Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	wound_n	wrath_n	44	3	6.9214	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19649	An aunswer to sixe reasons, that Thomas Pownde, Gentleman, and prisoner in the Marshalsey. at the commaundement of her Maiesties Commissioners, for causes Ecclesisasticall: required to be aunswered Because these reasons doo moue him to think, that controuersies and doubts in religion, may not be iudged by the Scriptures, but that the Scriptures must be iudged by the Catholique Church. ... Written by Robert Crovvley.	Crowley, Robert, 1518?-1588.; Pounde, Thomas, 1539-1616.; Tripp, Henry, d. 1612.	1581 (1581)	STC 6075; ESTC S109107	34,598	58

necessary to be knowne to saluation euen by plaine scriptures And the rest I hope I shall be able to prooue in such sort as the Fathers haue prooued them against such as haue at any tyme denied them And first I must prooue that in the Godhead there be thrée distinct persons and but one substaunce This and the second that is that in Christe there be two distinct Natures and but one person I thinke I shall easily prooue The Prophet Dauid hath written thus Psal 110. The Lord hath sayde to my Lord syt thou at my right hande tyll I make thine enimies thy foote stoole The Lord shall send out of Sion the Scepter of thy power beare thou rule in the myddes amongst his enimies Thus much in the two first verses And in the fift verse he sayth thus The Lord at thy right hand hath wounded euen Kinges in the day of his wrath That the Prophet Dauid dyd in these verses of this Psalme speake of the diuine Maiestie and of the second person Christ it is manifested by that which S. Mathew writeth in his twenty and two Chapt. Vos quid dicitis de Christo cuius filius est What doo you say of Christe whose sonne is he c. The Lord. That is God the Father Sayde to my Lord. That is to God the Sonne c. Héere haue we two distincted persons the Father and the Sonne And in the seconde verse he sayth The Lorde shall send out of Sion the Scepter of thy power which is the worde of the Gospell And this Scepter was sent out of Sion by the holy Ghoste in the feast of Pentecoste when he rested vppon the Apostles in the shape of 〈…〉 rie tongues deuided So that héere we haue the thyrde person and so consequently thrée distinct persons The Father sayth to the sonne sit thou at my right hand c. And the holy Ghost sendeth the word which is the scepter of the power of the Sonne out of Sion And in the fift verse he sayth The Lorde at thy right hand shall wounde euen Kinges in the day of his wrath Thus speaketh the diuine Maiestie God the Father God the Sonne God the holy Ghoste one diuine Maiestie to the Church of Christe hée re milytaunt vppon earth So haue we the vnitie of the thrée distinct persons in the deitie And Christe him selfe expounding the first verse of this Psalme to be spoken of him selfe dooth a warrant vs that he béeing Dauids sonne after the flesh is neuerthelesse Dauids Lorde and therefore God And so bothe God and man and yet but one Christe For be sayth What say you of Christe Whose sonne is hée This might suffise to shewe that these two verities are not vnwritten as you do terme them But to satisfie you to the full looke what S. Mathew hath written in the last Chapter last words of his Gospell reporting the wordes of our Sauiour who sayth thus there All power bothe in heauen and earth is giuen vnto me Goe your way therfore and teach all Nations baptizing them in the name of the Father of the Sonne and of the holy Ghost teaching them to obserue all those thinges that I haue commaunded you And behold I am with you euerie day euen to the ende of the world Héere the man Christe receyueth from the diuine Maiestie all power bothe in heauen and in earth and by that power he giueth commission to his Apostles to goe and teache all Nations and to Baptize them in the name of the Father of the Sonne of the holy Ghost So that héere againe we haue thrée distinct personnes and their vnitie in giuing to Christe all power in heauen and in earth and the two natures in one person Christe in that he receyueth all power in heauen and in earth and giueth commission to his Apostles to teach and baptize If this will not satisfie you I refer you to that which S. Austine hath written in his booke De Trinit There shall you finde proofe vpon proofe that these verities are not vnwritten The thirde veritie that you say is vnwritten is that God the Father was neuer begotten It séemeth that you haue not read S. Peaules Epistle to the Ephesians for if you had you must néedes haue séene that this is no vnwritten veritie Saint Paule writeth thus Huius rei gratia flecto genua mea ad patrem Domini nostri Iesu Christi ex quo omnis paternitas in coelo in terra nominatur For this cause sayth S. Paule doo I bowe my knées to the Father of our Lorde Iesus Christe of whome all Fatherhoode bothe in heauen and in earth dooth take name I trow you will not now say that this veritie is vnwritten The fowrth veritie that you say is not written is that the holy Ghost procéedeth bothe from the Father and the Sonne as from one fountayne If you would reade that which S. Iohn hath written I thinke you would not say that this veritie is vnwritten Cum venerit paracletus quem ego mittam vobis a patre spiritū veritatis qui a patre procedit ille testimonium perhibebit de me c. When the Comforter shall come whome I wyll sende vnto you from the Father euen the spirit of trueth that procéedeth from the Father he shall testifie of me c. And in the twentie Chapter he sayth Haec cum dixisset insufflauit dixit eis Accipite spiritum sanctum When he had spoken these wordes he breathed vpon them and he sayde vnto them Receyue ye the holy Ghost c. If breath may be sayde to procéede from the person that breatheth then may we say that it is written that the holy Ghost procéedeth from Christe the sonne of God euen as it is written that he procéedeth from God the Father I wyll be bolde therefore without any more a doo to conclude that these fowre verities are not vnwritten but written in déede in the Canonicall Scriptures The fift vnwritten verity is the descending of Christ into hell this you must haue prooued by plaine wordes of Scripture the lacke whereof as you say hath caused many nowe a dayes to deny it flatly I am none of them that doo so deny it But that he descended in such manner as your Catholiques haue taught and as it hath bene set foorth in their Stage Playes and in their payntinges in glasse windowes else where I thinke would be as harde a thing for you to prooue any way as for vs to prooue by plaine wordes of Scripture that he dyd in déede descende into hell I thinke you wyll graunt that the spéeche vsed in the Créede concerning Christes descending into hell is figuratiue vsed by the figure Synecdoche wherein the whole is vnderstanded in the parte For you wyll not I thinke say that Christes body went into hell For that was buried and rested in the graue tyll the tyme that it was restored to lyfe againe Well Then it was his spirite

haue put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seede nor of thy seedes seede now nor euer to the worldes ende O most comfortable promise that the Spirite of truth shall neuer departe out of the Churches mouth O fit Iudge appointed to be Iudge of Scripture for our profites without presumption Remember then I praie you what a sottishe opinion this is which is held to the contrarie that euery priuate man whom belike you wil imagine to be one of the Church shall haue good beleue to be his own Iudge in vnderstandyng of Scriptures as your Craftes men are and yet that the authoritie of the whole vniuersall Churche shall not presume to ●ake any iudgement vpon them Grauntyng this as you must needes that the Church whiche is our Mother as the Scripture saieth must needes teach all her children at first to beleeue in God seyng faithe must come by hearing and also to know the Scripture and yet that the same Church being the piller and sure staie of touch shall not be absolute Iudge imperial Scholemistresse to teache vs all how to beleue in God and how to vnderstande the Scripture For the blindnesse of your hartes I maie saie as iustly to you as Sainct Paule saied to the Galathians O Insensati c. O ye foolishe fellowes who hath bewitched you not to obeye vnto the truthe Which euen of Infantes and suckyng babes as it were is discerued as cleare as the Sunne So that you must not disdaine Maister Trippe to be tripped in this matter for a silie seducer to maintaine as ye doe all so grose all opinion beyng the forrest in deeds for al suche Foxes to litter their whelps in Therefor 〈…〉 to conclude this Assertion acquite your selues as well as you can why you maie not all bee iustly suspected to denie the descendyng of the holie Ghoste vnto the Churche for as muche as you refuse the Churches sentence in iudgement with whom the holie Ghoste is promised alwaies to remaine and in truthe to directe them Haec est fides mea quia est Catholica This is my faith because it is the Catholique faith Thomas Pownde The Aunswere to Pownde His sixt Reasons TO the six Reasons that you set doune to proue that to prouoke to be tryed by the holy Scriptures onely in the controuersies that maie arise aboute Religion is no orderly waie I might in fewe wordes aunswere thus The first Reason is fonde the second is false the thirde is foolishe the fowerth is fantasticall the fift is fradulent and the sixt is fanaticall Thus might your Pamphlet bee aunswered in sixe wordes as before you did reade it before so many witnesses as it pleased you to call to the hearyng of it I told you that I thought it might But least you should triumphe after your manner and saie that not beyng able to aunswere your Reasons at large I shifte you of with shorte sentences I will bestowe some more tyme whiche I could bestowe muche better in aunsweryng your rude Reasones I hope so that neither you nor any of your side shall be able reasonably to replie The first Reason FIrst you saie that suche controuersies maie not bée tried by the holie Scriptures because thei be mute and dumbe vttering to vs from the booke nothing but onely the wordes and not the sense wherein the life as it were of the Scripture doeth consist Howe fonde this Reason is I thynke your self should see For what sence can there bee in woordes that can not bee vttered by woordes Or what wordes can any manne vse in openyng the sense of woordes written but that the same beeyng sette downe in writyng maie as well open the cense as thei might beeyng spoken and not written you seeme to imagine that we would haue the holy Scriptures as thei bee written in bookes enclosed in coueringes to be Iudge of suche matters as you speake of for otherwise how can you call them mute and dumbe The Prophet Ieremie was commaunded to write all the wordes of the Lorde against Iuda and Israell and all other Nations in a booke and to cause the same to bee reade in the hearyng of all the people and so he did as appeareth in the .26 of his Prophesies that euery manne might bee turned awaie from their owne moste wicked waies and so the Lorde might be mercifull to them After this manner would we haue controuersies iudged by the Scriptures Not as thei bee written and kepte secret in hookes but beeyng reuereudly read wayed and considered with the circumstaunces of person tyme and place with all other necessarie circumstaunces so that the Readers beyng willyng to haue their controuersies ended dooe submit them selues to that iudgement that thei shall finde in the Scriptures so read waied and considered As for your Opinatiue man and wrangler that you speake of if he will stande still in his opinion as you your self doe notwithstandyng that it is made manifest by the holy Scriptures that his opiniō is not right he must bee taken for an Hereticke and after one or twoo warnynges reiected beyng subuerted as one that synneth euen condempned by his owne conscience The seconde Reason Your second Reason I doe call false for that you doe falsely reporte that the holie Scriptures are full of harde and deepe misteries And for that you do falsely affirme that S. Austen did sharpely reboke Honoratus for rushyng so boldely into the holie Scriptures where as he would not be so bolde as to take vpon him to vnderstand suche a Poet as Terence was without a Maister Firste I would wishe you to weigh well the wordes of S. Paule written to Timothie Doe thou saieth S. Paule to Timothie continue in those thynges whiche thou hast learned and are committed vnto thee knowyng of whom thou hast learned them and that thou hast known euen from thine Infancie the holy Scriptures which are sufficient to instructe thee to saluation through that faithe whiche is in Christe Iesus Euery Scripture that was written by diuine inspiratiō is profitable to teache to correct to reproue and to instructe in righteousnesse that the man of God maie be perfectly instructed to euery good worke If all Scriptures bee so full of harde and deepe misteries as you haue saied then can not any Scripture bee so profitable to teache c. As Sainct Paule telleth Timothie That all Scriptures be neither can the man of GOD bee thereby perfectly instructed to euery good worke We reade that our Sauiour Christe did sharply reprehende his two Disciples as he walked with them towardes Emaus for that thei were so dull and harde to beleeue that whiche the Prophetes had so plainly spoken Ought not Christe ꝙ he to sufter these thinges and so to enter into his glorie As though he should haue saied are you so doltishe and blockishe that you vnderstande not so plaine speeches as the Prophets haue vsed concernyng the sufferyng es of Christe And

Reasons if happily they had any force Secondly that which you bring out of y e fift of S. Iohns Gospell to prooue the scripture to be but witnes bearer to y e truth and not the Iudge though it haue some shew of reason yet being well wayed it well vanishe for you imagine because you finde the worde witnesse which is Verbum forence That by by you must haue a pitched Court a iudgement seate where shall be presented many persons in seuerall places one to be witnesse an other to be Iudge and perhaps some to be iustified and some to be condempned But if you had wayed other places of scripture you shoulde haue séene that the holy Ghoste admitteth no such straight collctions but framing his writing to our capacitie Useth some time one phrase and sometime an other And you might haue found where the worde is called a Iudge as in the twelfth Chapter of the same Euangelist If any man heare my wordes and beleeue them not I iudge him not c. He that refuseth me and receyueth not my words hath one that iudgeth him The word that I haue spoken shall iudge him in the last day For I haue not spoken of my selfe c. Now iudge you how soundly you haue gathered it is witnesse therefore not Iudge or not rather bothe a witnesse a Iudge So might you reason of the diuerse Metaphors giuen to the word which is called Bread Wine Oile Milke Hony Water Raine Light Fyre Golde Siluer Pearle and Iron rod Scepter Sword the breath of the Lords mouth Now were it not a fonde Reason to gather because it is the breath of the Lordes mouth therfore it is no Sword because it is a sword or Iron rod therfore it is not Gold c. Or because it is Gold therfore it is no bread when as the holy Ghost hath set downe those sundrie Metaphors to expresse the power dignitie and commoditie of the worde But this is none of your six Reasons and therfore the weight of your cause lyeth not vpon it yet in pronouncing your Treatise before witnesse you gaue it a greate force ¶ Now to your Reasons YOur first Reason is groūded vpon a false principle for you imagine our church to be without a Ministerie to teach and open the Scriptures which is not so yea rather your Préestes are mute and not onely that but ye close vp the booke of God will not let it be read to make the Scriptures wholy mute least they might bewray your corruptions But God be thanked God hath opened the mouthes of many by the Scriptures to witnes agaynst your errors and so iudge you by the same wordes if you amend not Your second Reason pretendeth that the Scripture is verie full of hard déepe mysteries surely I confesse that the Scripture hath his harde Misteries and hard places but hath it not also his easie familyar doctrines Is there not meate for all Estates Milke for babes and strong meate for good stomacks But I dare be bolde to auouch that it was Sathans policie to robbe the people of the whole vse of the Scriptures vnder pretence of ambiguitie as though the whole Scriptures were nothing else but Rydles As for the tryall of harde places the learned haue set downe two excellent rules which I meruaile you can reiect the one is conference of Scripture with Scripture the other is begging of wisedome of God who giueth it to the Babes lyttle ones and hydeth it from the wise in their owne conceyte who stumble at playne places not being dyrected by Gods spirite But howsoeuer they labour to trie the spirites or whatsoeuer knowledge they doo attaine they leaue the suueraigntie of the iudgement to the word Your thyrde Reason grounded on Saint Peters testimony 2. Peter 1. Erreth in not considering what the Apostle meaneth by priuate or not priuate you séeme to place it in the multytude of personnes that giue the interpretation but the Apostle placeth it in the authoritie of the Author of the word Therefore one Prophete speaking in the Lordes name being truely sent from the Lorde is more to be beléeued then the whole packe of Préestes resisting of mallice or ignorance and they being many are priuate and one Prophete being but one is not priuate Secondly you pretende that euerie man may interprete the Scriptures as he lysteth which is a false charge But we desyre them and allowe them to reade the Scriptures and to sée whether those thinges which we teache them be so or no according to the example of the faithfull Acts. 17. And as they are commaunded by Christe and the Apostle 1. Iohn 4. In your fowrth Reason whyle you went about to temper our pride as you say it séemeth you distēpered your own wits in putting downe so many things in y e name of vnwritten verities which notwithstāding are written you aske of the matter when I suppose ye meane y e termes brought in by the Fathers to expresse the doctrine more plainlie As the word Trinity person and other to make plaine the doctrine against the Arrians Héere you were foully ouerséen And you would make as beléeue that the Church hath authoritie to poynt vs new● Articles of faith without warrant of scripture she was wont to challenge some liberty in Ceremonies indifferent things but you giue her power in Articles of faith Your fift Reason stumbleth on the false principle whereon you grounded your first Reason where you iudge no gouernment to be in our Church because we giue the highest rule to the worde gouerne thereby as by a most perfect lawe after which no newe Parliament néede to be called to adde or diminishe from it but all men of all estates ought to put to theyr hands to sée it executed and kept for the which cause if they at any tyme assemble the worde written is theyr direction Against your sixt Reason I auouch that he that appealeth to the iudgement of the written worde dooth yéelde a most waighty Reason to ratifie the sending of the holy Ghost to his Church and that it is the spirite of trueth For 〈◊〉 the Apostles were so mightely endewed with the spirite that they bothe taught and left in writing the whole Coūcels of God enough to make the man of God perfect c Then the Church that challengeth the promise of that spirite wherewith they were endewed must subscribe to that trueth which they haue lefte written for whatsoeuer is not agreeabl● thereto commeth from an other spirit opposing it selfe against the spirit of God which is neuer contrarie to it selfe Thus I haue bréeflie layde down 〈…〉 which I could haue done more at large but Ma●ster Crowley hath giuen you matter enough and yet more then eyther he or I can wryte is set downe by Chemnicius and others whose Treatises you might doo well eyther to reade for your learning or to impugne if you be able ¶ Your well wyller H. T. FINIS Iohn ● The first Reason The secōd Reason The third Reason 2. Pet. 1. d. The fourth Reason The fift Reason The sixt Reason Titu 3. 2. Tim. 3. Luk. 24. 1. Cor. 2. 2. Cor. 3. Aug. de verbis Domini ser 13. 2. Pet. 3. 1. Tim. 3. Tom. 6. Mark 16. Phil. 3. Epist 15. De Bapt. Libr. 2. Cap. 2. Ephe. 6. 1. Cor. 11. De Trini Libr. 15. Iam. 1. 1. Cor. 11. In. 1. Iohn Epist Cap. 2. 2. Pet. 1. Sessio 4. Lyranus in 2. Epi. Peter Psal 110. Math. 22. Tom. 3. Ephe. 3. Iohn 15. 20. 1. Pet. 3. Ieroni Tom. 4. Mark 10. 1. Cor. 7. Mark a. Apoc. 1. Collo 2. Acts. 15. Luk. 11. 1. Pet. 5. Tom. 1. Disti 16. An. 956. Vorat Plat. Plat. Volat. Volat. Plat. Psal 119. Esai 5. 1. Cor. 2. 1. Cor. 14. Luke 22. Psal 91. Alexan. 3. An. 1174. Math. 4. Sap. 4. Tom. 4. Esai 59. Esai 44. Iohn 16. Luke 10. In Asceticis