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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	catholic_a	church_n	visible_a	1,576	5	9.2952	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66823	The abridgment of Christian divinitie so exactly and methodically compiled that it leads us as it were by the hand to the reading of the Holy Scriptures, ordering of common-places, understanding of controversies, clearing of some cases of conscience / by John Wollebius ; faithfully translated into English ... by Alexander Ross.; Christianae theologiae compendium. English. 1660	Wolleb, Johannes, 1586-1629.	1660 (1660)	Wing W3256; ESTC R29273	215,518	472

fact than of right therefore an argument taken from the name is of no force without the thing answer to the name Rev. 3.1 Thou art said to live but thou art dead 2. Antiquity but this belongs not to the Church alone nor alwayes Not alone because the world the Heaven the Elements have antiquity yet are not the Church Not always because the Church hath not been alwayes ancient there was a time when she was new true antiquity is the first principle of things which as it is first so it is most true therefore in general the Churches antiquity is to be reckoned from Paradise in particular the Apostolical Church from the preaching of Christ and his Apostles But the Church of Rome as it is at this day arose long after the Apostles times 3. A constant duration without interruption This indeed is the property of the visible Catholike Church but depending on Gods promises it doth more appear to Faith than to sense and as that is not true antiquity which depends not from the first principle so there can be no duration which hath not its original from the same 4. Amplitude multitude of Believers this belongs not alwayes to the Church as we may see in that Church that was in the time of our first Parents Noah Abraham c. Yea this note is not naturall to the Church for there is still the greater number amongst the wicked Mat. 7.13 En●er in at the narrow gate Luke 12 32 Fear not little flock 5 The successions of Bishops But this also neither is the Churches Note alone nor alwayes Not alwayes for as it was not in the beginning of the Church so it will cease towards the end not alone for in the false Church there is found a succession of Bishops whence we must look rather on the succession of Doctrine than of persons and the persons are to be judged by their Doctrine not this by the persons They have not Peter 's inheritance who have not Peter 's Faith saith Ambrose 6. An agreement in Doctrine with the ancient Church This indeed is a true Note but it is the same with ours to wit the purity of the Word and Sacraments as it was in the time of the Apostolical Church from which the Roman hath fallen 7. The union of the members with their head the Pope and among themselves The first limb of this Note belongs to the false and Apostatical not to the Apostolical Church that Church is she that worships the Beast Rev. 13.12 The latter cannot be attributed to the Church alone for there is union also among Devils Mat. 12.8 The 8. is holinesse of Doctrine which is the same with the sixth The ninth is efficacie of Doctrine this also answers the sixth our Notes too but it agrees no wayes to the Roman Church 10. Holiness of life in the first Authors and Planters of Religion Now this Holiness is either inward or outward if inward 't is not a mark of the visible Church He is a true Iew that is so in secret Rom. 2.29 God knoweth who are his 2 Tim. 2.19 If outward it is false for Satan can transforme himself into an Angell of light 2 Cor. 11.14 Therefore the Church is to be judged by her Doctrine not by the life of her Doctors Mat. 23.3 Whatsoever they hid you observe that observe and do but do you not after their works 11. The glory of Miracles 12. The light of Prophesy But the gifts of Miracles and Prophesy were extraordinary given to confi●m the Gospel which are now vanished since the Gospel hath been propagated wherefore the Apostles makes no promises of other miracles and prophesy But they rather make this ●ragging of miracles and prophesy a ●o●e of the Antichrist on Church 2 Thes. 2 9 Rev. 13 13. And Ch●ist himself saith that He will not know such Mat. 7.12 13. The thirteenth No●e is the confession of adversaries as Heathens Iews c. But the authority of such testimonies is as great as the adversaries themselves are by whose accession nothing is added and by their want nothing is diminished 14. The fourteenth is the unhappy and of those who have opposed the Church 15. The fifteenth is the happiness of them who have defended her But this Note is so uncertain that it deserveth not the name of a Note For ●f such man knoweth not either ●ove or hatred Ec. 9.3 Yea it is rather a Note of the false Church for it is certain that for the most part the Churches condition in this life is wretched and sad Joh. 16 20. Verily verily I say unto you ye shall weep and lament but the world shall rejoyce CHAP. XXVI of the outward Administration of the Church HItherto of the nature of the Church now follows its Administration which is either ordinary or extraordinary the ordinary is publike or private the pblike is ecclesiastical or poblitique the eccelesiastical is that which handleth spiritual things This is either proper to publike persons in the Church or common to the whole Congregation The proper is that which is executed by any Minister of the church according to his calling The Ministers are they to whom God hath committed the charge of his flock The RULES I. No man can have the charge of a Church but he that is lawfully called II. No man is to be forced to undertake the Ministery III. Ministers are not to be debarred from Marriage 1. Cor. 9.5 Have not we power to lead● about a Sister a wife as well as the rest of the Apostles and brethren of the Lord and C●phas 1 Tim. 3.2 A Bishop must be without repro●f the Husband of one wife and v. ● One that ruleth well his owne house having his children in subjection with all gravity Ministers are either ordinary or extraordinary They were extraordinary whom God raised upon extraordinary occasions either to establish a New government in the Church or else to repair the old government when it was decayed Such were the Prophets in the Old Testament But in the New Iohn Baptist Christ the Apostles Prophets that is such as were furnished with gifts of interpreting Scripture Evangelists that were the companions of the Apostles and supplied their rooms in their absence Pastors to rule and teach the Church and Doctors for the Schools Eph. 4.11 The RULES I. The marks of extraordinary Ministers were extraordinary gifts II. Such were the gifts of Prophesie Tongues and Miracles III. These extraordinary gifts continued so long as it pleased God and the Churches necessity required them which being taken away the ordinary Ministry succeeded Ordinary Ministers are they who be furnished with ordinary gifts and ●n ordinary calling And these are Pastors and Doctors Presbyters and Deacons The Pastors are they who are set over a particular flock to teach them to administer the Sacrament to them and to watch over them The RULES I. The name of Bishop belongs to all Pastors 1 Tim. 3.1 II. Although this custome prevailed in

pledge by those who were in suit of law is not unfitly applyed in the Church to the signes of Grace For by Sacraments as it were by solemn oaths we are bound to observe what is promised in the Covenant and the same are to us pledges of grace promised in the Covenant II. It is called also a Mystery as it signifieth some secret and divine thing proposed in signs and types yet the word Mystery is further extended than the word Sacrament seeing every sacrament is a mystery but all mysteries are not sacraments III. Sacrament sometimes is taken properly for the whole action as it containes both the signe and thing signified but Synecdochically it is onely taken for the signe IV. According to the first sense it is already designed but in the other sense it is defined a visible signe of an invisible grace V. The principal efficient cause is commonly the whole Trinity but particularly Christ that Angel of the Covenant VI. The instruments of administration are the Ministers lawfully called VII The instrument by which the Sacraments are effected or by which the signs are consecrated is the Word of Institution consisting chiefly of two parts to wit a precept of the due administration and receiving and a promise of the fruitful efficacie of Sacraments VIII The word of institution doth not change the quality or substance of the elements but only their use and that not by any secret vertue inherent in the words themselves as the Papists say but by Gods ordination As a stone by the Magistrates appointment is changed into a landmark the substance and qualities thereof still remaining so as Austin saith the Word being joyned to the element it becomes a Sacrament the quality and substance remaining onely the common use is changed into a sacred IX It is false also which they teach That the Ministers intention is of such absolute necessity that without this there can be no Sacrament For if the Sacrament depend not more on Gods institution than on the Ministers intention wretched consciences will be deprived of all comfort who know not the Ministers thoughts whilst he administers X They do also foolishly set in opposition the Word preached and the Word of Institution for these differ not really but in some respect onely seeing a Sermon is but the explication of the Word therefore the Word of Institution belongs to the ●ss●nce of of the Sacrament but th● Word Preached to the manner of administration XI The outward and terrene matter of the Sacrament is the visible Signe or Element XII The inward or heavenly matter is the thing signified to wit Christ with all his benefits XIII The external form consisteth in the lawful administration and participation of the Sacrament according to Gods command XIV The internal forme is the analogie of the sign and thing signified XV. Therefore the union of the sign and thing signified is not physical or local but habitual as the signe represents the thing signified and while the signe is given by the Minister the faithfull receive the thing signified from Christ. XVI Yet we deny not the presence of Christ and of his body and blood in the action of the Sacrament for besides that he is present in his Divine Person he is not wanting in the presence of his Spirit to his own body and blood not locally but sacramentally There is a threefold presence besides that which is local 1. Symbolical when things are represented to the mind by some sign or symbol as things by words or voices man by his image 2. Spiritual when we represent to our selves by faith some spiritual thing nor present as Abraham represented to himself and saw the day of Christ Ioh. 8.56 3. A Virtual when that which is distant in place is present in power and efficacy as the Sun These three ways of Presence meet in the Sacrament for the body and blood of Christ are present to us 1. Symbollically as they are represented by an external sign 2. Spiritually as we apply by faith to our selves Christs body and blood with his merits 3. Virtually as we perceive the fruit thereof by faith in our hearts The first degree of Sacramental presence belongs also to infidels the second and third to the faithfull only Therefore although Christs body by local presence is far distant from the symbole as heaven is from earth yet there is a sacramental presence Presence is not opposed to distance but to absence XVII Neither are therefore Sacraments empty signes because the symbole and thing signified are not locally united for there remain notwithstanding 1. The signes signifying 2. Exhibiting 3. Applying 4. Sealing We must carefully observe these four sorts of signes against those who cry out that we have nothing in the Sacraments but empty signes Signes then are either significant only as a painted image signifieth a man or exhibiting also as a scepter keys and such like which being exhibited regal power is also conferred and leave to enter the house or they are besides applying signes as that promise of God to preserve the 144000. this the Angel applieth to each one by setting a mark on his fore-head Rev. 7.3 Or lastly they are confirming and sealing signs as earnests seals and such like Now these four degrees meet in Sacraments for 1. The outward symbols do signifie and represent Christs body and blood 2. Together with the signe the thing signified is exhibited yet not in the signe but in the Sacramental action the Minister exhibiting the signe and Christ the things signified 3. The thing signified generally prom●sed to the faithful in the Gospel by the exhib●tion of the sign is applied to every one of the faithfull 4. The same promise is confirmed by the Sacrament whence they are not onely called signs but seals also Rom. 4.11 XVIII From the union and relation of the thing signified with the sign there ariseth a sacramental phrase or speech in which the thing signified is predicated of the sign In this manner of speech is expressed what these outward signs signifie rather than what they are in themselves or in their own nature Gen 17. 19. Circumcision by a sacramental phrase is called the Covenant but v. 11. properly the S●gn of the Covenant Exod ●2 11 the Lamb is called the Passeover which place is vindicated from our Adversaries exceptions by the like sayings Mar. 14.12 And the first day of unleavened ●read when they killed the passeover Luc. 22.7 The day of unleavened bread cam● in which the Passeover was to be killed ver 8. Go and prepare the Passeover for us that we may eat ver 11. There is an Inne where I must eat the Passeover with my Disciples and v. 12. There prepare the passeover verse 15. I have desired to eat this Passeover with you To this purpose serve all those places in which Expiation is attributed to sacrifices and purification to water and washings also in which the name Iehovah is given to the Ark or to Ierusalem