Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	authority_n	church_n	primitive_a	2,508	5	9.0550	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04790	Two godlie and learned sermons appointed, and preached, before the Jesuites, seminaries, and other aduersaries to the gospell of Christ in the Tower of London. In which, were confuted to their faces, the moste principall and cheefe poincts of their Romish and vvhoarish religion: and all such articles as they defend, contrarie to the woord of Cod [sic], vvere layed open and ripped vp vnto them. In Maye. 7 and 21. Anno. 1581. By Iohn Keltridge, preacher of the vvorde of God, in London.	Keltridge, John.	1581 (1581)	STC 14921; ESTC S105451	120,903	140

both to the right hand and to the left hand contrarie to the word of God I appeale to your owne consciences I referre my selfe to that spirite which I knowe euen nowe pricketh you The profession of Iesuites and the name of thē was taken of two sundrie per sons the profession vpōthe ererection of a college by a Pope the name is taken was before the erection of the house almost 1050. yeares for they be Iesuites of Iesus Haeret. fabularum Compend 10. lib. 4. and in the same tel me whether I charge you wrōgfully yea or not Where haue you warrant for that profession which some of you here professe Why are you seuered from men by an other name and wherefore haue you that same vnheardof title of Iesuites what Prophete what Apostle what good and auncient dusto●●e of the Primitiue Church sinde you this in The time will not permit me now but hereafter I will shewe your originall at large But yet tell me what authoritie what warrant what Scripture you haue for your whippings and your shauings Truely they are good marks for you to be knowne by as of such as be right Priestes of Baal Who as you whippe your selues so they also launched them selues to be séene of men Or you be like vnto the Donatistes of whome Theodoretus Bishop of Cyrus speaketh For they fat vp them selues like Porklings before they dye and offer vp sacrifices to them that are aliue and whip one an other oftentimes One merrie pretie conceited thing I do remember written of them by the same Theodorete which thing a yong Gentleman is said to haue done Now it fell out that many of them vpon a time assembled together being like vnto madde men and in a phrensie The Arrian in killing of him selfe the Donatist in his madnesse doing the same and the Iesuite in whipping of him and shortening his time agree al in one fell vpon a noble and couragious young Gentleman and among them one reached vnto him a naked sword and bid him runne him thorowe for he was wearie of his life the young youth aunswered that he was afraide to doe any such déede and then peraduenture if I should doe it your companions also would kill me But they forced him at length the Gentleman vpon condition condescended so that they would be all bound with cords that he might be in feare of nothing They also yealded to that This Gentleman bound them fast then tooke he the sword of them which done he would not runne vpon them or kil them but tooke whippes and whipped them For my owne part of a trueth I commend this young man and I would that our grayheaded Fathers in this Realme were of his minde Not that I doe desire they should drawe out the sword to cut you off but bicause you are so well vsed to whippings as being a profession of your owne to doe it I would councell them to haue a care of the same and no withered armes in the tryall of this matter Nowe if you like your owne countrie cordes better than ours they shall doe a good deede to shippe you ouer to Rome againe There can be no better lawe to tame them then is the same to which they are sworne ●●d is so well allowed of them from whence you came Then can you not complaine of vs for we haue done no more vnto you then you would haue vs doe no nor then you do vnto your selues And weout al dout if you should be touched according to your deseruings I do not finde howe you should escape w e your liues the both seditiously come hither to raise vp her Maiesties subiectes and tumultuously spread abroad rebellious pamphlets and with so horrible sacriledge to the Maiestie of God cause our people to refuse comming to the Church Thrée which if both her Maiestie were not merciful and our learned and sage Fathers willing also to heare of your conuersion and amendment are able to cut you short enough for euer séeing Rome or the Pope any more For my owne part The false Churches vse fire and ●aggot in much crueltie therefore the true Church may vse some discipline and some sharp punishmēt with out tyrannie I will not add willingly affliction to affliction or griefe vnto griefe yet what we suffered in those bloudie and late dayes the world knoweth and for the bread and good kéeping you finde in the Towre you trussed vs vp at the Gallowes and fiered vs at the stake The Lord graunt that it be not layde vnto your charge But thankes to our Lorde God that hither to hath saued vs from you I hope that for his names sake he will deliuer vs still In déede you beginne to bussell nowe and by little and a little to shewe your heades in this Realme but your hope shall be turned to distrust and your day you looke for to an vnknowne day and what so euer it be that you trust vnto whether to the hollowe heartes of England The church was nener without one Achitophel some Doeg or other or one Iudas to betray it or to the faire prontifes of those that sent you ●uer or to some Oracle you haue by which you haue receiued courage or to the foreigne powers which haue bewitched you or to the trayterous attemptes that haue bene practised or to the seditious tumultes which the Pope and Spaine haue raised or else to what so euer it is you trust I tell you plainely you are beguiled you are deceiued you are blinded you are infatuated and your Counsel is brought to nought You may retire wel enough with your companions for of a truth as Achior saide to Olofernes captaine of the armie of Assur Iudeth 5. so can we and so will we answere you If we haue done no great sinne or committed no euill in the sight of our God whereby we haue prouoked him he shall fight against you all But if we haue then if we repent not the Lord will surely deliuer vs into your handes and if there be none iniquitie in vs it is best for you and for your confederates to goe by and to returne backe for I tell you the Lord will fight for vs. Nowe if it should come to passe that God should deliuer vs into the handes of forainers and into she handes of the wicked God not man is to be feated when man comm●●deth ha●●is co●tratie to God yet will we say as Shadrach Meshach and Abednego saide to Nebucadnezar We woulde neither obey them nor their commaundement but let the Lord do what semeth him good in his eyes And in the meane season as wee depende vpon the Lorde our God that made both heauen and earth So also wee will not cease to crye out against you to desire the Lorde to deale with you acco●ding to the iniquitie of your inuentions Psal 28.5 To disperse your lying lippes and your deceiptfull tongues Psalm 12.3 To reward you seuenfolde into your

grosse Heresies but all onely proone these their bare assertions in Scripture I woulde and so woulde all my fellowe laborers condescende vnto you I knowe it For God they vse authoritie of Pope for Bible the body of their Canon lawe for Christ his Apostles the inuentions of men and Cardinals But this are you neuer able to doe by any one place of scripture if you wrest it not and for the manifest proofe of the same I oppose my selfe against you and against all your adverentes whatsoeuer And first of all to your first and former Article which I will handle in this wise after of the rest in order 1 First we will see what your Masse is by the name thereof 2 Secondly from whence it came 3 Thirdly whether it bee a sacrifice for the quicke and the deade 4 Fourthly wee will prooue it is no sacrifice at all neither are men iustified by the worke thereof 1 Against the masse and against the name I say this Your olde foolishe and blinde Priestes that were not able to tell the originall of their religion haue thought some one thing some an other concerning the name of your masse but none haue it right One Guilielmus Eysengrein a falsifier of the time in his rubbish gathered together In his Cent. 1. part 1. in distin 1. de sūmis Pon. against the Centuries of the Magdenburgenses hath in his glosse this friuolous note Heretice ornatus sacrificii missae a Christi passione originem habuit c. Harken O heretike The glorie the bewtie of the sacrifice of the masse had his originall from the passion of Christ How the masse differeth from the supper of the Lord al their ceremonies vsed ther do declare of all which there was not one of thē vsed by Christ at the table But I may say to this whote fellowe as Paul saith Thou foole what art thou that iudgest an other looke vppon thy selfe for euen that wilde heade of his may soone perceiue that he is the heretike if hée will looke backe For Christ is saide to sit downe to eat of the Passeouer not to say masse Christ is saide to haue sit with his disciples to breake the breade and giue the cup not to haue offered at masse and Christ satt downe to supper and saide take eate and againe take drinke but Christ saide not hee and they did say masse wherefore if you may commit such sacriledge as so fals●●●e and belye Christ himselfe Tom. 2 cap. 1. then you may prooue any thing One Antonius Monchiacenus a Doctor a Serbonist in a rayling booke of his against that reuerende Maister Caluin and the blasphemers of our time for so saith that blasphemous spirite of error by his mouth Satan in that place cited he dandeleth in his handes that place of scripture in Deuteronomie Deut. 16.10 and tosseth the Hebrew and the Chaldie texte as if none had reade it but hee where hee deriueth masse of the Hebrewe Missath which he calleth an oblation as if that the Israelites of olde had sayde masse or offered vp your sacrifice which was neuer hearde off by them nor knowne of vs till you forged a kinde of holy seruice in the same Nowe howe this fellowe raueth it is a wonder to sée For the Hebrewe words are these Howe can masse come from the Hebrewes whē as they neuer vsed it they neuer heard of it and their order of assembling they had from God out of the moūt by the hands of Moses and their masse was not knowne 2000. yeres after this and euery thing in the same sprang vp by sūdrie Popes 400 yeres after that also Missath Midbhath Iadeca That is a free will offering of thine hande nowe what is this to the Masse as if God spake of it there or as you had a commaundement for it there or as if there were any such thing touched there It is pitie that any man should wander but it is morepitie to sée you shold lighten others to be so dimmed your selues Now for the more full aunswering of that man consider what the purpose of Moses is It is that Israel shoulde kéepe the feast of Wéekes and that day was with them as is Whitsonday with vs Also Moses willed them to offer Also to appeare before the Lorde with their families Also to remember they were straungers in Egypt Then where is the originall of your masse Now if you will call your masse of the Hebrewe Missath you doe great iniurie to the worde and great iuiurie to your selues and much dishonor to God To the word because it will not beare it for the Ceremonie of offering is abrogated To your selues for then must you be tyed to the whole lawe as well as to any one part thereof To God for the Lorde is more dishonoured as Israel had cōmandement for the they did by him none other And the was to offer once a yeare which commandement you haue not for your masse at the handes of God Secondly that commaundement was for a season in the lawe Why do you against that commaundement and would haue offeringes now in the Gaspel Thirdly the commandement was but for a day to be kept as the day of Pentecost The papistes deale with masse as beggers doe with bread they would haue it if they could get it eate it if they coulde steale it any where but you haue masse and offer euerie day euery houre almost in the day Then neither can your masse be proued here neither can your whorish sacrifice be allowed heere and that same poore man that had but that one little creuice to put in the whole body into must nowe goe a gleaming and séeke some other place for he will not be suffered to haue residenc●e in this The second thing I promised to speak of is this An enquirie search to know from whence your masse commeth It may be you wil be as bold for your parts A goodly religiou most auncient and holy when neither the author the time the person and inuentor of of the same may be iustly named for they most doe differ one from the other as your predecessors haue beene for theirs For they haue affirmed the your masse came ioyntly and successiuely from Christe his Apostles which thing if it were so the place the chapiter peraduenture the Euangelist himselfe or that Apostle from whence you tooke your ground would not haue béen without a name all this time But it may be you made choyse of Eckius in the description of the life of S. Thomas who together with Eysengrenius are of this opinion Sancti tres magi Episcops fuisse dicuntur missam celebrasse primitiae Gentium c. Also Petrus de natal Epis Equilin That is that the three holy wife men that came to Ghrist are thought to haue been Bishoppes and to haue saide solemnised masse who were also the first fruites of the Gentils A most grosse

Bishoppe liued vnder Phocas the Emperour Nowe then you haue the originall of your goodly religion no doubt of many yeares long time great antiquitie which you so holde of being a thing found out almost but the other day Yet if it were so as in the same you be shamelesse lyars that all your ordinaunces and decrées were of many thousand yeres what matter were that to proue the lawfulnesse or vnlawfulnesse of the same For séeing that you haue no allowance of them nor any one thing among you that may be tolerated by the Scriptures those opinions receiued commonly by you can be no other then damnable and so I will conclude for this point of your Masse and for the beginning and entrance in of the same into the Church We haue thirdly to enquire whether your Masse be a propitiatorie sacrifice or not for the quicke and the dead I affirme Luke 22. and I wil proue it is not In the scriptures I finde not that the supper of the Lorde is called a sacrifice but other names it hath It is called the newe Testament The Apostles call it the breaking of breade Actes 2. Paul calleth it the Table of the Lord 1. Cor. 10. and a communication of the bodie and bloud of Christ and the Cup of the Lorde But as for the name of sacrifice it was neuer vsed it was neuer mentioned in the scriptures But you say the Fathers called it so Why what then shall we beare their sinnes or shall we answere their iniquities or defend all that they spake you are deceiued to the Lawe and to the Prophets Esa 8. if they speake not according to the word of God As the Prophets had all thinges by word from God so must we allowe of nothing in his seruice that came not from Christ there is no trueth in them Nowe also you belye the Fathers they called the supper of the Lorde a sacrifice indéede but they called not your Masse a propitiatorie sacrifice for the quicke for the dead this ought you to proue and leaue the other Therefore I will come plainely and directly to you aunswering you first that you haue no one place in the Scriptures or Fathers to proue this proposition Masse is a sacrifice for the quicke and for the dead Secondly I will proue by the Scripture that there is no such thing My first reason is this We are iustified before God all only by faith therfore not by the worke and déed at the Masse done by any The argument holdeth it selfe vp vpon the authoritie of the word of God Rom. 4.2 Diuers reasons against the masse For a Scripture saith Si ex operibus iustificatus pater Abraham c. If Abraham had bene iustified by workes then had Abraham wherein to reioyce but Abraham had not wherein to reioyce Therefore Abraham was not iustified by workes Ioel saith Iustus ex fide viuit i. Ioel 2. The iust man shall liue by his faith But he that is iustified and liueth by faith is not instified by the worke he worketh and sacrifice he sacrificeth in the Masse Ergo there is none iustified and saued by the worke in the Masse In Iohn it is thus written Iohn 3.15 Whosoeuer beleeueth in Christ should not perish but haue eternall life The sacrifice in the Masse done for an other that is deade by one that is aliue hath no beliefe which is reposed in Iesus Christ Ergo by the sacrifice in the Masse a man can not haue eternall life For in Iohn I finde a reason shewed of the comming of Christ into the world 1 First for that God loued vs. 2 Secondly in that he had giuen his sonne for vs. 3 Thirdly that all should beleeue in him 4 Fourthly in the same they should haue life by him Nowe in the Masse neither is Christe knowne nor our faith séene nor the loue of God euident nor yet life giuen vs but all is thought to be accomplished by a worke of man in sacrifice therefore your Masse can not be a propitiation for vs. There is a most excellent place in the same Euangelist Iohn 6.29 as followeth A question was moued by the people what worke they should worke ●o accomplish the workes of God It is aunswered by Christe thus This is the worke of God Christe was offered vp for man Frgo a Priest at the Masse may not offer vp for man for then taketh he Christes office in hand that you beleeue in him whome he hath sent Nowe I inferre this God sent his Christ to dy for vs not a man not a Priest not a Monke to offer at Masse a sacrifice for vs therefore the worke in the sacrifice of your Masse is not the worke of God But what foolishnesse is it for you to say that you can make a propitiatorie sacrifice for vs why you are confuted againe by scripture For Paul saith to the Romanes Rom. 6. That there was one only sacrifice of Christ offered once for al then I cōclude that was done once and was sufficient may not be done any more for that is vaine Christe was once offered and it was sufficient Christ left behind him no deputie to offer for man Ergo none must offer none was left bicause none was named and in so necessary a thing Christ wold not haue forgotten vs. and it was good and it was auaylable and there néed no more Ergo your sacrifices at your Masse for the quick and for the dead are in vaine And nowe I demaund againe why you should yet stand in your follie Is it bicause you are ignoraunt learne Is it bicause you are lead away turne backe then and amend Is it bicause the light is kept from you pray and you shall attaine the light Is it bicause the Scriptures are hard resist not the spirite and you shall haue vnderstanding For cast vp your eyes beholde and looke on the booke of God Read to the Hebrues the seuenth chapter It will appeare euidently that Christ onely being high Priest dyed once for all and being offered vp there nowe néedeth no more sacrifice to the end of the world The order of the priesthoode of Melchisedech was an order by wiard and promise by it selfe distinguished from Aarons priesthood So that if Christe had left behind him an highe priest he must be of the order of Melchisedech not of Aaron● nowe none was euer like Melchisedech but Christ and none for euer like Melchisedech hereafter again then there is no priest hood behind to be looked for For in the comparison of Christe with Melchisedech which is the more honourable Priesthood the Leuitical being abrogated Melchisedech standeth to be considered and is figured in similitude like Christ for these causes Melchisedech was King Priest as is Christ else none Melchisedech was king of peace and righteousnesse as is Christ but none other Melchisedech is said to be without beginning and without ending for neither his father nor