Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	scripture_n	tradition_n	2,272	5	9.2110	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07782	A Christian dialogue, betweene Theophilus a deformed Catholike in Rome, and Remigius a reformed Catholike in the Church of England Conteining. a plaine and succinct resolution, of sundry very intricate and important points of religion, which doe mightily assaile the weake consciences of the vulgar sort of people; penned ... for the vtter confusion of all seditious Iesuites and Iesuited popelings in England ...	Bell, Thomas, fl. 1593-1610.	1609 (1609)	STC 1816; ESTC S101425	103,932	148

required a thrée sold confession of Peter in regard of his thréefold negation left nouises and weaklings should haue béene scandalized vnderstanding that such a notorious sinner without publike confession of his faith should haue any iurisdiction ouer them but not to giue any speciall prerogatiue to Peter thereby The reason hereof is euident because our Sauiour had before this charge of féeding giuen a very large commission to all his Apostles of féeding all Nations and therefore he can now meane and intend no other thing but onely to moue Peter to walke warily to be mindfull of his infirmities to be carefull of his charge Thirdly because Saint Austen that mighty pillar of Christs Church confirmeth defendeth this my present doctrine These are his expresse words Ecclesiae Catholicae personam sust●●● Petrus cum ei dicitur ad omnes dicitur a●●● me pas●●●ues meat Peter represented the person of y● Church Catholike when it is said to him it is said to all louest thou me féed my shéep Fourthly because S. Cyprian decideth this controuersie 〈◊〉 plainly as cānot but satisfie 〈…〉 indifferent reader● these are his expresse words loquitur Dominus ad Petrū ego dico tibi quia tu es Petrus c. Paulo post hoc erāt vtique caeteri Apostoli quod fuit Petrus pari consortio prediti honoris potestatis sed exord●● abo●ni●ate proficiscitur vt Ecclesia vna monstretur Our Lord speaketh vnto Peter I say vnto thée that thou art Peter and vpon this Rocke will I build my Church c. the same were the rest of the Apostles doubtlesse that Peter was indued with equall fellowshippe both of honour and of power but the beginning procéedeth from vnity that the Church may be shewed to be one And the same holy Father confirmeth this his doctrine in another place in these memorable words Episcopatus vnus est 〈…〉 a singulis in solidum pars tenetur there is but one Bishoprick● a part whereof euery Bishop possesseth and enioyeth wholly S. Austen confirmeth S. Cyprians sentence and iudgement in these words Claues non vnus homo Petrus sed vnitas accepit Ecclesiae not one onely ma● Peter receiued the Keies but the vnity of the Church Fiftly because two famous popish writers are iump of tho same opinion constantly desend y● same doctrine Couar●vi●s a profound Canonist a popish Archbishop of great estéeme in y● romish Church hath these expresse words enim iuxta Catholicorum virorū auctoritates communem omnium traditionem Apostoli parem ab ipso Domino Iesu eum Petro potestatem ordinis iuridictionis acceperunt ita quidem vt quilibet Apostolorum aequalem cum Petro habuerit potestatem ab ipso Deo intotum orbem in omnes actus quos Petrus agere poterat for according to the authorities of Catholike writers and the common tradition of all the Apostles receiued from our Lord Iesus Christ himselfe equall power with Peter both of order and of iuridiction in somuch doubtlesse as euery Apostle had equall power with Peter from God himselfe and that both ouer the whole world and to all actions that Peter could doe Iosephus Angles a famous Fryer and a very learned popish Bishop in that selfe same booke which he dedicated to the Pope hath by the force of Gods spirit testified the same truth both against the Pope against himself these are his owne words si comparemus B. Petri aliorum Apostolorum potestatem ad gubernationem omniumcredentium tantam alij Apostoli habuerunt potestatam quantam B. Petrus habuit ita quod poterant quemlibet Christianum totius orbis sicut modo Rom. Pont. excommunicare in qualibet Ecclesia Episcopos Sacerdotes creare ratio est quia omnis potestas B. Petro promissa tradita fuit caeteris Apostolis collata hoc sine personarum loci vel fori discrimine if we compare the power of S. Peter and of the others Apostles to the gouernment of all the faithfull other Apostles haue euen asmuch power as S Peter had so that they could then excommunicate euery Christian in the whole world and in euery Church make Bishops and Priests the reason is because all power promised and giuen to S. Peter was also giuen to the rest of the Apostles and that without difference of persons place or consistory Thus we haue a full and resolute iudgement both for answere to the obiection and for the supposed prerogatiues and priuiledges of S. Peter which resolution is not onely deduced out of the holy scripture but plainely contested also by the vniforme consent of the holy fathers S. ●vprian and S. Austen and in like maner of the famous and learned papists Couarruvias and ●osephus Angles for they teach vs many sound points in diuinity First that all the Apostles had as great authority and as full and large euery way as Saint Peter had Secondly that euery Apostle aswell as Peter could make and constitute Bishops and Priests euery where throughout the Christian world Thirdly that what act soeuer S. Peter could doe euery Apostle had power and authority to do the same Fourthly that the iurisdiction of euery Apostle was as great and as large euery way as Saint Peters was And this saith Couarruvias is the common receiued doctrine of all Catholike writers this is a poynt of Catholike doctrine so important and so memorable as it well deserueth to be written in golden letters Fiftly that Christs spéeches vnto Peter in the singular number did not argue any superiority of iurisdiction but only signifie the vnity of the Church Sixtly that the authority and iurisdiction of euery Apostle was equal to Peters and that without all difference of persons place or consistory This is another point of great consequence for séeing first all and euery of the Apostles had equal iurisdiction séeing secondly that their iurisdiction was not limited but ouer the whole world seeing thirdly that the whole iurisdiction of euery Apostle ended and expired with his death and séeing fourthly that S. Iohn liued after all the Apostles it followeth of necessity that the Ecclesiasticall iurisdiction of the whole world remained in Saint Iohn after the death of Peter and the other Apostles So then if the Bishop of Rome will haue indéede any such prerogatiue as he falsly pretendeth to haue he must bring and shew vs his comission from S. Iohn and not from S. Peter for S Iohn being the suruiuer had all iurisdiction in himselfe And if the late Bishops of Rome can shew vs such a commission from Saint Iohn viz that Saint Iohn translated and committed his whole power authority and iurisdiction to the Bishop of Rome and his successors I for my part will willingly yeeld obedience to the same not otherwise For I require the Popes charter from S. Iohn Theoph. This is wonderfull which you say and yet you proue the

be y● true the pure word of God who saith that al things which the Prophets haue written are true and the pure word of God an he deny any particular that granteth all Theoph. He cannot doubtles do it for he that granteth the whole must perforce grāt euery part of the whole euen as he that granteth God to haue made all things must of necessity grant him to haue made euery particular thing whatsoeuer hath any essence or beeing in the whole world Remig. You haue granted enough though no more then the truth for the full refutation of our Frier Iesuite I haue proned as ye know out of the expresse Scripture of the new Testament that all things written in the law of Moses in the bookes of the Prophets in the Psalmes in which thrée as also somtime in the law the Prophets and other sometime in the law onely all the old Testament is comprised are the pure word of God and consequently the Canonicall scripture For if we beléeue not the bookes of Moses neither will we beléeue Christs owne words as it is already proued Theoph. But our sesuite perhaps will say that there are sundry Canonicall bookes in the old Testament besides these which you haue named Remig. What the Iesuiticall Fryer Parsons will say small account is to be made for as his deare brethren by popish profession haue written of him he is a monster of mankind a notorious lyar the wickedest man vpon the earth begotten of some● Incubus and depending vpon the Deuill of hell this and much more of like homely qualities the secular Priests haue confessed of Parsons that vnfortunate Rector of the English Colledge in Rome and this they haue done in their printed bookes lately published to the view of the whole world this honest man Parsons hath lately published the pretensed answere to the Downefall of Popery but his backe is so pittifully broken with the said Downefall alas poore Fryer I am sory for thy heauinesse that his neighbours thinke he cannot liue any while Yet I hope which is my smal comfort in such a distressed case that the Popish secular Priests will sing a ioyfull dirge if not a blacke sanctus for his soule But woe is me that my natiue countrey-men at Rome haue such a gouernour set ouer them now to your obiection out of Parsons I answere thus First that y● scripture saith plainely that Christ interpreted all the scriptures which spake of him and consequently all the Canonicall bookes of the old Testament for no booke Canonicall can be named which maketh not some mention of our Lord Iesus Secondly that both our sauiour his Apostles and all the auncient fathers did euer comprise all the old Testament in the lawe the Prophetes and the Psalmes it cannot be denied Theoph. The scripture saith not that Christ interpreted all the scriptures that spake of him but that he interpreted out of them those things which they spake of him Remig. I answer● first that Christ interpreted Gods word but not the word of man Secondly that in interpreting that which was of him else he did in effect interprete the whole Thirdly that in interpreting and pe● consequens approuing those things which were of and concerning himselfe he did indéede approue commend and authorise the whole for as Saint Austen and other holy fathers tell vs and the Iesuite doth yéeld thereto if any part of the holy scripture should be false we could haue no certainety of the rest much lesse could we ground our faith vpon them Theoph. You haue soundly proued the scripture of the old Testament to be Canonicall euen by the expresse words of the new Testament but what text of scripture can proue the new Testament to be Canonicall and the pure word of God without the mixture of mans word is this possible to be done Remig. It is not onely possible but very easie to be done I proue it First because the Gospell which is the whole new Testament is conteined in the old Testament for Saint Paul plainely testifieth that he was set apart to preach the Gospell of God which he afore had promised by his Prophets in the holy scriptures Secondly because the same Apostle constantly auouched to the Elders of Ephesus that he had shewed to them all the councell of God Thirdly because the selfe same Apostle affirmeth in an other place that he taught nothing but the law of Moses and the Prophets neuerthelesse saith he I obtained helpe of God and continue vnto this day witnessing both to small and to great saying none other thing then those which the Prophets Moses did say should come to passe Fourthly because Saint Paul testifieth to yonge Timothy that he kn●w the holy scriptures of a childe which are able to make him wise vnto saluation through the faith which is in Christ Iesus By these testimonies and authorities two things are ●léered the one that all the bookes of the old testament deliuered by Moses to the Iewes are Canonicall and the pure word of God able to make vs wise vnto saluation the other that all Saint Pauls doctrine and consequently of the other Apostles for he taught all the councell of God which was all the doctrine of all the rest in substance was conteined in Moses and the Prophets and this is confirmed by the Apostles words to King Agrippa which are these O King Agrippa beléeuest thou the Prophes I know that thou beleuest Lo Saint Paul knew that Agrippa beléeued the law and the Prophetes and commendeth him for the same I therefore conclude that the holy scripture it selfe doth proue it selfe to be Canonicall and the pure word of God Theoph. The Papists say that we receiued both the old and new Testament from them and not from the Iewes Remig. I answere first that the primitiue and Apostolicall Church receiued the old Testament from the Iewes and that the Apostles were onely the publishers of the new Testament not of the old Secondly that we beleue the old Testament to be Canonicall scripture neither for the testimony of the Iewes though they deliuered it and were the publishers thereof neither yet for the authority of the Church of Rome or of any other Church in the Christian world Thirdly that we beléeued it to be the pure word of God and Canonicall scripture because Christ so pronounced of it long before the Apostles were confirmed in the truth Fourthly that the Pope his Iesuites and Iesuited Popelings doe enforce●●● to a●●●● 〈◊〉 the holy Bible that which is in very many places the pure word of man Theoph. How is this possible haue not the Papists the holy Bible Remig. The old Testament which is the pure word of God is in the Hebrew tongue and the new in Gréek but the late popish Councell of Trent which the Iesuits and all Iesuited Papists haue admitted commaundeth ●●raitly to vse onely their Latin vulgata editio which the Apostles did

he is corrupt and not regenerate I proue it because the Apostle saith in me and expoundeth it by his flesh Secondly that the word flesh cannot determine the word me vnlesse it signifie the corrupt parts both of body and soule for the words I and me do connotate his person not barely any one part of his soule or body Thirdly that he saith no good dwelled in him albeit he confesseth both in this chapter in sundry other places that the grace of God and the holy Ghost dwelleth in him and consequently that when he saith no good dwelleth in him he meaneth of the parts vnregenerate which he nameth his flesh saying in me that is in my flesh dwelleth no good thing Fourthly that the holy vessell of our Lord Iesus affirmeth himselfe to be sold vnder sinne and to be carnall and consequently that sinne is in him formally throughout all his vnregenerate parts and not onely in his body materially as our Pope and Iesuits would enforce vs to beéeue for though the regenerate be spirituall in the greater part yet are they in part carnal as the holy Apostle here auoucheth of himselfe and S. Iames of himselfe and all the rest howbeit Saint Paul S. Iames were as spirituall as any this day liuing if not more yet the best liuers of all haue not so put on the new man but the reliques of the old man still remaine in them which they must indeuour by the grace of regeneration daily more more to abolish and put away from them Secondly the same truth of mans vnperfect regeneration may be proued by euident reason For the soule which giueth life sense and mouing to the body and doth informe the same cannot possibly be an enemy to the body and haue continuall warres wich it For as the Apostle teacheth vs no man euer yet hated his owne fleshe but nourisheth and cherisheth the same euen as Christ doth his Church and it is confirmed because the flesh coueteth nothing without the soule These authorities and reasons wel considered this illation cānot but bee cléere euident viz. that the contention conflict and rebellion which is betwéene the flesh and the spirit cannot possibly be vnderstood of the soule and the body but of the parts vnregenerate aswell of the soule as of the body for the Apostle by the flesh euery where vnderstandeth the sensuall man as he is begotten aud borne of his parents to wit that old Adam which is not led by the spirit of God neither obeieth the law of God but his wicked affections so doth our sauiour himselfe call that flesh which is borne of the flesh and that spirit which is borne of the spirit for as S. Austin saith the iustified man is yet mundus mundandus cleane and to be made cleane cleane in part and in part vncleane and therefore is he willed to clense himselfe from all filthinesse of the flesh and spirit and to grow vp into all holinesse in the feare of God Theoph. You haue so soundly proued that mans regeneration is vnperfect and that originall concupiscence still remaineth euen formally in the vnregenerate not onely in his body but also in his soule as it is able fully to perswade any indifferent reader and all such as are carefull of their saluation Howbeit I still stand doubtful am at my wits end what to thinke of this your receiued Maxime Iustus in omni opere bono peccat the iust man sinneth in euery good acte Remig. I told you afore that it is one thing to sinne in doing a good act another thing to sinne while the good act is a doing The former way no man sinneth at any time but the latter way the best liuer on earth sinneth continually For of originall vncleannesse there is that yet sticking in the best for the which God may iustly condemne them to hell fire Theoph. I remember the distinction very well but there are many texts of holy Scripture which seeme to make against the same Remig. Propound them all one by one and omit not any that troubleth you for I hope in God so to answere them as you shall neuer henceforth stand in doubt thereof Theoph. God himselfe saith that the wickednesse of man was great on earth and that all the imaginations of the thoughts of his heart were only euill continually Out of which words proceeding from the spirit of God I obserue these memorable points of doctrine First that man is very wicked Secondly that not onely some but euen all the imaginations of his heart are euill Thirdly that they are not only euill for a day weeke moneth or a yeere but euen continually Fourthly that they are onely euill and haue no good at all in them and consequently that man can do no good at all but sinneth in his best acts continually Remig. I answere that the text by you alleaged is vnderstood in the corrupt man before his regeneration in whom there is no good at any time not of the regenerate man in whom there is much good continually I proue it many wayes First because in the very next chapter the spirit of God pronounceth Noah righteous in his sight Secondly because holy writ affirmeth constantly that Zacharias and Elizabeth were both iust before God and walked in all his commandements Thirdly because the holy Apostle of our Lord Iesus telleth vs very plainely that he which is borne of God sinneth not yea S. Iohn procéedeth further and auoucheth resolutely that he cannot sinne because he is borne of God Fourthly because by doing of righteousnesse the children of God are knowne and discerned from the children of the Diuel Fifthly because y● Apostle comparing the works of Caine and of Abel together affirmeth the workes of the one to be euill and the others to be good Sixthly because S. Iohn telleth vs of Uirgins which are not defiled with women but follow the Lambe whithersoeuer he goeth Seuenthly because the holy scripture commendeth Cornelius for a deuout man and one that feared God and affirmeth his prayers and almes to haue come vp into remembrance before God Eighthly because Peter did a good act when he confessed Christ to be the sonne of the liuing GOD for Christ answering pronounced him blessed affirming not flesh and bloud but God aboue to haue reuealed it to him Ninthly because they are happy that suffer persecution for righteousnesse Tenthly because the whole Scripture especially the Epistle to the Hebrewes maketh frequent mention of the good workes which the children of God haue done Theoph. The Scripture saith plainely that wee all are conceiued and borne in sinne that no flesh can be iustified in Gods fight that if he straitly marke our iniquities none is able to abide it that the holy Apostles offend in many things that all haue sinned and are depriued of the glory of God ergo it seemeth that the best liuer sinneth in the best worke