Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	apostle_n	church_n	holy_a	2,252	5	4.8314	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18690	A mirrour of Popish subtilties discouering sundry wretched and miserable euasions and shifts which a secret cauilling Papist in the behalfe of one Paul Spence priest, yet liuing and lately prisoner in the castle of Worcester, hath gathered out of Sanders, Bellarmine, and others, for the auoyding and discrediting of sundrie allegations of scriptures and fathers, against the doctrine of the Church of Rome, concerning sacraments, the sacrifice of the masse, transubstantiation, iustification, &c. Written by Rob. Abbot, minister of the word of God in the citie of Worcester. The contents see in the next page after the preface to the reader. Perused and allowed.	Abbot, Robert, 1560-1618.	1594 (1594)	STC 52; ESTC S108344	245,389	257

hid vnder the ground and neuer seen as now being allowed of But the Church plaieth herein like a Lapidarie who by his long a The great skill of the Church of Roome to discerne those bookes to be canonicail which the Apostles and primatiue Church could not discerne to be so skill discerneth a true diamond from the counterfeit but the vertue he giueth not to it but that came of the first creation And so the Church by the illumination of the holie ghost is taught not to make scriptures nor to giue trueth to the books of the holy Ghost but to discerne which be the holie Ghosts books and which be not I aske you whether the Apocalyps and S. Iames Epistle besides other books of Scripture be not as Caluin and Beza against Luther confesse them to be Canonicall Scripture I am sure you will say they be Then whether were they b If they had not been receiued at the first they might not haue been receiued afterward at the first receiued of the whole Church for such or no I aske you further whether the Churches generall acceptation of them after due examination of them by the helpe of the holy ghost had made them any truer or better then they were before If not why then did not the Church receiue them generally at the first or why do you rather wrangle about it that all the world seeth was done in these bookes The cause why you would not haue the Church determine the canonicall Scriptures is because your priuate spirite being enemy to c That is to the wilful fansies of a few Romish prelates the general spirite and sentence of the whole Church you will rather seeme to preferre your owne iudgement then accept the worke of the holy ghost R. Abbot 34. AS touching the books of scripture Hierome testifieth thus of those bookes that we seclude from the canon a Hiero. in prolo Galeato They are not saith he in the canon they must be put amongst the Apocryphall writings And again b Idem praefat in libros solomo The Church readeth them but yet receiueth them not amongest canonicall Scriptures c Ruffin in expos symb apud Cypri Ruffinus that liued at the same time expresly witnesseth the same and that as he sayth out of the monuments of the Fathers So doth d Euseb eccle hist lib. 4. c 25. Eusebius out of Melito So e Athanas in synopsi Athanasius So f Epiphan de mensu ponderi Epiphanius So the g Concil Laodi ca. 59. councell of Laodicea And must we now in the end of the world beléeue the Roomish Lapidarie that these are Canonicall bookes Her obedient children may be so foolish as to beléeue her warrant herein but we know her héereby to be not a true Lapidarie but a false and presumptuous harlot The canonicall bookes that truely are such haue béen receiued for such from the beginning So doth S. Austen terme them h Augustin cont Cresco lib. 2. cap. 31. de bap con Dona. lib. ca. 3. canonem constitutum and confirmatum the canon appointed set downe and confirmed Whatsoeuer bookes were not then set downe deliuered and receiued for such they cannot now be warranted to be such If any man through simplicitie did afterwardes call in question any of those bookes as some did the Reuelation the Epistles to the Hebrewes and of S. Iames the Church did rightly correct their errour in that behalfe not newly approouing them for canonicall which were not so taken before but defending them to be canonicall as they had béen before receiued And therefore the world doth not sée that the Church of Christ did that then which the Synagogue of Roome presumeth now in that contrarie to the iudgement of that Church she taketh vpon her to make them canonicall which were not from the beginning deliuered to the Church for such Neither doe we in the canon of scriptures follow our own priuate spirite but the expresse testimonie and consent of the ancient Church As for his hypocriticall spéeches of the help and work of the holy Ghost they are but the same that the Mo●tanistes the Marcionites the Valentinians and other olde heretickes did vse who when they taught against the holy ghost yet pretended the instinct and inspiration of the holy Ghost P. Spence Sect. 35. INdex Expurgatorius altereth no Doctours wordes but where it is certaine that heretickes haue corrupted or a T 〈…〉 t● say where the church of R 〈…〉 see●● any 〈◊〉 cōtrary ●o her fa●●e doctrine The Fathers speake like heretickes when they say any thing contrary to her learning where all the worlde knoweth their priuate opinions were amisse and erronious there it giueth a note thereof truly In later writers it noteth what is suspicious and to be taken heed of in forged bookes heretickes bookes and hereticall editions and hereticall prefaces censures and notes or hereticall commentaries it controlleth them and great b It is great charitie in the church of R●me to blot out as hereticall whatsoeuer is contrary to their damnable heresie● charitie so to do All which is good and therfore vniustly to be found fault with but of such whose backes being galled do winse at that booke set out with great iudgements to teach vs to beware of heretickes corruptions and traps R. Abbot 35. THis defence of the Index Expurgatorius is shamelesse The authours of it knew so much well inough and therefore would haue had it kept close but the prouidence of God hath to their reproach brought it to light It is not méete that the iudgements of learned men either old or new should be subiect to the fancies of a few wilful persons that they may dislike in them and put out what pleaseth them But welfare a childe that though his mother plaie the théefe and the harlot neuer so much yet will boldly stand in defence of her that she is an honest woman And indéed I maruell not that this dealing séemeth verie tollerable and lawfull with these men because I know that the corrupting and deprauing forging of bookes is a very speciall meanes and helpe for the vpholding and patronaging of the Roomish abhominations Falshood cannot be vpholden but by falshood and he that taketh a bad cause in hand must néeds vse bad meanes to colour and cloake his euill doing Thus a Francise Iunius in praefat indic Expurga Franciscus Iunius reporteth that being at Lyons in France in the yeare of our Lord 1559. and comming to the Correctour of Frelonius his print with whom he was familiarly acquainted the same Correctour shewed him a very faire print of Ambrose his workes Which when Iunius commended the Corrector told him that notwithstanding the fairenesse of it yet if he were to buy Ambrose he would rather buy it in any other copie thē in that The reason wherof he told him for that whereas they had printed the booke faithfully according to

of eating and drinking Iob. 6. are not to be vnderstood properly but by a figure sect 22. 23. 24. 25. 26. 27. 28. 30. That the Doctours of the Romish church by the defence of Transubstantiation haue bene driuen to most impious and damnable questions and assertions sect 29. That the place of the Gospell Luc. 22. 20. which they so much cauil vpon out of the Greeke maketh nothing at all for Transubstantiation as by diuerse other reasons so by the confession Bellarmine himselfe sect 31. That the assumption of the virgin Mary is a meere fable sect 33. That the Church hath no authoritie after the Apostles to authorize any scriptures and that we seclude no other bookes from the canon of the bible then the old church did sect 34. How wickedly the Papists deale in mangling and martyring the writings of the Fathers sect 35. That our doctrine of iustification before God by faith onely is the verie trueth which both the scriptures and out of them the Fathers haue manifestly taught that it maketh nothing against good workes that the place of S. Iames cap. 2. maketh nothing against it sect 36. May it please thee gentle Reader first of all to take notice of these two places of Chrysostome Gelasius which haue bene the occasion of all this controuersie for thy better satisfaction I haue noted them both in English and Latin though otherwise to auoyd both tediousnesse of writing and vnnecessarie charges of printing I haue thought good to set downe the places alleaged onely translated into English The place of Chrysostome against the vse of water in the cup of the Lords table CVius rei gratia non aquam sed vinum post resurrectionem bibit Chrysost in Math. hom 83. Perniciosam quandam haeresin radicitùs euellere voluit eorum qui aqua in mysterijs vtuntur Ita vt ostenderet quia quando hoc mysteriū tradidit vnum tradidit etiam post resurrectionem in nuda mysterij mensae vino vsus est Exgenimine ait vitis quae certè vinum non aquam producit In English thus But why did Christ after his resurrection drinke not Water but Wine He would plucke vp by the rootes a certaine pernicious heresie of them which vse water in the Sacrament So that to shew that when he deliuered this Sacrament he deliuered wine euen after his resurrection also he vsed wine at the bare table of the Sacrament Of the fruite of the vine saith he which surely bringeth foorth wine and not water The place of Gelasius against Transubstantiation CErtè sacramenta quae sumimus corporis sanguinis Christi diuina Gelasius cont Eutych Nestor res est propter quod per eadem diuinae efficimur consortes naturae tamen esse non desiuit substantia vel natura panis vini Et certe imago similitudo corporis sanguinis Christi in actione mysteriorum celebrantur Satis ergò nobis euidenter ostenditur hoc nohis in ipso Christo domino sentiendum quod in eius imagine profitemur celebramus et sumimus vt sicut in haenc scilicet in diuinam transeunt sancto spiritu perficiente substantiam permanent tamen in suae proprietate naturae sic illud ipsum mysterium principale cuius nobis efficientiam virtutemque veracitèr repraesentant ex quibus constat propriè permanentibus vnum Christum quia integrum verumque permaenere demon strant In English thus Verily the Sacraments which we receiue of the bodie and blood of Christ are a diuine thing by reason whereof we also by them are made partakers of the diuine nature and yet there ceaseth not to be the substance or nature of bread and wine And surely an image or esemblance of the bodie and blood of Christ is celebrated in the action of the mysteries It is therefore euidently inough shewed vnto vs that we must thinke the same in our Lord Iesus Christ which we professe celebrate and receiue in his image that as these namely the bread and wine do by the working of the holie Ghost passe ouer into a diuine substance and yet continue in the proprietie of their owne nature so they shew that that principall mysterie the efficiencie vertue wherof these do represent vnto vs doth abide one Christ because whole and true those natures properly remaining whereof he doth consist M. Spence hauing had my bookes to peruse these places sent me in writing this answere to them SIr I right hartily thanke you for the willing minde you hau● towards me Truly I should be verie vnkinde if I knew m● selfe vnaffectioned to so much good will I am in prison and pouertie otherwise I should be some way answerable to your friendlinesse In the meane season good will shall be readie for good will Touching the words of S. Chrysostome He would plucke vp by the rootes a certaine pernicious heresie of them which vse water in the Sacrament c. Read the 32. Canon of the sixth Councell holden at Constantinople and there you shall find vpon what occasion this golden mouth did vtter these words and not only that but also mention of S. Iames and S. Basils masse or sacrifice left to the church in writing The words of the Canon begin thus Because we know that in the country of the Armenians wine onely is offered at the holie table c. The heresie therefore against which he wrote was of the a Vntruth For neither doth Chrysostome intimate any thing against the Armenians or such as vse wine only neither was it heresie in thē that did so Armenians and the Aquarians the first whereof would vse onely wine the other onely water in the holie mysteries Against which vse being so directly against both the scriptures and custome of the primitiue church he wrote the same which he saith of pernicious heresie as before I cannot doubt of your hauing the Councels or some of them Your other booke conteining the words of Gelasius I wil not yet answere being printed at Basil where we suspect many good works to be corrupted abused But if it proue so to be yet the whole faith of Christs church in that point may not be reproued against so many witnesses of scriptures and fathers b Neither scripture not Father auoucheth the contrarie auouching the contrarie Nay what words should Christ haue vsed if he had meant to make his bodie blood of the bread and wine as we say he did other then these This is my bodie which shall be giuen c. And gaine for this is my blood of the new Testament which shal be shead for many for remission of sinnes Marke well the speeches and they be most wonderfull as most true All the world and writings therein c The Gospell it selfe is sufficient to perswade him that will be perswaded ●nforming vs of a true and naturall bodie of Christ and not of a fantasticall bodie in the fashion quantitie of a wafer cake cannot

in the Gospell commended by S. Paul to the whole Church of Corinth generally and without exception obserued in the primitiue Church but that he chooseth rather to asswage his thirst by drinking of the miery and filthie puddles of the Church of Rome then of the pure and cleare fountaine of the word of God But all this notwithstanding how may we be assured or perswaded that the aforesaid Liturgies are theirs whose names they beare For beside that Liturgie which commonly goeth vnder the name of saint Iame● the Apostle there is also a Clem. Apo●t Constit lib 8. cap. 15. c. another set downe in the first volume of the Councels vnder his name And whether of these Liturgies will they require vs to accept of Or séeing they will haue not only that seuerall Liturgie but also the Constitutions vnder Clemens name to be both authenticall and good what pretence haue they to say that S. Iames left two Liturgies in the Church To say the truth they are both bastards The common Liturgie of S. Iames praieth for such as liue b Iacobi Liturgia Latine in Monasteries and I trow the Answ cannot proue that there were any Monasteries for Christians in the Apostles times But here c Hard. Reioind pa. 46. M. Harding excepteth that the Gréeke in that place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say in exercise which by his exposition importeth mon●stical and solitary life And although they had not Monasteries of wealthy prouision such as ours in England were yet he auoucheth that they had places celles or houses where they liued solitarily in the exercise of vertue not hauing to do with the world But he abuseth his reader therein neither could he iustifie any such monasticall life to haue bene vsed in 〈◊〉 Iames his time For whereas he alleageth Philo out of d Eu●eb hist eccles lib. 2. cap. 17. Eusebius to proue it he might haue found if he had looked vpon e Philo. de vita contemplat Philo himselfe that be wrote his booke not of Christian Monkes but of Iewish Essees Whereof he maketh two sorts the one liuing in action the other incontemplation as f Ioseph de bello Iuda lib. 2. cap. 7. Iosephus also séemeth to note that they were not of one sort when he mentioneth that some of them were married and other some professed single life Philo hauing written his booke Quod 〈◊〉 probus f 〈…〉 er of the one sort that liued in action beginneth his other booke whereof Eusebius conceiu●d his opinion t●us Now that we haue spoken of the Essees that liue in action it followeth that wee also speake of them that liue in contemplation Here it is apparant that they of whom Philo writeth were called Essees as g Andrad Oxthod Expli li● 2. Andradius and others confesse But the name of Essees hath not bene found to be attributed to any of Christian profession vntill Eusebius by errour mistooke that booke of Philo and gaue occasion of the same errour to Hierome Epiphanius Sozomen and others Yet Hierome although h Hierony in Catalo Marcus Philo. one where he vnderstandeth that booke of Christians ●oth in one of i Epist ad Eustoch de custod virginit his Epistles manifestly refer it to the same sect of Iewish Monkes of which Iosephus writeth But if this will not stop the Answerers mouth let him take that which M. Harding confesseth and is true that Philo wrote in the time of the Apostles and then let him ●aigh herewith these words of Philo concerning those of whom he writeth k Habent pris corum commentarios qui huius sectae authores c. They haue saith he the Commentaries of their auncestours who being the Authours of this sect left many monuments of such allegories c. Auncestors then and men of elder times then Philo and the Apostles were Authors of y● sect of which Philo writeth But I hope there were no Christian Monks before the time of y● Apostles Therfore this booke cānot be vnderstood of Christian Monkes but of a sect whose beginning was before the Apostles times such as were the Essees of the Iewes And hereby appeareth the falshood of l Bellarm. tom 1. cont 5. lib. 2. cap. 5. Bellarmine who saith that Philo giueth to vnderstand that he wrote of a sect which begā in his time whereby he would haue it séeme likely that he wrote of some of Christian profession whereas Philo expresly affirmeth the contrary as appeareth in the words alleaged To let passe that which Philo writeth of their obseruing the seuenth day which was the Iewish Sabboth and that with intention of speciall mysterie otherwise then may be supposed of m●n e●tierly deuoted to Christian religion me thinkes it is a thing not to be imagined that the same Philo taking vpon him to set downe exactly the discipline and profession of these men should not so much as in one word intimate that they were Christians if they had ●ene so indéed Straunge it is also that there should appeare no monument of this monasticall life in the Acts of the Apostles or in any of their Epistles neither by way of storie nor of precept nor of gréeting them that vsed it if it had bene in those first times of the Christian Church as also that no other certaine record of times immediatly suc●éeding should deliuer any such to our knowledge Now whereas Andradius very presumptuously and without any reason giuen m Andrad Oxthod Expli lib 2. affirmeth that those things which Philo writeth cannot agrée to any other but Christians surely he which shall reade that which n Iosephus An●iq Iuda lib. 18 cap. 2. de bello Iudai lib. 2. ca. 7. Iosephus o Plini lib. 5. cap. ●7 Plinie and p So●● de reb o●b me● orab Solinus haue written of those Iewish Essees shall find that there is nothing mentioned by Philo but what may well agree to them also Séeing therefore it cannot be proued that there was any such monasticall life professed by Christians in the Apostles times it followeth that we must néedes take that Liturgie which praieth for some as then professing it to be a méere forgery The other Liturgie vnder the name of saint Iames is reiected by the lyke reason For therein prayer is made for q Clem. constit ●post lib. ● cap 18. Pro sub 〈…〉 conis lect 〈…〉 s Cantoribus Subdeacons Lesson-readers and singing men whereas it is certaine that there were no such officers of the Church in saint Iames his time But as touching this Liturgy set downe by the counterfeit Clement it is to be noted that it is said to haue bene endited by saint Iames in a solemne méeting of the Apostles where they were assembled of purpose to resolue r Ibid cap. 2. of all ecclesiasticall order In the ende whereof this generall approbation is added ſ Ibid cap. 23. These things do we Apostles ordeine

be mercifull to the sinnes of all not only liuing but also dead And I wonder with what face you alleage S. Augustine who distinctly b But that which he telleth he learned rather out of the schoole of Plato then out of the schoole of God He elsewhere speaketh far otherwise as shall appeare telleth you of some verie good some verie bad some neither verie good no● verie bad but of a middle sort and because hee would not leaue you any thing to helpe your selfe in this ease he telleth you how the Church vseth and in what seuerall sort for all three Where as though S. Augustine were no bodie you would helpe Dul●itius reason as well as you could but that verie reason confoundeth you For if the praier of the Church had not bene to craue Gods mercie for the dead but only to giue thanks for them what needed either that question to be made by Dulcitius of that which was not or that answer to be made by S. Augustine when he might haue denied that vse but the question of the one and the answere of the other proueth the Churches c But it proueth not the lawfulnesse of the churches practise practise What need I to answere herein our bookes are infinit to whom I referre you R. Abbot 7. AS touching praier for the dead we take that for a sufficient cause to refuse it which a Epiph. haer 75. Ephiph●nius confesseth that it is not taught by the holy scripture but obserued by traditiō receiued from the Fathers without scripture What men haue said or thought good in this behalfe we take not for Canonicall but examine it by the Canonicall scriptures according to that rule which the Fathers themselues haue prescribed The scripture telleth vs that b Apoc. 14. 13. they which die in the Lord are blessed and rest from their labors and therefore they néede not the helpe of our praiers If they die not in the Lord then no praiers can stand them in stéed So that praier for the dead is a matter of no effect and consequently a vaine vsage of the name of God That which the Fathers say according to this truth of Gods word we willingly embrace as that of Hierom c Cansa 13. q. 2. cap. In praesenti In this present worlde wee know that we may be helped either by the praiers or counsels each of other But when we shall come before the tribunall seate of Christ neither Iob nor Daniel nor Noe can make request for any man but euerie one must beare his owne burthen And that of Aust●n d August in Ioh. trac 49. The rest which is giuen straightwaies after death euerie man then receiueth when he dieth if he be woorthie thereof Which worthinesse e Berna●d in dedic eccle se● 5. Bernard declareth to be dignatione dinina non dignitate nostrae by Gods vouchsafing to accept vs as woorthie not by our worthinesse in our selues For as Chrysostom saith f Chrysost in ep ad colos hom 2. No man sheweth such conuersation of life as that hee may be worthie of the kingdome of heauen but it is wholy the gift of God himselfe To which effect Hierome also saith g Hierony in Esai lib. 6. c. 14. When the day of death or of iudgement shall come all hands shall faile because there shall no worke be found worthie of the iustice of God neither shall any man liuing be found righteous in his sight Now he that is not by Gods acceptation in Christ Iesus holden worthie when he dieth he neuer shall be by S. Austens iudgement For saith he h August epist 80. Such as euerie one dieth in this day such a one shal he be iudged at that day Now then if euerie one that is thought worthie of this rest do receiue it immediatly after death and he that is not thought worthie thereof at his death shall neuer be it followeth that euery one that receiueth the same rest receiueth it immediately after death and therefore néedeth not to be furthered vnto it by the praiers or deuotions of the liuing If contrary to this they haue taught other-where a place of paine where faithfull men are deteined from that rest they 〈…〉 here i● 〈◊〉 as men ● we 〈◊〉 not but they haue found wisedome in Jesus Christ to iouer their errour But the Papists have dealt with them here is as i Gen. 9. 22. Ch●m d●●lt with his father Noe who in stéed of h●ding did rather publish and make knowne the nakednesse shame of his father For so haue they not sought to hide but to blaze abroad the imperfections and ouersightes of the auncient Fathers as k Vincent Ly●●n cont haereses Vincent 〈…〉 Lyrinensis telleth the Donatists that they did when in the very like sort 〈◊〉 the Papists they cloaked their errour with the name of Cyprian and sundry other Bishops of former times We may say now of the auncient Fathers and the Papists as the same Vincentius said of Cyprian the Donatists l Ibid. 〈◊〉 chaunge of things The autho●rs of the same opinions are iudged Catholi●ke but the followers thereof are heretikes the maisters are pardoned but the schollers or learners are condemned the writers of the bookes wherin these opinions are shall without doubt be the children of the kingdome but hell shall be the place for the mainteine●s and abettours therof We doubt not indéed but that the auncient Fathers we ●● Catholicke and godly Bishops and Pastors notwithstanding that as men they erred sometimes in their iudgements But we know the Papists to be wicked Apostates and Heretickes who wilfully and stubburnly maintaine the same errours against the plaine truth laide euidently before them out of the word of God That Aerius was condemned for an hereticke we know but we know withall that there were greater matters of heresie to condemne him for then deniall of praier or offering for the dead not only for two or thrée pretie Puritane points as the Answ speaketh but also for certaine points of Popery concerning mariage and eating of flesh as Philaster recordeth So that the Answ in condemning Aerius for such a knowne and notorious hereticke must pluck himselfe also by the nose m Basil de spir sanc ca. 2. 3. 4. Basil n Epiphan haer 75. Epiphanius and others note him also to haue bene a partaker of the heresie of Arius to haue sought further matter for defence thereof There was therefore sufficient cause for A 〈…〉 sme and Popery to condemne Aerius without any touching of him for gainsaying praier for the dead S. Austen noteth this indéed in the o August de haeres cap. 53. report of his heresie but yet giueth no such censure of those many in his time who auouched in effect the same that Aerius did that the oblations of the liuing were not auaileable for the dead whose words to that purpose I reported out of Austen to Dulcitius in my former