Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostolical_a	church_n	tradition_n	4,989	5	9.5918	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14827	A decacordon of ten quodlibeticall questions concerning religion and state wherein the authour framing himfelfe [sic] a quilibet to euery quodlibet, decides an hundred crosse interrogatorie doubts, about the generall contentions betwixt the seminarie priests and Iesuits at this present.	Watson, William, 1559?-1603.	1602 (1602)	STC 25123; ESTC S119542	424,791	390

into your society Was heauen made did Christ suffer his bitter death and passion left he an order in his Church that none should be admitted into a state of perfection but either rich folkes or Philosophers or Princes for howsoeuer you teach to the contrarie openly yet your practise sheweth it to be your meaning priuatly No no seditious Choristes Dathanians and Abironistes there is no such text of Scripture nor Cannon of Apostle nor Decree of ecumenicall Synode nor Tradition of the Church nor consent of Doctors nor rule nor principle nor any the least clause in the foundation of your society or confirmation of the same by the Apostolicall Romane Sea that makes for you in this point of singularity election and choice The doctrine of the Catholike Church consists of three speciall principia or causes rightly so tearmed in Christian Philosophie the one supplying locum materiae scil fides the other formae vel efficientis scil charitas and the last finalis scil spes called of Diuines the three Theologicals because they are all infused and none of them acquisite vertues The first is faith as the gate without which none can enter into Gods house either here militant on earth or triumphant in heauen for accedentem ad Deum oportet credere c. The second is charitie as the way by which poore sinners walke in their iourney towards heauen which whosoeuer wants if he haue faith able to remoue mountaines giue all he hath to the poore and his body to the fire yet without charitie shall he neuer come there Si charitatem non habuero nihil sum The third is hope as the finiall end of our entrance into the Church of God and cause of our progresse in a vertuous course of life therein which is to be partakers of a glorious resurrection and to enioy eternall blessednesse for if it were not in hope of this miserabiliores essemus omnibus hominibus Of these three the Apostle sayth manent tria haec fides spes charitas maior autem horum est charitas as much to say as this it is hope that moues vs to trot and trudge and take such paines to come to heauen it is faith that openeth the way thither without which God can neuer be pleased but charitie is the forme and cause efficient and therefore as a golden meane and chiefe of three she giues the Crowne to King and Queene and remaines in heauen for euermore Now tell me you illuminates of high aspires wherein doth your familiaritie and approximation to the inaccessible light consist I know you will not be Solifidians because you smell more of Familians And if you will be neither of both but beleeue as the Catholike Church beleeues then why doth not your words and deedes agree in one You know our sweete Sauiour died for all alike and yet neither all nor halfe nor third nor tenths of all shall be saued You know the merits of Christ Iesus extended on his part equally to Iew and Gentile Christian and Heathen faithfull and infidell Catholike and Heretike and aswell to those that liued in the time of his death and passion as to those that died in Noes time or are now or shall be borne hereafter to the worlds end and yet but one kind to wit the faithfull liuers members of the Catholike Church for vnus Deus vna fides vnum Baptisma vnica est columba mea and would God all of that one company and body mysticall might be saued You know it is not Gods will absolute but permissiue that any one soule should perish and yet herein is an insoundable deapth which a nearer friend of Gods then any of you are calling to mind the Prophets speech Iacob dilexi Esau autem semper odio habui durst neuer define vpon but concluded with nescit homo vtrum odio vel amore dignus sic You know that infirma elementa huius mundi elegit Deus vt fortia quaeque confunderet that Christ chose for his Apostles innocent plaine and simple men without gust or gaule welt or gard and that he confessed vnto his heauenly father humbly acknowledged it as a speciall fauor quia abscondisti haec sayth he à sapientibus prudentibus reuelasti ea paruulis Which paruuli I can neuer be perswaded was meant of the Iesuiticall elated spirite but rather of a Seraphicall Frier whose patron sweete S. Francis hath iustly for his innocency and true humility abounding in his charitie that Ghospell appointed for his day In few you know that if heauen were onely prepared for rich men then beggers might go abegging indeede If for Gentles Nobles and great Princes then boores pesants carters and plow-men might well intreate Peers Penilesse to make a supplication for them to the diuell If for Academickes Peripatetickes Stoickes Epicures and other Philosophers or else if for Samothists Solonists Licurgions and other Lawyers or otherwise if for Petrists Thomistes Scotists and other schoolemen learned wise and profound Clearkes then poore soules what should become of simple men and silly women they might all go hang themselues in deepe despaire If all these three be required in one person as commonly you Iesuites hunt after such buckes of the first head but yet with a veluet pawme then alas for woe how shall euer those come in heauen that haue neither qualitie of body to get it nor gift of mind to gaine it nor quillet of land to buy it nor quidditie of wit to keepe it No no proud Pharisees you are deceiued Non est personarum exceptio coram Deo neither hath he left the kingdome of heauen to be giuen to one more then to another for any humane gift or qualitie in them Sed qui potest capere capiat It is layd open to all alike and onely the truest louers carrie away the greatest trophees and charitable emulation who may loue their Lord God most deerely that is the onely spirituall strife for heauen amongst all those that euer come thither regnum caelorum vim patitur violenti rapiunt illud It is neither gotten by poyse of words by pregnancie of wit by bragge of birth by boast of wealth by dint of sword or pricke of speare Onely such a pricke doth pricke it as prickes the heart of God and man and no humane creature is exempted but all admitted to haue that heauenly Caduceus striken into their hearts Not the poorest begger nor simplest soule nor basest body that liues but hath the touch of loue and affections as naturally inserted in his will as hath the greatest Monarch vnder heauen and therefore all alike neare to God by creation by redemption by natures incline in euery one Loue diuine which we call charity making no distinction of persons but by the measure of their affections And so true it is dimissa sunt ei peccata multa quoniam dilexit multum Et qui plus diligit ei plus dimittitur Hereupon riseth the common opinion to carry

the dorter of Gods Church waking readie to barke at euerie passe-by out of the way thereby rowzing the Lionesse the sweete spouse of Christ who sleepes with open eyes day and night beholding what is done or said euery where being noted of singularitie and suspected of innouation by sundrie tergiuersations equiuocations sophistications windings twindings tracings and doublings being often driuen to repeale recall recant renounce and deny all their doings speeches practises and proceedings in seducing of the innocent at length when they could colour their malice ambition lewdnesse no longer then lo they burst out into open warres against the Catholike church and deuiding themselues from all other Catholikes as in a sort the Iesuits at Wisbich first and now since throughout England do beginne pretily well to ominate what they ayme at affirming that the Catholike church was onely and wholly amongst them and that all others that were not of their company were Schismatickes or Heretickes they then aduanced their dismall banners and so many thousands otherwise vertuous deuout and religious persons were thus seduced by them became absurd heretickes in following of them and in the end died many thousands loosing their liues and many hundred thousands of soules perishing in defence of them and their hereticall doctrine sects and opinions And euen like to all other hereticall proceedings is this course that the Iesuits take God amend them or cut them off that no Catholikes be euer seduced in the end of their downefall by them THE ARGVMENT OF THE fifth Generall Quodlibet BY reason of the great obloquie hatred and disgrace that the English nation is brought into by the Iesuits practises as in the last Quodlibet appeareth and especially concerning the English Students at Rome most cruelly handled by the seditious faction of the Iesuits it followeth sitly in this place to put foorth a Quodlibet of Gouernement to search out what may be the Iesuites drift in plotting for the sway sword and authoritie euerie where to be in their hands Therefore shall this fifth generall Quodlibet be of their plots by gouernement and rule in manner following THE FIFTH QVODLIBET of Plots by Gouernement THE I. ARTICLE WHether the Iesuites or the Seminarie Priests be fitter for Gouernment in the Colledges beyond the seas and whether of the two is more necessarie either respecting Gods church or the weale of our countrey to haue the bringing vp of English youths there THE ANSWERE IF Cardinall Boromeus whose rare vertues all Europe talked of had had the hearing of this disputation and bene vmpier moderator or iudge paramount of this question he would sure haue bene on the Seminarie and secular Priests side For this good Cardinall obseruing well the pride of the Iesuits their practises for inriching aduancing bringing of themselues to be admired at of all men right Lucifer like as much as to say am I not the chiefe and their conicatching deuises for alluring of the finest wits children of most towardnesse and those of rarest aspects and greatest hopes to their spiery hauing intelligence how they held in diuerse Seminaries within the Duchy of Millan the like course and state taken vpon them vnder colour of teaching and bringing vp of youths there as they did in other countries and prouinces about him and where euer they came he thought them no fit men to remaine within his iurisdiction Wherupon he banished them out of all these places esteeming it farre more necessary to haue such apt men and those of the finest wits quickest spirits and likeliest to proue great clerkes to become secular Priests as those appointed by institution diuine to take vpon them the care of soules and therefore woe vnto them if they be ignorant in the law they are to giue and expound to their flocke and charge This he prudently conceited as it was more conuenient yea of bounden dutie for those that were indifferent what state of life they tooke them vnto in the Church of God rather to haue them secular Priests then intruded into any order of religion or monasticall life whatsoeuer which intermedleth not ex professo with any such charge but liue after the prescript rules of their orders priuate to themselues as their vow and profession bindeth them vnto and none more then the Iesuites if they say true or as they would sometimes for a deuice make people beleeue they do So as it cannot be otherwise which this worthy Cardinall well noted in them but that the Iesuites in all their practises plots and pretences shadowed ouer with neuer so condensate a bright colour of religious zeale aime at a higher marke in the apple of the worlds eye then to do all things gratis and of poore pure deuotion charitie humilitie obedience and I cannot tell how many Academicall vertues and perfections which must forsooth be attributed vnto these perfect states-men and religious illuminates For how is it possible if they had any good religious Catholike or bare Christian meaning with them that they should make exceptions of persons in admitting none into their company or society but such as either by his wit wealth birth or other meanes may bring some gaine helpe and meanes to their further preferment and aduancement here on earth You progenie of vipers to vse our Sauiours words against you the offals of the old Scribes and Pharisees who hath taught you to eschue iram venturam to sequestrate your selues from the world to take vpon you a state of perfection and to include and exclude to chuse and refuse to force whom you list or otherwise to raile vpon them and condemne them to hell on liue in your arrogant censures and to thrust backe whom you like not of that gladly would enter in no doubt but of a religious conceit they haue of you though happie those that are so thrust out from among you Is this your holy societie Is this your perfection of life Is this your zeale of soules Is this your freedome from errour Is this your skill of gouernement Is this your doctrine of reformation Is this your familiaritie with God Is this your neerenesse by illuminated admittance to know secrets to others vnknowne that you dare put out and put in whom you please to haue this familiarity and to be illuminated as you vainely vaunt of No fie blasphemous wretches you preiudice Christ our Sauiour his sweete spouse and his sacred annointed Priests Nos talem consuetudinem non habemus neque Ecclesia Dei Neuer was there any religious order that tooke your course nor held such phantasticall extrauagant exorbitant irregular opinions as you do It is flat singularitie innouation and absurdity of your idle braines without any authoritie either of the Catholike Church or Scripture for you to single out any one soule in this sort Did our Sauiour teach did his Apostles practise did the Church deliuer by tradition vnto you that you might or ought to admit none but wise but wealthy but of great parentage or busie headed bodies