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	faith_n	holy_a	4,881	5	5.2910	4	true

Text snippets containing the quad

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

that God spake them which we could never elevate our hearts to believe with Divine Faith but by the Testimony of Gods Church which gives us a full assurance of his Revelation Thus then the Church being supernaturally Infallible in all her Definitions of Faith will be a sufficient ground to ascertain us of those Holy writings which God by unwritten Tradition revealed to the Church in time of the Apostles to be his written word For if her Definition herein be absolutely infallible then what she defines as reveal'd from God to be his written word is undoubtedly such insomuch that Christians being irrefregably assured thereof by the Churches Infallible declaration believe this Article with Divine Faith because revealed from God who cannot deceive them that Revelation being the onely formal object into which they resolve their Faith and the Churches Assurance the ground to perswade them that it is infallibly a Divine Revelation or Tradition The Churches Definition therefore is like Approximation in the working of natural causes to wit a necessary condition prerequired to their working by their own natural force yet is it self no cause but an application onely of the efficient cause to the subject on which it works seeing nothing can work immediately on what is distant from it Thus Gods Revelations delivered to the Church without writing were and are the onely formal cause of our assent in Divine Faith but because they are as it were distant from us having been delivered that is revealed so many ages past they are approximated or immediately applyed to us by the Infallible Declaration of the present Church which still confirming by her doctrine and practice what was first revealed makes it as firmly believed by us as it was by the Primitive Christians to whom it was first revealed So a Common-wealth by still maintaining practising and approving the Laws enacted in its first Institution makes them as much observ'd and esteem'd by the people in all succeeding Ages for their Primitive Laws as they were by those who liv'd in the time of their first Institution Hence it appears our Faith rests onely upon Gods immediate Revelation as its formal object though the Churches voice be a condition so necessary for its resting thereon that it can never attain that formal object without it By which Discourse the Bishops Argument is solv'd as also his Text out of Aristotle For seeing here is no Scientifical proof per principia intrinseca there can be no necessary and natural Connexion of Principles evidencing the Thing proved as is required in Demonstrative Knowledge the thing it self which is believed remaining still obscure and all the Assurance we have of it depending on the Authority of Him that testifies it unto us Lastly hence are solved the Authorities of Canus cited also by his Lordship who onely affirms what I have here confessed viz. That our Faith is not resolv'd into the Authority of the Church as the formal object of it and that of pag. 65. where he contends that the Church gives not the Truth and Authority to the Scriptures but onely teaches them with Infallible Certainty to be Canonical or the undoubted Word of God c. the very same thing with what I here maintain The Churches Authority then being more known unto us then the Scriptures may well be some reason of our admitting them yet the Scriptures still retain their Prerogative above the Church For being Gods Immediate Revelation they require a greater respect and reverence then the meer Tradition of the Church Whence it is likewise that our Authours do here commonly distinguish Two Sorts of Certainty the one 〈◊〉 〈◊〉 the other ex parte subjecti The first proceeds from the Clearness of the Object the other from the Adhesion as Philosophers call it of the Will which makes the Understanding stick so close to the Object that it cannot be separated from it This latter kinde of Certainty hath chiefly place in Faith a thing unknown to Aristotle Whence it is that when we believe we do adhere more firmly to the Articles of Faith then to any Principle whatsoever though evident to natural reason which firme Adhesion of ours is grounded partly on the Greatness and Nobleness of the Object and partly on the importance of the matter which is such that our Salvation depends upon it For that Immediate Revelation namely the Scripture being in it self of so much greater Worth and Dignity then the Churches meer Tradition doth worthily more draw our affection then the other notwithstanding the other be more known to us and the Cause of our admitting his Thus we have shew'n that we hold not the Churches Definition for the formal object of Faith as the Relatour by disputing so much against it would seem to impose on us though our present Faith 't is true relyes upon it as an Infallible Witness both of the written and unwritten word of God which is the Formal Object Wherefore when we say we believe the Catholique Church we profess to believe not onely the Things which she teacheth but the Church her self so teaching as an Infallible witness and the contrary we shall never believe till it be prov'd otherwise then by saying as the Bishop here does it were no hard thing to prove By what hath been said it appears that there is no Devise or Cunning at all as the Relatour would have it thought of us either in taking away any thing due to the Fathers Councils or Scripture or in giving too much to the Tradition of the present Church For we acknowledge all due respect to the Fathers and as much to speak modestly as any of our Adversaries party But they must pardon us if we preferre the general Interpretation of the present Church before the result of any mans particular Phansie As for Scripture we ever extoll it above the Definitions of the Church yet affirm it to be in many places so obscure that we cannot be certain of its true sense without the help of a living Infallible Judge to determine and declare it which can be no other then the Present Church And what we say of Scripture may with proportion be applyed to Ancient General Councils For though we willingly submit to them all yet where they happen to be obscure in matters requiring Determination we seek the Assistance and Direction of the same living Infallible Rule viz. The Tradition or the Sentence of the present Church This being the Substance of our Doctrine concerning the Resolution of Faith as we have osten intimated 't is evident the cunning of the Device the Bishop speaks of is none of ours but his own while he falsly chargeth us that we finally resolve all Authorities of the Fathers Councils and Scriptures into the Authority of the present Roman Church whereas in points of Faith we ever resolve them finally into Gods word or Divine Revelation though we must of necessity repair to the Catholick Church to have them Infallibly testified unto us But

this Divine Authority to that company of men or to the Holy Scriptures A. C. there discoursing of one who considers Church-Tradition as 't is deliver'd from a company of men assisted by the Holy Ghost speaks thus He would finde no difficulty in that respect to account the Authority of Church-Tradition to be Infallible and consequently not onely able to be an Introduction but also an Infallible motive or reason or at least a condition EX PARTE OBJECTI to make both it self and the Books of Scripture appear infallibly though obscurely to have in them Divine and Infallible Authority and to be worthy of Divine and Infallible credit sufficient to breed in us Divine and Infallible Faith These words in them are clearly referr'd to Books of Scripture not to any company of men and those words sufficient to breed in us divine Faith have relation to the Authority of the Books of Scripture and not to those men For though he put before two Antecedents it self that is Church Tradition and Books of Scripture to both which in them may seem to have relation yet it is one thing to affirm that Church-Tradition hath in it Divine and Infallible Authority and another to affirm that those men so assisted have in them Divine and Infallible Authority as he accuses A. C. to have said For seeing that in Church-Tradition is included Apostolical Tradition in A. C's principles and that even according to our Adversary Apostolical Tradition is of Divine Authority it will be true to assert that Church-Tradition hath in it Divine Authority even though those men delivering it had not in them any absolute Divine but onely Infallible Authority Our Apology for A. C. being ended let us see how his Lordship goes about to prove Scripture to be Gods Word For the better understanding whereof 't is necessary to know what he is to prove He tells us that this his Method and manner of proving Scripture to be the Word of God is the same which the Ancient Church ever held c. Now his Lordships Method and manner of proving this includes two particulars The first that Church-Tradition is onely a humane moral and fallible inducement able onely to found a moral perswasion that Scripture is the Word of God but insufficient to conveigh infallibly to us the Apostolical Tradition of the Scriptures-being Gods word whence he concludes that before the reading of Scripture we cannot in vertue of that Apostolical Tradition thus conveighed to us believe with Divine Faith that Scripture is the Word of God This is the first part of his Position The second is that Scripture by the internal light which is in it founds a Divine Faith that it is the Word of God when we frame a high Moral esteem of it and are induc'd to read it as a thing most likely to be Gods Word by the fallible Testimony of the Church While therefore he here undertakes to prove that his Method and Manner of proving Scripture to be the Word of God is according to the use of the ancient Church let us have an eye to these two points and see whether his Authorities prove them or no. First then his Authorities must prove that before we read Scripture it self we have not Divine Faith but onely a Moral perswasion by Church-Tradition that it is the Word of God He cites first Vincentius Lirinensis lib. 1. cap. 1. who makes our Faith to be confirmed both by Scripture and Tradition of the Catholique Church The Faith he here speaks of is not any humane fallible perswasion but true Christian and Divine Faith for he opposes it to Heresie and calls it Sound Faith and his Faith Fidem suam the Faith of a Christian nay he sayes the Tradition of the Catholique Church must needs as truly munire fidem confirm Divine Faith as Scripture though Scripture does it in a more high and noble manner as being the immediate prime Revelation of God This then proves not his intent but the quite contrary Secondly Henricus à Gandavo sayes expresly Credunt per istam famam they believe by this Relation of Church-Tradition and this is such a Belief that Christ is said to enter their hearts by means of the Church Christus intrat per mulierem id est Ecclesiam But Christ cannot enter into a Soul by a meer humane fallible perswasion but by Divine Faith onely A Gandavo goes on Plus verbis Christi in Scripturis credit quam Ecclesiae testificanti ergo credit Ecclesiae He believes the Church but how can he believe without Faith A little after à Gandavo sayes Primam fidem tribuamus Scripturis Canonicis secundam subistâ Definitionibus Consuetudinibus Ecclesiae Catholicae Here 's prima secunda fides But yet both of them are properly and truly Faith And to the end all may understand he means no other but Supernatural and Divine Faith as to be given both to the Scriptures and the Church he addes a third manner of giving credit to others Post istas studiosis viris non sub poenâ perfidiae sed proterviae After these two viz. Scriptures and Church-Definitions he sayes we believe also learned men but in a far other degree of assent from that which was given to the Scriptures and to the Church non sub poenâ perfidiae sed proterviae For the credit we give to them obliges not under pain of Infidelity or errour in Faith if we dissent from them but under pain of pertinacious pride in preferring our selves before them Seeing therfore he addes this limitation to the third kinde of belief onely he tacitely grants that if we contradict either Scripture or Church it is sub poenâ perfidiae under pain of Infidelity and not of Proterviousness onely Ergo he accounts the Definitions of the Church sufficient to assure us infallibly of Divine Truths otherwise it would not be Infidelity Errour in Faith or Heresie to contradict them Lastly à Gandavo is cited in these words Quod autem credimus posterioribus c. Here is credimus again and that with a Divine Faith in regard of the Church for he asserts presently that it is clear constat that the writings of the Scripture and other Articles of Faith preach'd by the former Pastours are not changed by their Successours and this does constare ex consensione concordi in 〈◊〉 omnium Succedentium 〈◊〉 ad tempor a nostra by the unanimous consent of all Succeeders even to our present times But sure a thing that is fallible uncertain and questionable cannot be said constare to be clear and unquestionable as he affirms the unanimous consent of succeeding ages to be Now the Bishop minces it in his Translation of the word constat turning it now it appears For a thing may be said to appear either clearly or obscurely He should therefore have rather translated it now it evidently appears had he not intended to make some pretty Turn by his Translation Hence is evinced that every

J am they neuer say or thinke he is there by such a spirituall presence as Protestants meane that is exclusiue of his truly-reall presence and by Fayth only or that he is not there as truly and really as he is in heauen whether wee exercise an act of Fayth or no. Now when the Bishop insists so much vpon a spirituall participation of the true and reall Body and Bloud of Christ truly and really by Fayth eyther he meanes such a participation as is proper to this Sacrament and cannot be had saue only in the orall and actuall receiuing of the Sacramentall elements or he meanes such a participation of Christs Body and Bloud as deuoute persons may haue in their soules whether they receiue those elements corporally or no. If he meanes this second only then both parties cannot be sayd to agree in the proper point of Sacramentall participation seeing it is now suppos'd to be such but only a spirituall kinde of receiuing Christ common to other devoute offices of Christian pietie as well as to the Sacrament If he meanes the first viz. such a participation of Christs Body as is proper only to the Sacrament and cannot be had but when the Sacrament is orally and actually receiu'd to make it appeare that wee agree with Protestants in it they must first shew what it is and particularly that it is something really different and distinct from a deuoute eleuation of heart remembrance of Christs Passion trust and application of his merits etc. otherwise they relapse into the former difficulty viz of putting such a participation of Christ as is not proper to the Sacrament for certainly none of all those participations of Christ last mentioned are proper to the Sacrament but may be exercised at other times and by other meanes as namely when one eates his common food at the table when he drinks wine or beere when he looks vpon a Crucifix when he prayes meditates or the like But this neither the Bishop not any of his partie can shew standing to Caluin and their own principles that is they cannot shew what their spirituall participation or receiuing of Christ signifies in effect more then a deuoute eleuation of heart remembrance of Christs Passion trust and application of his merits or something of like nature done and performed oftentimes as really without the Sacrament as with it and consequently it can neuer be sayd that both parties viz. Roman-Catholiques and Protestants are of the same sentiment or doe agree in any reall reception or participation of Christ proper to the Sacrament For all the world knows the 〈◊〉 participation of Christ in the Sacrament which Catholiques beleeue signifies a quite different thing from this 7. Lett vs now consider what his Lordship has to say to A. C. for his resolute affirming there is no perill of any damnable Heresie Schismo or other sinne in resoluing to line and dye in the Roman Church This the Relatour cannot digest therfore he replies not so neither For he that lines in the Roman Church with such a resolution is presum'd to beleene as that Church beleenes and he that doth so in the Bishops opinion is guilty more or less not only of the schisme which that Church caused at first by her corruptions and now continues by her power but of her damnable opinions too in point of misbeleefe and of all other sins also which the doctrine and misbeleefe of that Church leads him into He seemes by this plainly to retract what he formerly granted touching possibility of Saluation to Roman Catholiques For how can they possibly be sau'd that liue and dye in the guilt of damnable opinions and sins or what sort of Catholiques are they whome the Relatour thinks may possibly be in state of Saluation are they such only as doe not beleeue as that Church viz. the Roman beleeueth but only liue in outward Communion with her and making only outward shew and feigned profession to beleeue that which in heart they disbeleeue He giues indeed some cause to thinke that this is his meaning when he tells vs how willing he is to hope there are many among vs which wish the superstitions of the Roman Church abolished and would haue all things amended that are amiss if it were in their power etc. and of such particularly professeth that he dares not deny them possibility of Saluation But how could it possibly sinke into a sober mans head to iudge him capable of Saluation that for temporall and sinister ends only contrary to knowledge and the light of his own conscience complies outwardly with superstition and many other sinfull and Jdolatrous practices all his life long and deny it to him who hates all superstition and sin in his very soule and would not comply with any if he knew it but adheres to the doctrine and practices of the Roman Church meerly for conscience sake and for noe other reason but because he simply and sincerely beleeues all her doctrine to be true and consonant to Gods word and all her allowed customes and obseruances to be pious and holy what is this but to say he is an honest man that takes his neighbours goods wittingly and willingly from him knowing them to be his and that he is a knaue and deserues to be hang'd that takes them vnwittingly and verily beleeuing that they are his own Secondly he tells vs that 't is one thing to liue 〈◊〉 Church and not to comunicate with it in Schisme or in any false worship and an other thing to liue in a Schismaticall Church and to Communicate with it in the schisme and corruptions which that Church teacheth wee grant it beeing our selues in some sort an instance of this truth whome the Catholique Church permuts both in England Germany and other Countries to liue amonge those she esteems both sehismatiques and Heretiques too though wee thinke this is not properly speaking to liue in a schismaticall Church yet she does not permit vs to communicate with them in their shisme But when he proceeds therevpon to charge the Roman Church with beeing worse and more cruell then the Church of Israell euen vnder Achab and Jezabel was when so many worshiped the calues in Dan and Bethel because forsooth he doth not finde that this doctrine YOV MVST SACRIFICE IN THE HIGH PLACES or this YOV MVST NOT SACRIFICE AT THE ONE ALTAR IN HIERVSALEM was eyther taught by the Priest or maintained by the Prophets or enioyned by the Sanedrim Whereas the Church of Rome sayth he hath solemnly decreed her errours and imposed them vpon men vnder the greatest penalties yea and erring hath decreed withall that she cannot erre wee answer this is not to argue as a Logician should ex concessis or probatis but rather vpon false and vnproued suppositions to bring in lieu of argument railing accusation against our superiours which the Apostle Jude 8. 9. vtterly condemned Is it sufficient for the Relatour to say that Transubstantiation Purgatory