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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	age_n	church_n	time_n	2,142	5	3.6322	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00428	The conuiction of noueltie, and defense of antiquitie. Or demonstratiue arguments of the falsitie of the newe religion of England: and trueth of the Catholike Roman faith Deliuered in twelve principal sylogismes, and directed to the more scholasticall wits of the realme of great Britanie, especially to the ingenious students of the two most renowned vniuersities of Oxford & Cambrige [sic]. Author R.B. Roman Catholike, and one of the English clergie and mission.	Broughton, Richard.; Broughton, Richard, attributed name.; Lascelles, Richard, attributed name.	1632 (1632)	STC 1056; ESTC S116769	74,624	170

be so curious exact in this nature that ther was neuer anie conuenticle of sectaries so smale or obscure but it hath ben noted related by some of them much lesse could such a Church as our English Nouellists pretend theirs to be haue lurked so closse as that no mention of it should be founde in histories or recordes of former ages before the daies of Luther It is not absolutely impossible to cōceiue that Christ might haue established an inuisible Church in this world at the least for a tyme but that he should haue ordained his church with pertetuitie of visible pastors yet that neither their names seates parishes or any other monument of them either dead or aliue can be produced to make it visibly appeare that they were professors in all points of the same Religion which now is professed in England this I say is aboue all admiration neither can it possible seeme credible to anie sounde vndestanding on mature iudgment Secondly I proue the same minor for that diuers of our English aluersaries hauing of late vsed the vttermost of their power industrie in this particular yet haue they not come neare the performance of their purposes but in lieu of produceing professors of their Religion in the seuerall ages of the Church they cast in to their Catalogue either such as haue ben flatly against them in diuers points in which they differ from the Roman Church or such as haue ben condemned for heretikes in tymes past that partely euen for doctrine cōtrarie to some of the articles of the English faith as appeares for example in wiclef Hus Maledicta ergo doctrina Wiclef quo considere iubet c. Wald. p 3. c. sep seq of which the first defended that more confidence is to be placed in mans owne proper merites then in humble prayer that a preist in mortall sinne cānot validly baptize that for Ecclesiasticall persons to haue possessiones is contrarie to scripture The second neue●idenyed the reall presence nor merit Or els those whom the defēders of the English faith dusigne for members of the same were such as because they speake some thing doubtfully in onely some one point of the Roman doctrine of which rake is Presbiter Bertrame they puti●hem in their list as if they were wholely intyrely theirs Notobstanding they are knowne to be quite apposite vnto them in all the rest of their faith profession The which how pore inconsiderate a shifte it is the iudicious reader will presently perceiue condeme their weake false proceeding Lastely for confirmation of the impossibi●itie of euer prouing the perpetuall visibilitie of ●he Church of England it may be added that King Iames who was the greatest most ●amous defender of the newe Religion that ●uer writ as it seemes considering better this ●oint then others that follow him was so warie 〈◊〉 circumspect that he would neuer cast him●elfe into this most dangerous gulfe as ap●eares by his Monitorie in which altho' his whole drift was to proue his owne Church to ●e the true Church of Christ yet did he make ●o expresse mentiō of the visible Church more ●hen of the inuisible but onely proceedes 〈◊〉 generall termes without distinction as ●oulding it impossible to maintaine the visibi●●tie of it in all former tymes ages for which ●●ason he prudently declined that contro●ersie And in deed the trueth is that who soeuer he 〈◊〉 that shall vndertake the taske of prouing ●erpetuall visibilitie in anie of the pretensiue ●●formed Churches will be no more able to ●rforme it then an infant were able to rowle ●siphus stone or accomplish the labors of Hercules whence it is consequent that 〈◊〉 aduersaries what soeuer they pretend true● want vniuersalitie of tyme in their Church whether they defend it to be visible or in●●sible which is that same which the maior minor of my second sylogisme aboue proposed doe affirme which may suffice for thi● parte of the discourse I here prosecute Now touching the other twoe Kyndes o● vniuersallitie to wit of place persons they ar so annexed one to the other that they a● morally speaking either all one or at the lease out of the negation of the one is necessarity inferred the nagation of the other For example if it be true that the religion of England neither is nor was in euerie place of the world it thence infallibly falloweth that it neither i● nor was in all persons of the world as in like manner it also followes that if it was not for manie ages together in anie place of the world it is also manifest it was not for the same spac● of tyme in anie person in the world by reason of this connexion betwixt the vniuersallitie of place persons I will treate of the● both vnder the name of place supposing for certaine that whatsoeuer defect of vniuersallitie of place shall be discouered in the English Religion the same defect is found to be i● they muersallitie of persons professors of it And here also I giue the reader notice by th● way that when the Romanists exact of their ●duersaries onely to produce some professors ●f their Religion in euerie seuerall age they ●se no smale fauor towardes them in that man●er of proceeding in regarde that to conuince ●heir Church to haue ben perpetually visible ●roperly speaking they ought not onely to ●nde out some few persons of anie sorte of ●eople what soeuer but they ar obledged in ●eason to shew a perfect order or Ierarchie of ●cclesiasticall persons to haue ben continually 〈◊〉 their Church for that both the visible Church of Christ was so planted in the world ●y him selfe also progated by his Apostles 〈◊〉 more ouer because the Romanists defacto ●an shewe the same to haue ben perpetually in ●●e Church Religion which they professe ●hat is in that Church of which haue euer ben ●eades or Cheefe Pastors the Popes of Rome ●y continuall ininterrupted succession from 〈◊〉 Peter who was the first Bishop Pope of ●hat most famous seat Now this being supposed I proue ther is no ●niuersallitie of place in the Church of En●land by this silogisme following Ther wants vniuersallitie of place in that Religion which in all points of it doctrine nei●her is nor euer hath ben preached or profes●ed in all or most places of the world But the Religion of England in all points of it doctrine neither is nor euer hath be● preached or professed in all or most places 〈◊〉 the world Ergo the Religion of England hath no v●uersallitie of place I proue the Maior first by the etymolog● or prime signification of the word vniuersa● which as I haue alreadie aboue declared importeth one in manie or rather one in all a● appeareth in humane nature abstracted which is not onely one the same in manie b●● also participated in euerie particular or indiuiduall person And altho' it is true that vniuersallitie

onely is the true Religion The maior of this silogisme is allowed for true questionlesse by both parties The minor onely is in contronersie for the more cleare proofe of which it is to be supposed that both parties agree in this point to wit that that Church onely hath the true infallible interpretation sense of scripture which hath the infallible assistance of the holie Cost in that action altho' in deed this argreement well considered is onely in wordes for not obstanding this it yet further remaineth Controuersed betwixt vs our aduersaries in whome this speciall assistance of the diuine spirit resides whether in th● Prelates Pastors of the Church duely 〈◊〉 ●●bled or in e●●●e particular person of the Church In which controuersie neuerthelesse both parties yet further accorde that whersoeuer the foresaid true inspuration of God doth assist ther onely is the true interpretation of the diuine worde Besides this it is to be supposed that ther ar two manners or two sortes of meanes or wayes by which people attaine to the true vnderstanding sense of the scriptures The one is by a sole conference of one place of scripture with another by euerie priuat Christiā man or womā learned or vnlearned by reading the bare text of the scripture iudging of the sense according to the spirit which guides them good or bad The other way or manner of exposition is performed not by a miere solitarie or priuate conference comparison of places of scripture one with another but both by comparing or collating them in that maner also by an exacte viewe of the expositions of the holie learned Fathers or doctors of all former tymes succeeding ages euen to the present tyme in which the expounders liue which forme of proceeding as it is most mainfest neither is to be performed by euerie priuate person authētically with infallible certainelie but by the publike Prelate● Pastors of the Church especially by the cheefe pastor of it Now this being noted aduertised I proue the min● of my argumēt w●th an● her silogisme in 〈◊〉 manner That o●ely Church hath the true interpretation sense of scripture which receiueth it from the Preists Prelates Pastors especially the cheefe Pastor of the Church succeeding linially frō the Apostles by conference of places viewe of expositions of the holie Fathers doctors of all successiue ages from the Apostles to the end of he world not by euerie priuat man or woman But the Roman Church onely receines the interpretation sense of scripture frome the Preists Prelates Pastors especially the cheese pastor of the Church in the forsaid manner Ergo the Roman Church onely hath the true interpretation sense of scripture The major of this silogisme in which the difficulte cōsistes I could proue first by scriptures which both in the old newe Testament assigne this facultie power to Preists Bishops Pastors as gouerners rules of the Church with a strict commaunde for the people to obey them But because I d●e not here professe to make a●ie exact large discourse vpon that point but onely intend breefely to make good iustifie my former argumentation therfore I remit the rest of the places of scripture which I could alledge to be se●● as they at cited declared by Bellarmin other diuines will vrge onely that one text of S. Paule in his epistle to the Ephesians which is most cleare pregnant for this purpose Wherfore in his 4. Bell. lib. 3. de verbo Dei c. 4 sequent chapter of this Epistle speaking of the institution of the Ecclesiasticall Hierarchie by Christ he saith thus And he gaue some Apostles some Prophets other some Euangelists others pastors doctors to the consummatior of the saints vnto the worke of the ministrie vnto the edification of the bodie of Christ vntill we meet all into the vnitie of faith knowledge of the sonne of God into a perfect man into the m●sure of the age of the fulnes of Christ that now we be not children wauering with euerie winde of doctrine in the wickednes of men in craftines of the circumuention of error By which wordes it is manifest that our sauior among the rest appointed Pastors doctors them not onely for the Ecclesiasticall gouernement of the Church but also to deliuer the true doctrine of Christ to the people least if they were left to them selues in that particular of the knowledge of the true faith they should fall into errors this was thus ordained by Christ not for anie limited tyme but euē vnto the consummation of the world in all ages By which it is euident that since Christ our sauior as the Apostle relates 〈◊〉 ●●point this order subordination of the C●●gie in his Church for the gouernement instruction of the members therof in true faith perfection of virtuous life as superiors to whome he commaunded them to obey according to that of the Apostle Obedite prepositis subiacete eis It is I say by necessarie consequence most manifest that Christs diuine pleasure also was that the common people should not be their owne caruers but should receiue the interpretation sense of his diuine worde from those whome he himselfe designed for their rulers superiors in all matters concerning the safetie of their soules supposing as a certaine euident trueth that the whole structure perfection of a Christian faith life doth necessarily depened vpon the orthodoxe sense meaning of the worde of God That which the generall perpetuall practice of the Church from tyme to tyme doth manifestly conuince which in all occasions of controuersie in matters of faith manners hath vsed no other proceeding then by assembling of Councels consisting of the Prelates Pastors cheefely of the cheefe supreme Pastors the Bishops of Rome according to their seuerall tymes standings for deciding of doubdts questions broached by erroneous teachers that by declaration of the true sēse of those places of scripture aboute which the controuersie was begun For so did the Generall Councell of Nyce vnder Pope Siluester expounde declare to the whole Church euerie particular member therof the true sense of those wordes Pater ma●or me est And in the first Councell of Constantinople vnder Pope Damasus those Ioan. Amos. 4. Rom. 8. Ego Dominus formans tonitru creans spiritum And those spiritus postula● pronobis In the Councell of Ephesus vnder Pope Celestin against Nestorius those Math. 26. Philip. 2. Deus Deus meus quare me dereliquisti And those habitu inuentus vt homo In the Councell of Chalcedon vnder Pope leo against Entyches those Ioa. 1. verhum carofactum est To this I adde consent of Fathers who write of this matter generally teaching this same doctrine Lib. 3. c. 4. S. Irenaeus in his booke against heresies saith thus

of Religion as being onely a morall matter can not be vnderstood with so much metaphisicall rigor as in naturall things it vseth to be taken yet for the verification of such generall sentences as we finde both in scripture 〈◊〉 Fathers it must of necessitie be accepted with as great latitude as morally can be imagined For example if ther be anie doctrine in the world which for the space of almost 16. hundreth yeares neither is nor hath ben preached taught or professed in either all or at the least in most places of the world then doubtlesse can that vniuersall proposition of the Apostle● into all the earth hath the soūde of them gone forth that of S. Augustin She the Church is like vnto a vine diffused or spred in euer●● place neuer be truely verified of it consequently such a doctrine can not be truely said 〈◊〉 haue such vniuersalitie in it as scripture ●athers require to the onely true Religion ●hich in reason can not be iudged lesse then ●at in all the for said great number of yeares ●either is at th●s present or hath ben in times ●ast preached professed generally at the least 〈◊〉 the greater parte of the world if not in euerie ●arte therof And touching the vniuersalitie of persons ●hich as I declared before is either included or ●ecessarily connected to the vniuersalitie of ●ace it is a matter so cleare apparent that 〈◊〉 is not to be founde in the English Religion ●ther for the time paste or present that euen ●●e cheefe of the professors of it dare not auer●e it to be vniuersal in that nature as is mani●est by the authoritie of King Iames himselfe ●he Salomon of their sect Whoe althou ' he la●oreth much in his booke to Christian Princes 〈◊〉 persuade them he defendes no other then ●he Catholike faith yet in the end of the same ●e is forced to confesse that notobstanding he ●●cludes in the number all the professors of the ●retended reformation euen in other countries ●●gge ragge yet they doe nor by much a●ounte to so manie as professe the contrarie ●hat is the Catholike Roman doctrine Re●gion preached practised in so manie seue●all nations places of the of the vniuersal orbe In so much that if anie of our aduersari●● were so impudent as to conteste or repugn● to so plaine a trueth Regina Austri I meane euen the Infidels Iewes will be readie to rise proteste against him in the day of Iudgement By which and the rest I haue deliuered it is clearely consequent that the English Religion especially if it be intended as it is singular different in diuers points from the rest of the pretensiue reformed congregations cannot possible with anie coulor of trueth be named Catholike or vniuersal in number of persons supposing that according to the doctrine of Fathers the common acception of the worde among Christians this appellation or sacred surname agrees onely to that Christian Religion which hath generalitie of persons as well as of tyme place obiect or matter which generalitie cānot possibly be conceiued but in order or with relation to the greater nūber of beleeuing professing Christiās as being quite repugnant to reason that the lesser parte of a anie multitude or total number should be named either general or common much lesse reason ther is it should obtaine the most ample and vaste denomination of vniuersal especially where both parties are extant remaine in the same present time But perhaps our aduersaries will say that to ●he verifying of those the like generall sen●ences of scripture Fathers it is not necessarie ●hat the true Religion either is or hath ben alreadie diffused ouer all or most partes of the world but it is sufficient that it will be preached in all or most places before the end of the world so altho' this hath not ben verified in the English Religion as yet neuer the lesse it will be so extended in the tyme to come To this I replie that altho' ther is some varietie among diuines about● the sense of the place cited some other places of scripture to the same purpose to wit whether they be vnderstood of the Apostles onely or of them their successors In omnem terram exiuit sonus corum c. Rom. 10. as also whether they signifie the tyme present or future finally whether they be verified in all rigor or onely in a common morall manner neuerthelesse I finde they all agree in that the Church of Christ hath ben alreadie so farre extended either by the Apostles them selues or at least by them their successors that it may be truely affirmed to haue ben lōg since diuulged planted in the whole world defacto not in power or virtually onely euen according to the sense of the foresaid wordes other places of scripture which speake in the future tense as appeareth plainely by the wordes of S. Paule in his first chapter to the Colossians wher he affirmes that euen in his tyme the Gospell was come vnto hem also it is saith he in the vniuersall world doth fructifie increasens it doth in them Which words I say are so cleare that ther is no place of tergiuersation or replie in this particular but that according to them it must of necessitie be graunted by our aduersaries except they will plainely contradict S. Paul the scriptures that the foresaid extention of the faith of Christ doth not expect the time to come but is alreadie made as much as serueth for explicating verifying of the same S. Paul to the Romans before related whose words in my iudgment are manifestly coū●nced at the least in a cheefe parte to be vnderstood in the present tense by those otherwords of himselfe in the epistle to the Collossenses euē now by me related which doubtlesse cōtaine a plaine expositiō of the former as appeares by the comentarie of S. Chrysostome vpon them saying of the Church of Christ Adest vbique suporat ob●inet vbique praestat vbique And altho' I am not ignorāt that both ancient Fathers moderne diuines teach that as S. Hierome speakes vpon those wordes Pr●●●● dicabitur Euangelium hoc in vniuerso mundo the complement or conclusion of the preaching of the Gospell in euerie place shall not be performed before the consummation of the world as being a precedent signe therof neuerthelesse as this is true in it selfe so it in no respect speaking absolutely contrarie to the vniuersalitie of the Church which at this present is in times past hath euer ben as is euidently conuinced by the writings of the same ancient Fathers moderne diuines who most frequently teach that the true Church of Christ was sufficiently spred in the world to make it vniuersall euē in their owne primatiue ages as their wordes by me rehearsed in diuers places of this treatise clearely testifie who also if they had liued in these present