Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	write_v	year_n	zion_n	28	3	8.6735	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19252	Worke, more vvorke, and a little more work for a masse-priest Reviewed and augmented by the authour. VVith an epistle of an vnknowne priest remaining in London, sent to the authour, excepting against fiue points therein. With the authours answere thereunto: returned vnto the priest within twelue dayes after the receipt of the priests exceptions. ...; More worke for a Mase-priest	Cooke, Alexander, 1564-1632.; Cooke, Alexander, 1564-1632. Worke for a Masse-priest.; Cooke, Alexander, 1564-1632. Yet more worke for a masse-priest.	1628 (1628)	STC 5665; ESTC S117166	110,840	166

gracious Cardinall with a lie for saying Nefas est apud Protestantes quenquam creari Episcopum nisi vnius saltem vxoris virum which hee reporteth as their generall practise according to their common doctrine not allowing the vow and obligation of single life And albeit some of your Bishops doe not marrie yet they doe not binde themselues from marrying And the farre greater part haue taken wiues the rest hold it vnlawfull to vow perpetuall chastitie In your fourth you charge all Catholickes with vntruth for saying that all the Apostles were continent from their wiues after they followed Christ which is clearely gathered by our Saviours wordes naming wiues amongst other things which his Apostles had left for his sake Against which cleare testimonie you oppose improbabilitie as you imagine that Saint Peters daughter could not bee beautifull at the age of sixty eight yeares to wit in the ninety eight yeare of Christ. But perhaps there is an errour in the number and for ninety eight should haue beene written the sixty eighth yeare of our Lord and then shee was but thirie eight yeares of age Also she might be faire and beautifull at sixty eight yeares of age which is more reasonable to be supposed then to denie the plaine assertion of the Gospell that the Apostles left all things for Christs service and namely their wiues By the way also obserue that Saint Peters daughter dwelt died in Rome where Count Flaccus a Roman desired to marry her which is a signe of Saint Peters residing there sometimes besides many more euident proofes and monuments testifying the same In your fifth obiection you would proue that all notable Bishops did not liue continent from their wiues whom they had married before Priesthood by the words of Saint Gregorie Nazianzen bringing in his father in a verse saying thus vnto him Nondum tot anni sunt tui quotiam in sacris mihi peracti sunt victimis Thou hast not yet so many yeares as are passed with me in holy sacrifices Which must either bee vnderstood in some other sense then of the yeares of Saint Gregories age or else it should be contrary to his cleare affirmation saying in his funerall oration that himselfe was borne before his father was either Priest or baptized And so being reasonable to interprete his verse by his proofe this instance will not serue your turne But it sheweth evidently that his father was a sacrificing Priest And such are Masse-priests whom you so contemne because we offer the holie sacrifice of Masse And this may suffice to shew by example of your fiue first obiections how feeble and frivolous the rest also are And therefore Masse priests are imployed in better workes then to lose good time in answering your idle questions And your selfe may be better occupied in seeking the true Church and the infallible authoritie thereof and so returning into the same may saue your soule which I wish you to doe with all my hears From London this Feast of Corpus Christi 1623. Yours to serue you in Iesus Christ Th. Bl. a Masse-priest Now come wee to the answere of the said letter returned vnto the Priest within twelue dayes after the receipt thereof SIR Masse-priest I received the letter which you as you phrase it addressed vnto mee in stead o● larger answere vnto a booke of mine intitled Yet more Worke for a Masse-priest In which letter you taxe me in generall with confusion of matter with want of forme and good Method with proposing feeble and frivolous and triviall obiections and idle questions with imputing errours to your Catholike Religion vpon silly surmises with failing in proofe of my owne opinions and disprooving yours All which I passe over as words of Course holding opinion That generall and naked accusations of adversaries deserue not so much as generall and naked denialls the rather for that you show a great deale of simplicitie and ignorance in the particulars wherein you vndertake to let me see my faults committed for I take it no breach of charitie to thinke that he hath nothing to say for proofe of his generall assertions who saith nothing to purpose for proofe o● his speciall Now that you haue nothing to say to purpose for proofe of your speciall accusations against mee I doubt not to make it plaine to your owne selfe though forestalled with preiudice For thus at the first rush you bring me in saying Our Noble King reports that his mother sent word to the Archbishop who did baptize him to forbeare to vse spittle in his Baptisme for she would not haue a pockie Priest to spit in her childes mouth And presently you crie Marke I pray you foure mainfest vntruthes in these wordes yet the proofes you make thereof are ridiculous for in way of proving the first thus you argue His Maiestie could not at the time of his Baptisme know what Message his Mother sent to any man but onely hath heard since what some other hath reported Therefore it is a manifest vntruth to say His Maiestie reporteth His mother sent word to the Archbishop c. Which Argument of yours is brainelesse for it presupposeth that no man can report any thing from the report of another No man can report any thing which was done about the time of his Birth and Baptisme much lesse before he was baptized and borne If this Argument of yours bee good I cannot report what lascivious talke passed betweene an English woman and Aeneas Sylvius who not long after was poped and called by the name of Pius 2. in an Inne at Strawsburgh where they casually met I cannot report how he wished her when shee went to bed to leaue her chamber doore vnbolted promising hee would come and lie with her as indeede he did she proving with childe vpon that nights meeting I cannot report that this Aeneas Sylvius committed the bringing vp of that child thus begotten to his father wondring that his father was not glad that by it though got in whoring he was made a grandfather for at the time of my Baptisme I knew no more of this then his Maiestie at the time of his Baptisme knew what Message his Mother sent to any man Only I haue heard since what some other or rather what Aeneas Sylvius himselfe hath written hereof At the time of my Baptisme I knew not that any man had written Qui sunt Romae et prope loca in quibus habentur magnae Indulgentiae vbi sunt mag●●a peregrinagia quia prope remedia habent communiter sunt pessimi That they who dwell at Rome and neere vnto such places where large Indulgences are granted whereunto there is greatest resort of Pilgrims are commonly the worst people because they haue so present remedies I knew not at the time of my Baptisme that any man had written Quàm periculosum Principi habere Consiliarios Papisticos It is very dangerous for Princes to haue popish Counsellours I knew not then that any

8. Now if his report be true I would know how you can saue Cardinall Bellarmins credit who denies that any Catholike did euer equall in any sort the virgin Mary vnto Christ For as it is confessed in that booke that Christ saued men so the Author professeth that she saued women 51 Ambrosius Catharinis in an Oration which hee made An. 1546. in the second Session at Trent termed her Fidelissimam sociam Christi Christs most faithfull fellow or companion And another great Papist did not sticke to write Fuit D●minu● cum Maria ipsacum Domino in eod●m labore ●odem opere redemptionis Mater enim misericoraiae adiuvit Patrem misericordiae in opere nostrae salutis Our Lord was with Marie and Marie with our Lord in the same labour and in the same worke of our redemption for the Mother of mercie helped the Father of mercie in the worke of our saluation Who fearing some might reply on Christs behalfe that it was written Esay 63. I haue troden the winepresse alone and of all the people there was not one man with me in way of preuenting that goes on thus Verum est Domine quod non est vir tecum sed mulier vna iecum est qua omnia vulnera qua tu suscipisti in corpore suscipit in corde It is true Lord that thou sayest There was no man with thee but there was a woman with thee which suffered all the wounds in her heart which thou sufferedst in thy body Doe not these speeches argue that some Catholickes haue equalled in some sort the virgin Marie vnto Christ 52. You apply that to the virgin Marie which the Scriptures apply to Christ The Scriptures say that The seed of the woman meaning Christ the God of peace Rom. 16. 20. shall bruise the Serpents head you say the virgin Marie bruised it The Scriptures say that Of his fulnesse we all haue receiued euen grace for grace Ioh. 1. 16. you say Vera●iter dicere possumus ●am de matre quam de filio c. wee may as truly say that of her fulnes we haue receiued grace The Scriptures say that Christ did reconcile all things to himselfe Coloss 1. 20. and that he did redeeme vs from our vaine conversation by his blood 1 Pet 1. 18 19. and you say the same in effect of her For you affirme that she was Redemptrix vniversi Recuratrix perditi orbis and that per illam omnia in statum pristinum sunt restituta The Scriptures say that Christ was given ad educendum claustro vinctum to bring prisoners out of prison Esay 42. 7. and you ascribe as much to her for you pray to her thus Solue vinculareis The Scriptures say that Christ was that Lambe which taketh away the sin of the world Ioh 1. 29. and you seeme to beleeue she can doe as much for to her you vse to pray m●la nostrapelle put away our evills meaning by evills sinnes The Scriptures note it as a prerogatiue of Christs that he was without sin and you tell vs that sicut Christus redēptor noster sine originali extitit ita reparatrix nostra Maria illi similis in hoc fuisse comprobatur she was like him in this And doth not this also argue that some Catholickes haue equalled in some sort the Virgin Mary vnto Christ 53 You giue the Virgin Mary answerable titles to those which are given God For as God is called the King of heauen Dan 4. 34. so you call her the Queene of heaven As God is called the Father of mercies 2. Cor. 1. 3. so you call her the mother of mercie As God is called the Author of all comfort 2 Cor 1. 3. so you call her the fountaine of all comfort As Christ Iesus is called our Hope 1 Tim 1. 1. so you call her As Christ Iesus is called our Advocate 1. Ioh 2. 1. so you call her As hee is called our Saviour Luk. ● 11. so she a Saviouresse by you As he a Mediator 1 Tim. 2. 5. so she a Mediatrix As he a Redeemer psal 78. 15. so she a Redemptrix As hee omnipotent Math. 28. 18. so shee As he the morning starre Apoc. 22. 16. so shee As he our life Ioh. 14. 6. so she As he our Lord Ioh. 20. 28. so she our Ladie As he our God Ioh. 20. 28. so she our Goddesse As he a chiefe corner stone Eph 2. 20. so she As hee the glory of his people Israel Luke 2. 23. so g shee And as he was assumed into heaven in body Acts 1. 9. so was she you say And as the first day of the weeke is observed in a remembrance of him Apocalyp 1. so the last day of the weeke is observed holy by you in remembrance of her For Sabbathum cuiusque hebdomadis Mariae sacrum esse vix est qui nes●iat saith i Ferreolus Locrius Mariae Augusta lib. 6. cap. 23. and Dies Sabbathi dedicata est gloriosa virgini Mariae saith Diseipulus de Tempore serm 164. And doth not this also proue that some of you Catholicks equall in some sort the Virgine Mary vnto Christe 54 Fiunt in Ecclesiis processiones annuatim ad honorem Saluatoris in die Palmarum similiter ad honorem matris suae in die Purificationis ad correspondendum ad diem Palmarum As vpon Palm Sunday you keep yearely a Procession in honour of Christ so answerably thereunto you keep yearely on the day of the virgin Maries purification a solemne procession in honour of her as Bernardinus confesseth in Mariali 6. part ser 2. part 2. de visitatione Mariae And Statuit Ecclesia Officium particulare quod dicitur singulis diebus ad honorem ipsius Virginis sicut alind Officium ad honorem Dei as you haue set Service appointed for every day to the honour of God so your Church hath appointed set service for every day in honour of her as the same man witnesseth in the same place And whereas David and some other holy persons made Psalmes in their dayes to the honour of God all which Psalmes except two are recorded in holy Scripture did not a great Cardinall among you publish a Booke intitled Psalter ium B. Virginis The Psalter of the blessed virgin Mary in which there are 150 Psalmes whose beginnings answer to the beginnings of Dauids 150 Psalmes and eight other Psalmes answering to eight Psalmes recorded in other places of the Bible carrying the name of Esay Ezechias Hanna Moses Abacuk the three children and Zachary besides one much like to that which is fathered on S. Ambrose and S. Austin beginning We praise thee O Lord and another like that of Athanasius Creed beginning Whosoeuer will be saued and all this to the honour of the Virgine Mary Is it not true Sir Priest that what Dauid and other

afflictiones in hac vita sicut aliorum iustorum fuerunt vltiones peccati actualis vel originalis No person besides Christ is exempt from originall sinne the virgin Marie died by reason of originall sinne and all the afflictions which she suffred in this li●e befel her as then befell to other good men viz. as punishments either of actuall or originall sinne Satisfactiones l●boriosae iustificatorum non valent expia●e de condigno poenam temporalem restantem post culpam condonatam The painefull satisfactorie workes of such as are iustified doe not condignely satisfie for the temporall punishment remaining after the fault pardoned Did not I say Michael Barus your Deane of Lovayne teach these doctrines and aboue 70 more much like vnto these all which are condemned by Pius 5. and Gregory 13. as partly hereticall partly erroneous partly suspitious partly temerariou partly scandalous partly offensiue And are you not ashamed to brag of your vnitie Me thinkes your vnity is like that of the Madianites who thrust every man his sword into the side of his fellow 112 You brag much of the commendation that S. Paul gaue vnto the Church of Rome in his Epistle to the Romanes and say It is much to be noted And is it not as much to be noted what commendations God by his Prophets gaue vnto Ierusalem the mother of all other Churches Is it not as much to be noted how God by his prophets affirmed that he chose Ierusalem that his name might be there and that for euer How God by his prophets affirmed that he meant to dwell there for euer because he had a delight therein His eyes and his heart should be on Ierusalem perpetually Ierusalem should be called a Citiy of truth and the mountaine of the Lord of hoasts the holy mountaine Doe not these commendations surpasse those which were given by Paul vnto the Church of Rome in his Epistle to the Romanes And if the Iewes now haue no occasion to bragge of the commendation given to the Church of Ierusalem of olde why should you stand so much vpon it that S. Paul in his time gaue commedation to the Church of Rome in his time May it not be that as Ierusalem of a faithfull Citie became a harlot so Rome since S. Pauls time of a virgin is become a strumpet Many virgine Churches ●ost their virginitie soone as you may see by Egesippus words recorded in Eusebius Againe was not the Church of Corinth as much commended if not more by S. Paul in his Epistle written to the Corinthians as the Church of Rome in his Epistle to the Romanes The Apostle writes of the Corinthians that they were rich in Christ in all kind of speech and in all knowledge that they were not destitute of any gift affirming further that our Lord Iesus Christ will confirme them to the end Which he writ not of the Romanes Of the Romanes continuing in that fame and renown of faith for which hee commends them hee speakes nothing and yet the Church of Corinth hath lost her maidenhead why not Rome If the naturall branches the Iews notwithstanding all their promises and the branches of the same Oliue-plant with the Romanes I meane the Corinthians notwithstanding all the commendations which S. Paul gaue them bee cut off be deceived what reason haue you who hold of Rome to please your selues with conceits of I know not what drie Summers because Saint Paul commended your predecessors 113 You brag that the faith which you professe at this day is the same with that which the Apostle commended in the Romanes in his dayes and yet though the Apostle in his Epistle to the Romanes wherein he commends the Rom. faith comprehends all kinde of doctrines and handles them very fully and exactly as Theodoret witnesseth and the Rhemists confesse hee speakes nothing therein of the Popes Monarchie of his power to iudge and determine all causes of faith of his calling of Councells of his Presidentship in councels of his right to ratifie their decrees to decide causes brought him by Appeales from all the coasts of the world of censuring Kings by deposing them and their Kingdomes by interdicting them he saith nothing herein of his right to bind Bishops Metropolitans and Patriarkes with an oath to bee his faithfull subiects to giue Church-livings and Offices to whom he list to break the bands of all Councels with dispensations He saith nothing of the Masse of the reall presence of Transubstantiation He saith nothing of the vowes of povertie of obedience and chastitie He saith nothing of Images of the Crosse of Pilgrimages of Iubiles of Pardons of Purgatorie of praying to the dead or for the dead Hee saith nothing I say no not a word not so much as in shew for the proofe of these or any such doctrines as these whereon yee stand most in these dayes but on the contrary in many places he speakes directly against many of your now-doctrines against many of your present positions As for example whereas you both in books and windowes paint God the Father in the likenesse of an old man and defend it as lawfull The Apostle in his Epistle to the Romanes teacheth that it is vnlawfull calling them fooles who turned the glorie of the incorruptible God to the similitude of the image of a corruptible man Secondly whereas you teach that religious worship is due to creatures to Angells to men to Images to Crucifixes c. The Apostle in this Epistle shewes how grievously they were punished by God who worshipped and served the creature forsaking the Creatour implying therein that it is not lawfull to giue religious worshippe vnto creatures Thirdly whereas you maintaine that the doctrine of faith onely iustifying is an old heresie the Apostle in this Epistle teacheth it for a Catholicke doctrine for we conclude saith he that a man is iustified by faith without the workes of the law which is all one to say a man is iustified by faith onely Fourthly whereas you teach that the virgin Mary was free from originall sinne the Apostle in this Epistle writes that in Adam all men and by consequent the virgin Mary sinned what exception haue wee but Christ Fifthly whereas you teach that some sinnes are veniall that is pardonable of their owne nature and not worthy of damnation the Apostle in this Epistle teacheth contrary saying The wages of sinne meaning every sinne is death Sixthly whereas you teach that everlasting life is a stipend the Apostle in this Epistle teacheth it is a gift The gift of God is eternall life saith the Apostle Seventhly whereas you teach that concupiscence is no sinne and besides that we may not safely call it sinne the Apostle in this Epistle by your owne mens confession calls it sinne Eightly whereas you account it heresie to teach that a iustified

Our Lord shall purge away the filthinesse of the sonnes and daughters of Sion and shall wipe away the blood from the midst of them with the spirit of iudgement and burning Yet in the vulgar Latin which he is bound by oath to follow the words lie thus Si abluerit Dominus sordes filiorum filiarum Sion sanguinem Ierusalem lauerit de medio eius in spiritu ardoris iudicij Why I pray you did he change the word abluerit into purgabit and the word lauerit into emundabit and the word ardoris into combustionis was it not for that the words abluerit and laverit and ardoris suite not so well with fire which you maintaine to be found in Purgatorie as the words purgabit emundabit and Combustionis doe or what else was the cause that he varied from his Text And how can you excuse him from periurie This same Cardinall of yours in way of proving that Christ brought soules out of Purgatorie when he descended thither as you dreame after his death alledgeth these as the wordes of Zacharie Chap. 9. 11. Tu autem in sanguine testamenti tui eduxisti vinctos tuos de lacu in quo non est aqua But thou by the blood of thy testament hast brought out thy prisoners out of the Lake wherein there is no water Yet in the vulgar Latin it is not eduxisti hast brought forth but emisisti hast sent forth which will not afford the like conclusion Againe this Cardinall of yours to proue that inherent righteousnesse is the formall cause of our iustification alledgeth these as the words of S. Paul Tit. 3. 5. Cùm apparuit benignitas humanit as Saluatoris nostri Dei non ex operibus quae fecimus nos sed secundùm suam misericerdiam saluos nos fecit c. When the bountifulnesse and loue of God our Saviour appeared not by the workes which we had done but according to his mercy hee saved vs c. Yet the Apostle saith not barely Not by the works which wee had done but Not by the works of righteousnes which we had done excluding our good works our inherent righteousnesse from iustification And your Cardinall vnrighteously leaues out the word righteousnesse Your Vicar generall to the Archbishop of Bononia called Isidorus Mosconius to proue that all Bishops owe extraordinarie obedience to your Pope alledgeth these as the words of Cyprian lib. 4. Epist 9. Episcopi vtì qui Apostolicae ordinationi subiacent etiamei hanc reuerentiam debent vt singulis annis Apostolorum liminibus sese repraesentent Bishops as persons subiect to Apostolicall Ordination owe this reverence to the Pope that every yeare they visit Rome But I cannot finde this in any edition of Cyprian Bishop Peresius and the Praebendaries of Colen to proue Invocation of Saints alledge these as the words of S. Austin de Ciuitate Dei lib. 22. Hoc vsu ab initio traditum tenemus vt extra orationes quae in altari fiunt etiam Deo dilectos sanctos contemplatione ●vnionis communionis quam cum Christo nobiscum habent cum timore deuotione erga Deum compellemus at que vt pro nobis intercedant invocemus But I cannot find this in any Edition of S. Austin Your Peter Lombard to proue that every man hath a good Angell to protect him and an evill Angell to tempt him alledgeth these as the words of Gregory Quòd quisque bonum Angelum sibi ad custodiam deputatum vnum malum ad exercitium habet But I can finde no such words in any Gregories workes not in Naztau●●● not in Nyssenus not in Gregorie the Great Your Wildensis disputing about Transubstantiation alledgeth these as the words of Austin Nec credendum est quòd substantia panit vel vint remanent sed panis in corpus Christi vinum in sanguinem convertitur 〈◊〉 qualitatibus panis vtni remanentibus Neither must wee beleeue that the substance of bread and winer emaineth but the bread is turned into the bodie of Christ and the wine into his blood the qualities of bread and wine remaining onely But I can neither find such words nor any such Treatise among S. Austins workes The same waldensis prosecuting the same argument alledgeth these as the words of Eeda in a Treatise de mysterijs Miss●e Ibi forma panis videtur vbi substantia panis non est There the forme of bread appeareth where the substance of bread is not But I can neither finde these words nor any such Treatise among Bedaes workes Your Cardinall Bellarmine for proofe of Purgatorie alledgeth these words of S. Austin de Civitate Dei lib. 21. cap. 24. Talei constat ante iudicij diem per poenas temporales quas eorum spiritus patinntur purgatos aterni ignis supplicijs non tradendos It is certaine that such men being purged with temporall paines which their soules suffer before the day of iudgement shall not be committed to the torment of everlasting fire But there are no such words to be found in the printed copre at Fr●b●rge Ann. 1494. nor in that of Antwerp 1576 nor in that of Paris 1586. nor in that of Basil 1596. nor in any written copie that I can heare of either in the Vniuersitie Libratie at Oxford or elsewhere Your Dowists to proue Tobith Iudith c. Canonicall alledge Council Florent Instruct Armen Decret 7. But there is no such Decree to be found in any Edition of the Councels Isiedorus Mosconius the Vicar generall spoken of before to set out the greatnesse of his Pope tels vs in sober sadnesse that in Gonc Nic and tempore Constant mag fuit terminatum quòd soli Rom. Pont. nomen Pater patium competeret Papa nomen alijs non con●t●ir● It was decreed in the Councell of Nice in the dayes of Constantine the great that the title Father of Fathers should be given to the Bishop of Rome only and that no man should be called Pope but he Yet there is no such Decree to be found in any Edition of the Councels The same Monsieur handling the same Argument tels vs that In Concil Africae legitur quòd to nomine Principis Sacerdotum solumm aò Papa vteretur It is read in one of the Councels in Africa that the Pope onely should be called Prince of Priests Yet there is no such thing to be seene in any of the Councels of Africa which are in any Editions of the Councels Your S. The of Aquin to proue that your Pope hath an vniuersall Soveraigntie over the whole Church of Christ affirmes that in the Councell of Chalcedon it was decreed thus si quis Episcopus pradicatur infom●s liberum habeat potestatem appellandi ad 〈◊〉 Episcop●●●ntiqu●e Rome quia habr●●us 〈…〉 loco Dei sit ius discernendi Episcopi triminati inf●miam secundum claues à Domino sibi d●tas If any Bishop be defamed let him