Selected quad for the lemma: lord_n
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A19248
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More vvorke for a Masse-priest
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Cooke, Alexander, 1564-1632.; Cooke, Alexander, 1564-1632. Worke for a Masse-priest.
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1621
(1621)
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STC 5663; ESTC S108631
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55,249
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82
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12 By your doctrine he sinneth not who hath probable reason for that which he doth For Non peccat is qui probabiliter licere id existimat quod agit saith a Iesuite And by your doctrine he hath probable reason for that which he doth who hath the opinion of two or three yea of one graue Author For in foro conscientiae ad effectum non peccandi sufficit eligere pro vera eius opinionem quem merito censeâ—â—us essevirâ—m ideneum ad id scientia conscientis saith Nâ—â—arrus Now doth it not herehence follow that he who hath the opinion of Iohn Mariana touching the lawfulnesse of poysoning Kings may poyson Kings without sinne He that hath the opinion of him who made the book touching the lawfulnesse of Aequiuocation may equiuocate without sinne He that hath the opinion of Binetus the Iesuite touching the necessitie of concealing Confession may conceale without sinne whatsoeuer is confessed though that concealing cost all the Kings in Christendome yea in the world their liues What villanie approued by any of your Writers or Diuines may not lawfully be practised though thousands be of another opinion according to this your doctrine 13 You teach that the word of God is partly written partly vnwritten And the written word you call Scripture the vnwritten Tradition yet you vndertake to proue diuers of your opinions both by Scripture and by Tradition As for example Praying to Saints praying for the dead setting vp of Images in Churches and worshipping them when they are set vp Christs descention into hell the Virgine Maries perpetuall virginitie c. Now I would know with what honestie you can alledge Scripture for that which you say is a tradition or tradition for that which you say you haue Scriptures Can one and the same truth be written and not written 14 You teach that it was not meete all mâ—steries should be written in Scripture lest euery ordinarie person should come to the knowledge of them and because of the commonnesse of them contemne them Now I desire to know why the mysteries of the Trinitie should be written in Scripture rather then those mysteries you speake of if there be such danger that ordinarie persons should attaine to the knowledge of whatsoeuer is written in Scripture and vpon their knowledge of them should contemne them Secondly I desire to know why it should be lesse meete that the mysteries you speake of should be written in Scripture then in the Fathers and in your Catechismes Ordinarie persons are as like to come to the knowledge of them by reading if not the Fathers yet of your Catechismes wherein you discourse of them at large as if they were written in Scripture Are they not thinke you 15 Men say you teach that Licet praceptum praelati sit irrationale pro tali merito quandoque haberi potest tenetur tamen subditus illud obseruare Though the commandement of the superiour be vnreasonable and may well enough be thought so yet the inferiour is bound to obey it Men say you teach Si Papa erraret pracipiendâ— vitia vel prohibendo virtutes teneretur Ecclesia credere vitia esse bona virtutes malas nisâ—vellet contra conscientiam peccare that if the Pope should erre in commanding vice and forbidding vertue the Church was bound to beleeue vnlesse she would sinne against her conscience that vice was commendable and vertue dispraisable Men are bound Papae sententiam exequi to put the Popes sentence in execution albeit they know it to be vniust Any man illaesae conscientia with a good conscience may execute the Popes vnlawfull mandate by your learning Now I pray you how agrees this doctrine with that of the Apostles Act 5. 29. It is better to obey God then man 16 Sir Priest I reade in your bookes that your Pope is called Caput tâ—tius Ecclesiae Pater Ecclesiae Fillius Ecclesiae Sponsus Ecclesiae Mater Ecclesia The head of the whole Church the Father of the Church the sonne of the Church the Spouse of the Church the Church our mother Now I would know of you how he can be the Church her selfe and yet head of the Church and the Churches husband how can he be Father to the Church and and yet a sonne of the Church how without committing incest the father may marrie his daughter the brother may marrie his sister the sonne may marrie his mother 17 I reade in your bookes that your Pope is nor onely called the Vicar of Christ and Successor of S. Peter but d S. Peters Vicar and Christs Successor in respect of the gouernment of the Church Now here I desire to know two things of you first how your Pope comes to be S. Peters Vicar seeing S. Peter himselfe is but a Vicar and it is a rule in your Law Vicarius non potest substituere Vicarium A Vicar cannot substitute a Vicar Secondly how without blasphemie your Pope can be called Christs Successor seeing he to whom another succeedeth in office doth cease himselfe to beaâ—e that office as Felix did cease to be gouernour in Iurie when Festus came in place to be his successor I hope you do not thinke that Christ who endureth for euer hath turned ouer all care of his Church to your Pope 18 I reade in your bookes that in the yeare 1552. your Pope was intituled by a certaine Patriark called Siud The Peter of our time and the Paul of our dayes and that Clemens the eight was intituled by one Gabriel Patriarke of Alexandria Tertius detimus Apostolorum gloriosi Domini nostri Iesu Christi quintus sanctorum Euangelistarum The thirteenth Apostle of our Lord and Sauiour Iesus Christ and the fift Euangelist And that Genebrard approued of the titles which Siud gaue and Baronius of those which Gabriel gaue Now I desire to know of you why Genebrard should like that any Pope should be called the Peter of our time seeing Sergius the fourth being christened Peter vpon his election to be Pope in reuerence to S. Peter renounced the name of Peter and tooke the name of Sergius and secondly how Clemens the 8. can with any wisedome be held the thirteenth Apostle of our Sauiour Christ and the fifth Euangelist considering there were seuen Popes of his owne name and vpon the point of 230 Popes of other names before him For I cannot heare that he was such an A perse as that he deserued these titles rather then any of his predecessors And if all or any of his predecessors deserued to be called Apostles and Euangelists Gabriel in my opinion failed in his Arithmeticke when he termed him the thirteenth Apostle and the fifth Euangelist 19 I reade in your bookes that the iurisdiction of your Pope is boundlesse I His dominion as Christs Psal 72. 8. is from sea to sea and from the riuer vnto the ends of
told in your pulpits conuince that your forefathers laboured to perswade the people rather to trust in the virgin Mary then in her Sonne Christ Iesus Multi videntur B. Virginem in maiore veneratione habere quà m Christum filium eius Many seeme to honour the blessed Virgin more then her Sonne Christ saith a great man of your Religion imputing the cause thereof to their simplicitie but he might more iustly haue imputed it to your doctrine and the rather for that he addeth in the same place Quta honor matris redundat in silium Prou. 17. patientiam habet filius Del de hac quâ—rundam vir orem mulierem simplicitate Because the honor of the mother redoundâ— to the honour of the child as we reade Prou. 17. the Sonne of God beares with the simplicitie of such men and women as honour his mother more then himselfe For doth not this doctrine affoord good encouragement for such practise 55 I finde in many of your Catechismes the second Commandement of the Decalogue left out quite and in some of your Catechismes for Remember thou sanctifie the Sabbath day I find Remember to sanctifie the Holy dayes And in your Trent Catechisme I find the ninth and tenth Commandement so huddled together that I know not how it distinguisheth and rankes them whether it makes Thou shalt not couet thy neighbours wife the ninth commandement as some popish Catechismes do or the tenth as others do My desire is you would giue mee a reason of leauing out the second and of changing the third according to your account the fourth in ours and such nimbling of the 9. and 10. together that you cannot agree among your selues which is the ninth which is the tenth 56 You teach that to speake against your Pope is a most deadly sinne against the first commandement of God that to deuise or to procure pictures to be deuised by others which may in any sort be disgracefull to your Pope or to his Cardinals or to any of your Popish Hierarchy is a sin against the first commandement That to keepe bookes either of heretickes or for any other respect forbidden by your Church is a sin against the first commandement That not to detect a man infected with heresie to whom he ought that is not to detect a Protestant to the Inquisition is a sinne against the first commandement That to disswade or hinder any for entring Religion that is in your language from being a Monke or a Nunne is to sinne against the first commandement That to set light by and not to regard the ceremonies of your Church is a sinne against the first commandement That he who is ignorant of the fiue commandements of the Church sinnes against the 1. commandement That he who beleeues not vndoubtedly your popish Purgatory sinnes against the 1. commandement That not to beleeue whatsoeuer your Romish Church beleeues is a sinne against the 1. commandement That it is an act of infidelity or heresie to communicate in both kinds And do you not hereby bowray that you make of no sinnes grieuous sinnes 57 Saint Paul speaking of concupiscence which rebelled against the law of his minde Rom. 7. 23. complained of his hard estate that hee could not rid his fingers of it v. 24. terming it expresly sinne v. 17. yet your Councell of Trent denies that concupiscence in the regenerate is sinne and your Posseuin thinkes it not meete that we after the example of the Apostle should call it sinne Stealing for need is sinne as appeareth Prou. 30. 9 yet with you stealing for need is no sinne And do not these two instances bewray that you make of sins no sins But your turning the Commandements of God into Euangelicall counsels puts it out of all doubt For though it be a sinne not to obserue Gods commandements yet according to your learning it is no sinne not to obserue Gods counsels Nemo peccat si Dei consilia praetermittat Intermittere consilia nullum peccatum est Consilium si non seruetur nullam habet paenom goes for good diuinitie with you Now that you turne the commandements of God into counsels it is proued by this that Resist not euill c. Loue your enemies Lend looking for nothing againe Pray for them which curse you Let you communication be Yea yea Nay nay If thy right eye cause thee to offend placke it out and cast it from thee Take heed you giue not your almes before men to be seene of them c. Be not careful and Care not for to morrow If any brother haue a wife that beleeueth not if she be content to dwell with him let him not for sake her and the woman that hath an husband that beleeueth not if he be content to dwell with her let her not for sake him are held by you not commandements but Euangelicall counsels For vpon this ground it followes that though a man resist euill though hee loue not his enemies though he pray not for them who curse him though his communication be more then yea and nay though hee plucke not out his right eye when it offends him though he giue almes to be seene of men though he be carefull for to morrow though he leaue his vnbeleeuing wife who would dwell with him c. in all this hee sins not 58 Whosoeuer is angrie with his brother vnaduisedly is culpable of iudgement and whosoeuer saith Rada is worthy to be punished by a Councel saith our Sauior Mat. 5. 2â— yet vnaduised anger Racaing of a mans brother are but venial sinâ— with you Foolish talking and iesting which are things not comely saith S. Paul Eph. 5. 4. yet they are but veniall sinnes with you Of euery idle word that men shall speake they shall giue an account thereof at the day of iudgement saith our Sauiour Mat. 12. 36. yet idle words are but veniall sinnes with you Flatterie from which the Apostle cleareth himselfe as from a foule fault 1. Thess 2. 5. is but a veniall sin with you Continuall haunting of Tauerne or Alchouse noted by the Apostle as an heathenish sin 1. Per. 4. 3. is but a veniall sinne with you no nor yet drunkennesse it selfe which is condemned by the Apostle in the same place The prouoking of wife children to anger which the Apostle forbids Col. 3. 1. 21. is but a veniall sin with you Though we reade Psal 5. 6. that the Lord shall destroy them that speake lies yet lying prouided it be but in a meriment is no more then a veniall sinne with you Yea some kinde of periuriâ— and cursed speaking though cursed speakers be excluded the kingdome of heauen expresly and periuri in generall condemned Mal 3. 5. are but venial sinnes with you If a boy rob lis father but of