Selected quad for the lemma: head_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	authority_n	church_n	pope_n	5,953	5	6.8859	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19248	More vvorke for a Masse-priest	Cooke, Alexander, 1564-1632.; Cooke, Alexander, 1564-1632. Worke for a Masse-priest.	1621 (1621)	STC 5663; ESTC S108631	55,249	82

the world whereas the iurisdiction of the rest of the Clergie hath narrower bounds by much Yet I reade in Eusebius of Chrytofersons translations that in Traians time Pope Clemens gouerned the church of Rome and Iohn the Euangelist the churches in Asia Now I desire to know whether this doth not argue that Pope Clemens iurisdiction was lesser then S. Iohns seeing it is apparent hereby that Pope Clemens gouerned but one Church and S. Iohn many 20 I reade in your bookes that S. Peter had authoritie ouer all the Apostles and that the Apostles depended vpon him as vpon their head and commander who was to direct them and to go in and out before them and to chastile them I reade likewise that after Saint Peters death your Popes succeeded him in tota ipsius dignitate potestate in all his dignitie and soueraigntie Now it is euident that diuers of the Apostles suruiued S. Peter as namely S. Andrew and S. Symon surnamed the Cananite not in regard of his countrey but of his zeale as S. Luke witnesseth and Saint Iohn the Euangelist Two of these if not all three liued till Traians dayes in which time Linus Cletus Clemens sate Bishops of Rome Now my desire is to know of you whether you thinke Linus Cletus Clemens challenged any soueraigntie ouer Saint Andrew and Saint Simon the zealous and Saint Iohn the Euangelist Me thinkes Saint Iohn being the Disciple whom Iesus loued Saint Iohn being the person who was allowed to leane on our Sauiours breast at the eating of the Passeouer S. Iohn being the man to whō our Sauiour x recōmended his mother at his death Saint Iohn being such a one as that his writings are receiued for Canonicall me thinks I say Saint Iohn not to speake of the other two should not haue bene vnderling to these three Popes Me thinkes he should not haue depended vpon them as on his head for direction Me thinks they should not haue had that superioritie ouer him that they might haue chastised him 21 I reade in your bookes that an Archbishop and Cardinall of yours called Francis Zabarel who liued about the yeare 1400. confessed that certaine flatterers for many ages before his time and till his time had perswaded the Popes quòd omnia possent sic quod facerent quicquid liberet etiam illicita sic plus quam Deus they could do all things and might do any thing were it neuer so vnlawfull and by that meanes they could do more then God And to tell you truly I do verily beleeue him For I do finde they were told they might dispense contra ius naturale against the law of nature contra vetus Testamentum against the old Testament and contra Apostolum against the Apostle Paul I find they were told De nihilo possent facere aliquid they might of nothing make something de iniustitis facere possent iustitiam they might make wrong right and in his quae vellent ijs esse pro ratione voluntatem they might do as they list and no bodie might say Domine cur ●ta facis I pray you sir why do you so I finde some taught that St homitidium Samsonis quod ex se malum est interpretamu● quod instinctu diuino fuit factum multo magis omne factum sanctissimi Patris interpretari debemus in bonum siquidem fuer it furtum Vel aliud ex se malum interpretari debemas quod diuino instinct u●siat If we impute the slaughter which Samson made of the Philistines to an inspiration of Gods Spirit much more are we bound to interprete in the best part whatsoeuer the holy Father the Pope doth if it be theft or any other thing which of it selfe is euill as for example murther or adulterie we must likewise impute that to the inspiration of Gods Spirit About the time Zabarel speakes of it seemes it went for currant which is noted by a late Historian Episcopos Romanos ne peccata quidem sine laude committere the Popes could do nothing were it neuer so mischieuous but it was commendable His geese were all swan● his vices were vertues I reade in your bookes that men are bound to worship him with dulia and that some haue professed in his hearing that they worshipped him with hyperdulia and that in effect many haue giuen him latriam For to omit that some haue affirmed he was alter Deus in terris a second God vpon earth Deus mortalis in terris immortalis homo in coelis a mortall God vpon earth and an immortall man in the heauens That he hath so much greater power then any of the Prophets quanto differentius praeill is nomen hereditauit viz. Tues Petra c. by how much he hath a more excellent name giuen him then any of them had to wit Thou art a rocke Some of you haue giuen out that he is non Deus non hom● sed vtrumque neither God nor man but both Some of you haue styled him as Saint Thomas did out Sauiour Christ with the titles of Dominus Deus noster our Lord and God● and as Saint Iohn likewise did with Rex regum Dominus dominantium King of Kings and Lord of Lords Some of you now write Christus omnem quam à patre accepit pote●●atem transfudit insuo●● Christ passed ouer all the power which God the Father gaue him vnto his meaning your Popes Agreeably to others who in former ages were not ashamed to tell the Pope that z Tibi vni to him alone was granted all power both in heauen and in earth Yea that there was in Popes all power supra omnes potestates tam coeli quam terrae aboue all powers both in heauen and in earth I need not to tell you of the Bishop who put vp a supplication to Pope Nicolas in these words Miserere meifili Dauid O sonne of Dauid haue mereie vpon me nor of the Religious persons who came from Panormi and other parts of Sicily as Embassadours to Pope Martin the fourth to craue his fauour who cried thrice thus Agnus Dei qui tollis peccata m●ndi miserent nobis O thou Lambe of God who takest away the sinnes of the world haue mercie vpon vs nor of him who in way of prouing your Popes omnipotencie bids his reader note Quod in concessionibus vtitur illo verbo Fiat quo Deus vniuersum creauit orbema that your Pope in subscribing petitions vseth the word Let it be by which God created the whole world intimating that as God so your Pope by a word of his mouth may doe any thing nor of them who against the comming of Paul the third vnto the Citie of Tolentonum in Italy set this inscription ouer the gates Paulo 3. opt max. in terris Deo To Paul the third the

come and past Hereupon a Germain gentleman procured of him a Pardon for a sinne to come and afterwards robd the Pardoner as he passed thorow a Forrest professing that that was the sinne for which he procured the pardon which he bought of him Did not the Gentleman serue the Pardoner right 86 You define your Church to be a companie of men prof●ssing one faith vnder one head to wit the Pope Whereupon it must needs follow must it not thinke you that when you haue no Pope you haue no Church Now after the death of euery Pope there is a time wherein there is no Pope Your Chaire stands emptie sometimes many dayes sometimes many yeares And doth it not thereon follow that after the death of euery of your Popes there is a time wherein you haue no Church 87 You brag as much of the name of the Church as the Iewes of old did of the Temple of the Lord. At euery other word almost the Church is in your mouthes And if your champion Campion lie not Audito Ecclesiae nomine hostis expalluit We no sooner heare of the name of the Church but our harts faile vs. Now I pray you of all loues tell what you meane by the Church when you say the Church is Index omnium controuersi●●um Iudge of all contronersies and that Infallibilias verbe Dci ex Ecclesi●●●stimon●o pendet The in●allibility of the word of God depends vpon the Church and that we must heare the Church Are you of Gretzers mind who saith that in these particulars per Ecclesiam intilligimus Romanam Pontifitem By the Church we meane the Pope If so much good do you with your Church I had rather be of a poore Chappelrie then one of your Church 88 It is said that all you Pr●ests take this oath ●go N●sacram Scripouram iuxta cum sensum quem t nuit 〈◊〉 sancta mater Ecclesia cuius est iud●care devero sensu interpretatione sacrarum Scripturarum admitt nec ●●m vnquam nis●iuxta voanimem consensum patrum acc●piam interpretabor that is I such a one do take the holy Scripture in that sense which my holy mother the Church whose dutie it is to iudge which is the true sense of Scripture hath taken it and takes it in neither will I euer take it in other sense then such as the Fathers giue thereof with one consent Now if you do so I would know how you can cleare your selues from periury seeing it is plaine you sometimes take and expound Scrriptures in that sense which neuer Father gaue of them As for example Mica 7. v. 8. 9. which you alledge for Purgatorie for no Father did euer so expound it Sometimes you take and expound them in that sense which is contrary to some Fathers as when you expound the words in 24 of Prou. v. 16. of falling into sinne for Non de iniquitat●bus sed de tribulationibus loquitur The text speakes not of falling into sinne but of falling into aduersitie saith Austin de Ciuitate Dci lib. 11. cap. 31. Sometimes you take and expound them in that sense which is contrary to all the Fathers which we find to haue interpreted them as when you take Christs words Ioh. 10. 16. which he spake of one Shepheard to be meant of your Pope and not of Christ himselfe for the Fathers say that by one Shepheard Christ meant himselfe 89 I am told you commend the Colliar who being asked by a Diuell as he lay on his death-bed or by a Cardinall as he was trauelling on the way how he beleeued returned answer As the Church beleeued And being asked how the Church beleeued replied As he beleeued Vouchsafing no other answer but I beleeue as the Church beleeues and the Church beleeues as I beleeue Now if this be true is it not true also that Laico-papismus nihil aliud est quam merus idiotismus The Diuinity of Lay papists is nothing else but foolery Certainly Lactantius laughed at them as fooles who being asked a reason of that which they be●eeued could giue none but rested in their forefathers iudgements quod ills in sapientes fuerint ills prohauerint illi sciuerint quodesset optimum because forsooth they were very wise they approued of that which they held they knew what was best to be holden concluding that such did seipsos sensibus spoliare ratione abdicare shew themselues idiots 90 It is written by the Secular Priests that when Sixtus● conuenting the Generall of the Iesuites before him demanded why he and his Order called themselues Iesuites and receiuing answer that they did not call themselues so but Clerks onely of the societie of Iusus and that the Pope replying said But why should you appropriate vnto your selues to be of the societie of Iesus more then other Christians are of whom in generall the p Apostle saith Vocati sumus in societatem filij eius Wee are called into the societie of Iesus The Iesuites Generall made hereto no Replication Now my desire is you would supply what was wanting in the Generall of the Iesuit●s for me thinkes the Popes answer doth conuince the Iesuites to be as faultie in taking vpon them in speciall to be of the societie of Iesus as if they had taken vpon them to be named Iesuites of Iesus Which was held altogether vnlawfull in former as well as in these later times For nuno dicimur Christiani à Christo in Paradiso appellabimur Iesuani à Iesu We are here on earth called Christiās of Christ whereas in heauen we shall be called Iesuites of Iesus saith Bernardinus de Busti And ratio quare dicimur Christiani à Christe non a Iesu Iesuaniest quia rem signatam hoc nomt●● Christus scilicet vnctionem nobis commendant sed rem signatam nomine Iesus non communicauit nobis Interpretatur enim Saluaeor cuius effectus viz. saluare ipsi soli conuenit Ipse enim vt dicitur in Euangelio Saluum faciet populum suum c. acsi dicerit ipse solus non alius The reason why here we are called Christians of Christ and not Iesuites of Iesus is this saith Lindwood Christ hath communicated to vs what is signified by his name Christ viz. vnction but hee hath not communicated vnto vs what is signified by his name Iesus for Iesus signisieth a Sauiour and it is his propertie to saue and no mans else as the Scripture witnesseth 91 It is written that the whole Order of your Humble Friers were put downe in an instant by Pius 5. Anno 1570. for that some of them would haue murthered Cardinall Borrhomaeus And all the Frier Minorites were banished out of Apulia by Fred●rik 2. for that they perswaded the people to put in execution the Popes commandement And the whole Order of the Templaries for suspition of impietie were spoiled of all they had by Clemens 5. approuement Now I would