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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	charity_n	faith_n	justification_n	4,801	5	9.5998	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35128	Labyrinthvs cantuariensis, or, Doctor Lawd's labyrinth beeing an answer to the late Archbishop of Canterburies relation of a conference between himselfe and Mr. Fisher, etc., wherein the true grounds of the Roman Catholique religion are asserted, the principall controversies betwixt Catholiques and Protestants thoroughly examined, and the Bishops Meandrick windings throughout his whole worke layd open to publique view / by T.C.	Carwell, Thomas, 1600-1664.	1658 (1658)	Wing C721; ESTC R20902	499,353	446

of Holy Images Invocation of Saints Purgatory Praying for the Dead that they might be eased of their pains and receive the full remission of their sins generally used and practis'd by all Christians Was not Freewill 〈◊〉 of good Works and Justification by Charity or Inherent Grace and not by Faith onely universally taught and believ'd in all Churches of Christendom Yea even among those who in some few other points dissented from the Pope and the Latin Church To what purpose then doth the Bishop urge that a particular Church may publish any thing that is Catholique this doth not justifie at all his reformation he should prove that it may not onely adde but take away something that is Catholique from the doctrine of the Church for this the pretended Reformers did as well in England as elsewhere 5. It is not a thing so evident in Antiquity when or where the word Filioque was added to the Creed that his Lordship should so so easily take it for granted without proof that the Roman Church added it in quality of a particular Church All that can be gathered from Authours so far as I can yet learn concerning this point is that in the Councils of Toledo and Luca assembled against the Hereticks call'd Priscillianists the word is found inserted in the Creed which is suppos'd to have been done upon the Authority of an Epistle they had receiv'd from Pope Leo the first wherein he affirms the Procession of the Holy Ghost to be both from the Father and Son I confess Hugo Eterianus in his Book written upon this Subject about the year 1100 affirms that it was added by the Pope in a full Council at Rome but he names not the Pope Whether it were because in his time 't was generally known what Pope it was I cannot certainly say but of this I am sure that by reason of his silence we now know not with any certainty whom he meant Card. Perron directly affirms that it was first added by an Assembly of French Bishops But perhaps that may be more probable which Stanislaus Socolovius tells us in his Latin Translation of the Answer of Hieremias Patriarch of Constantinople to the Lutherans pag. 8. viz. that the Fathers of the first Council at Constantinople which is the second General sending the Confession of their Faith to Pope Damasus and his Council at Rome the Pope and Council at Rome approv'd of their said Confession but yet added by way of explication the word Filioque to the Article which concern'd the Holy Ghost and this they did to signifie that the Holy Ghost as True God proceeded from the Son and was not made or created by him as some Heretiques in those times began to teach Neither doth he affirm this without citation of some credible Authority adding withall that this Definition or Declaration of the Pope was for some hundreds of years generally admitted and embrac'd by the whole Church neither Greeks nor Latins dissenting or taking any exception at the word Filioque till about the time of the Eighth Synod where the Greeks first began publiquely to cavil against it more out of pride and peevish emulation against the Latins then for any urgent Reasons they had to contest it more then their predecessours before them But of this I need not contend further with his Lordship 6. To return therefore to our business of Reformation we grant in effect as great power as the Bishop himself does to particular Churches to National and Provincial Councils in reforming errours and abuses either of doctrine or practice onely we require that they proceed with due respect to the chief Pastour of the Church and have recourse to him in all matters and decrees of Faith especially when they define or declare points not generally known and acknowledg'd to be Catholique Truths For this even Capellus himself by the Relatour here cited requires and the practise of the Church is evident for it in the examples of the Milevitan and Carthaginian Councils which as St. Austin witnesses sent their decrees touching Grace Original Sin in Infants and other matters against Pelagius to be confirm'd by the Pope who was not esteem'd by St. Austin and those Fathers the Disease of the Church a tearm very unhandsome from an inferiour but rather the Physician of it to whose Care and Government it was committed Neither do I think it convenient to stay for a General Council when the errours and abuses to be redressed are such as call for speedy remedy and threaten greater mischief if they be not timely prevented When the Gangrene endangers life we do well to betake our selves to the next Chyrurgeon that is a Provincial Council This in such a case with the Popes assistance is acknowledg'd a Physician competent and able to apply all due remedy to the Churches infirmities although I confess the most proper Expedient specially for all matters that concern the Church in general is an Oecumenical Council Such as the Council of Trent was whatever the Bishop without any reason given sayes to the contrary nor can any thing be objected against it which upon due examination will not be found as easily applyable to all other approved Councils which the Church hath yet had so that by disowning this we should in effect disown all others But suppose it had not been General yet sure it was for Number Learning and Authority far surpassing any National Council or Synod which the Protestants either of England or any other Nation ever had Wherefore if their Assemblies or Synods so inconsiderable as they were are yet esteem'd of sufficient Authority to make reformation in matters of Faith and correct what doctrine they imagin'd erroneous in the Catholique Church shall not the Council of Trent be as sufficient to assure us that the said pretended errours are indeed no errours at all but Divine Truths and the perpetual universally receiv'd Traditions of Christs Church 7. But it is yet more strange that our Adversary should also object want of Freedom to this Council seeing that even by the relation of their own partial and malevolent Historian it sufficiently appears that neither the Prelates wanted full liberty of Suffrage nor the Divines of Disputation and maintaining their several assertions in the best manner they could His Lordship had done well to have lookt nearer home and consider'd how matters were carried in England much about that time If the Council of Trent were not a free Council what was that Protestant Synod of London Anno 1562. in which the thirty nine Articles that is the summe of the Protestant Faith and Religion in England were fram'd Was that a Free Synod First at Trent all the Prelates in Christendome that could be invited and were concern'd in the Resolutions of that Council being solemnly call'd did come and assist either in their persons or proxies both at the Deliberations and Determinations of the Assembly I adde that the Protestants themselves were

Fayth to the Pope and a Councill of Bishops held at Rome whither he had been called vpon occasion of some things layd to his charge by Heretiques and with the acts of the sayd Councill was it registred and preseru'd till in tract of time it came to be publiquely and generally vsed in the Church Now the latin copie reads 〈◊〉 and anciently euer did so lett our Aduersaries shew any thing to the contrary and 't is euident by the Creed it selfe that it was not this Fathers intention to exhorte to good life or to teach how necessary good works were to Iustification or Saluation but only to make a plaine and full Confession of the Catholique Fayth concerning those two chiefe and grand Mysteries of Christian Religion viz. of the B. Trinity and the Incarnation of the sonne of God 3. What the Relatour's reachis is in affirming that 't is one thing not to beleeue the Articles of Fayth in the true sense and an other to force a wrong sense vpon them intimating that this only is to violate the Creed and not the other I must confess I doe not well vnderstand For supposing I beleeue that is giue my assent to the Creed sure I must beleeue or giue my assent to it in some determinate sense or other Jf therfore I beleeue it not in the true sense I must necessarily beleeue it in a false and what is that but to offer violence or put a foreed sense vpon the Creed vnless perhaps he would haue vs thinke the Creed were so composed as to be equally or as fairly capable of a false sense as a true But this is not the first time our Aduersaries acuteness hath carryed him to inconueniences It is therfore a naturall and well-grounden inference and noe straine of A. C. to assume that Protestants haue not Catholique Fayth because they keep it not entire and inuiolate as they ought to doe and as this Father St. Athanasius teaches 'tis necessary to Saluation for all men to keep it which is also further manifest For if they did beleeue any one Article with true diuine Fayth they finding the same formall reason in all viz. diuine Reuelation sufficiently attested and applied by the same meanes to all by the infallible Authority of the Church they would as easily beleeue all as they doe that one or those few Articles which they imagine themselues to beleeue And this our Antagonist will not seeme much to gain say roundly telling A. C. that himselfe and Protestants doe not beleeue any one Article only but all the Articles of the Christian Fayth for the same formall reason in all namely because they are reuealed from and by God and sufficiently applied in his word and by his Churches ministration But this is only to hide a false meaning vnder false words Wee question not what Protestants may pretend to doe especially concerning those few points which they are pleas'd to account Articles of Christian Fayth to witt Fundamentalls only but what they really doe Now that really they doe not beleeue eyther all the Articles of Christian Fayth or euen those Fundamentall points in any sincere sense for Gods Reuelation as sufficiently applied by the ministration of the Church is manifest from their professing that the Church is fallible and subiect to errour in all points not-Fundamentall and euen in the deliuery of Scripture from whence they pretend to deduce theyr sayd Fundamentalls consequently they can in no true sense beleeue any thing as Catholiques doe for the same formall reason sufficiently applyed To beleeue all in this sort as A. C. requires and as all Catholiques doe were in effect to renounce their Heresie and to admitt as matter of Christian Fayth whatsoeuer the Catholique Church in the name and by the Authority of Christ doth testifie to be such and require them to receiue and beleeue for such which the world sees how vnwilling they are to doe 4. The like arte he vseth in his answer to A. Cs. obiection pag. 70. viz. that Protestants as all Heretiques doe MAKE CHOICE of what they will and what they will not beleeue without relying vpon the infallible Authority of the Catholique Church He answers first that Protestants make no choice because they beleeue all viz. all Articles of Christian Fayth But this is both false and equiuocall False because as was iust now shew'd they beleeue none with true Christian Fayth as Catholiques ought or for the true formall reason of diuine Reuelation rightly applied but only for and by their owne election Equiuocall because 't is certaine he meanes by Articles of Fayth only Fundamentall points in Protestant sense whereas 't is the duty of Catholiques and the thing by which they are most properly distinguish't from Heretiques to beleeue all Articles or points of Christian doctrine whatsoeuer deliuer'd to them by the Authority of the Church in the quality of such truths as she deliuers them Secondly he sayes Protestants with himselfe doe rely vpon the infallible Authority of Gods word and the Whole Catholique Church True soe farre as they please they doe but not so farre as they ought not entirely as A. C. requires And what is this but to make choice as all Heretiques doe Againe why speakes he not plainly If the Bishop mean't really and effectually to cleere himselfe of A. Cs. charge of doing in this case as all other Heretiques doe why does he not say as euery Catholique must and would haue done wee rely vpon the infallible Authority of Gods word and of the Catholique Church therby acknowledging the Authority of the Catholique Church to be an infallible meanes of applyinge Gods word or diuine Reuelation to vs. Whereas to ascribe infallibility only to the word of God and not to the Catholique Church what is it in effect but to doe as all Heretiques doe and tacitly to acknowledge that really and in truth he cannot cleere himselfe of the imputation Lett our aduersaries know it is not the bare relying vpon the whole Catholique Church which may be done in some sort though she be beleeu'd to haue noe more then a meere humane morall and fallible Authority in proposing matters of Fayth but it is the relying vpon the Churches infallible Authority or vpon the Church as an infallible meanes of applying diuine Reuelation which can only make them infallibly sure both of Scripture and its true sense A C. therefore had noe reason to be satisfyed with the Bishops answer but had iust cause to tell him that though Protestants in some things beleeue the same verities which Catholiques doe yet they cannot be sayd to haue the same infallible Fayth which Catholiques haue But the Bishop here takes hold of some words of A. C. which he pretends to be a confession that Protestants are good Catholiques bidding vs marke A.Cs. phrase which was that Protestants in some Articles beleeue the same truth which other good Catholiques doe The Relatour's reason is because the word other cannot be

much as in them lyeth what euer danger or inconuenience may possibly happen to their people eyther by scandalous practises or perhaps curious and misinterpretable assertions of priuate persons in the matter of Images And Protestants if they had charity would iudge the best namely that the Ordinary Pastours of the Church doe themselues effectually obey the Council herein and the people them and not condemne the whole Church Pastours and people together of Paganish Idolatrie and superstition vpon meere surmises as the Relatour more then seems to doe in this place especially considering that if neglect or Disobedience be eyther in Pastours or people it is not the Churches but their own personall fault who are guilty of it the Church hauing taken the best and most sufficient order that shee can for the right instruction of those that belong to her 8. Wee acknowledge no less then the Bishop the Church hath always had great care to avoyd the least resemblance with Paganisme in any thing and that therfore his Lordship might well note as he doth in the Margent that the Christians in Optatus his time were MVCH TROVBLED vpon a false report that some were coming to sett an Jmage vpon their Altar viz. immediately before the Oblation of the B. Eucharist was to be celebrated thereon But what kinde of Jmage this was appears not in any sort by Optatus his text The Relatour indeed by his discourse takes it for granted 't was eyther the Crucifix or some other Image which the Church of Rome now alloweth for he brings this passage of Optatus by way of instance to shew that the ancient Church would not endure that the present Church of Rome alloweth in point of Images But his supposition is easily denyed Jn all probability it was eyther some Jdoll according to that which Albaspineas obserues in his Notes vpon this place which is that some copies read Dei Imaginem the Jmage of a God or else some common Image of a man as perhaps of the Emperour for they were the Emperours officers that were bringing it or of the Gouernour of the Prouince which kinde of Images 't is confess 't the Christians in those times would not endure should be worshiped nor so much as stand in the place of Gods worship towit vpon the Altar as appeares both by Tertullian in his Apologie for the Christians and by Eusebius But that it was any Image of Christ or of his B. Mother or of any of the Apostles or other Saynts is wholy improbable For why should Christians be so troubled at them seeing 't is well know'n that such Images as these were in common vse and veneration too amongst Christians in the ancient Church witness that of Tertullian Apolog. cap. 16. where the Christians are called as it were by a common nickname of the Heathens Crucis Religiosi as if you would say Cross-worshipers or Votaries of the Cross and that of S. Chrysostome Homil. QVOD CHRISTVS EST DEVS where he testifies that in his time the Cross of Christ made a glorious shew vpon the Altar with many other testimonies of antiquity that might be alledged So that from this passage of Optatus the Bishop euinces nothing against evther the vse or that worship of Images which the Church alloweth That which he might haue much more rightly obseru'd from the place is how plainly this Father makes mention of Altars and of a Sacrifice to be offered thereon as know'n things and of confessed beleefe and practice amongst Christians in his time Cum Altaria solenniter ponerentur Et sic Sacrificium offerretur and a little after cum viderent DIVINIS SACRIFICIIS nec mutatum quicquam nec additum all expressly and vndenyably mean't of the Sacrifice of the Holy Eucharist or Mass. But it suited not with the Relatours designe to make any such Remarques 9. As little are wee concern'd in those authorities of Tertullian St. Austin and others which the Bishop alledges as finding fault with the making of Feasts at the Oratories of Martyrs which seem to him a kinde of Parentalia or funerall feasts which the Jdolatrous Gentiles in former times vsed Wee confess the Gentiles Parentation was vnlawfull and Jdolatrous because they did therby offer Sacrifice to the Ghosts of the dead as Tertullian shews St. Austin likewise found fault not without cause with those Christians who placed wine and banquets vpon the 〈◊〉 of the Martyrs and afterwards rioted and made themselues drunke with it Such a custome as this deserv'd to be reprehended and St. Austin might iustly no doubt tell vs the better Christians did it not 'T was forbidden likewise by St. Ambrose and others both because it had some resemblance more then was fitting with that condemned superstition of the Gentiles Parentalia and also because it gaue occasion of drunkeness though it be scarcely imaginable that those Christians who vsed it did intend to offer any Sacrifice to the Martyrs but only to haue those things which they sett vpon their tombes sanctify'd by God for the Martyrs merits Nor did this custome euer preuaile much in the Church it beeing at its first coming vp so generally reprehended by the Catholique Pastours of the Church that the following ages by little and little layd it quite down so as at present it seems wholy extirpated and that for many hundred of yeares last past neither practice nor shadow of it can be shew'n in the Church 10. To his allegation of 〈◊〉 who seems to reprehend the Custome of the Church in the Adoration of Jmages I answer that the doctrine of this Authour is not wholy Orthodox He was a man in his time that seem'd to a great many to halt as it were between God and Baal that is to be neither perfect Catholique nor profess't Protestant and in his works he professedly labours to reconcile Catholique religion with that of Protestants but as it must needs happen to all such vndertakers with so bad success that the results of all his study and endeauours that way pleas'd neither party The Bishop will needs haue it thought that he was one of ours and that he liu'd and dy'd in our Communion and wee grant he made no externall separation from vs nor was excommunicated or cast out of the Church by any sentence or Excommunication ab homine but whether or no he might not incurre Excommunication Meritoriously and so be depriu'd of the Churches Communion Sententiâ iuris by reason of those many vnsound and vniustifyable Assertions which are scatter'd vp and down his writings too much in fauour of Heresie and of the enemies of the Church is not soe easie to determin Howeuer he is long since dead and charity obliges vs to hope the best of him namely that before his death he did effectiuely repent and reuoke whateuer out of humane frailty and complyance with the designes of such Temporall princes as sett him on worke some of which were not