Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	apostle_n	authority_n	teach_v	3,167	5	5.9207	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35730	The foure cardinall-vertues of a Carmelite-fryar observed by Sir Edvvard Dering, knight and baronet ; and by him sent backe againe to their author Simon Stocke, alias Father Simons, alias Iohn Hunt, alias Anonymus Eremita.	Dering, Edward, Sir, 1598-1644.	1641 (1641)	Wing D1109; ESTC R31322	25,900	66

of necessity be fruitlesse in being made unto his so rude and so barren answer These two reasons do as I conceive justly warrant my delay Whilst thus I am necessitated a judicious and true friend upon sight of the wretched and despicable babling in the rescript of Anonymus gave me this advice That the Priests answer being worthy of nothing but contempt and being too tedious for a present reply especially in the middest of better avocations I should publish this Quadrilogus which I formerly sent unto him and thereby provoke him to thrust forth his elegant answer whereupon the world without more lines may judge on which side Truth and Modesty do dwell I have followed this Counsell Here is my adventure in way of challenge I expect that he should be at charge to publish his own answer and then presuming on better leisure I hope in a reply upon his babling to shew that the Poets contempt will be a just Encomion for this old Fryer O solâ fortem garrulitate senem 20. March 1640. SIR EDWARD DERING TO Anonymus-Eremita YOU challenged me to set down in writing three propositions which being by me performed you then fled from your own undertaking here they are again 1. The Pope hath by divine right a supremacy of power in matters Spirituall which ought to be universally beleeved and obeyed as of Faith 2. The Romish Masse is a Sacrifice both proper and propitiatory for the present and the absent for the living and the dead 3. Our blessed Saviour and his Apostles did teach the same points of doctrine which the Church of Rome doth affirm and which are denyed by the Reformed Church Prove and maintain these positions with clear and full authority and hear I give you my hand that you shall then have my heart unto the Roman Church EDVVARD DERING REcensui Tractatum hunc doctum admodum acutum Orthodoxum eúmque dignissimum judico qui in honorem Authoris Antagonistae verò infamiam in utilitatem publicam typis mandetur April 13. 1641. Johannes Hansley R. P. Epis. Lond. Capel Domest. CHAP. I. Of Fraud THAT which last came shall be first served The Treatise last sent unto me by you shall be first accounted unto Nor will I pick out a word or a sentence to cavill on but fairly and entirely take all your discourse therein concerning one single and severall subject That which I shall heer first insist upon is your particular Caveat concerning Altars Being indeed a severall Chapter and the whole discourse you have upon that particular subject Give me leave to divide your Chapter into parts that so I may with lesse confusion give account to each severall Section In your Treaties inscribed A Caveat for a friend This following is your tenth Chapter Anonymus A THeir Judge saith B We Christians have an Altar whereof they have not power to eat who serve the Tabernacle Heb. 13. 10. C Again If thou offer thy hoast at the Altar and there thou remember that thy brother hath some thing against thee leave there thy offering before the Altar Matth. 5. 24. And so say Romane Catholikes D Protestants either have none or make it a thing indifferent either to have or not to have as appeareth by their practice And these who have make not use of them according to the institution of Altars For the use of an Altar is to make sacrifice upon the Altar being the proper place of the sacrifice as witnesseth King Edward and the Protestant Lords of His Councell in their Letters for the taking down of Altars and setting up of the Table in stead thereof in Iohn Fox Pag. 1520. Sir Edward Dering A THeir Iudge saith c. meaning the holy Scripture thus you begin six Chapters together proceed scoff on We thank you for such scornes And with due reverence do acknowledge this our divine infallible Iudge wondering that any Christian should decline or sleight the written law of Christ our Saviour Go on to disclaime for your Iudge what the holy Ghost hath written Renounce your part and deny the Iudge to be competent or sufficient Did you not forget Saint Paul who telleth Timothy that The holy Scriptures are able to make him wise unto salvation and that they are profitable for doctrine for reproof for correction for instruction in righteousnesse that the man of God may be perfect But belike you finde that this Iudge is ours in a double right one is the due of his place The other is because he may justly be called our Iudge for that he voteth for us and against you But notwithstanding that you would pull down holy Scriptures from the Bench yet learned men on your side do hold them there whether you like thereof or not Learned Andradius writing against Remnitius in defence of your Tridentine Councel lib. 2. plainly acknowledgeth the holy Scripture for Iudge Scripturam Sacram Controversiarum Iudicem constituimus We do constitute the holy Scripture Iudge of Controversies He could not say lesse yet for fear he had said too much he denieth this Iudge to contain all things necessary so would have us to take it for a Iudge and no Iudge or in brief for an imperfect or insufficient Iudge A Iudge but such a one as faileth in things necessary O the wisedome of God how that must suffer by the impious folly of men God himself hath given us a Iudge But Andradius with others as Dominicus Ba●nes Melchior Canus Cardinall Hosius Doctor Stapleton c. say that this Iudge is deficient in things necessary to salvation Is not this plainly to accuse the wisedome of God as if he could not or his goodnesse as if he would not make our ●●dge sufficient Do not the holy Scriptures abound with some things not necessary for salvation and hath the wisedome of God left out necessaries Andradius subjoyneth again Libri Sacri praecipui sunt Controversiarum judices The holy Books are the principall Iudges of Controversie Mark how unsteady he is the Scripture is Iudge of controversies yet defective in things necessary and yet the principall Iudge of controversies Thus A double minded man is unstable in all his wayes But your more learned Bellarmine de verbo Dei saith Sacra Scriptura regula credendi certissima tutissimaque est The holy Scripture is the most safe and most certain rule of Belife and again Sacris Scripturis nihil est notius nihil certius Nothing is more known nothing more certain then the holy Scriptures If then the holy Scriptures be the most known and most infallible Rule of Faith so much do Bellarmines two places inferre If they be the judge the chief Iudge of Controversies so much Andradius two places do determine leave then your hollow and unsavory scornes and submit your self and your cause unto this holy and heavenly Iudge But I fear you had rather hold company with Piggius Ecchius Cusanus Pereonius Norris and others of your bent who

in Tertullians phrase are Lucifugae Scripturarum owle-eyed in Sunshine Run-awayes from the brightnesse of the Scriptures Men that loved darknesse rather then light because their deeds their doctrines were evill These men to bring a disregard upon Gods Sacred Word give it prophane Nick-names Lesbiam Regulam Evangelium Nigrum Theologiam Atramentariam Nasum Cereum A Lesbian Rule The black Gospel Inky Divinity and a Nose of Wax You in as hatefull a way of irrision have invented or do pretend to have invented another by-word for the sacred Word of God and have with smiling scorne for which you may chance one day to howle derided it by name of Sheeps-Cloathing intimating it to be the wearing of Wolves what shall sheep now cloath themselves withall I pray without scorne shew me what other cloathing you have for the sheep But I must not stay thus at the threshold the doore is open and I now am entring within the wals of your discourse yet again saluting you at my entrance with thanks for yeilding us the honour and our true Right in having the holy Scriptures for our Iudge But take heed of this and consider it next time you shall read Saint Paul to the Romans who will there put you in minde of that great and terrible day when as he saith God shall judge the secrets of men by Iesus Christ according to his Gospel Which Gospel you dare not deny to be a written Gospel Take heed then how you mock our Iudge hereafter since that you hear your own doome shall be by Iesus Christ the eternall Iudge according to our present Iudge The written Gospel Anonymus B WE Christians have an Altar whereof they have not power to eate who serve the Tabernacle Heb. 13. 10. Sir Edward Dering THe title of your Chapter and your pretension is to prove the use of Altars even by our Iudge the holy Scriptures This Text you bring against us and for your self Habemus Altare we have an Altar saith Saint Paul If there be no more but this The Text hath as much for us as for you we also have and ever had this Altar But that which you assume to prove and would pretend to be hereby proved or else you say nothing to the cause in difference between us is that we have not such Altars as you have How is this we have Altars figuratively and improperly so called But you have Altars materiall Altars and properly so called Here then lyes all the difference and upon this hinge the whole cause doth turn whether Saint Paul do here mean a materiall visible and a proper Altar You have daily sacrifice properly called sacrifice as you say and therefore by the necessary consequence of Relatives you must have or say you have Altars properly so called This is the true state of the Difference between us you may beleeve Cardinall Bellarmin who takes it for granted on both sides Altaria non consuevisse erigi nisi ad sacrificia propriè dicta The Altars use not to be erected unlesse for sacrifices properly so called And again Sine Altari non potest sacrificari without an Altar sacrifice can not be And a third time in his first Book of the masse Nunquam Altare propriè dictum erigitur nisi ad Sacrificia propriè dicta An Altar properly so called is never erected but for sacrifices properly so called Now you pretending that your Sacrifices are proper Sacrifices must contend for Altars properly so called The nature of Relatives is such that as Sacrifice Altar do in generall relate each to other so of necessity if one be proper the other must be proper if one improper the other improper also If then you prove not the propriety of your Sacrifice you are gone for your Altar and if you prove not your erroneous transubstantiation you are gone from your proper Sacrifice But you have not gone this way and therefore I will not strive to refute you this way But briefly meet and close with you upon this Text alledged which Text if it prove an Altar properly so called the cause is yours and I will yeild my self to Rome If this Text do not prove it for you nor any other Do you give glory to God and submit unto our Iudge But by what means shall we now try the true sence of these words and the meaning of the Apostle or rather of the Holy Ghost herein That this may appear I offer you afair tryall and Iudges undeclinable 1. The plain series scope of the context it self 2. The opinion and interpretation of the ancient Fathers 3. The opinion and confession of your own eminent Doctors and others within these last 600. yeers First The Text is not for you for we differ not about having and not having an Altar but as is said about an Altar proper for Sacrifice proper wherein the words of this Text come farre short and the sence of this Text is farre more distant Our {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} our holy Table is a holy Altar yet neither your Altar nor our Holy Table here intended by this Text What then is the meaning of Habemus Altare mark the context {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. We have an Altar whereof to eat c. You will not say Saint Paul here meant the eating of a materiall Altar Be it of stone or wood your teeth had need be iron if you say there is a figure in the word Eat I say that must necessarily infer the same figure in the word Altar If then this Text can not be interpreted of a materiall Altar what have you to do to produce it against us for your materiall Altars Let the Apostle expound himself and he will plainly shew you what Sacrifice he would have and then tell me what Altar must be for such Sacrifice Presently he begins to apply his speech unto our blessed Saviour and so annexing his conclusion to his premisses Ergo c. saith he By him therefore let us offer the Sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name Do you mark what manner of sacrifices are here commended unto us can you finde any use of a proper materiall Altar for them would you have a visible Altar for invisible Sacrifice Beside it will not be enough for you to finde Habemus Altane we have an Altar but you must get a Text Habemus Altaria we have a plurality of Altars else your practice will prove unjustifiable when God with his Quo warranto shall demand of you as the Prophet enquireth To what purpose is the multitude of your sacrifices unto me saith the Lord Who hath required this at your hand Secondly To come to my second sort of proofes and withall to shew you what Altar is here meant I do affirm that no one or not above one of the holy Fathers in the pure primitive Church hath

interpreted this or any other place to a materiall proper Altar But do constantly and generally teach and expresse themselves that our Altar and our Sacrifices now are Rationall Spirituall Eucharisticall Invisible c. All which shall appear in their own words and language Saint Hierome on the 50. Psal. Sacrificium id est confessio ex ore peccatoris oblatio hoc est laudatio Altare Fides Vitulum laudes Victimas scilicet ut me ipsum offeram Sacrifice that is to say Confession from the mouth of a sinner Oblation that is Lauding An Altar Faith the Galvas Praise Victimes as much as to say that I offer up my self And again upon the 25. Psal. Vnusquisque Sanctus Altare Domini in se habet quod est Fides Every Holy man hath an Altar of the Lord in himself which is Faith And a third time on the 9. of Saint Mark Altare Dei est cor bonorum hostiae Sacrificia bona opera fidelium The Altar of God is the Heart of good men Hoasts and Sacrifices are the good works of the Faithfull Saint Augustine de civit Dei lib. 10. cap. 4. Dei Templum simul omnes singuli templa sumus Ejus est Altare cor nostrum Ei Sacrificamus hostiam humilitatis laudis in ara cordis igne fervidae charitatis We are all together the Temple of God and all of us severall are Temples His Altar is our Heart We sacrifice unto him the sacrifice of humility and of praise upon the Altar of our Heart with the fire of fervent charity Lactantius de vero cultu lib. 6. cap. 25. Duo sunt quae offerri debent Donum Sacrificium Vtrunque incorporale Donum est integritas animi Sacrificium laus Hymni Two things there are which ought to be offered a gift and a Sacrifice Both incorporeall The gift is Integrity of minde the Sacrifice is Praise and Psalmes For this incorporeall Sacrifice you can not plead any use of a corporeall Altar Saint Ambrose upon this very Epistle to the Hebrewes telleth you that your Altar must be invisible Quia nihil est visibile horum neque Sacerdos neque Sacrificium neque Altare For nothing is visible of these neither the Priest nor the Sacrifice nor the Altar Bernard in festo omnium Scrip. Serm. 4. up on that Text Revel. 6. 9. concerning the soules under the Al●ar saith Altare ipsum nihil aliud arbitrer esse quam corpus ipsum Domini Salvatoris The Altar it self I suppose to be nothing else but the very body of our Lord and Saviour So much for the Latine Fathers and to let you see that the Greek Fathers agree both with them and us look first in Hesychius Bishop of Ierusalem lib 1. cap. 4. lib. 6. cap. 21. who will tell you the same that Bernard doth expounding this Altar to be the blessed body of Christ Clemens Alexandrinus lib. 7. Stromat complaineth as we may justly do in these words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} They will not beleeve us when we say that an Altar truely holy is a righteous Soule and holy prayer the incense from thence So this ancient Father against the Idolatrous heathen and thus we against the superstitious Papists Nazianzen the Divine in his 42. Oration saith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Let us Sacrifice not young Calves nor Lambes but let us Sacrifice to God the Sacrifice of praise upon the Altar which is above together with the Quire that is above Let us Sacrifice our selves to God The Latine renders it with the celestiall Quire that you may know what Above is here meant Saint Chrysostome will tell you in his 17. Homil. on this Epistle to the Hebrewes that our Saviour is both Priest and Sacrifice {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} But if our Saviour be Priest and Sacrifice where is our Altar Epiphanius will resolve you that Lib. 2. tom 1. Haeres {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He our Saviour Iesus Christ is our Sacrifice He is our Priest He is our Altar There is the word in your Text alleadged and there is the sence according to the ancient Fathers and the Church reformed which is as they were In the Third place that you may see that a Prelate in our Land hath said true concerning the worth and strength of this your argument out of this Text when he said that Your selves the Papist have thrown away this argument as a leaden dagger of no use in your day of battell Let Bellarmine be judge who desirous to pleade for your Altars doth yet dismisse this place thus Habemus Altare c. Quia saith he de miss lib. 1. c. 14. non desunt ex Catholicis qui eo loco per Altare intelligunt crucem aut ipsum Christum non urgeo ipsum locum Because there want not some Catholikes who in this place by the Altar understand the Crosse or Christ himself I do not urge this place And again cap. 17. speaking of your Altars he confesseth and yeildeth that the Apostles did not use the words Priest Sacrifice Temple Altar c. So that when you shew any such thing in their writings you shall withall shew Bellarmine ignorant in his The Divines of Collen in their Antididagma de miss Sacrif. Posthac speaking of this Text and the Altar here intended do say Habemus Altare c. in quo per quod omnes Christiani universa Sacrificia spiritualia Fidei Devotionis Gratiarum actionis Spei charitatis Deo patri debent offerre We have an Altar c. On which and by which all Christians ought to offer God the Father the universall spirituall Sacrifices of Faith Devotion Thanksgiving Hope and Charity Your Angelicall Saint Thomas of Aquine in his commentary upon these very words saith Istud Altare vel est Crux Christi in qua Christus immolatus est vel ipse Christus in quo per quem preces nostras offerimus This Altar either it is the Crosse of Christ on which Christ was sacrificed or Christ himself in whom and by whom we offer up our prayers Anselme Archbishop of Canterbury upon this very Text expoundeth the word Altar to be the very body of Christ His words are Tangit consuetudinem legis ad spiritalem intelligentiam revocat licentiam edere de nostro Altari id est accipere corpus domini He toucheth the custome of the Law and calleth them back to a spirituall understanding liberty to cate of our Altar that is to receive the Body of our Lord I must put among your Authors the Masse of Saint Iames which since I know you valew highly I pray answer seriously There I finde both Altar and Sacrifice thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Grant us O Lord with all fear and pure conscience to render unto thee this spirituall and unbloudy sacrifice Which thou receiving into thy holy