Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	catholic_n	church_n	profess_v	6,124	5	9.0713	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25430	Memoirs of the Right Honourable Arthur, Earl of Anglesey, late lord privy seal intermixt with moral, political and historical observations, by way of discourse in a letter : to which is prefixt a letter written by his Lordship during his retirement from court in the year 1683 / published by Sir Peter Pett, Knight ...	Anglesey, Arthur Annesley, Earl of, 1614-1686.; Pett, Peter, Sir, 1630-1699.	1693 (1693)	Wing A3175; ESTC R3838	87,758	395

egonum quoddam Elementum Haec Hosius Eodem prorsus spiritu atquè animo quo olim Montanus aut Marcio quos diunt solitos esse dicere cum sacras scripturas contemptive repudiarent se multo plura Meliora scire quàm aut Christus unquam scivisset aut Apostoli Quid ergo hic dicam O columina religionis O praesides Ecclesiae Christianae An haec ea reverentia vestra est quam adhibetis verbo Dei And afterward saith aut illud verbum quo uno ut Paulus ait reconciliamur Deo quodque propheta David ait sanctum castum esse in omne tempus esse duraturum egenum tantum mortuum elementum appellabitis I have not time to Consult the Works of Whitaker and Downham as Cited by the French Clergy But do find that by Iewells Citing Pighius and likewise Hosius to make good his Charge the French Clergy knew why and wherefore to spare Iewell 's Name in their Class of Calumniators Iewell in his Margent Cites Pighius in Hierarchia and in his Margent referring to Hosius saith very candidly Haec Hosius in lib. de expresso verbo dei sed astutè sub alterius personâ Quamvis ipse aliàs eadem in eodem etiam libro disertis verbis affirmet They afterward referred to our Learned Rainolds as a Calumniator under their 6 th Article and Cite him for saying that Roman Catholicks do call the Virgin Mary Queen of Heaven And they might if they had pleas'd have call'd to mind that in the proper Mass of her seven Sorrows she is called Caeli Regina Mater Mundi and that in an Office where the Te Deum is Travesty'd to her and which Office the Present Pope hath worthily Suppress'd she is called the Queen of Glory But as to their charging our Ames under their Seventh Article with Calumny for saying in his Bellarminus enervatus the Pope was the ILLE Antichristus I shall make no remark on their Charge but let it pass There was however another thing that I could not but take notice of in that Book of the French Clergy that made their accusing the Writers of the Reformed Religion as Calumniators and Falsifiers of the Doctrine of the Church seem to me very severe Namely that Clergy's joyning the Decisions of the Council of Trent with the Profession of their Faith and noting in one Columne that profession and the Articles of the Council of Trent and there making the Doctrine of their Church a result from both and opposing thereunto in another Columne the Calumny's in the Writings of the Reform'd and yet by the Date of the Impressions of many of those Writings as mentioned at the end of that Book it appears they were Printed long before the year 1615. and some before the year 1579. in which latter year Cressy in his Epistle Apologetical to the Late Earl of Clarendon voucheth but to no effect as I shall by and by shew that De Marca in his Volume De Concordiâ Sacerdotij Imperij tells us the Definitions of Faith of the Council of Trent were admitted by a publick Edict concerning the same in France and as to which former year Cabassutius an Oratorian in his Notitia concil declares out of the Records of the French Clergy that in their General Assembly at Paris in the year 1615. the Canons of the Doctrine of the Council of Trent were unanimously received by the whole Clergy And in p. 6. of the Translated Book of the French Clergy a Book of Beza's is cited as printed in the year 1576 and one of Luther's printed in the year 1558. and one of Melanchton's in the year 1552 to shew them Calumniators of the Doctrine of the Council of Trent as the Received Doctrine in the Gallican Church And whether the many other Authors there cited as printed before the year 1615 and yet too Cited as Calumniating for injuring the Trent Doctrines as being those of the Gallican Church were not likewise severely dealt with is left to the impartial to Judge and to whose view of that Book of the French Clergy it will be obvious that the profession of Faith inserted at the end of the Council of Trent is brought in in the beginning of that Clergy's Representing the Doctrine of the Church I love not to be Curious in alienâ Republicâ and much more not to be so in alienâ Ecclesiâ But since the Acts of that Clergy have been made to speak English here and so without Licence to Travel about our Country I cannot but occasionally make a further Remark on the Severity of that Clergy in taking it ill of the Protestants there supposing that the Catholick Church Disguiseth or Condemneth the most Essential verity's of Religion and Representing her under the Hideous idea of a Society professing an impious Doctrine and denying the chiefest Articles of Faith since as I said that it was but in the year 1615. that the Canons of the Council of Trent were pretended to be unanimously received by the whole French Clergy at Paris and that it was but a year before that the SAME Clergy as I find it observ'd by the Author of The Difference between the Church and Court of Rome p. 31. referred to the Account of what was done upon the meeting of the three Estates and when Cardinal Perron being the Clergy's Spokes Man told the King that The Matter contested was a point of Doctrine c. and that the Power of the Pope was full nay most full and direct in Spirituals and indirect in temporals c. and that they would Excommunicate all those who were of a contrary Opinion to the Proposition which affirm'd the Pope could depose the King c. and for which 't is there Cited how the Pope by a Breve in that year 1615. returned his Solemn thanks to the Clergy of France for what they had done against the Articles of the 3d. Estate wherein his Power was concern'd The use I make of this is only to shew that the present French Clergy who no doubt are Conscious of the Error of their Predecessors in such a DOCTRINE wherein Religion and Loyalty are concerned were obliged to shew all the Tenderness and Compassion to their Frail and Fallible Brethren not Erring in a Point of that Nature but only in such as were Subject to Controversy I shall here observe that Cressy in the Book aforesaid reflects on the late Earl of Clarendon for saying in p. ●48 of his Vindication of Dr. Stilling-fleet that the Council of Trent is not yet received in France and in many other Catholick Country's and saith to the Earl under favour Honoured Sir you will I suppose grant that the late Famous and Learned Arch-Bishop of Paris Peter de Marca was better informed in the Ecclesiastical State of France than your self a Stranger and quotes the Volume of De Marca before mentioned lib. 2. cap. 17. S. 6. for Writing expresly that the Definitions of Faith

AGREED VNTO 6th That that which was made by the Clergy for the Publication of the Council of Trent without the Authority of the King be Repaired and Amended and all such things formerly done in the Estate be Reformed AGREED VNTO Yet if any one wants further Confirmation from Authorities about the Trent Council not having been received in France I may send him to the Synopsis of ●ouncils Writ by Dr. Prideaux sometime Regius Professor of Divinity at Oxford and afterward Bishop of Worcester where the Bishop Writing Chap. 5. and p. 29. of the Trent Council saith This Council cryed up by so many Acclamations and so Solemnly Confirmed by the Seal of of the Fisher the French admitted not But after all this said of the Council of Trent's not having been Published and Received in France if either by the Government or Clergy or Laity there any of the Religionary or Doctrinal points of Faith contained in that Council are inwardly believed and openly professed I leave them and all Mankind to the Exercise of the Liberty wherewith christ hath made them free and will suppose that if after all the Old Protestations of the Government against that Council roman-Roman-Catholicks in France having found the Doctrinal Points of their Faith that were Stated and Determined by former General Councils to be more fully and clearly made out in the Tridentine one did prosess the belief of the same and did refer to that Council when they would give an exteriour Account or Reason of their Faith and did think themselves obliged for the supporting the Vnity of the Roman-Catholick Church to profess the same Doctrinal Points with these Countries where that Council had been received and published I will make this Charitable Construction that they did and do intend no more Diminution of the Regal Rights and Liberties of the Gallican Church thereby than the Nations of Europe did intend a Diminution of their Freedom by receiving any part of the Civil Law of Rome and still continuing the Use and Authority of the same in their Commerce and in the Interpretation of their publick pactions and of the Ius gentium Nor than the Romans did intend to lessen the Rights of their Government by taking their Law of the twelve Tables from Athens nor their Maritime Law from Rhodes and no more than our Roman-Catholick Ancestors did intend a Subjugating of our Laws to the Popes Canon Law against several parts of which they openly protested by the receiving of some other parts of it they thought agreeable to the good of Church and State or than the Government at present intends any Recognition of Foraign Power by any parts of the Civil or Canon Law being still incorporated in our Laws and continuing here to be a part of the Lex terrae QVOAD certain causes Ecclesiastical or Maritime And indeed it must be acknowledged to be for the Honour of the Trent Council that in France and some other Countries where it hath not been received and published its Doctrinal Definitions have yet got ground in the Belief of many Roman-Catholicks on the supposed Merits of the things themselves therein contained and as it hath been for the Reputation of some things in the Civil or Canon Law that on their being thought reasonable our Laws have Adopted them as their own But as with all due Tenderness to all my fellow Christians in France or elsewhere whether Lay or Clerical I forbear to Censure or Reproach them in my most Secret Thoughts for Embracing the Belief of any such Tenets as may be called Religionary though taken up from Trent by them after they have used all the due means for the finding out Truth in the same and do most earnestly pray that God who hath been pleased in Scripture to express his Divine Philanthrophy by the Discreet Love of a Father and the Tender Love of a Mother would bestow the same Blessings on them that I wish for my self and my most near and dear Relations so I should have been glad to have found the like Spirit of Charity Breathing in the Acts of the French clergy with Relation to their Christian Brethren differing from them in points Religionary instead of pronouncing their breach made with them to be founded only on Calumnies after the Pastoral Advertisement of that Clergy to them in the year 1682 and instead of affording them their Compassion for not being able in the three following Years to receive that Faith of that Trent Council which I account from the year 1564. the time of its Confirmation to this Day not to have been Published or Received in that Kingdom and whose Publication may be said to be there yet but as it were in abbeyance and instead of further charging them as Calumniators because of the things Writ against the Romanists by our Whitaker and Downham a hardship I have observed complain'd of in some late Writings of the French Protestants But the great Royal goodness of our Gracious King and the fervent Zeal and Charity of the present Divines of England have made them an amends for what they suffered on the account of those our former great Clergy-Men Yet must it be acknowledged that in one point that Clergy in their Petition to the King doth the Huguenots this Justice as to say the pretended Reformed how great so-ever their Blindness is are not arrived to that height of Folly as to maintain their lawful practice of the Crimes of Imputations and Calumny And I am glad that since the 2 d. of March 1679. so much occasion hath been given by the Popes Condemning the Tenets of the Iesuits about the Doctrine of CALVMNY and their Sicarious Principles for the not charging them on the Church of Rome as approved by it as formerly But on the account of the Horrid Calumnies against Fathers and Councils still continued in the Decrets of the Canon Law and forged with as much Falshood as any could have been by the French Clergy observed in the Case of the pretended Reform'd as I have particularly enough shewn in the Case of Cyprian I may well urge it as an Argumentumad hominem that neither the Pope nor French Clergy should have been Authors of too much Severity to those Reformed on the pretence of their Calumniating the Doctrine of their Church And have been careful not to charge on the Catholicitè as the Term is the Falshood of Gratian and the lachesse of the Popes that so long suffer'd so much Trompery in him to pass for Law And were I at Rome now while the Pope is so worthily busy'd in strengthening the preparations against the Turk in this Conjuncture would not divert him from the same by importuning him to make a better Canon Law for his Flock Nor do I charge on the Gallican Church or State what I have mentioned out of Boerius a President of Parliament there If they hoped by the publication of their Book in France to effect a Reconciliation of Churches there or the Translators of it

both in the Close of your Discourse as well as your Discussion to do the Persons as well as Tenets of Papists all the Justice you could From your having in that Discussion occasionally so much dilated on the Moral Offices of Loyalty to our Princes without respect to their Religion and what ever Religion they may profess different from that by Law Established I shall be glad if the thoughts of all his Majesties Protestant Subjects will Receive deep Impressions of the peculiar Duties we owe to him our Great and Gracious Soveraign particularly eo nomine When ever we pray for him at the Prayers of our Church or our private Devotions let us think of him with the Honour due to a King and Gods Vicegerent Let us not Slander the Footsteps of Gods Anointed in what ever way to Heaven he hath placed the same nor yet by Reproaches make the few of this great populous Nation uneasie who as Viatores attend him in the same way but be the more Civil to them for being part of his retinue therein Since it is Rudeness for any Man to be Curiously Inquisitive into the Speculative points of Religion held by Subjects it may be thought both that and Profanation of Gods more than ordinary Care over the Hearts of Kings to be prying and intruding into the Sentiments of our Soveraign As there are peculiar Moral Offices that concern Subjects when the Prince is not in the External Communion of the same Church with them so there are such likewise incumbent on those Subjects that are in the External Communion of the same Church with their Prince and which oblige them particularly to promote the Ease and Tranquillity of his Reign It having pleas'd God by the Course of the Executive power of the Law in his Majesties Hands to free them from many Hardships to which they were before liable and to put a great price into their Hands if they have Hearts to make use of it and to give them an opportunity by their Moderation and by their Complaisance with his Majesties Measures in the Defence and Supporting of the Church of England and by their knowing in this their Day the things that belong to their Peace to compass an Universal and lasting Tenderness in the great Body of the English People toward their Persons and making the Laws and the whole Hive of the English People to guard them and the very Anger and Zeal of the Protestants to be a Defensive Wall of Fire round about them as your words are it becomes them to contribute to the ease of his Majesties Royal Cares by their being what you say they generally are and by their not Misrepresenting or Calumniating those who are of the Religion different from theirs which yet you have shew'd Father Parsons predicted they must necessarily do and by their not affecting such an excessive internal Power in the Government as you say in the distant Reighnes of some of our Protestant Princes they did It concerns them by their Reverently using their present Temporary Indulgence to effect for his Majesty that in the Case of his easing their Consciences and their Estates from some Penal Laws it may be as was in the Reign of David viz. that whatsoever the King did pleas'd all the People There is none desires more than my self that among the various Opinions in Religion all exasperations against each others Persons and Misrepresentations of each others Doctrines may for ever cease And therefore according to the expressions us'd in the Acts of the General Assembly of the French Clergy complaining of Calumny publish'd against the Doctrine of the Church and the Faith of the Catholick Church and their seeming there to restrain that Doctrine and that Faith to the Decisions of the Council of Trent and such as are of the Nature with those printed in one Column apart I in what I have Written in my private Papers concerning the Religion of the Church of Rome have observ'd the Measures that our great Writer Mr. Chillingworth hath done in his Book forecited and where he saith Chap. 6. N. 56. I do not vnderstand by your Religion the Doctrine of Bellarmine or Baronius or any other private Man among you nor the Doctrine of the Sorbon or of the Jesuits or Dominicans or of any other particular company among you but that wherein you all agree or profess to agree the Doctrine of the Council of Trent And tho in your Explication of what you mean by Popery you seem to restrain your aversion to it as comprising only the Papal Usurpations or what is Congrous to the known Distinction of the Court of Rome and the Church of Rome and profess to follow the Measures of the late Earl of Clarendon of whom Cressy in p. 101. of his Epistle Apologetical saith that he makes the Popes Temporal power to be the Hinge upon which all other Controversies between Protestants and English Catholicks do hang and depend so entirely that if that only were taken off all the rest would quickly fall to the ground I am pleas'd with his Lordship or yours having gone so far with me in my way against Popery for if any Friend bears me Company good part of my way in any Journey I shall be pleas'd therewith tho he accompany me not to my Journeys end I am yet to tell you that in my way to Heaven I have further to go than merely so far as the leaving that Temporal Power of the Pope behind me And must freely pass the bounds of Trent but yet strictly observing the Moral Offices of not injuring or troubling or Misrepresenting or Miscalling any Man for not going my way and if I find the profess'd observers of the Doctrines of the Council of Trent seeming but tacitly to reject the Disloyal Principles propp'd up formerly by the Council of Lateran and owning expresly only the Doctrines of the Council of Trent I shall not trouble my self or them to charge them with the Odious Matter of the former Council or to Recant by Words what you say so many and so great Papists have done by Actions And if the Roman Catholicks who were suppos'd to have publish●d that Translated Book of the Acts of the French Clergy intended only thereby to caution us against the Misrepresenting them and the Doctrine of their Church I shall be glad if the Caution may be justly pursued by all Men. But some Criticks on that Translation have presumed to Judge their publishing the French Kings Edict of the 14 th of Iuly last for Restraining the French Protestants former Liberty of Writing and Speaking against the Doctrines of the Council of Trent or as the words there are from speaking directly or indirectly after what manner soever of the Catholick Religion was perhaps done with an ill intent by some who with an Evil Eye look'd on the Kings goodness to the Church of England I am far from Attributing the Heat or Indiscretion of particular Persons to the Body of any Religionary Party

Quotation out of Cyprian with these words viz. Si ante adventum Christi haec praecepta servata sunt quanto magis post adventum servanda sunt quando ille veniens non verbis tantum nos hortatus est sed factis By which words he would prove that our Lord did both by Words and Deeds exhort us to Kill Hereticks Whereas there is not one word in Cyprian or the Texts of Scripture he Cites which any way concerns Hereticks or Heresie but only Idolaters and Idolatry which are things of a far different Nature And had Gratian considered what immediately follows there in Cyprian and which he there unluckily leaves out he might have clearly seen that Cyprian neither said nor meant that the Meek and the Holy Iesus did by Deeds or Words Exhort Men to kill Hereticks But that which Cyprian truly saith our Blessed Saviour did by Deeds and Words Exhort us to was that Christians should patiently suffer and by no means renounce the Gospel by serving Idols and by Idolatry For as to those words with which Gratian ends his Canon viz Christus veniens non verbis tantum nos hortatus est sed factis there should have been only a Comma after factis though Gratian makes a full point as if it concluded the Sentence It immediately follows in Cyprian thus viz. Non verbis tantum nos hortatus sit sed factis post omnes Injurias contumelias passus Crucifixus ut nos pati mori exemplo suo doceret ut nulla sit homini excusatio pro se pro Christo non patienti Cum ille passus sit pro nobis c. In short that which Cyprian saith Christ taught us with Words and Deeds was not that we should Kill Hereticks as Gratian would have it but that we should willingly suffer Death for the Gospel rather than be Idolaters We know that in the case of the Samaritans who were both Hereticks and Idolaters when Iames and Iohn would have had fire from Heaven to Consume them our Blessed Saviour Rebuked them and said that the Son of Man was not come to destroy Mens Lives but to save them Because I love to make no breach among Christians wider and because in p. 260. you have in general mentioned Gratian's Misciting of Cyprian and in p. 261. shewed that Gratian's founding a Tenet on Cyprian or any places out of other Authors giveth it only the weight that Cyprian and they had in their proper Works c. I have here thought it worth while to shew that Papists are under no Moral Obligation by this Canon Si audieris and do believe that the more Sagacious Persons of the Church of Rome do as is said in Pere verons Book you in the page last cited refer to make Gratian's Decrees and the gloss claime nothing of Faith and so even in the country 's of the Pope where the Canon Law is in force this part of the Decrees so wilfully mistaken by Gratian out of Cyprian can bind none in Conscience And therefore as to what you mention of the Roman Catholick Gentlemans observing that the Council of Trent had gone far in the Confirmation of the Canon Law c. I account you have said enough to Answer that Objection For though the Council of Trent hath it in the 25 th Session C. 20. De Reformatione p 623 624. of the Edition at Antwerp in the year 1033 that Praecipit sancta synodus sacros canones concilia generalia omnia necnon alias Apostolicas sanctiones in favorem Ecclesiasticarum personarum libertatis Ecclesiasticae contra ejus violatores editas quae omnia praesenti decreto innovat exactè ab omnibus observari debere tho' other expressions in that Council may seem to confirm some parts of the Canon Law they cannot I think Rationally be extended to confirm any thing therein that was void ab initio and so not obligatory and as this Canon Si audieris appears not to be by Gratians falsification as to Cyprian But how far a Tenet or Principle of this Nature branded by no Index expurgatorius is yet chargeable on the Papacy as approved by it I leave to consideration and do think it great pitty that when a Pope could find leisure by a Bull that I find King Iames the I. mentions in his Works as beginning with Exurge Deus to Damn among other sayings that of Luther Nova vita est optima paenitentia he did not find time to censure this thing in his Canon Law I thank God that I am Embarqued in a Church whose Articles and Canons contain nothing inserted in them by any Falsarius and by which nothing is approved or imposed on me to own contrary to the Liberty purchased for me by my Redeemer You have in p. 71. cited a late Author of the Communion of this Church for saying that Image-Worship invocation of Saints Transubstantiation Purgatory are and will be Learnedly and Voluminously defended on each side to the Worlds End and perhaps in the World abroad it will be so But I agree with you in believing that the Present State of England doth and probable future one of it will here render Voluminous Writings of all Theological Controversies out of Fashion Your p. 170. contains in it one Theological consideration of more value in my Opinion than many Tomes of Controversy viz. that Papists as well as others of Mankind have a right and title to the free and undisturbed Worshipping of God and the confession of the Principles of Religion purchased for them by the Blood of Christ And the very consideration of the Duty incumbent on all Christians to stand fast in this Liberty so dearly purchased for them would if I were in the External Communion of the Roman Catholick Church prevail with me to leave it though there were perhaps no other Argument in the case I have here our great Dr. Iackson on my side in thus Judging in his Treatise of the Church 14th Chapter where having given two Reasons as just and necessary for which Men may and ought to separate themselves from any visible Church and named this as the first Namely when they are urged and constrained to profess or believe some points of Doctrine or to adventure upon some practices which are contrary to the Rule of Faith or Love of God he mentions this as the Second viz. In case they are utterly deprived of Freedom of Conscience in professing what they inwardly believe c. for which he quotes 1 Cor. 7.23 ye are bought with a price be not ye Servants of Men. Although saith he we were perswaded that we could communicate with such a Church without evident danger of Damnation yet in as much as we cannot Communicate with it upon any better Terms than Legal Servants or Bondslaves do with their Masters we are bound in Conscience and Religious Discretion when lawful occasions and opportunities are offered to use our liberty and to seek our Freedom rather than to