. Speaking of Caip● the High-priest saith And this he spa●●● not of himself but being High priest th● year he prophesied that Jesus should for that Nation See how in this m● wicked time of the Sinagogue the ve●● Dregs and out-cast of that disobedie● people yet speaking forth of that Cha●● which Christ had commanded to heard and obeyed touching matters faith answer truly and their chief shops prophesie ¶ So Leo ser 3. de assump sua affir● the same The danger was common all the Apostles but our Lord took spe●● care of Peter that the state of all the might be more sure if the Head were vincible They affirm VII That the Church can err and hath erred COntrary to the express words of their own Bible Isai 59.21 As ●or me this is my Covenant with them saith the Lord. My spirit that is upon thee and my words which I have but in thy mouth shall not depant out of thy mouth nor out of the mouth of thy ●eed nor out of the mouth of thy seeds seed from henceforth and for ever Therefore the Church cannot err John 14.16 I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the spirit of truth But the Apostles themselves lived not for ever therefore this is to be understood of the perpetual aboad of the spirit of truth with their Successors Matth. 18.17 And if he neglect to hear the Church let him be unto thee ●as an heathen man and a Publican Whence is clearly to be gathered tha● the Church in her Censure cannot er● Isai 35.8 And a high way shall 〈◊〉 there and a way and it shall be call the way of Holiness the unclean sha●● not press over it but it shall be for those the waifaring men though fools sha●● not err therein How far deceive then are many simple souls who do a●firm that the whole Church and a● holy men that ever have been there●● for these thousand years how wi●● soever have all erred Ephes 5.27 That he might prese●● it to himself a glorious Church n● having spot or wrincle or any su●● thing but that it should be holy a● without blemish Note well these word without spot wrincle or any blemis● and tell me now if it be possible tha● reading this thou canst ever believ● that she hath ever taught such horrib●● blasphemies and abominations as a● this day she is charged with See more John 16.13 Ephes 5 2● Isai 9.7 Ezech. 37.26 Luke 22 3● Mat. 22.3 1. Pet. 2.9 John 17 1● Cor. 11.25 Ps●l 10.25.29 Ephes 2.10 John 10.16 Acts 4.32 Eph●s 4.5.11 Luke 10.16 Deut. 17.8 Jerem. 3.15 Malac. 27. M●t. 16.18 Acts 15.28 2. Cor. 13.8 1. Tim. 3.15 ¶ The Fathers a firm the same expresly S. Aug. cont Cres●on lib. 1. cap. 3. Also upon the 118. Isal t●e place begins Ne auferas de ere meo verbum veritatis usquequaque S. Cypr. Epist 55. ad Cornel. num 3. S. Irenaeus lib. 3. cap. 4. with many others They affirm VIII That the Church hath been hidden and invisible COntrary to the expresse words of their own Bible Mat. 5.14.15 Ye are the light of the world a City that is set on a hill cannot be hid Neither do men light a candle and put it under a bushel but on a candlestick and it giveth light to all that are in the house But the Catholick Church is such a light such a candle and such a City built upon Christ as upon 〈◊〉 mountain therefore had not nor ca● be hidden nor is invisible Mat. 18.17 Tell the Church if 〈◊〉 neglected to hear thee but if he neglect to hear the Church let him be unto th● as a heathen man and a Publican Bu● it were a very hard case

to be condemned as a Heathen for not telling 〈◊〉 hearing a Church which hath so closely lain hid that no man could here see feel or understand it for a thousand years 2 Cor. 4.3 But if our Gospel be hia● it is hid to them that are lost Loe th● censure of S. Paul upon all such as affirm that the Church or her Gospel ca● be hid Isai 2.2 And it shall come to pas● in the last days that the mountain 〈◊〉 the Lords house shall be established i● the top of the mountains and shall b● exalted above the hills and all nation shall flow unto it In hundreds of place do the Prophesies mention this Kingdom of Christ as Dan. 7.14 Mich● 4.7 c. Which should be all in vain if this his kingdom could be invisible for a Prophesie must be of things which may be seen and perceived by our senses otherwise every man might be a Prophet and foretel of things to come which if they should not come to passe he might answer that they had come to pass in very deed as he had prophesied but that they were invisible to the world Lo the visible absurdities of this invisible Church See more Psa 27.8 Rom. 19.14 1 Cor. 11.19 Psa 19.3 4. Isai 60.20 Act. 20.21 Isa 61.9 ¶ The Fathers commonly affirmed the same Origen hom 30. in Matth. The Church is full of light even from the East to the West S. Chrysostom hom 4. in 6. of Isai It is easier for the sun to be extinguished then the Church to be darkned S. Aug. tract in John calls those blinde that do not see so great a mountain S. Cyp. de Vnitate Ecclesiae to the same purpose They maintain IX That the Church was not always to remain Catholick or universal and that the Church of Rome is not such a Church COntrary to the expresse words of their own Bible Psalm 2.8 Ask of me and I shall gi●e thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession And Luke 1.33 He shall reign over the h●use of Jacob for ever and of his kingdom there shall be no end But none of these promises have been any where else so much verified as in the Church of Rome therefore both the Church had been alwayes universal the Church of Rome only such a Church Colos 1.3 c. We give thanks to God for you c. Since we heard your faith c. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day you heard of it and knew the grace of God in truth But no Faith or Gospel hath or is so dilated in all the world nor hath fructified and grown for so we read as the faith of the Roman Church hath done as appears more plainly by this which follows Rom. 1.8 First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world Where in express terms S. Paul calls the faith of the whole world or Catholick faith the faith of the Romans that is of the Church of Rome Therefore the Church of Rome and no other is truly and indeed such a Church See more Colos 1.32 Gon. 22.18 Mat. 24.46 Acts 1.8 Dan. 2.25 Luke 24.4.7 Psal 46.9 Psal 72.8 we 71. Mark 16.20 Ezech. 13.3 Mat. 21.19 Acts 1.8 All which places are to be understood not that the whole world should be Catholick at one and the same time but that the whole should be converted to Christ at sundry times and that it shold comprehend a greater part of the world then any Sect of hereticks shold ever do and this is the true sense of being Catholick or Universal ¶ And to follow still our former Rule hear the Fathers that affirm the same S. Cypr. ep 57. writing to Cornelius Pope of Rome saith Whilest with you there is one mind and one voice the whole Church is confessed to be the Roman Church S. Aug. de unitat Eccles cap. 4. saith Who so dissent from the body of Christ which is the Church that they do not communicate with all the whole corps of Christendom certain it is that they are not in the Catholick Church S. Hierom in his Apologie against Ruffinus and in other places saith that it is all one to say Roman faith and the Catholick faith Again S. Aug. upon the Psal 45. we 44. but much more excellently in ep 161. ad Honorat The place begins Dignere ergo rescribere nobis As also cont lib. Petil. l. 2. cap. 16. The Reformers hold X. That the Churches Vnity is not necessary in all points of faith COntrary to the express words of their own Bible Ephes. 4.5 One Lord One Faith One Baptism Therefore Unity is necessary in all points of faith The reason is for that the Church being a Congregation of the faithful one Faith is necessary to make one Church but our Adversaries differ in matters of faith therefore they have not the Unity requisite to one Church James 2.10 Wh●soever shall keep the whole Law and yet offend in one point he is guilty of all And even so it is in our faith for who so denies one Article denies all Acts 4.32 And the multitude of them that believed were of one heart and of one soul And again 1 Cor. 1.10 New I beseech you Brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you that ye be perfectly joyned together the same minde and in the same judgment Whereas our Adversaries are a hundred several minds and judgments there being an infinity of Se● among them without any the le●●● shew of Unity And therefore ca●●● not be the true believers mentioned 〈◊〉 the Apostles See more Jerem. 32.39 Cant. 2. ● Psal 67.7 Mat. 12.25 Mark 24. Luk 11.1 Mat. 18.19 Ephe●●● 2.14 15 16.8.22 Ephes 5 2● Philip. 3.16 Philip. 1.26 27. Ga●● 5.9 and 1.8 Colos 3.15 John 1.11 2 Cor. 13.11 Psal 121.3 ¶ And lastly to check by our common Rule the breakers of this Uni● and Rule S. Aug. eited by the M●nuduc p. 134. saith In Cathedra un●tatis posuit Deus doctrinam verstatis In the chair of Unity God hath place the Doctrine of verity As also cont●● Par. l. 3. cap. 5. The place begin Qui non vult sedere S. Cyprian li●● de unitat Eccles nu 3. saith Thi●unity of the Church he that h●ldeth not ●oth he think he holds the faith S. ●ilary lib. ad Constantinum Augu●um and many others XI ●hat S. Peter was not ordained by Christ the first Head or Chief among the Apostles and that among the twelve none was greater or lesser than other Contrary to the expresse words of their own Bible Mat. 10.2 Now he names of the twelve

Yea it were a thing both ridiculous and impious to make them Trayclears Carriers of Drugs or Paracelsians Mark 16.18 They shall lay hands on the sick and they shall recover But first our Reformers are no true Priests Secondly they lay not their hands upon the sick Thirdly they anoint them not with oyl in the name of the Lord as S. James willeth Let them say the truth then and shame the devil are not they sick in their wits who will oppose so plain Scriptures ¶ See the Fathers that affirm the same Origen hom 2. in Levit. S. Chrysost lib. 3. de sacerd S. Aug. in Speculo serm 215. de temp Venerable Bede in 6. Mark 5. Jac. with many others XLIII That no interiour Grace is given by imposition of hands in Holy Orders And that ordinary Vocation and mission of Pastors is not necessary in the Church COntrary to the expresse words of their own Bible 1 Tim. 4.14 Neglect not the gift we reade grace that is in thee which was given thee by prophesie with the laying on the hands of the Presbytery See how plain it is that holy Orders do give place D. Kellison handling this Question touching the Mission of the Reformers proveth learnedly in his Reply page 7. 44. that this foundation being disproved the whole frame of their Church and Religion falls yea that they have neither true faith nor worship of God and his reason is this if faith depend of hearing hearing of Preaching Preaching and administration of Sacraments of Ministers and Preachers and Preachers and Ministers of their mission where there is no mission as they have none there can be no true faith nor lawful administration of Sacraments and consequently no Religion Therefore vocation is necessary in the Church 1 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on thy hands How plain the Holy Scripture is against them But they reply that laying on of hands is not needful to them who have already in them the spirit of God and inward annointing of the holy Ghost To which very question Theodoret maketh answer that God commanded Moses Num. 27. to lay his hands upon Josue whereas by the Testimony of God himself Josue had already in him the spirit of God S. Paul although he were called immediately from Heaven yet was afterward sent with laying on of hands Act. 13.3 Heb. 5.4 And no man taketh this honour unto himself but he that is called of God as was Aaron Here our adversaries reply again that Aaron had no external vocation but this is easily solved for Aaron was the first of his Order and therefore could not have his calling by succession and whose case is far unlike to our Reformers unlesse they will confesse also that they are the first of their Order wherein they shall be easily believed See more Acts 13. 2 Tim. 1.6 1 Tim. 5.22 2 Tim. 1.8 Num. 27.23 ¶ See also the holy Fathers that affirm the same S. Aug. lib. 4. quaest super Num. S. Cyp. ep ad Magnum Optatus Milevit the place begins Ne quis Miretur Tertullian in praescript the place begins Edant origines XLIV That the Priests and other Religious persons who have vowed their chastity of God may freely marry notwithstanding their vow COntrary to the expresse words of their own Bible Deut. 23.22 When thou shalt vow a vow unto the Lord thy God thou shalt not slack to pay it for the Lord thy God will surely require it of thee and it would be sin in thee but if thou shalt forbear to vow it shall be no sin in thee Out of which words two things are clearly proved The one that it is both lawfull and laudable to make Vows the other that Vows being once made do binde where otherwise there was no obligation before therefore such as have vowed Chastity may not nor ought not afterwards attempt to marry which if they do they break their Vow 1 Tim. 5.11 12. But the younger widdows refuse for when they have begun to wax wanton against Christ they will marry having damnation because they have cast off their first faith All the ancient Fathers that write upon this place expound these words of the Apostle of the Vow of Chastity or of the faith and promise made to Christ to live continently as is abundantly proved in the Rhemes Testament upon this place 1 Tim. 5.15 For some already turned aside after Satan To marry after the vow of chastity once made is here termed by the Apostle himself turning aside after Sathan And hereupon it is that we call the Religious that after marry as Luther Bucer Peter Martyr and the rest of that lascivious rabble Apostates Gods adulterers incestuous sacrilegious and the like See more Psal 66.16 Numb 6.2.18 Josue 21.26 Ierem. 35.18 Eccl. 5.3 Acts 21.23 ¶ See also the Fathers in confirmation thereof S. Aug. lib. de bono viduit c. 9. Athanasius lib. de virginitat S. Epiphanius haeres 48. S. Hier. cont Jov. l. 1. c. 7. What is to break their first faith saith S. Aug They vowed and performed not in Psa 75. The place begins Quid est primam fidem c. XLV That fasting and abstinence from certain meats is not grounded on holy Scripture nor causeth any spiritual good COntrary to the expresse words of their own Bible Jerem. 35.5 And I set before the Sons of the house of the Rechabites pots full of Wine and Wine-cups and I said unto them drink ye Wine But they said we will drink no Wine for Jonadab the Son of Rechab our Father commanded us saying Ye shall drink no Wine neither ye nor your sons for ever Thus have we obeyed Jonadab our Father in all that he hath charged us Therefore fasting is grounded upon holy Scripture Luk. 1.15 For he shall be great in the sight of the Lord and shall drink neither Wine nor strong drink Thus was abstinence not onely foretold but also prescribed by the Angel which plainly proveth that it was both a worthy thing and also an act of religion in S. John Bapt. as it was in the Nazarites and Rechabites afore-mentioned Acts 13.3 And when they had fasted and prayed and laid their hands on them they sent them away Hence the Church of God hath sufficient ground and warrant for the using and prescribing of publick fasts which was not fasting from sin as our Reformers forsooth pretend for such fasting they were ever bound to keep and that at such times or seasons as the Church pleased to prescribe as in Lent or the like and not when every man lists or the toy takes him in the head as Arius and other Hereticks did teach testified by S. Aug. Haeres 53. Matt. 17.21 Howbeit this kinde of devils goeth not out but by prayer and fasting Behold the great force of prayer and fasting able to expell the very devil Therefore it causeth great spiritual good See more