Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	write_v	year_n	young_a	120	4	5.6127	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07529	Papisto-mastix, or The protestants religion defended Shewing briefely when the great compound heresie of poperie first sprange; how it grew peece by peece till Antichrist was disclosed; how it hath been consumed by the breath of Gods mouth: and when it shall be cut downe and withered. By William Middleton Bachelor of Diuinitie, and minister of Hardwicke in Cambridge-shire.	Middleton, William, d. 1613.	1606 (1606)	STC 17913; ESTC S112681	172,602	222

eternall but to helpe out our Protestant let him take these places out of Austine against purgatorie Hypognost lib. 5. Primum locum fides Catholicocorum diuina authoritate credit regnum esse caelorum secundum Gehennam vbi omnis Apostata vel à fide Christi alienus aeterna supplicia experietur tertium penitus ignoramus imo nec esse in scripturis sanctis inueniemus The first place the Catholicke faith doth by the authoritie of God beleeue to be the kingdome of heauen the second to be hell where euery Apostota and alien from the faith of Christ shall be punished euerlastingly a third place we knew not at all neither shall we find in the holy scriptures that there is any such Againe In Ioh. tract 49. Habent omnes animae cum de seculo exierint diuersas receptiones suas habent gaudium bom mali tormenta sed cum facta fuerit resurrectio bonorum gaudium amplius erit malorum tormenta grauiora quando cum corpore torquebuntur All soules after they goe out of the world haue diuers rewardes the good haue ioy and the bad torments but when the resurrection shall come the ioy of the good shall bee greater and the torments of the bad more grieuous when they shall be tormented with their bodies Againe In Psal 32. Si texit peccata noluit aduertere si noluit aduertere noluit animaduertere si noluit animaduertere noluit punire noluit agnoscere maluit ignoscere If we haue hid our sinnes he would not see them if he would not see them he would not iudge them if he would not iudge he would not punish he would not acknowledge he had rather pardon them Againe Ad Hesick epist 80. In quo quemque inuenerit suus nouissimus dies in hoc eum comprehendet mundi nouissimus dies quoniam qualis in die isto quisque moritur talis in die illo iudicabitur In Psal 25. In what state any mans last day findeth him in the same shall the last day of the world take him because as a man dieth in this so shall he bee in that day adiudged And againe Valeat mihiad perfectionem liberationis tantum praetium sanguinis Domini mei So great a price of my Lords blood is sufficient for my perfect deliuerance Sermon 57. Adde to these if you will out of the Sermons Ad fratres in Heremo Scitole quod cum anima á corpore euellitur statim aut in Paradiso pro meritis bonis collocatur aut certe pro peccatis in inferni Tartara praecipitatur Know this that so soone as the soule is taken out of the bodie by and by it is either placed in Paradice for good deserts or else certainly cast headlong into hell for sinnes Thus haue I shewed where Austine doth denie purgatorie and though our Papist list not to heare of that side yet let me shew him likewise where Austine doubteth of purgatorie Encharid cap. 69. Tale aliquid post hanc vitam fieri incredibile non est vtrum ita sit quaeri potest That some such thing is done after this life it is not incredible and whether it be so done it is a question Ad dulcit quaest 1. lib. de fide oper cap. 16. de ciuit dei lib. 21.26 Ibid. cap. 27. Againe Siue in hac vita tantum homines ista patiuntur siue etiam post hanc vitā talia quaedam iudicia subsequuntur non abhorret quantum arbitror aratione veritatis iste intellectus huius sententiae Whether men suffer these things onely in this life or whether after this life some such iudgements follow this vnderstanding of this sentence is not without some shew of trueth as I suppose Againe Siue ibi tantum siue hic ibi siue ideò hic vt non ibi saecularia quamuis à damnatione ventalia concremantem ignem transitoriae tribulationis inueniant non redarguo quia forfitan verum est Whether things committed in this world though veniall in respect of damnation doe find a transitorie fire of tribulation here onely or here and there or therfore here because not there I seeke not to conuince because perhaps it is true And againe Quis sit iste modus quae sint ista peccata quae ita impediunt peruentionem ad regnum Dei vt tamen sanctorum amicorum meritis impetrent indulgentiam difficilimū est inuenire periculosissimum definire ego certè vsque ad hoc tempus cum inde satagerem ad eorum indagationē peruenire non potui What is this manner or what be those sins which so hinder the comming to the kingdome of heauen that yet the merite of holy friends may obteine pardon for them it is very hard to find and very perillous to determine surely though I haue laboured earnestly to search yet can I not find it out vntill this time These places be sufficient to shew Austines wauering in the matter of purgatorie and if it were not for shame I would shew also where he affirmeth it because our Papist hath shewed it so sillily yea but it were a hard matter to perswade any man to credite you herein then let him credite his owne eyes let him looke vpon the places and consider of them and they I trow will be sufficient to persuade so much as you say not so I hope for Austine was a great learned man before his conuersion and after his conuersion the most learned doctor and subtilest disputer that euer flourished in the Church what then altering in iudgement is an argument of increase in learning and our Papist himselfe told vs a while agoe that to consist in errour is brutish if therefore Austine say one thing at one time and afterward vpon better triall and trauell say otherwise at another I doe not see how it can hinder his estimation much lesse proue him to haue neither learning wit nor regard of his reputation as our Papist here without either learning or wit hath concluded What if a man set downe an errour or many errours in his young dayes doubt of them in his middle age and write the cleane contrary when he is of greater yeres and experience shall he therefore be thought to haue neither learning nor wit nor regard of his reputation No friend papist it would not hurt your reputation a whit to deny that in a new booke which you affirme in this and to affirme that which you denie here and to doubt of that whereof here you seeme to be resolute remember your owne conclusion to erre is incident to mans frailtie but to persist in error is brutish Touching the quickenesse and acutenesse of Austine in disputing I easily confesse it for hee was a learned doctor and a most subtile disputer indeed yet a quicke wit doth soonest fall into contradiction and the heat of a quick disputer carieth him sometimes as our papist telleth vs out of Erasmus De Genes ad

Canons c These Canons are in writing of the Apostles and to this effect could I alledge the testimony of all ancient fathers and doctors as it were with one mouth so that if you should deny S. Iohns gospell I could vse none other d The more vnwise you proofe against you for the one then I can for the other which is the testimony and consent of antiquitie and e Surety you are deceyued surely by denying of traditions you haue brought your selfe into a very intricate Dilemma for eyther you must proue f That is soone done by scripture that the first day of the wéeke ought to bee kept holy as the Sabbath of Christians c. and grant that all the ancient fathers who were Papists and held many things by tradition were damned g If they were Papists they were heretickes but they were neyther of both heretickes or else that you are hereticks your selfe The Answere NOw followeth as it were by the way a blind inartificiall proofe of Traditions out of the authoritie of men Lib. 3. cap. 2. Lib. 3. cap. 1. whereof Irenaeus is the first yet Irenaeus speaks not of Traditions but with this Preface non per alios dispositionem salutis nostrae cognouimus quam per eos per quos Euangelium peruenit ad nos quod quidem tunc preconiauerunt postea vero per Deivoluntatem in Scripturis nobis tradiderunt fundamentum columnam fidei nostrae futurum We haue knowne the manner or order of our saluation by none other men then by those by whom the Gospell came vnto vs which then indeed they preached and afterward by the will of God deliuered to vs in the scriptures to be vnto vs the foundation and piller of our faith Now hauing layd this foundation in the first Chapter and concluded withall that all heretickes dissent from the Scriptures hee begins the next Chapter after this sort Cum enim ex scripturis arguuntur in accusacionem conuertuntur ipsarum scripturarum quasi non recte habeant neque sint ex authoritate quia variè sint dictae quia non possit ex his inueniri veritas ab his qui nesciant traditionem For when they are conuinced by the scriptures they fall to accusing the Scriptures as if they were not 〈…〉 set downe or not of sufficient authoritie and because things are diuersly spoken and because the trueth cannot be found in them by those which know not the tradition These hereticks are as like the Papists as if the one had bin spued out of the others mouth I trow you vnderstand who they be that call the scriptures of God dead incke a dead and a dumbe thing dumbe iudges the blacke Gospell inckehorne diuinitie a nose of waxe c. if you know them not reade Iewels Apology and there you shall find them Part. 4. cap. 19 di 1. Sectione 23. your owne Papist saith that the Scriptures without the helpe of church fathers and councels are the fountaine of all heresie and atheisme thus heretickes doe and haue done alwaies quia ex scripturis arguuntur saith Irenaeus and so eyther the scripture or their heresie must needs fall But to proceede Irenaeus tels you why these hereticks would not be ruled by the scriptures namely because Paul saith sapientiam loquimur inter perfectos and this is Bellarmines owne reason for vnwritten verities borrowed as you see 1. Cor. 2.6 De verbo Dei non scripto lib. 4. cap. 11. Tertullian of these old heretickes and confuted by Tertullian in his Prescriptions but thus the spirite of Antichrist goeth on still in these dayes as it did in Irenaeus and Tertullians time to make way to his owne dreames It was full time for our Papist here to draw the Readers mind awry to Iohn Caluin and I wot not what appeales and imaginations and braines and such like floures of popish rhetoricke otherwise it had bin easie to see that hee and his friendes are the sonnes and heires of Valentinus Marcion Cerinthus Basilides and Carpocrates all of them or some of them as Irenaeus teacheth vs and this may be yet better seene in that Irenaeus being driuen from scripture Iren. lib. 1. cap. 23. 24. lib. 3. cap. 2. which these heretickes contemned to Traditions which before they seemed to allow of he can no way fasten vpon them neither by Scripture nor Traditions vnlesse they might be masters of both as being wiser men in their owne conceites then eyther the Apostles that deliuered them or the Bishops that kept them Now iudge who bee the heires of these heretickes Iohn Caluin as this Papist prateth or the Pope and his dependants whose religion is called by Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 2. Thes 2 7 8 Ni● Cusanus de auth eccles supra contrascript Albert. Pighius eccles hierarch lib. 6.13 such a mysterie as will be ruled by no law a mysterie of lawlesse iniquitie and the Pope himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a lawlesse man such as will stoope neyther to Scripture nor Tradition one of his Cardinals saith Nulla sunt Christi praecepta nisi quae per ecclesiam pro talibus accepta sunt There are no precepts of Christ but these which the Church accounteth to be such so the Church of Rome is aboue the Scripture And another Champion saith Papa virtualiter est tota ecclesia the Pope is in power the whole Church and so the Pope is aboue the Church Thus the Pope must be first the Church must be next and the scripture giuen of God by inspiration Must haue the third place must consistere in tertijs and be glad of such roome as these great masters will afford it Quapropter vndique resistendum est saith Irenaeus wherfore wee must set our selues against them euerie way If scripture will not serue we vse tradition and if both be contemned wee vse all other meanes that may bee thought of to draw them ad conuersionem veritatis This is Irenaeus his conclusion whole discourse in this Chapter which makes nothing at all for Popish traditions which are not alleaged as witnesses and backes to the truth of the scripture nor yet against such as denye the perfection of the worde written Epiphanius is next who if he had sayd Oportet traditione abuti We must abuse tradition our Papist and his friends had been beholding to him but Epiphanius saith else where That he gathered the truth of the doctrine of God Ex vniuersa scriptura out of the whole scripture to be an anchor-hold vnto vs Heres 69. Epip Anchor and in the beginning of his Anchorate thus we read De vide vobis scribam quum requiratis vos fratres nostri ea quae spectant ad vestram salutem ex diuina sancta scriptura firmum fundamentum fidei de patre filio spiritu sancto de reliqua vniuersa in Christo salute de resurrectione inquam