Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	rule_n	scripture_n	tradition_n	12,255	5	9.8749	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02483	An ansvvere to a treatise vvritten by Dr. Carier, by way of a letter to his Maiestie vvherein he layeth downe sundry politike considerations; by which hee pretendeth himselfe was moued, and endeuoureth to moue others to be reconciled to the Church of Rome, and imbrace that religion, which he calleth catholike. By George Hakewil, Doctour of Diuinity, and chapleine to the Prince his Highnesse.	Hakewill, George, 1578-1649.; Carier, Benjamin, 1566-1614. Treatise written by Mr. Doctour Carier.; Carier, Benjamin, 1566-1614. Copy of a letter, written by M. Doctor Carier beyond seas, to some particular friends in England.	1616 (1616)	STC 12610; ESTC S103612	283,628	378

vpon due search I found to be most true for I found the Common prayer booke and the Catechisme therin contained to hold no point of doctrine expresly contrary to Antiquitie but onely that it was very defectiue and contained not enough and for the doctrine of I Predestination Sacraments Grace Freewill Sinne the new Catechisme and Sermons of those Preachers did run wholly against the Common prayer booke and Catechisme therein and did make as little account of the doctrine established by law as they did of the discipline but in the one they found opposition by those that had priuate interest in the other they said what they list because no man thought himselfe K hurt G. H. 7 If our Common prayer Booke and Catechisme therin contained holde no point of Doctrine contrarie to Antiquitie as you affirme Surely the Church of Rome must needs be contrary to Antiquitie in as much as it holds diuers points contrarie to it If we should beginne with the Preface which is confirmed by equall authoritie of State as the bodie of the booke it tels vs in the verie entrance there was neuer any thing by the wit of man so well deuised or so sure established which in continuance of time hath not beene corrupted as among other things it may plainly appeare by the Common praiers in the Church commonly called Diuine Seruice the reason is added a little after in as much as the godly and decent orders of the Fathers were altered and neglected by planting in vncertaine Stories Legends Responds Verses vaine repetitions Commemorations Synodals that commonly when any Booke of the Bible was begunne before three or foure Chapters were read out all the rest were vnread Another reason is there annexed that whereas S. Paul would haue none other language spoken to the people in the Church then they vnderstand and haue profite by hearing of the same the Seruice in this Church of England these many yeeres hath beene read in Latine to the people which they vnderstand not so that they haue heard with their ●ares onely but their minde hath no● beene edified thereby Now for the bodie of the Common prayer Booke I will first beginne with the diuision of the Commandements The Church o● Rome ioyneth the two first in one the better thereby to cloke their Idolatrie in the worship of Images But the Common prayer Booke of the Church of England diuideth them into two therein following two of the Fathers at most excepted all Antiquitie The Church of Rome in the doctrine of the Sacrament of the Eucharist teacheth that we eate and drinke the Body and Blood of Christ carnally The Common prayer of the Church of England in the forme of administring that Sacrament that wee doe both Spiritually and by Faith feed on him in our hearts eating and drinking in remembrance that C H R I S T dyed and shed his Blood for vs. The Church of Rome holdeth that the Oblation of the Bodie of C H R I S T is to be iterated The Common prayer Booke of the Church of England that being by himselfe once offered hee is a full perfect and sufficient Sacrifice for the ●innes of the whole world which also meeteth with the Romish satisfaction for Veniall sinnes as they call them and temporall punishment dew to Mortall The Church of Rome teacheth that the outward Sacrament of Water sufficeth to saue Infants The Common prayer Booke of the Church of England in the administration of publike Baptisme that the working of the holy Ghost is to be ioyned thereunto The Church of Rome teacheth that Laijks and Women may in some cases lawfully Baptise The Common prayer Booke of the Church of England in the administration of priuate Baptisme that none may doe it lawfully but the lawfull Minister The Church of Rome teacheth that children may bee confirmed before they come to yeres of discretion and are able to yeeld an account of their Faith The Common prayer Booke of the Church of England in the order set downe for Confirmation teacheth and commandeth the contrarie More might bee sayed to this point but this shall suffice to shew that if the Common prayer Booke of the Church of England be in no point of doctrine contrarie to Antiquitie as M ● Doctor affirmeth then must Antiquitie needs bee contrarie to the doctrine of the Church of Rome in as much as the doctrine thereof and our Common prayer Booke are contrarie each to other But you further adde that though it containe no point contrarie to Antiquitie yet is it verie defectiue and containeth not enough Indeed we confesse y● we goe not so far as the Church of Rome but so far as we haue warrant We pray to God in the Name of CHRIST they to God to Saints We pray for the liuing they for the liuing and the dead We acknowledge 2. Sacraments they to those two adde fiue more We make the Communion of the Eucharist properly a Sacrament they a Sacrament and a sacrifice and that propitiatorie We hope to be saued by the merits of Christ they by his merits and their owne the principall ground of all these additions is that we make Scripture the onely rule of faith they both Scripture and traditions and by mingling the water of their owne inuentions with the wine of the Gospel they haue made the Law of Christ of none effect And surely if defect may iustly bee imputed to vs excesse may much rather to them who in their Pontificall spend seuen leaues in the largest fol. onely about the benediction of bels which is indeed little different from Baptisme and many hundreds about such ●opperies and trifles as wise men among themselues cannot but laugh at and yet dare not speake against and good men pitie though they cannot remedy I I marueile what doctrine of predestination grace free-will or sinne you finde in the Common Prayer booke or Catechisme therein the end of the one being not to set downe doctrinall positions but the exercise of religious actes and of the other as briefly as may bee to instruct children in the principles of Christian religion not men of riper age in the controuersies K It is to me strange that you dare write thus to his Maiestie who made it knowen to the world by his pen when other Christian Princes and Churches were silent that hee thought himselfe hurt by the pestilent subtilties of Vorstius howbeit he were not vnder his dominions by Legate his own subiect who was burnt at London for Arianisme some few yeeres since But surely I am clearely of opinion that his Holinesse would take it much more to heart and thinke himselfe more hurt if a Frier should preach against his power in deposing Kings and disposing of kingdomes then if he denied the eternall generation of the second person in Trinitie from the first or the procession of the third from the other two B. C. 8. This truely was an increase of my griefe for knowing diuerse of those Preachers to be

termeth Caluin a reuerend Father and worthy ornament of the Church of God Now touching his booke of Christian Institution in particular M. Hooker who is well knowne not to haue contemned the doctrine of the Church of England as a ragge of Poperie thus writes Two things saith he speaking of Caluin in his Preface to his bookes of Ecclesiasticall policie of principall moment there are which haue deseruedly procured him honour through the world The one his exceeding paines in composing the Institutions of Christian religion The other his no lesse industrious traua●les for exposition of holy Scripture according to the same Institutions In which two things whatsoeuer they were that afterward bestowed their labour he gained the aduantage of preiudice against them if they gaine-sayed and of glory aboue them if they consented Then which I cannot imagine what could bee vttered more effectually Thus malice would not suffer you to see that worth in Caluin and his Writings which these Worthies professed and published who were notwithstanding more earnest and zealous Patrones of the doctrine of the Church of England then your selfe But it may be you thought it would bee credit enough for you onely to enter the lists with so stout and renowned a champion howbeit to hunt after applause by dishonouring the names of famous men was held by S. Ierome and is accounted by all good and wise men but a tricke of vaine and childish arrogancie there being lesse comparison betwixt Carier and Caluin then Caluin and Stapleton whom notwithstanding a great Diuine and publike professour of one of our owne Vniuersities comparing together professeth there was more sound Diuinity in Caluins little finger then Stapletons head or whole body I will conclude mine answere to this Section with the words of a graue Bishop yet liuing no enemie to the doctrine of the Church of England as his Writings shew Caluin is so well knowen sayeth hee to all those that bee learned or wise for his great paines and good labours in the Church of God that a fewe snarling Friars cannot impeach his name though you would neuer so wretchedly peruert his words Thus much of Caluin and his Writings for I durst not goe so farre as Thurius Praeter Apostolicas post Christi tempora chartas Huic peperere viro saecula nulla parem B. C. 29. These reasons or rather corruptions of State haue so confounded the doctrine of the Church of England and so slandered the doctrine of the Church of Rome as it hath turned mens braines and made the multitude on both sides like two fooles which being set backe to backe doe thinke they are as farre asunder as the horizons are they looke vpon But if it please your Maiestie to command them to turne each of them but a quarter about and looke both one way to the seruice of God and your Maiestie and to the saluation of soules they should presently see themselues to bee a great deale more neere in matters of doctrine● then the Pu●itanicall Preachers on both sides doe make them beleeue they are I can not in the breuity of this discourse descend into particulars but if it please your Maiestie to command me or any other honest man that hath taken paines to vnderstand and obserue all sides freely and plainely to set downe the difference betwixt Caluinisme and the doctrine of England established by Law and then to shew Locos Concessos and Locos Controuersos betwixt the Church of England and the Church of Rome I doubt not but the distance that will be left betwixt for matter of doctrine may by your Maiesty be easily compounded G. H. 29. Whether reason or rather corruption of State haue not bred confusion rather in the doctrine of the Church of Rome then of England let Romes infinite ambition and insatiable couetousnesse masked vnder pretence of doctrine testifie As long as the Bishops of Rome kept them to their profession in the gaining of soules to God matters went wel for doctrine but when once they turned Statists in stead of gaining soules cast about for the gouernment of the world then were their Friars and flatterers found who were as readie to shape and frame her Doctrine according to the modell of State Before the Councill of Trent which was called in the memorie of some yet liuing it is made euident by my learned brother Dr. Carleton in his Consent of the Catholike Church against the Tridentines that the Doctrine of the rule of Controuersies of the Church of Iustifying Faith of Grace was the same in the Church of Rome which is now publikely taught and professed with vs. If by the Church of Rome we will vnderstand her chiefe Prelates not those Friars and flatterers which belonged rather to her Court then her Church from whence then arose this confusion of doctrine which followed after but onely from that corruption of State which went before and yet it cannot but bee acknowledged that as our bodies first warme our clothes and then our clothes serue to keepe warme our bodies so the corruption of State first brought foorth this confusion of doctrine but being brought foorth the daughter serues to nourish and maintaine the mother Now for the confounding of our doctrine wee answere with S. Paul If our Gospel saith he be hid it is hid to them that are lost So we if our doctrine bee confounded it is to them whom the God of this world hath confounded and blinded lest the light of the glorious Gospel of CHRIST who is the image of God should shine vnto them The second thing which you charge vs with is the slandering the doctrine of the Church of Rome and are your Romanists cleare of that accusation or dare any man of iudgement and learning discharge them doth not Pererius accuse Catharinus for calling that an intollerable and desperate opinion of Luther touching Reprobation which notwithstanding was the same opinion and none other as Pererius confesseth then S. Augustine maintained touching the same point Doth not Reynolds our Countrey man howbeit otherwise maliciously bitter against Caluin specially in his Caluino Turcisme in his iudgement free Caluin from the imputation of making God the authour of sinne in his latter yeeres which notwithstanding is still pressed vpon him both by your selfe and others Doth not Bellarmine cleare him from making the second person in Trinitie to be from himselfe and not from the first with which errour notwithstanding hee is charged by Genebrard by Lyndan by Canisius And for our owne Church doth not Bristow affirme that our Religion is prooued by experience to be indeed no Religion Doth not Allen speaking of our Sacraments Seruice and Sermons call them things which assuredly procure damnation Doth not Reynolds in the booke before named endeuour to make our Religion worse then the Turkish not distinguishing betwixt Caluinisme and the doctrine of the Church of England But

treason had been a most honourable and meritorious acte 2 It was the deuil indeed that wrought it it being beyond all humane inuention yet you canot denie though you are vnwilling to grant it that hee vsed none but pretended Catholikes for his instruments in that businesse 3 The latter we easily beleeue but leaue you to proue the former 4 It may be by God you vnderstand him who exalts himselfe aboue all that is called God and by lawfull obedience as much and as farre as he shall thinke fit 5 Whether our religion or yours bind subiects more to the performance of their duty let my answere to your 12. section make proofe 6 Indeed the fresh examples of the death of the 2. last Henr. of France and the infinite tr●●●sons against Q. Elizabeth and our present Soueraigne cannot be but odious to all good Christians 7 Perpetuity of kingdomes is onely from God but yet may his Maiesty more iustly expect perpetuity frō his subiects who acknowledge none other Soueraigne then those Princes from theirs who acknowledge them deposeable by a forreine power 8 Their religion being grounded onely vpon the liuely oracles of God cannot but tye them more effectually to it selfe then your humane traditions 9 We assume no liberty of expounding articles of faith at our pleasure as his Maiesty hath declared it in his booke against Vorst but a freedome by Christ from the rigour of the Law from the guilt and punishment of sinne and from obseruing humane traditions as religiously as diuine ordinances 1 Garnet by Eudaemon 2 Greenwell and Gerrard 1 It was the speech of Christopherus Thua●●●s reported by Iacobus Aug. his sonne * Eccles. 49. 1. 1 You seeme to meane the ancient Romanes who made more conscience of an Oath in which particular act of Religion you afterward insist then the Romish Catholikes at this day * Ebr. 6. 16. * Iere. 4. 2. * Gen. 21. * Gen. 31. 1 Is not this Romish opinion which holds it sufficient to beleeue as y● Church beleeues so that they liue morally well but for our selues we haue had experience y● where our religion most preuaileth and men are brought to the knowledge of the trueth there barbarisme inciuility are the more banished 2 The words of the Poet are nemo repente fuit turpissimus 3 In stead of the arse●all you should haue said the Capitole Se●●c frag * 1. Cor. 13. 12. 1 By this it appeares you intended the publishing of your letter at the writing of it 2 M. Doctour himselfe in the 8. Section of his 1. Chapter confesseth that hee knoweth diuers very honest men of these Preachers 3 Hauing made them before the Seeds-men of Sedition and Authours of all errour in doctrine and corruption in manners it is then good time of day to tell vs you will not accuse them 4 Sir Francis Bacon is more beholding to you for quoting his Essayes then S. Matth for alledging his Gospel or S. Paul for his Epistles but I am sure he is too noble a Gentleman to hold it any commendation to be quoted or commended by such as your selfe 5 If they vtterly faile in the Precepts of the first Table they may well be called Heretikes rather then Schismatikes 6 Since the first reformation aboue a generation hath passed and yet by your owne acknowledgement there remaine diuers very honest men euen among those whome you labour most to disgrace 7 In your construction a Puritan and a Caluinist are reciprocall and you make all the reformed Netherlanders the Heluetians the French and the greatest part of the English to be Caluinists so that the greatest part of all their sonnes must proue Papists or Atheists or else your obseruation failes 8 Reformers you tell ●s before commonly degenerate in the next generation and here you shew vs how by turning Papists or Atheists as if Papi●me and Atheisme were so neere of kinne or ●o resembling in condition that the one might easily be mistaken for the other or th● one prepared away to the other * 1. Cor. 14. 1 The same conceit hath Charron in his booke de trois v●r●te lib. 3. c. 12. 2 I haue since found words to that purpose in his Meditation●s sacrae but not as M. Doctor quoteth them 1 You tell vs before of sure rules in policie and mutinous Souldiers and here you shewe your skill in Cowh●rdship that wee may know you are aliquid in quolibet though nihil in toto 2 Notwithstanding those charmes your Romish Catholiks cannot be kept within their bounds charme the charmer neuer so wisely 3 Mutato nomine de tuis ●abula narratur 1 D. Hall in his Roma irreconcili●●il●● 1 If others might be good Subiects your selfe could not be so in as much as in the last Sect. of the 1. cha you confesse that liuing in England you could not choose but bee guilty of the breach of many of our Statutes Lib. 5 de Iusti● cap. 7. 1 Of this ranke was M. Doctour as appeareth in the 19. Sect. of his first Chap. where he promiseth to iustifie all the present doctrine of the Church of Rome from point to point 1 Here your rules of policy failed you in as much as violence of affection is rather by time to be qualified then withstood by force 2 Who they are that blow the coales for the burning of others and warming of themselues if I were silent the stones of the Parliamēt house would speake 3 You might haue done well to haue perswaded the Pope or the King of Spaine to haue held such a conference in their dominions 4 How simply and euidently your Postillers and Friers vse to deliuer the trueth in their Sermons we are not ignorant but whom you should mean by your honest men but your selfe and your companions we know not 5 Who they are that dazell mens eyes and robbe their purses your glorious outside in Gods worship and your infinite trickes to get money sufficiently testifie 6 How reconciliable the differences betweene vs are I haue declared in mine answere to the 18. Sect. of this chap. 1 Lib. 4. de mili Eccles. cap. 5. 2 De salute Indorum lib. 2. c. 18. 3 Lib. 4. epist. 1. 4 Lib. 5. epist. 30. See Lipsius in the conclusion of his booke de Mag. Rom. * 1. Tim. 6. 20. * Psal. 119. 105. * 2 Pet. 1. 19. * Luke 1. 79. * Iohn 1. 9. * Rom. 1. 18. 1 A most notorious vntruth if by Caluinism● you vnderstand Caluins doctrine 2 How Caluins doctrine ouerthrowes al these or any of these let his bookes testifie 3 Will the Turke beleeue Christ to haue beene the Sonne of God by eternall generation or to haue beene conceiued by the holy Ghost or to haue risen from the graue by his owne power the third day after his buriall or visibly to haue ascended into heauen or that from thence hee shall returne againe to iudge the quicke and the dead