Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	heathen_a	let_v	publican_n	2,742	5	10.9981	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01309	A defense of the sincere and true translations of the holie Scriptures into the English tong against the manifolde cauils, friuolous quarels, and impudent slaunders of Gregorie Martin, one of the readers of popish diuinitie in the trayterous Seminarie of Rhemes. By William Fvlke D. in Diuinitie, and M. of Pembroke haule in Cambridge. Wherevnto is added a briefe confutation of all such quarrels & cauils, as haue bene of late vttered by diuerse papistes in their English pamphlets, against the writings of the saide William Fvlke.	Fulke, William, 1538-1589.	1583 (1583)	STC 11430.5; ESTC S102715	542,090	704

of faith necessarie to saluation are comprehended But we are content to be iudged by those places which seeme of most importance for the dignity preheminence authoritye of the Church MART. 2. Our Sauiour saith Vpon this Rocke I will build my Church and the gates of hell shall not preuaile against it They make him to say Vpō this rocke I wil build my congregation Againe If he heare not them tell the Church if he heare not the Church let him be to thee as an Heathen and as a publicane they say Congregation Againe who woulde thinke they woulde haue altered the worde Church in the Epistle to the Ephesians their English translation for many yeares red thus Ye husbands loue your wiues as Christ loued the congregation and clensed it to make it vnto him selfe a glorious congregation without spot or wrinkle And This is a great secrete but I speake of Christ of the cōgregation And to Timothee The house of God which is the cōgregation of the liuing God the pillar and grounde of truth Here is no worde of Churche which in Latine Greeke is Ecclesia Dei viui columna firmamētum veritatis Likewise to the Ephesians againe He hath made him heade of the congregation which is his bodie And to the Hebrues they are all bolde to translate The congregation of the first borne where the Apostle nameth heauenly Hierusalem the citie of the liuing God c. FVLK 2. In the first English Bible printed where it was thus translated Math. 16. vppon this rocke I will build my congregation the note in the margent is thus vpon this rock that is as saith S. Augustin vpon the confession which thou hast made knowledging me to be Christ the sonne of the liuing God I will build my congregation or Church Was not this translator thinke you sore afraid of the name of the Church What other thing should he vnderstand by the word congregation in al places by you noted or in any like but the church as he doth here expound him selfe And this translation almost worde for worde doth the Bible you call 1562. follow MART. 3. So that by this translation there is no more Church militant and triumphant but congregation and he is not head of the Church but of the congregation and this congregation at the time of the making of this translation was in a few new brethren of England for whose sake the name Church was left out of the English Bible to commend the name of congregation aboue the name of Church Whereas S. Augustine telleth them that the Iewes Synagogue was a congregation the Church a conuocation and that a congregation is of beasts also a conuocation of reasonable creatures onely and that the Iewes congregation is sometime called the Church but the Apostles neuer called the Church Congregation Doe you see then what a goodly chaunge they haue made for Church to say congregation so making themselues a very Synagogue that by the property of the Greeke word which yet as S. Augustine telleth them most truely signifieth rather a conuocation FVLK 3. A strange matter that the Church militant and triumphant should be excluded by vsing the word congregation when by it nothing is signified but the congregation or Church militant and triumphant and that Christ should no more be head of the Churche when he is head of the congregation where the differēce is only in sound of words not in sense or meaning Your vaine and ridiculous surmise why the name of Church shuld be left out of the Bible I haue before cōfuted shewing that in euery Bible it is either in the text or in the notes But S. Augustin telleth vs say you that the Iewes synagoge was a congregation the church a cōuocation that a congregation is of beasts also a conuocation of reasonable creatures only But S. Luke in the person of S. Stephen telleth vs and Augustine telleth vs as much that the synagoge of the Iewes is called also Ecclesia which signifieth the church and congregation That Congregatio the Latin word may be of beasts also it skilleth not for the church of Christ is called also a flocke and sheepe of his pasture But he that should say in English a cōgregation of beastes might be taken for as wise a man as he that said an audiēce of sheepe And wheras S. Augustine telleth you that the Iewes congregation is somtime called the church what is the cause that you doe translate it the assembly Act. 7. euen as you do the congregation of the Idolatrous Ephesians Act. 19 But further you say Augustine telleth vs that the Apostles neuer called the church congregation It is a worlde to see what foolishe fetches you haue to deceiue the ignoraunt Augustine sayeth the Apostles neuer called our assembly Synagoga but alwaies Ecclesia and yet he is a litle deceiued for S. Paul calleth our gathering togither vnto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Congregatio a cōgregation he saith not And although he make a nice distinction betwene the wordes Congregation Conuocation yet all men which know the vse of these words will confesse no necessitie of a Iewish synagoge to be implied in the word cōgregation more than in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of the holy Ghost is vsed for an assembly or gathering togither either of Iewes Christiās or Gentils And therfore it seemeth the translatour vsed the word congregation which is indifferent for all euen as the worde Ecclesia is vsed both in the Greeke and vulgar Latine MART. 4. If they appeale here to their later translatiōs we must obtaine of them to condemne the former and to confesse this was a grosse fault cōmitted therein And that the Catholike Church of our coūtrie did not il to forbid burne such bookes which were so translated by Tyndal and the like as being not in deede Gods booke worde or Scripture but the Diuels worde Yea they must confesse that the leauing out of this worde Church altogither was of an hereticall spirite against the Catholike Romane Church because then they had no Caluinisticall Church in any like forme of religion gouernement to theirs now Neither will it serue them to say after their maner And if a man should translate Ecclesiam congregation this is no more absurdity than in steede of a Greeke word to vse a Latin of the same signification This we trow will not suffise them in the iudgement of the simplest indifferent Reader FVLK 4. Wee neede not to appeale to the later translations for any corruption or falsification of the former no nor for any mistranslation For seing the spirite of God as I haue said before vseth the word Ecclesia generally for a companie of Christians Iewes and Gentils the translator hath not gone from the truth and vse of the Scriptures to vse the word cōgregation which signifieth indifferently all three Wherefore there needeth no condemnation nor

ascribed to Ignatius which heere I wil not dispute there is nothing sayde in this that you cite of the Bishops preeminence aboue the king but wee acknowledge it to be true of y e meanest priest of Gods Church in matters properly belonging to his office which yet doth not exempt him from subiection to his prince but that in causes ecclsiasticall also he is to be commanded by his prince to doe his duetie and to be punished by him if he doe otherwise MART. 24. But in the former sentence of S. Peter though they haue altered their translation about the kings headshippe yet there is one corruption remaining still in these words Submit your selues VNTO AL MANER ORDINANCE OF MAN Whereas in the Greeke it is worde for worde as in the olde vulgar Latine translation omni humanae creaturae and as we haue translated to euerie humane creature meaning temporall Princes Magistrates as is plaine by the exemplification immediatly following of king and dukes and other sent or appointed by him But they in fauour of their temporall statutes actes of Parliament Proclamations and Iniunctions made against the Catholike religion doe translate all with one consent Submit vour selues to all maner ordinance of man Doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie ordinance or is it all one to be obedient to euery one of our Princes and to all maner ordinance of the saide Princes FVLK 24. The worde ordinance you doe violently drawe to euerie statute proclamation or iniunction which is vnderstood of the ordinance or appointment of magistrates in what forme soeuer they be created or at the worst cannot be referred but onely to such decrees as are not contrarie to the worde of God The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we knowe signifieth a creature or creation which speeches being not vsuall in our English tongue to signifie magistrates our interpretors haue expressed the same by the worde ordinance You your selues translate that which is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Creaturae mark 16. of the creation and in the same sense doe our translators vse the worde of ordinance MART. 25. A strange case and much to bee considered how they wring and wrest the holy scriptures this way and that way and euery way to serue their hereticall proceedinges For when the question is of due obedience to Ecclesiasticall canons and decrees of the Church and generall Councels where the holy Ghost by Christes promise is assistant and whereof it is saide if he heare not the Church let him be vnto thee as an heathen and Publicane and He that heareth you heareth me he that despiseth you despiseth mee there they cry out aloude odiously terme all such ordinances mens traditions and commaundementes of men and most despitefully contemne and condemne them But heere for obedience vnto temporall edictes and Parliament statutes daily enacted in fauour of their schisme and heresies they once malitiously forged and still wickedly retaine without alteration a text of their owne making the Apostle to commaunde submission vnto all manner ordinance of man whereof hath ensued the false crime of treason and cruell death for the same vpon those innocent men and glorious martyrs that chose to obey God and his Churches holy ordinances rather then mans statutes and lawes directly against the same FVLK 25. It is no strange case for an heretike and a raytor that hath solde his tongue to vtter slaunders against the Church of God and the christian magistrate protector of the same to deuise and surmise that which neuer was intended neuer was practised As y t against the godly and laweful decrees of the Church we should translate mens traditions commaundementes of men and to the maintenance of all temporall lawes be they neuer so wicked we should translate ordināce in steede of creature As for the crime of treason and iust execution of them that haue suffered of your viperous brood I referre to the try all of the lawes and iudgements that haue passed vpon them as no matter meete for mee to dispute of onely this all good subiectes knowe yea all the worlde may knowe that they which take part with the pope our princes open and professed enemie not in matters of religion onely but in cases concerning her crowne and dignitie her Realmes and Dominions can not beare dutiful obedient hearts to her maiesty Whose clemencie hitherto hath spared them that acknowledge her princely authoritie although in all other pointes of poperie they continue as obstinate as euer they were CHAP. XVI Hereticall translation against the Sacrament of Matrimonie BVT as they are iniurious translatours to the sacred order of Priesthoode so a man woulde thinke they should be very friendly to the sacramēt of Matrimonie For they would seeme to make more of Matrimonie then we do making it equall at the least with virginitie Yet the trueth is we make it or rather the Church of God esteemeth it as a holy sacrament they do not as giuing grace to the maried persons to liue together in loue concorde and fidelitie they acknowledge no such thing So that Matrimonie with them is highly esteemed in respect of the flesh or to say the best onely for a ciuill contract as it is among Iewes and Pagans but as it is peculiar to Christians and as S. Augustin● sayth in the sanctification also and holinesse of a Sacrament they make no account of it but flatly denie it FVLK 1. VE make no more of matrimonie than the holy scripture doeth teach vs neither doe wee in all respectes make it equall with virginitie howe so euer you doe slander vs. But you so make it an holy sacrament that you thinke the holy order of priesthoode is prophaned by it Wee acknowledge that God giueth grace to them that bee faithfull to liue in loue concorde and fidelitie euen as he did to the fathers of the olde testament liuing in the same honorable estate which prooueth that matrimonie is no sacrament of the newe testament although it be an holie ordinance for Gods children to liue in and in it is contained a holy secret or mysterie of the spirituall coniunction of Christ and his church It is therefore nothing else but a diuelish slander to say that wee esteeme it but in respect of the flesh or for a ciuill contract MART. 2. And to this purpose they translate in the epistle to the Ephesians 5. Where the Apostle speaketh of matrimonie This is a great secret Whereas the Latine Church and all the Doctors thereof haue euer read This is a great Sacrament the Greeke Church and all the fathers thereof This is a great mysterie because that which is in Greeke mysterie is in Latine Sacrament and contrariwise the wordes in both tongue● being equiualent so that if one be taken in the large signification the other also as Apoc. 17. I will shewe thee the sacrament of the woman And I will shewe thee the mysterie of the woman And so in

prooue it to be good and lawfull I will reuoke my termes Page 142. where he sayeth that bread and wine of the sacrament haue no promise I tell him he lyeth like an arrogant hypocrite for bread and wine haue as good promise in the one sacrament as water in the other Pag. 178. where M. Calfebill had distinguished traditions into some necessarie some contrary to the worde some indifferent I say Martiall like an impudent asse calleth on him to shewe in what scripture doctor or councell he findeth this distinction of traditions As though a man might not make a true distinction in disputation but the same must bee founde in so many wordes in scripture doctor or councell when he himselfe cannot denie but the distinction is true and euery part to be founde in the scriptures doctors and councelles Pag. 133. I call Martiall blockeheade and shamelesse asse because he would proue that the spirite of God is not iudge of the interpretation of the scriptures because Paule and Barnabas in the controuersie of circumcision went not to the worde and spirit but to the Apostles and elders at Ierusalem Also pag. 213. I call him asseheade because he sayth that M. Calfehill condemneth his doctrine of only faith iustifying when he affirmeth that outwarde profession is necessarie for euery Christian man Likewise pag. 215. where Martiall would learne whether M. Calfehill kneeling downe before his father to aske him blessing did not commit Idolatrie I say hee is an asse that can not make a difference betweene ciuill honour and religious worship Pag. 202. I call not onely Martiall but all Papistes shamelesse dogges and blasphemous Idolaters which mainetaine and make vowes to Images which trauell to them and offer vp both prayers and sacrifices of candels money Iewels and other thinges vnto Images Whose Idolles haue giuen answeres haue wagged their heades and lippes Pag. 198. I say he rayleth vpon Caluine like a ruffion and slandereth him like a deuill because hee sayeth a shippe would not carrie the peeces of the crosse that are shewed in so many places which yet is confirmed by testimonie of Erasmus Pag. 170. where Martiall goeth about to proove that the sacramentes are no helpes of our fayth I said Did you euer heare such a filthy hogge grunt so beastly of the holie sacramentes that they should be no helpes of our faith These are as many of the speeches noted by the censurer as I can finde wherein I trust the indifferent reader weighing vpon what cause they were vttered will not so lightly condemne me for a rayler seeing to rayle is of priuate malice to reuile them that deserue no reproch and not of zeale in defence of truth to vse vehement and sharpe speeches as all the prophets and the mildest spirited men that euer were haue vsed against the aduersaries thereof But the most heynous accusation is behinde that I call Staphylus a counsellor to an Emperour rascall I might answere as S. Paul did when hee was reprooued for calling the high priest painted wall Brethren I knewe not y t he was an Emperors counsellor or in very deede I know nothing in him worthy to be an honest mans counsellour But seeing it pleased an Emperour to accept him it is as great a fault as if an enemie of meane condition should call an English counsellour rascall So sayth our sharpe censurer But if he meane those that be of the Queenes maiesties priuie counsell I will not say he playeth the rascall but either the ignorant foole or the malicious vile person to cōpare y ● Apostata Staphylus euen in his counsellership with the meanest of their honors For they that knowe the maner of the princes of Germanie and of other foreine princes can testifie that personages of meane estate only being learned in y e lawes are accepted of the Emperour and other states as their counsellours whose counsell perhapes they neuer vse but may if it please them as of counsellors at lawe So that one man is counseller to the Emperour and to many other princes As for example Lutolphus Schraderus doctor of both lawes was ordinary professor in the Vniuersitie of Frankeforde and counsellour of the Emperor of the Elector Marquis of Brandeburge of the dukes of Brunswich Luneburge Megelburge and of many other princes of Germanie This was a very great and wise man but Cassanaeus in Cat. glor ●●●di part 10. Consid. 41. sayth that euery simple aduocate did vse to call him selfe the kinges counseller of Fraunce before order was taken that none should vsurpe that title except he were called vnto some office in the courtes And speaking of such as were counsellers in office in his time of whose dignity hee writeth much he complayneth that they were promoted vnto that dignitie in parliamentes by meanes of money or some other vnknowen meanes part 7. Conf. 13. Such a noble counseller was Staphylus hauing some knowledge in the lawes being preferred to that title by the Papists of fauour more than of worthinesse to giue him some shadowe of countenaunce when hee became an Apostata from true religion and from those Christian princes and noble men by whom he was before vpholden And yet in trueth if the printer had not mistaken my writing I called him Renegate and not rascall as before I called him beastly Apostata Perhaps the censurer will say I mende the matter well to call an Emperors counseller a beastly Apostata But so might I haue done though he had beene an Emperour himselfe for what else was Iulian the Emperor but a beastly Apostata or Renegate from Christian religion which once he professed Yea such an Apostata is worse than a beast for he declareth himselfe thereby to bee a reprobate Therefore the Christians in his time whereas the church had alwayes vsed to pray for heathen tyrantes that helde the empyre and made hauocke of the church by persecution contrariwise prayed against this Apostata that God would confound him and shorten his time Yea the godly constant Bishops did openly inueigh against him as Mares Bishop of Chalcedon which openly called him impious Atheist Apostata And when Iulian counterfaiting mildenes did nothing but reuile him by his blindenesse saying the Galilean thy God cannot cure thee he answered I thanke my God Christ that I am blinde that I might not see one so voyde of godlinesse as thou art Therefore Staphylus being but an Emperours counseller as he was ●●y endure to heare worse for his Apostasie than I haue spoken against him The quarell of wordes being ended it is time to goe to the matter First pag. 14. of his aunswer to Maister Charkes preface he noteth that D. Fulke against Bristowes Mot. pa. 98. findeth that it is euident by scripture that heretikes may bee burned against Luther That blasphemous heretikes are to be put to death I finde in scripture by the lawe of blasphemers Leu. 24. and by the lawe of false prophetes Deut. 13. neither doth Luther I thinke

to maintaine any cause of ours by plaine syllogismes onely In the meane time to finde you occupie● ●here hath beene a booke called syllogisticon set foo●th by maister Foxe more than twentie yeares agoe let vs see in a sheete of printed paper what ye haue to answere those syllogismes whether you will finde them defectiue in forme or matter or else there is no reason but you should graunt their conclusion Pag. 146. to prooue that protestantes are lordes of the scripture to make them say what they list D. Fulkes wordes to maister Bristowe are cited For the diuision of parishes excommunication suspension publike solemnizing of mariages with the lawes thereof and punishing of heretikes by death they are all manifestly prooued out of the scripture This I say alleaging no one place of scripture to prooue it sayth our censurer I say as much of holding of councels which Bristowe with the rest wil haue vs as apes to haue borrowed of the popish church Whereas I affirme they are proued out of the scriptures if Bristow wil reply denie y t such things may be proued out of the scriptures it shall be no harde matter to do it Yet in the meane time if you thinke I haue sayde more than I can shewe I will giue you this tast For diuision of Churches or parishes Act. 14. v. 23. Elders in euerie church and Tit. 1. v. 5. elders in euerie citie or towne Holding of councelles Act. 15. excommunication where the partie cast out is to be taken for an heathen or publicane Math. 18. v. 17. separation or suspension where the partie separated is to be taken as a brother 2. Thess. 3. publike solemnizing of mariage Mat. 1. v. 18. where betrothing and publike comming together are expressed Example Ioan. 2. for punishment of heretikes I haue cited before What the Puritans will grant I care not although I thinke there are none of them that are so called will denie any of these except he be some madde schismatike and for the last which you say was for a long time denied by our selues till nowe we haue burned some for religion in Englande you should haue tolde howe long For we haue not now first of all consented to the burning of heretikes The Arrians and Anabaptistes burned in king Edwardes dayes for thirtie yeares agoe can beare witnesse But you may say your pleasure I knowe few in other countries but heretikes themselues that denie it to be lawful to punish blasphemous obstinate heretikes by death If any haue any priuate opinion what haue we to doe wich it or to bee charged by it If I shoulde note your phrase when you say that protestantes doe now reigne in Englande as though there were more kinges than one you would say perhaps I were ouer captious Well let it passe But such thinges sayde I as are not euidently conteined in the worde a Christian is not absolutely bounde to beleeue them In plaine dealing you should haue bestowed a note in your margent where I haue so sayde as well as placed there hereticall audacitie of your papisticall charitie The saying I confesse or the like yet the circumstances of the place where it was vttered would perhaps haue bewrayed some part of your vsuall and honest dealing But what cause haue you to cri●●ut so loude Behoulde the last refuge of a proude hereticall spirite in breaking where he cannot otherwise get out Call you it proude heresie to holde that nothing is to be credited vpon necessitie of saluation which hath not authoritie of the holy scripture which are able to make a man wise to saluation which are written that beleeuing we might be saued which are able to make the man of God perfect prepared to euerie good worke And why doe yee dare M. Charke to a●ouch that which I haue affirmed I knowe he dare affirme and is able to defend this truth but there is no reason that he should be dared with my assertiōs I dare affirm to your face if you dare shewe it that a christian man is not bounde to beleeue that the common creede was made by the Apostles after that fabulous maner that you papistes doe teach Namely that Peter made one peece Andrewe another and so of the rest yet I doubt not but it is gathered out of the doctrine and writinges of the Apostles But you haue ancient doctors which affirme that it was made by the Apostles Origen Ter●llian Ierome Ruffinus Ambrose Austen and all the primitiue church doe so constantly affirme to be their doing●s Let vs consider then in order First Origen in pro●● lib. de princip testifieth that the Apostles by their preaching did most plainely deliuer y e summe of faith according to the capacitie of the most simple whereof hee maketh a rehearsall contayning in deede some articles of the creed but neither al nor any one in such forme of words as our creede doth expresse them And before he beginneth the rehearsall of them thus he sayeth Species verò eorū quae per praedicationem Apostolicā manifesté traduntur istae sunt These are the particulars of those thinges which by the preaching of the Apostles are manifestly deliuered Which wordes doe shewe that the Apostles in deede taught the doctrine yet prooue not that they made this creede rather than the Nicen creede or Athanasius Creede Tertullian against Praxeas much after the same maner yet more neere the wordes of the creede rehearseth the articles pertaining to the three persons of the deitie and then he addeth H●●c regulam ab initio euangelii de cucurrisse etiam ante priores quosque haeretic●s nedum ante Praxeam hesternum probabis ●●● ipsa posterita● omnium h●●●●icorum quàm ipsa nouellitas Praxeae hesterni That this rule hath runne downe from the beginning of the gospell euen before all former heretikes not onely before Praxeas a yesterdayes birde as wel the later spring of all heretikes shall prooue as the verie noueltie of Praxeas one that came but yesterday That the rule of faith contained in the Creede is as auncient as the preaching of the Gospel I alwayes agreed with Tertullian but that the Apostles made the Creede I heare him yet say neuer a worde Ierom ad Pammachium against the errours of Iohn of Ierusalem sayth In symbolo fidei spei nostrae quod ab Apostolis traditum non scribitur in charta atramento sed in tabulis cordis carnalibus post confessionē trinitati● vnitatem ecclesiae omne Christiani dogmatis sacrament●m carnis resurrectione includitur In the symbole of our faith and hope which being deliuered from the Apostles is not written in paper and ynke but in the fleshie tables of our hearts after the confession of the Trinitie and the vnitie of the Church all the mysterie of Christian doctrine is inclosed in the resurrection of the flesh Although it be graunted that Saint Ierome here speaketh of our common Creede yet it followeth not that hee affirmeth it to bee made by the