Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	catholic_n	church_n	visible_a	4,689	5	9.3932	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74986	An antidote against heresy: or a preservative for Protestants against the poyson of Papists, Anabaptists, Arrians, Arminians, &c. and their pestilent errours. Shewing the authors of those errours, their grounds and reasons, the time when and occasion how they did arise; with general answers to their arguments taken out of holy scripture and the ancient fathers. Written to stay the wandering and stablish the weak in these dangerous times of Apostasy. / By Richard Allen, M.A. sometime Fellow of Penbrooke [sic] Colledge in Oxford.	Allen, Richard, b. 1604 or 5.	1648 (1648)	Wing A1045A; Thomason E1168_2; ESTC R208803	57,457	159

it was sold was it not in thine own power The community spoken of was only of things dedicated to the Churches treasury for relief of poor brethren there remaining still something to a man that was proper to himself and a liberty to retain what part he pleased as is plain For otherwise if all things were common to what purpose are we exhorted to liberality What need Paul work with his own hands or how could he be burthensom to any one if all things were common Lastly Though the Church be but one as there is but one Faith c. yet it is distinguished into Catholick or Universal and Particular The Catholick so called because it comprehends the faithful of all times and places the particular named according to the place where that part is seated The Roman Church then is unduly called Catholick because it is a particular Heretical Church neither universal nor orthodox Those are mistaken and to blame that call the Papists Catholicks because they profess not the Catholick faith or faith of the Catholick Church neither is their Religion the old Religion but new and upstart being a fardel of late humane inventions not at all to be found in any sacred Record CHAP. XXIV Of the Sacraments THe Sacraments are holy and visible signes and seals ordained of God Truth the more fully to declare and assure unto us the promise of the Gospel The Sacraments of the New Testament are only two Baptism and the Lords Supper Adversaries are 1. Errours Those Hereticks both old and new that deny all Sacraments saying they are of no use in the Church 2. The Anabaptists think there is no other use or end of the Sacraments but only to serve as badges of our Christian Profession 3. The Papists say the Sacraments confer grace by vertue of the work done And 4. That there are seven Sacraments of the New Testament and hold them accursed that say there are fewer or that they are not all truly and properly Sacraments ordained by Christ Antidote Although the name of Sacrament be not to be found in the Scriptures yet we find Mystery there a word of the same signification and the things themselves were ordained by Christ in the Scriptures Math. 28.19 Go teach all nations baptizing them c. Luk. 22.19 20. He took bread c. and after supper took the cup c. saying Do this in remembrance of me And God hath ordained the Sacraments not to be bare signes but seals also and pledges to assure us of the promises made in his Word and so the Apostle Rom. 4.11 calls circumcision a seal of the righteousness of faith Not as if the Sacrament gives strength to the promise as weak of it self but as a seal confirms and assures it to us Secondly Although the Sacraments do not confer grace yet they are a means to convey it unto us for being sensible elements that may be seen felt and tasted every sence is a pipe or conduit as it were to draw and convey from the outward element the thing thereby signified to the inward understanding Yet this is done not by vertue of the work done or by uttering certain words but by the vertue of Gods ordinance and power of the holy Ghost working with the same If the Sacraments did contain grace essentially within them as Medicine in a box then indeed it might follow that by the outward work done grace should be conferred but we see the contrary That invisible sanctification hath been without the visible signs and again the visible signes have been given without true sanctification Aug. in Levit. qu. 84. as we see in the examples of Cornelius the Centurion and Simon Magus And therefore also though the Sacraments cannot be despised or neglected being Gods ordinances without great impiety and unthankfulness towards him who by them hath so tenderly provided for our weakness yet they are not so absolutely necessary to salvation that without them it is impossible to be saved for God is above his ordinances and can save us without them It is not the want but contempt of the Sacraments that is dangerous and damnable Bernard Lastly There are but two Sacraments only of the New Testament Baptism and the Lords Supper we read of no more ordained by Christ who only hath power to ordain Sacraments and this was done in regard of our weakness that we should not be over-burthened Some few signes for many were delivered unto us and the same in doing most easie in understanding most holy in observing most pure as are Baptism and the Lords Supper August lib. de Doct. Christ c. 9. And therefore those five other Sacraments reckoned by the Church of Rome are not Sacraments of the New Testament neither have any Warrant in Gods Word For 1. Penance and Matrimony cannot be Sacraments of the New Testament because they were in being and as necessary both before and under the Law as now they are 2. The use of Matrimony belongs to Heathens as well as Christians 3. The Papists contradict themselves for they accurse those that shall say the Sacraments are not necessary to salvation Concil Trident. Sess 7. Can. 4. and yet debar their Priests from Matrimony which they account one of those Sacraments and so highly extol single life in all as if there were no other way to heaven for any They say the Sacraments confer grace and yet deny Matrimony to their Priests and so deprive them of that grace that Matrimony might confer upon them and so keep them honest CHAP. XXV Of Baptism BAptism is the Sacrament of admission or entrance into the Church Truth wherein by the outward washing or sprinkling of the body with water the inward cleansing of the soul from sin thorough the sprinkling of the blood of Jesus Christ and washing of the Holy Ghost is signed and sealed unto us The Baptism of Infants is in any wise to be retained in the Church as most agreeable with the institution of Christ Adversaries 1. Errours Some explode Baptism quite out of the Church as some Hereticks of old and now adays do 2. Others allow it to folk of riper years but deny it to children as the Pelagians did and Anabaptists do and both upon the same ground some of them say it is an horrible abomination 3. Some esteem of Baptism as a thing indifferent 4. The Papists say it is absolutely necessary to salvation that children dying without it are not saved 5. Lastly the same Papists also abuse and adulterate this holy ordinance adding to the element of water salt spittle oyl c. using tapers exorcisms and other silly ceremonies in number as they reckon 22. and also prophane the same in applying it to things without reason and life as bells banners swords and daggers and that to bloody ends c. Antidote That Baptism was ordained commanded by our blessed Savior is expresly mentioned Mat. 29.19 whereunto is annexed a promise of salvation Mark 16.16 And

house or the place of divine worship It seems to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by contraction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords or the Lords house the material temple is Gods house Joh. 2.16 Matth. 23.21 and so are the Saints too 1 Pet. 2.5 Eph. 2.22 But the word that properly signifies the congregation or assembly of the Saints and is so often in the New Testament translated Church is Ecclesia and this also is applied by S. Paul to the place of divine worship or meeting place 1 Cor. 11.18 22. The name of Church then is not so peculiar to the Saints but that it belongs also to the place of their publick meeting and therefore they are much to blame that make such a needless ado about the word in derision calling our Churches Steeplehouses c. But taking the word only for the assembly or company of the faithful we affirm First That there is and ever hath been a Church upon earth the Church continued from Adam in Abel Seth Enoch Noah and their families till Abraham In his posterity to Christ and then the walls of the Church were enlarged by pulling down the partition wall and calling in the Gentiles Matth. 28.19 Acts 2.47 Revel 2. 3. Churches were gathered and confirmed by the Apostles men set apart for the work of the Ministry Acts 11. 13. and those ●lso had authority given them to sepa●ate and ordain others also to the same work Tit. 1.5 and so to continue successively in all ages as it hath done to this day And now where the same Gospel is truly preached the same Sacraments duly administred Beleevers professing the same Faith and submitting to the same ordinances as at this day are in England Scotland c. there is a true Church of Christ as was in the Apostles times Secondly The true Catholick Church is the company of Gods Elect only whereof it is said that Christ gave himself for it Eph. 5.25 This is the Church of the first born who are written in heaven Heb. 12.22 The body of Christ Col. 1.18 The houshold of God Eph. 2.23 In which is no condemnation and out of which is no salvation and of this Church hypocrites or wicked men are not members for what fellowship hath Christ with Belial 2 Cor. 6.16 This Church is both invisible and invincible the gates of hell shall not prevail against it Mat. 16. Thirdly many are in the Church that are not of it outwardly called not inwardly from whence ariseth that distinction of the visible and invisible Church The invisible are the Elect only so called because their faith whereby and the body whereinto they are incorporate are both invisible The visible Church is the whole company of those that joyn in one outward league and profession The ground of this distinction is laid by our Saviour Mat. 20 16 and hereunto belongs that parable of the tares Mat. 13. whereby we are warned that although tares may grow i. wicked men or hypocrites may live in a visible Church yet not to condemn it or separate our selves as the manner of some is lest we forsake and condemn a company of Gods chosen but to esteem it for all that as a true Church for the better or more principal part i. the Elect that are in it even as S. Paul calls the Church of Corinth a Church of God though there were Hereticks Fornicators and incestuous persons among them Fourthly As the Church is the body of Christ so Christ is the head of the Church Col. 1.18 Eph. 5.23 And there can be none other because none else can give life sense and motion to that body and so the Pope cannot be head of the Church Not a temporal or secular head because the kingdom of Christ that is his Church is not of this world Not a spiritual head because he cannot give spiritual life and grace Nor a ministerial head because he cannot minister the Word and Sacraments to all Churches in the world neither doth it to his own pastoral charge and there can be no other reason why he should be called a ministerial head but for this ministry He cannot be the L●eutenant General or Vicar of Christ for a Lieutenant supposeth the absence of him whose place he holdeth but Christ is always present with his Church himself and so there is no room for the Popes Vicarage Fifthly The Churches of Asia and Judea who are now faln and become no Churches are sufficient witnesses to this truth that no Church on earth is priviledged or freed from errour Not the Church of Rome specially being guided by such a head as the Pope is who being but a man may err that man of sin and cannot but err most of their Popes for many hundred of years have erred both in matter of Faith and manners their own Histories testifie that they have been Negromancers Conjuers Blasphemers Hereticks Athiests Adulterers Murderers incestuous persons c. They have done and do sti● deny Christ persecute his Church condemn his truth deride his Gospel tu● his holy ordinances into ridiculou● Mock-shews and therefore the Churc● of Rome can no longer juggle and hide her abominable errours under the pretended infallibility of such a miscrea●● 2. Although Christ hath and ever had 〈◊〉 Church visible upon earth some companies of Beleevers making profession of the same common Faith yet it hat● and may come to pass that either through the infirmity of some that cannot discern it the malice of others that will not acknowledge it or throug● persecution being driven into corners the Church may lie hidden as it did i● the days of Elias 1 King 19.10 th●● it may not be visible to every eye 〈◊〉 the Papists ask then where was the tru●● Church before Luther and Calvin 〈◊〉 the Roman Church were not it We answer it was in the wilderness and yet in those darkest times of Popery it was not so over-shadowed but that the very flames of persecution did discover what and where it was plainly discerning the true sheep of Christ from those hellish wolves 3. The marks or notes of the true Church are the same whereby it was at first called and gathered sc the preaching of the Word and administration of the Sacraments those 15. substituted in their place by the Romanists are uncertain and may most of them agree with a Synagogue of Satan as well as a Church of Christ as Antiquity Multitude Miracles c. For that old Serpent had a Synagogue from the beginning and the primitive Church was a true Church though not ancient Christs Church is a little flock and Antichrist come shal with lying wonders c. Sixthly The Church is a spiritual Commonwealth and the communion of Saints is spiritual not temporal in levelling the mounds of private possessions and laying all things common Object It is said Act. 4.32 they had all things in common Sol. It is answered Act. 5.4 whiles it remained was it not thine own and after

God everlasting one living and true God with the Father and the Son For first he is called expresly both Lord and God 1 Cor. 12.5 and 6.28 the mighty God Isai 40.13 18. and Isai 6.9 compared with Acts 28.25 26. Psal 95. compared with Heb. 3. Levit. 26.12 13. compared with 1 Cor. 3.16 6.19 2 Cor. 6.16 where he is called the Lord our God the Lord our maker Our bodies are the temples of the living God 1 Cor. 3.16 and the temples of the Holy Ghost 1 Cor. 6.16 Now if we were commanded to build him a temple of wood and stone it were a clear proof of his Godhead because this service is only due unto God how much more seeing our selves are called his temple August lib. 1. Cont. Maxim Arian Divine attributes are given to him 1. Omniscience 1 Cor. 2.10 Omnipresence Psal 136.7 Eternity Heb. 9.14 But above all that which God takes to himself as a peculiar mark to be known from all false Gods even to foretel things to come Isai 41.23 is ascribed to the Holy Ghost 2 Sam. 23. 2. Acts 1.16 1 Tim. 4.1 Such works are ascribed to him as are proper only to God As of 1. Creation Job 26.13 33.4 Of Preservation Gen. 1.2 Of Regeneration Sanctification John 3.5 Tit. 3.5 1 Cor. 6.11 Also he raiseth the dead Rom. 8.11 And therefore the second general Councel held under Theodosius the great condemned Macedonius in these words If he were created how doth he create How doth he sanctifie How doth he give life c. for these are not the works of a creature but the peculiar works of the great and mighty God Lastly The very name of Spirit sheweth his nature for as the Spirit of man is of the nature of man so the Spirit of God is of the nature of God not a part as the spirit of man is a part of him but the whole Godhead for the Divine Essence is not compounded of parts And whereas he is called the Spirit of the Son as well as of the Father and is said to be sent or come by and from them both from hence appears clearly the essential Union that is between them that all three are but one God The Catholick Faith then is this That we worship one God in Trinity and Trinity in Unity neither confounding the persons nor dividing the substance The Father is God the Son is God and the Holy Ghost is God and yet they are not three Gods but one God For the Godhead of the Father of the Son and of the Holy Ghost are all one the glory equal the Majesty co-eternal In this Trinity none is afore or after other none greater or less then other and he that will be saved must thus think of the Trinity Athanas Symb. CHAP. III. Of the Creation Truth IN the beginning God created the Heaven and the earth and all things therein both visible and invisible Man he formed of the dust of the ground not corrupt and sinful as now he is but according to his own likeness or image in true holiness and perfect happiness Errours There were anciently many Errours about the Creation that now we do not hear of the Masters whereof were Simon Magus Cerinthus Marcion Manicheus and divers others At this day first the old Anthropians or Anthropomorphites are new risen they conceived grosly because it is said man was made after the likeness of God that therefore God had a body in shape like mans body Epiphanius imputes it to their rudeness sparing to call them Haereticks but rather Schismaticks So the Messalian Haereticks of old thought that God might be seen with bodily eyes mistaking that saying of our Saviour Mat. 5. Blessed are the pure in heart for they shall see God This Errour is maintained at this day by those that affirm that Adam was created after the likeness of God in personal shape and that God hath a personal shape the which he can make visible when he please Ofiander taught that man was made like unto God by influence of the divine substance an Errour borrowed of the Manichees and Priscillianists For M●●●s taught that the body of man was made of the substance of the Prince of darkness but his foul was part of the Divine substance From the same stock sprang that doctrine of one E. Avery who published in print Anno 1647. That the reasonable soul in all mankind is God himself With these rank the Familists who say That Adam was all that God was and God all that Adam was The Papists also have their Errours concerning the Image of God in Adam original righteousness the place of Paradise tree of life c. Antidote Man was made after that the heaven and earth were finisht as a creature partaking of both in his soul heavenly in his body earthly a little model of the whole Creation And it is said he was created after the likeness or Image of God not that the body of man is like God in shape and proportion for God is a Spirit and hath no body or bodily members no visible form or lineament and therefore is called the invisible God Col. 1.15 But man is like God 1. In the grace majesty and comeliness of his body excelling the other creatures and after a sort resembling the Divine Majesty 2. In his soul Because 1. It is immortal like God 2. It is endued with understanding and will like God and adorned with Divine graces as wisdom knowledg righteousness and true holiness and that these are the more special and principal parts of the Image of God in man appears Ephes 4.23 Col. 3.10.3 Man is like God in his dominion over the other creatures given him in his first Creation Gen. 1.28 being in that regard a petty God to other creatures as Magistrates are to other men Psal 82.6 Lastly The very name of Image doth clearly evince that the soul of man is not God himself nor any part of the Divine substance because nothing is the Image of it self or can be said like it self And the souls of wicked men shall perish for ever in hell Mat. 10.28 And therefore the soul of man is no part of the Divine substance but an immortal nature created of nothing by the power of God and breathed into the body CHAP. IV. Of Divine Providence GOD having made the world of nothing did not leave it to it self Truth but doth stil by his Almighty power and wisdom sustain and govern the same preserving all things that are and disposing all things that are done freely and according to his own good pleasure so that nothing is or comes to pass rashly or by chance but according to the counsel of his heavenly will Errours Adversaries to this truth are 1. Atheists and Epicures that deny all Providence holding That all things were created and are dayly acted by chance and fortune 2. Stoicks and Stoical Patrons of fate and destiny that have devised a certain chain