Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	church_n	faith_n	unity_n	1,807	5	9.0990	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07625	The testament of William Bel. Gentleman Left written in his owne hand. Sett out above 33. yeares after his death. With annotations at the end, and sentences, out of the H. Scripture, fathers, &c. By his sonne Francis Bel, of the Order of Freers Minors, definitor of the province of England: guardian of S. Bonaventures colledge in Dovvay: and professor of the sacred Hebrevv tongue, in the same. Electo meo fœdus excidi	Bell, William, d. 1598.; Bell, James, d. 1643.	1632 (1632)	STC 1802; ESTC S113723	71,054	197

Sathan and 〈◊〉 ministers are taken in hand wherby our li● is continually endangered and sodeinly t●ken away wherof there be infinite natura● some ruefull tragicall examples A● having respect and regard of my fraile su●stance of my short pilgrimage in th● worlde and long account I haue to ma●● to my Maker in the worlde to come A●● desirous to make knowne to my posteri● the state of my soule and bodie I doe no● declare ordaine and publish my will a●● testament as a farewell to the vaine and disembling world and doe therby giue a●● bequeath deuise and declare in manner 〈◊〉 forme following §. 1. IN PRIMIS I giue and as a true Christian Catholike man bequeathe my ●oule into the hands and mercie of Almigh●ie God by faith confessing and in hope re●osing my salvation to bee in the only me●ites death and Passion of CHRIST IESVS ●rusting to raigne with him in glorie that ●or the redemption of mee and all man●inde raigned and triumphed over sinne ●eath and hell it selfe in the Altar of the Crosse Wherunto I implore and beseech ●he assistance by prayer of the blessed and ●mmaculate Virgin MARIE and of all the ●oly companie of heaven who being now ●n glorie members of the triumphant Church haue in Christ compassion of the members of the militant Church And I will that my bodie when it shall bee dis●olued into his first substance bee decently ●uried in the parish Church of Handburie ●r wheresoever else it sh●ll please God to ●ppoint §. 2. And for as much as in this ruefull decay ●f the Catholike religion and in this most ●iurious and troublesome time I as a true ●hristian and carefull father haue a zealouse care to leaue to all the world and especially to my Children for their imitation a Confession of my faith §. 3. Bee it knowne to them and to all the world that I professe and from my heart protest to liue and die a member of Christs true Catholike and Apostolike Church out of the vnitie and fellowship wherof there never was nor is nor can bee salvation what plausible perswasions or pleasing pretences soever now bee or by the divels drift may hereafter bee devised to the contrarie In which faith and vnitie of which Church I acknowledge God the Father my Maker God the Son my Redeemer and God the holy Ghost my Sanctifier three persons and one very and eternal God §. 4. I beleeue and hold the twelue Articles o● the Christian faith as the Catholik● Church teacheth them The Nicen● Creed and Athanasius Creed I hold an● acknowledge the ten commandements a God declared them to Moyses to be th● substance of the Law I beleeue there be in Christs Church seaven Sacraments or fountaines of grace wherby the holy Ghost doth by our receiving and vse of the same worke in our soules grace that is to say Baptisme Confirmation Matrimonie Confession Orders Supper of our Lord ●nd Extreame Vnction and that to be deprived of the vse of these is an impediment ●nd stopping of Gods grace in vs wherof many a Christian soule doth in this time of ●inne feele a ruefull losse §. 5. I beleeue that in the Sacrament of the ●ords Supper otherwise called the Sacrament of the Altar after the words of Conse●ration in the sacrifice of the Masse done ●y the Priest duely ordained there remai●eth the very Real presēce of Christs Bodie ●nd Bloud without any other substance of ●reatures and that all figurative speeches all ●pirituall meanings all glosses of words all ●●rmises of false spirits that suppose or teach ●he contrarie are derogatorie to the power ●f God and injuriouse to the salvation of ●hristian soules the words of the Gospell ●ying Take eate this is my Bodie and ●ke and drinke this is my Bloud §. 6. I beleeue that the examination of conscience and Confessiō of sinnes to a ghostly father is a worke necessarie to salvation as the Church of God doth require it and that it is the most comfortable meane to stirre vp the soule sunke into sinne vnto repentance and amendment that can bee and that by the often vse therof Gods grace doth wonderfully worke in our mindes and that by the neglecting of the same Satan worketh his will §. 7. I beleeue that the doctrine of the Catholike Church concerning invocation of saints prayer for the dead and holding of the place for purgation of soules dying in the state of grace and of christian workes to be effect of christian faith is a most sound and wholsome doctrine and that the new found Doctrine of sole faith is the fine force of Satan to deceiue the world §. 8. I beleeue and firmely avow that the holy Ghost since Christs ascension hath bin and continued with this Catholike and Apostolike Church teaching her all truth and so shall continue to the end of the world and that the gates of Hell shall never prevaile against her according to Christs promise And that the pretended reformers of Religion are Divels transformed into the shape of Angels of light fallne into the delicacie of wordly mens delights in this latter age of the world And that this is true may be proued by a sensible consequent First of the new pretēded reformed Religion there was never publike profession in the Christian world before these fortie or fiftie yeares last past or thereabouts then it being fifteene hūdred yeares since Christ established his Church either it is to be confessed that the Church and Religion that had beginning and continuance from Christs time vntill these pretended reformed dayes is the true Church and true Religion and that the contrarie is f●lse or else ●hat Christ hath not kept promise when he ascended saying that he would send to his d●sciples the comforter which should teach them all truth and cōtinue with them to the end of the world but to say so were blasphemie as I trust every Christian heart will affirme And Christs Church is no hidden thing for in the scriptures shee is cōpared to a Citie set vpon an hill that every one may see to a Candle set vpon a cādlesticke to lighten al that come into the house And a most ruefull and lamentable thing my deare infants it is that we should now condemne that Religion which we received first into this Realme aboue thirteene hundred yeares past and continued in vntill about fiftie yeares past and then altered into such a libertie of life a discharging of the conscience a carnalitie of pleasures a securitie of salvation a rash beleeving of spirits a condemning of the Fathers a pride af opinions a setting vp of sects a pretending of pietie a performing of impietie a dissolving of obedience and generally into such a pleasant safetie of sinning as I can not but in the charitie towards all Christians and especially of you my deare children that may haply liue to see and feele the truth of these things with an inward sorrow of heart remember §. 9. For conclusion I holde and

liue sufficiently To liue long wee haue need of fate to liue sufficiently a minde Life is long if it be full and it is full when the mind hath gotten the maisterie o● good and into its owne hands power over it selfe What availe a man 80. yeares passed in sluggishnesse Such a man hath not lived but made a stay in life nor is he late dead but long He hath lived 80. yeares all the matter i● from what day you count his death He hath lived 80. yeares rather he hath beene 80. yeares vnlesse you meane he hath lived so as trees are said to liue Let vs not measure our life by time but facts As in little stature a perfect man may be so in a little terme of time a perfect life may be Age is an externall thi●g how long I am is anothers but how long I am good is mine To liue vnto wisedome is the space of mos● ample life Idem lib. 1. de tranquilitate vita● cap. 10. There is no viler thing then an aged ould man that hath no other argument bu● yeares to proue that he hath lived long Lin. 21. IT SHALL PLEASE GOD TO APPOINT Man purposeth and God disposeth Therfore saith S. Iames the Apostle Epist cap. 4. Say if our Lord will or if we liue we will doe this or that because we know not what shall be to morrow So the soule bee safe it is no great matter where the bodie lye many a holy bodie lyeth in the sea many burned to askes many devoured by wild beasts c. Yet every man ought so much to esteeme of Christian buriall as he ought to seeke for it by all lawfull meanes and is bound to ordaine as providently as he can and a good reason why is giuen in the leafe here before out of S. Maximus Pag. 17. § 2. RVFVLL DECAY OF THE CATHOLIKE RELIGION Begunne in England by Henrie 8. breaking obedience with the sea of Rome by act of Parlament 1533. and made more full by Q. Elizabeth AS A TRVE FATHER A true father is he that according to the law of nature provideth for those whom he hath gotten into the world not only bodily but spiritually which law is so firmely engraffed in nature as it needs no expresse law writtē to command it as the children haue to honours their parents the care of providing corporally for childrē is in some parēts over much and the provision for their soules the chief part too little These are not true fathers that care not to leaue to their children a true inheritance but false fathers leaving inheritāce of false riches such as vvhen they haue slept their sleepe they shall find nothing in their hands The true father hath his principall care to instruct his children in the law of God that as not only the earthly goods but celestiall doctrines vvere by his forefathers delivered to him so he keeping them in the customes and maners of his life deliver the same to his posteritie at his death The sonnes most commonly follow the steps of their fathers and thinke all lawful to doe that they see them vse Great is the obligation of parents in the education of their children Ioan. 5.19 The sonne can doe nothing of himselfe but vvhat he seeth his father doe for vvhatsoever he doth the sonne likevvise doth Isaias 38. Mat. 10.32 Marck 8.38 Luc. 9.26 12 8. Pag. 18. § 3. BE IT KNOWNE TO THEM AND TO ALL THE WORLD The father to his children shall notifie thy truth Every one tha● shall confesse me before men I vvil● also confesse him before my Father vvhich is in heaven And he that shal● denie me before men I vvill also denie him before my Father vvhich is in heaven S. Aug. serm 181. de tempore Vide supra §. ● by faith confessing Tom. 10. Heb. 11. Sine fide Without faith it is impossible to please God this faith he acknowledgeth in our hearts that searcheth reines and hearts but for conserving of the Churches vnitie for the dispensation of this time with faith of heart is also necessarie confession of mouth because vvith the heart vve beleeue to iustice and vvith mouth vve make confession to salvation not only of preachers but also of those that are instructed Otherwise one brother of another could not have notice nor the Churches peace be conserved nor one teach another nor learne of another necessarie things to salvation vnlesse vvhat he hath in his heart with signes of voice as it were with certaine chariots he sent to the hearts of others Faith is therfore both to be kept in the heart and brought forth with the mouth for faith is the foundation of all good things and beginning of humane salvation without this no man can come to the number of the sonnes of God and without it neither doth he obtaine the grace of iustification in this world nor shall he possesse life everlasting in the world to come And if one walke not by faith he shall not come to vision The holy Apostles having regard to this delivered a certaine rule of faith which according to the Apostolicall number comprehended in 12. sentences they called the symbole by which the beleevers might hould the Catholike vnitie and by which they might convince hereticall pravi●ie c. A MEMBER OF CHRISTS TRVE CATHOLIKE AND APOSTOLIKE CHVRCH Signes of the true Church are that it is one holy Catholike and Apostolike therfore he adioyneth OVT OF THE VNITIE AND FELLOWSHIP WHEROF THERE NEVER WAS NOR IS NOR CAN BE SALVATION No more then was for those that were without the arke of Noe. The true Church can be but one in as much as truth is one and can be but one errour manifold and in a manner infinite A man that going a iourney bent to one place if he leaue the right way which can be but one it is no more matter which way he take of so many wayes as lie round about him for in all he erreth and shall not come to the place intended because he hath left the way that only leades therunto Aug. serm 181. de tēpore prope finem Tom. 10 Symbol Apost The holy Catholike Church It is to be knowne that we must beleeue the Church and not beleeue in the Church because the Church is not God but the house of God Catholike he saith diffused over all the whole world because the Churches of diverse Heretiks are therfore not called Catholike because they be contained in places every one in their owne Provinces but this even frō the Sun rising to the setting of the same is diffused with the splendour of one faith There are no greater riches no treasures no honours no greater substance of this world then is the Catholike faith which saveth men sinners illuminateth the blind cureth the infirme baptizeth Cathecumēs iustifieth the faithfull repayreth penitents augmenteth the iust crowneth martyrs ordeyneth clerks consecrateth Priests prepareth for the kingdome of heaven and in the everlasting

his dayes be measured whose verie substance is as nothing in the sight of God LONG ACCOVNT Long and strict Mat. 12.36 when of every idle word which men haue spoken they shall render an account therof in the day of iudgement Every one of vs shall render to God an account for himselfe Rom. 14 12. § 1. Pag. 17. A TRVE CHRISTIAN CATHOLIKE MAN By this title did S. Augustine stile himselfe Sed de me quid dicam Lib. de vtilitate credēdi qui iam Catholicus Christianus eram But of my selfe what shall I say who was now a Catholike Christian The name of Christian was given to the Disciples first at Antioch in the very beginning of the Apostles preaching of Christs Gospell Act. 11.26 The Apostles themselves in their symbole called the Church Catholike and the members therof Catholiks As many as being baptized haue put on Christ are called Christians this the vse of the name hath obtained although with some nations he is not holden in common vnderstanding for a true Christian that is not also a Catholike and the one name comprehendeth as much as the other and they be convertible Besides these so ancient names wherby ever since Christs time those of the true Religion haue beene knowne whosoever bringeth in another doth iniurie to the catholike cause which the Hereticks of our times haue laboured much in to haue vs called Roman Catholikes that cōsequently themselves might also be called catholikes of other particular Churches suppose of Amstelrodam Geneua or the like This they doe pricked on by the sting of envie seing vs alone to beare away from thē that most ancient and glorious name while they therby shut out of the whole must of necessitie remaine sects and by one name whatsoever they be be called Heretikes This fraude and the poyson of their malicious intention some Catholikes not perceiving take vpon them the addition of Roman Which although it be good in it selfe because the Roman Church is the Catholike Church yet more glorious it were for vs and more confusion to our adversaries to stand fast to that our first name of Catholike which we haue prescribed from them and never suffered to goe out of our hands Aug. de vera Religione Tom. 1. Taking Catholike in the true sense it signifieth a man that professeth the only true Religion wherin one God is worshipped and with most purified pietie knowne and acknowledged for the beginning of all nature by whom all the vniverse is both begunne and perfected and conteined in the one onely and vniversall Church which is called Catholike and not tyed to one place but diffused into all places and all times We Saith S. Augustine Aug. de vera Religione c. 7. must hold the Christian Religion and the communicatiō of that Church which is Catholike called Catholike not only of those that are her owne but also of all her enemies For whether they will or noe the verie Hereticks themselves and nourtured in schismes when they speake not with their owne cōpagnions but with strangers they call Catholike nothing else but Catholike for otherwise they can not be vnderstood vnlesse they discerne her by this name by which shee is called of all the vniversall world Of vniversall Saith S. Augustine Aug. contra litteras Petiliani c. 38 Tom. 7. Act. 1. Catholike tooke the name our Lord himselfe saying It is not for you to know the times which my Father hath kept in his owne power but you shall receiue the vertue of the holy Ghost comming vpon you and ye shall be witnesses for me in Hierusalem all Iudea Samaria and through all the earth Behold frō whēce Catholike is called A Christian I am and a Catholike I am of the same Christian faith that the Disciples were at Antioch and the same Catholike faith that was founded vpon saint Peter and continueth in his successours the vicars of Christ at Rome which is to be a Christian Catholike man simplie and absolutely He that calleth himselfe a Roman Catholike doth like him that calleth a man a risible reasonable man giving no more distinction in the last then at the first for all that they will haue a Roman Catholike to signifie is but the same that is signified by a Catholike A Roman Catholike soundeth in some sense as if one should say a particular vniversall Augustine Aug. contra Gaudēt lib. 5. tom 7. Marke a little what Church Cyptian called Catholike when he defended the vnitie therof the Church sayth he spread through with the light of our Lord streacheth out her beames through the whole world Yet it is one light which is everie where diffused and the vnitie of the bodie is not separated Shee extendeth her branches over the vniversall earth with copious plentie her large spread streames more broad shee layeth forth yet the head is one and the origin one and one mother copious in successions of fecunditie ...... if yours be ●he Catholike Church shew her stretching ●er beames over the whole world Shew ●hat shee extends her branches with co●ious fertilitie over the vniversall earth For hence is Catholike of the Greeke ●ord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 named and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holon in Greeke maketh in English the whole or ●niversall so that through the whole or ●ccording to the whole is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholon from whence Catholike ●s called To be a Christian is glorious and may suffice vs in as much as he that is a good Christian must necessariely be a good Catholike for he is a Christian that being baptized professeth the whole doctrine of IESVS CHRIST in his Church and the same is also a Catholike which name was given to distinguish betweene some and others of the baptized that not professing the whole doctrine of Christ did sticke to parts and making a doctrine of their owne leaving the whole are therfore Heretikes which only name is condistinguisht against Catholikes that whosoever is not a Catholike is by the same an Heretike and not a Luthers Catholike as the Germans call it nor a Calvins Catholike nor no Catholike for no other sort of Catholike is there or can b● then a Christian Catholike S. Peeter Ma●men dyed a Martyr at Damascus about th● yeare of our Lord 742. Slaine by the Ar●bians for saying Everie one that embrace● not the Christian Catholike faith is da●ned like as Mahomet your false proph● is Mart. Rom. 9. Kal. Mart. Theophan in hi● Miscell lib. 22. Anno 2. Constant 6. Imp. Aug. l. 1 Quaest ex Mat. Good Catholikes and evill Catholike S. Augustin admitteth Calling those evi● Catholikes who although they beleeu● those things to bee true which appertain● to the true doctrine of faith and if the● be any thing that they doe not know the● thinke it is to be sought out and withou● breach of pietie doe discusse it withou● any preiudice to the truth it selfe and in a●

of brothers Friendship of neighbours Man and wife that agree well together c. Line 7. VOWED CHASTITIE That is conjugall chastitie or as they vow that are of the third order of S. Francis in the world and amiddest the cares therof I REQVIRE AND CHARGE YOV That is here charged is like the charge of old Tobias laid vpon his sonne Tob. 4.3 Sonne if I dye burie me and despise not thy mother Honour her all the dayes of thy life and doe vvhat is pleasing to her and doe not make her sad c. Pag. 33. § 18. CONTINVALL PRAYER Againe the author vrgeth this point as a thing for this life most necessarie Aske and it shall be given Mat. 7.7 21.22 PROVINCIALL DARKENESSE This terme he vseth because in respect of the vvhole Catholike Church from which it received the light of faith this Kingdome as also any other is but a Province and as it is a province in the respect of the light so also in respect of the darkenesse which it hath falne into by shutting it selfe from the vvhole So in regard of S. Francis whole Order spread through all the vvorld this Kingdome is called the Province of England Pag. 35. § 19. FERVENCIE OF ZEALE The first condition he requireth in Prayer is FAITH wherof Iacob 1.6 Let him pray in faith not wavering for he that straggereth is like a vvaue of the sea moved and tossed vvith the vvind Let not that man thinke he shall receiue any thing from God Marc. 11.24 Luc. 11.9 Ioan. 14. 13. 16.23 Prayer is an ascent of the minde to God Damascen lib. 3. de Fide cap. 24. Augustin Prayer is a pious affect of the minde directed to God Vigilate orate vt non intretis in tentationem Cyrillus Christ prayeth with 3. companions so must we vvith Peeter that is faith vvith Iames that is sequestration from the vvorld vvhich to vs is supplāted Iohn that is fervour of grace and Charitie Frequent prayer our Saviour taught praying the same thing 3. times Iterate not a vvord in thy prayer Ecclesiasticus 7. That is make it so full as thou needest not to supplie that vvas by negligence omitted 53. The prayer of him that humbleth himselfe penetrateth the cloudes c. CHARITIE He that turneth away his eares from hearing the law his prayer shall become execrable FERVENCIE The end of prayer well made is more fervent then the beginning for the motion encreaseth the heate Eccles 7. Better is the end of prayer then the beginning Of Prayer Clem. Alex. l. 4. 7. strom In the last acclamations of our prayer we stretch forth head and hands we stirre our feet to heaven by promptitude and alacritie of spirit flying towards the essence of which none layes hold but by intellectuall touch we striue together with our speech to raise our bodies aboue the ground we straine our erected and elevated soules by desire of better and better things to goe forward into the holy of holies through greatnesse of courage scorning to be kep● downe by the clogge of the bodie Pag. 35. § 20. OF THE EFFECTS OF PRAYER Let Moyses or Elias speake To winne in fight Exod. 17. 3. Reg. 17. 4. Reg. 6 17. 20. to stop the plague to binde the cloudes and let them loose Aske Helisaeas or king Ezechias what it is S. Peeter S. Gregorie S. Anthonie of Padua some one or all the multitude of Thaumaturgs since Christ or preaching of the Gospell shall declare And of the most sweet comforts therof beleeue the Author here or seeke by experience in thy selfe which better is to finde it out enquier among the hardly numerable number of Extatike Saints within the seraphicall Order even from S. Francis and S. Giles vntill these times wherin the B. Mother Louysa liues and many moe of little lesser note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rapt extasie which is an abstraction and alienation and illustration proceeding from God by which God draweth backe the soule from aboue falne to inferiour things againe from inferiour to superiour and so shee is left halfe dead bereaft of the senses Pythagoras If thou leaving the bodie doest passe freely in to the skie thou shalt be an immortall God dead to this world Cicero When the soule is come to that state which is the highest degree of contemplatiue perfection then is shee ravished from all created likenesses and vnderstandeth not by acquisite species but by looking into the Ideas and by the light of them knoweth all things of which light Plato saith very few men in this life are made partakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Attention or intention is of so much force in worke as the more secret Divines doe say that by words and prayers nothing can be done without intention Hence is the commun Proverbe Imagination maketh chance as Avicenna and others write Hence the Apostle I will pray in spirit I will pray in mind I will sing in spirit I will sing also in mind insinuating that vnlesse the mind attend the prayer is none and altogether voide Although working in holy things the defect of this attention doe withstand vs because the reasonable number and harmonie most efficacious in worke is wanting yet a greater obstacle it is to vs when our domestike works are contrarie to the sacred works Isaias 1.15 When yee shall multiplie prayers I will not heare because your hands be full of bloud In things of Religion no worke of any mervailous efficacie can be done vnlesse some of the supernall powers be present spectatour and accomplisher of the worke Humane nature can neither vndertake speech nor prayer of God without God nor yet doe any divine worke without him for it is so weake and dull as it hath no remedie of its nullitie but only some portion of divine light cōming from aboue without which no divine thing is done by vs. Iamblicus de Aegyptiorum mysterijs Those that can draw any thing more of the spectacle of God or of good doe oftentimes as it were oversleeping themselves at the most beautifull vision dye ............ Then shalt thou behold it when thou mayest haue nothing to say of it for the knowledge and contemplation therof is silence and rest of all the senses for he that hath vnderstood it can vnderstand nothing else nor can he speculate any thing else that hath seene it nor heare of anything else nor moue his bodie at all for all the correption of the corporall senses and motions resteth But searching over all the minde and all the soule it enlighteneth and withdraweth from the bodie and changeth the whole into the essence of God For possible it is O my sonne that the soule be deified in the bodie of a man when it hath seene the beautie of good which is to be deified .............. oftentimes the mind flyeth out of the soule and at that time the soule neither seeth nor heareth but is like a brute beast Hermes Trismegist clavis fol. 129. a 6. 132.

inheritance communicateth with the holy Angels Whosoever he be and of what condition soever he be he is no Christian that is not in the Church of Christ Our Lord IESVS CHRIST like a whole perfect man both head bodie Aug. in Psal 90. Cōcio 2 Tom. 8. the head wo acknowledge in that man which was borne of the Virgin MARIE suffered vnder Pontius Pilate was buried arose ascended in to heaven sitteth at the right hand of the Father from thence we expect him iudge of the living and the dead this is the head of the Church the bodie of this head is the Church not which is in this place but which is in this place and over all the world nor that which is in this time but even from Abel vnto those which are to be borne and to beleeue in Christ even till the end all the people of Saints pertayning to one citie which citie is the bodie of Christ whose head is Christ Whosoever separated from the Church is conioyned to an adulteresse is separated from the things promissed to the Church neither doth he appertaine to the rewards of Christ that leaueth the Church of Christ he is an Alien he is prophane he is an enemie he cannot now haue God his father which hath not the Church his mother If hee could escape that was without the arke of Noe then he shall escape that is without the church Cyprianus tract de simplicitate Praelat sive de vnitate Ecclesiae I following no first but Christ am consociated to thy beatitude that is to the chayre of Peeter I know the Church was built vpon the Rocke whosoever out of this house eateth the lambe is profane If any one be out of the arke of Noe while the floud rageth he shall perish Hieronymus epist 1. ad Damasum tomo 2. The Roman Church in all I seeke to follow Ambros lib. 3. de Sacramentis cap. 1. post ●edium parte 1. No man blotteth out of heaven the constitution of God no man blotteth out of earth the Church of God Aug. epist 162. in fine That is the holy Church the one Church the Catholike Church the true Church fighting against all heresies fight it may bee vanquished it cannot All heresies haue gone out therof as vnprofitable sprigs cut from the vine but shee remaineth vpon her roote vpon her vine vpon her charitie the gates of hell shall not overcome her Aug. lib. 1. de symb ad cathecum cap. 5. in fine The sunne is easier extinguished then the Church obscured Chrysost hom 4. in 6. Esaiae Theodosius the great Aug. de Civitate lib. 5. cap. 26. gloried more that he was a member of the Catholike Church then that he reigned vpon the earth What is more honorable then the Emperour to be called a child of the Church Ambro. de Eccl. nō trad Haereticis Heb. 11. this is that Moyses preferred before the Aegyptian treasures denying himself to be Pharaos sonne and choosing rather to be afflicted with Gods people then to haue the pleasure of temporall sinne Gregor Naz. epist ad 150. Episc For before God there is nothing so magnificent and illustrious as pure doctrine and a soule instructed and made perfect with divine opinions Pag. 28. § 3. lin 11. I acknovvledge God the Father my maker God the Sonne my redeemer c. Matth. 28.19 Going teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost Aug. l. 1 de fide ad Petrū c. 1. Tom. 3. The faith of the Trinitie In what place soever thou beest constitute because according to the Rule promulgated by the cōmand of our Saviour thou knowest thy selfe to be baptized in one name of the Father Sonne and holy Ghost principally and without doubt retaine with thy whole heart that the Father is God the Sonne God and the holy Ghost God that is the holy and ineffable Trinitie to be naturally one God Deut. 6. Mat. 4. of whom in Deuteronomie it is said Heare Israel thy Lord thy God is one God And thou shalt adore thy Lord God and serue him alone Yet because this one God who only is naturally the true God we haue said to be neither Father alone nor Sonne alone nor holy Ghost alone but together Father Sonne and holy Ghost we must beware lest as we truly say the Father and Sonne holy Ghost in that belongeth to their naturall vnitie to be one God so we dare say or beleeue which is altogether vnlawfull that he which is Father is the same that the Sonne or holy Ghost Or ●e that is Sonne either Father or holy Ghost Or he that is holy Ghost called properly in the confession of this Trinitie to say or beleeue that he is personally the Father or the Sonne For that faith which the holy Patriarchs and Prophets received from God before the incarnation of the Sonne of God which also the holy Apostles heard from our Lord him selfe in flesh and by the magisterie of the holy Ghost instructed not only preached in word but also to the healthfull instruction of posteritie left in their writings preacheth the Trinitie to be one God that is Father Sonne and holy Ghost But it were no true Trinitie if one and the same person were called Father and Sonne and holy Ghost For if as the substance of the Father and Sonne and holy Ghost is one so the person were one there were nothing wherin it might be truly called a Trinitie Againe it were indeed a true Trinitie but that Trinitie should not be one God if as the Father and Sonne and holy Ghost are in proprietie of persons distinct from one another so they were distinguished in diversitie of natures But because in that one true God Trinitie not only that it is one God but also tha● it is a Trinitie is naturally true therfor● that true God is in persons a Trinitie and in nature one By this naturall vnitie all th● Father is in the Sonne and holy Ghost al● the Sonne in the Father and holy Ghost all the holy Ghost in the Father and Sonne none of these is without any one of them because none is before another in eternitie or exceedeth in greatnesse or surpasseth in power because in as much as perteineth to the vnitie of the divine nature the Father is neither before nor greater then the Sōne nor holy Ghost nor the eternitie and immensitie of the Sonne as it were before or greater can naturally precede or exceed the eternitie and immensitie of the holy Ghost Aug. de Trin. cap. 4. Tom. 3. All that ever I could reade of that before me wrote of the Trinitie which is God the Catholike handlers of the divine bookes both new and old haue intended to teach this out of the Scriptures that the Father and Sonne and holy Ghost of one and the same substance with inseparable equalitie doe insinuate the divine vnitie therfore they be not three Gods but