Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	confess_v	righteousness_n	2,527	5	7.2907	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01042	Eubulus, or A dialogue, where-in a rugged Romish rhyme, (inscrybed, Catholicke questions, to the Protestaut [sic]) is confuted, and the questions there-of answered. By P.A.	Forbes, Patrick, 1564-1635.	1627 (1627)	STC 11147; ESTC S102413	101,942	162

whollie there-to my Bookes passing so commonlie in the Countrey yet because in this Marke as in the toppe of your strength you glorie most I will GOD willing in few words vnfolde your Errour This then Philomathes is the Major or Proposition of your Argument The Church of CHRIST is alwayes visible Philomathes And you haue al-readie as I thinke granted it neyther see I though you would recall your word what goodly you can say against it Eubulus I am to recall nothing of that I haue sayde but yet I must cleare in what sense this your Position is to bee admitted for pulling your men from their ordinarie Starting-Hole of Aequivocation For how-so-ever I will still grant that in some respects the Church of CHRIST is alwayes visible yet I will denye your Proposition if from a restrict Case you draw it to an absolute Assertion because in some consideration the Church is invisible And to cleare this In respect of the matter of the Church which is Men and in respect of the common outward forme in the publicke common Ensigne of Profession worship we confesse the Church to bee and al-wayes to haue beene visible But in respect of her inward forme the purpose of Grace where-on chiefelie the Trueth of the Church hangeth she is invisible And the LORD knoweth who are His. Schooles doe call the one Rationē Signi the other Rationē Beneplaciti And seeing it is an Article of our Faith to belieue the Church and that Fayth is of things which are not seene it followeth of necessitie that in some and that a most principall respect the Church is invisible For to be believed to be seene can not consist Yea this is so evident a trueth as Bellarmine is forced to confesse it these are his words Melius dico in Ecclesia aliquid videri aliquid credi videmus enim eum coetum qui est Ecclesia sed quod ille coetus sit ipsa vera CHRISTI Ecclesia non videmus sed credimus that is I say better that in the Church some thing is seene and some thing is believed for wee see that Companie which is the Church but that that Companie is the selfe true Church of CHRIST we see not but belieue it The one cōsideration discerneth Christians true or false from open Idolaters and Heathen men the other distinguisheth true Christians from outward professours onlie commō worshippers Now as these distinct Cōsiderations should be sophisticallie confounded so you see Philomathes that your Propositiō taken absolutelie were deceitfullie false Philomathes Even so much as you grant will serue me for concluding of mine Argument so as I neede not impugne your Distinction or disadvow ought that Bellarmine sayeth I pleade but that the Church is ever visible Ratione Signi as you speake that is that the true Orthodox externall worship and worshippers haue beene al-wayes visible For it must bee some externall Signe falling vnder Sense and outward perception which must bee a Marke of the Church as you haue evinced agaynst vs eve●… by our Bellarmine's suffrage and there-vpon did bereaue vs of our first Marke of CATHOLICKE or VNIVERSALITIE Eubulus As you even modifie your Proposition Philomathes yet it implyeth a deceit which you bewray by your owne Glosse That is say you that the true and Orthodox Worship and Worshippers haue al-wayes beene visible Which if you doe meane in this Sense that al-wayes by the common Ensigne of publicke Profession Ratione Signi it might ever haue bene discerned where the true Worship and true Worshippers were and might haue beene seene I will heartilie yeelde you it But if he●…e-by as your Men pleade you would signifie that all-wayes and in common lawfull and true Worship and lawfull and true Worshippers haue so farre obtayned borne swey as what-so-ever in common helde place in the Church that was to bee esteemed Trueth then I still deny even your modified Proposition And it is still one and the same Fallacie wherein before in the Mark of Continuance you did fall and which at length I elided there In my Distinction Signi Beneplaciti I tolde you even now That by the visible Ensigne Christians in common good or bad or Orthodox or otherwayes were discerned from Forraigners and Heathen men Now heere-vpon to inferre That by the common visible Ensigne in the cōmunitie of Christians true Orthodox Worshippers or true Orthodox Worship are discerned from false and adulterous both vnder the same common Ensigne you may see how chyldish Sophistrie it were If Satan had but one way of assayling the Church namelie by open and avowed Hostilitie and if none but lawfull and Orthodox Worshippers were vnder it then had you reason to make the cōmon Ensigne of Visible Profession a sure Marke not onlie of Christians in common but even of true Christians al-so at least of lawfull outward worship But seeing that both by Scripture and many folde Experience we know that by no meane he hath so effectually prevayled as by transforming him-selfe in an Angel of Light vnder pretence of the common Ensigne to adulterate all lawfull vvorship of necessitie for discerning the true Church or approoved lawfull Worship from the Abhomination of Desolation both of them in sanctis Ecclesiae locis vnder one and the same Ensigne of Christian Profession wee must advert not onlie whose Hornes are pretended but also whose Mouth speaketh So as still you may see that even Visibilitie must bee reduced vnto and examined by our onelie demonstratiue Marke which in the beginning of our Disputation I layde downe Philomathes I loue so greatlie to bee resolved especiallie in this so mayne and maynlie controverted a Poynt as I will come farder with you than I know our Church will allow mee and giue you this That even Errour might possiblie haue taken place in the whole Church in common which Case I did not obscurelie put at the beginning of our Conference about this Marke yet seeing wee accord in this That CHRIST hath ever had a true Church and seeing that you yeelde mee this al-so That the same is al-wayes visible in respect of the matter there-of MEN and externall forme of Profession which is of necessitie a certayne trueth in so farre as not onlie with the Heart wee belieue to Righteousnesse but also with the Mouth wee confesse vnto Salvation How-so-ever it eyther hath or might haue fallen that most part were misscarried and that Adulterous worship and Worshippers haue had chiefe Rowme and beene most conspicuous and visible Yet how can you denye but some number at least behooved to be al-wayes of lawfull Worshippers and holding the Orthodox Fayth vvho both in their persons and in their Worship were visible even in tyme of greatest Corruption Eubulus Your vpright Dealing and desire of Resolution Philomathes maketh mee to let that freelie with you which with others I would perhaps haue longer stucke vnto For bringing you then to your Wishes I graunt

CHAPTER VII HOLYNESSE THIS you say in verie deede When you rehearse the Nicene Creede One Church Catholicke Holie and Apostolicke This is another Marke truelie The Church must bee holie Holie Men holie Service Ceremonies and Sacrifice Sacramentes and holie Dayes Are observed in her al-wayes As for the Sayncts and Martyres all And Virgines which you Saynctes doe call Whose Names are in your Kalendar When lived they and where In what Religion was it they died By whom were they Canonized If it were not the Church of Rome Then shall I bee converted soone If they were not your Companie Then is your Fayth an Haeresie Philadelphus I am against both your Wish and Expectation Eriphilus so farre cheared with your man's Poësie as if it may not trouble your cheare I would aske even chearfullie of you why hee hath passed by the Apostolicke Creede which with some more credite hee might haue cited and where-in hee might haue found al-so the propertie of HOLYNESSE to alleadge the Nicene for if hee thought that this word Apostolicke would haue marred his Metre by making his Lyne a foot longer yet the shortnesse of his immediatelie subsequent verses might haue recompensed that slippe neyther hath hee beene in the rest of this Ryme so squimmish as to stand too praeciselie on footes or halfe footes Eubulus Wee will let this passe Philadelphus for as I protested before I am not to insist in taxing all his absurdities no not in the Matter much lesse in his Metre which is lesse materiall I come to speake of this Marke of Holinesse and before I enter to examine the Man's Logicke I will yeelde this much That this once hee hath fallen on a true Propertie of the Church of CHRIST yea and I will grant thus much more That al-be-it all properties be not Marks because more is requyred for being a proper Marke than onlie to bee a proper Attribute yet that Holinesse is even a proper Marke of CHRIST His Church but where-in the Church of Rome hath as litle and lesse advantage than in anie of the former And for clearing of this Philomathes I must first put out your Man from the Lurking-denne of Aequivocation where-in your Doctours delight to lye and thence to shoote at the Innocent in secret For if by Holinesse bee meaned that sanctified Disposition of the Soule and Affections by the Spirit of Regeneration wrought in all true Christians in that Sense it can bee no Marke because GOD onlie knoweth the Hearts of Men. And wee concluded before with consent of Bellarmine That all Markes must of necessitie fall vnder Sense And agayne if by Holynesse bee meaned that which is seene and exposed to perception in Mens outward carriage according to the Law of Righteousnesse in Manners and common conversation neyther thus can it be a proper Marke of CHRIST HIS true Church For that by the restrayning Vertue of GOD HIS Spirite of Administration even Heathen men and Infideles will appeare in all morall Vertues matcheable to Christians except that wee know that what-so-ever is not of Fayth is sinne Was not Paul vnrebukeable as concerning the Law while yet hee was not onlie no Believer but even a cruell Persecuter al-so Philomathes How-so-ever outward Righteousnesse may not bee a sure Marke of Men considered absolutelie for that fayre carriage which by the restrayning Vertue of the Spirit of Administration will bee even in Heathen men yet as you did in short wordes make answere to your selfe that what is not of Fayth is sinne and that there-fore no Heathen conversation how approoved so-ever can be counted for true Holynesse So amongst Professours of Christianitie I thinke that Holynesse in lyfe and manners must bee a most sure discerning Mark wherby to know the true Church as which must in them bee praesumed to proceede of Fayth And wee are a-searching of such Notes as in the communitie of Christians all acclayming the Title of the Church may discerne the Vpright from the Bastard in that same kynde So as your Objection of Heathen carriage in this case is clearlie the same Sophisme which you may remember that before you taxed in our Men. Eubulus Doe you not knowe Philomathes that even amongst Professoures not only will Hypocrites in all these Outwardes appeare to goe farre beyonde even the moste sincere and single-hearted Christians but even superstitious and corrupt vvorshippers yet in a blynde zeale vvill seeme to keepe more preciselie the vvaye of HOLINESSE and RIGHTEOVSNESSE than who haue more and truer Light And if no more were to leade you to knowe that HOLINESSE in this kynde can bee no Marke this alone might tell it you That your owne Men all-wayes in their Disputes with vs about the true Church Doctrine and Worship doe reject and that justlie all Argumentes brought by vs agaynst anie persons or personall actions of Men. How-so-ever agayne in charging vs they doe forget them-selues so farre as all-wayes to fall to personall and those impudentlie false and vnjust Criminations So as you may see that of necessitie this Marke of HOLINESSE must bee vnderstoode of an holie and lawfull Worship and holie and pure Doctrine And al-be-it I confesse that this can never bee anie-where but that there-with al-so shall bee some number of Names both inwardlie sanctified by the Worde and Spirite and al-so showing foorth their Fayth by their workes yet it is the HOLINESSE of Doctrine and lawfull and pure Worship which is the proper Marke of the true Church and not eyther the inward Sanctification of the Soule which we see not or the onlie outward Manners where-in wee may bee deceived of your Man's Argument I will nowe set it before you that you may see the Force there-of That Companie which onlie hath in it holie Men holie Service Ceremonies Sacrifice Sacraments Dayes c. must bee the Church of GOD. But in the Church of Rome onelie these are to bee found There-fore the Church of Rome is the onelie Church of GOD. Now to grant his Proposition or Major in such Sense as where-in I haue all-readie cleared and you all-so Philomathes haue confessed That onlie it can consist I denye his Assumption or Minor as which is shameleslie false except by the onelie sure and layde-downe Rule hee prooue it Philadelphus You must attende Eubulus the Probation of his Assumption in the next Proper Ballad that happeneth to breake out of the Super-aboundance of his Poēticall Veyne and suspende his Conclusion till then And that in the tyme hee may the more seriouslie set himselfe for it what if from his owne Groundes where-of hee glorieth one should drawe this contrarie Conclusion That Companie which hath turned all the Worship of GOD Who will bee worshipped in Spirit and Trueth in a prophane Histrionicke Farce which teacheth for Doctrines the Traditions of Men ' which burdeneth the Consciences of Christians whom their Lord will haue to be free saith Augustine with innumerable ydle superstitious Ceremonies of Mans inventiō in the multitude whereof all