Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	bishop_n	church_n	pastor_n	3,273	5	9.0845	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15435	A treatise of Salomons mariage or, a congratulation for the happie and hopefull mariage betweene the most illustrious and noble Prince Frederike the V. Count Palatine of Rhine, Elector of the Sacred Romane Empire, and Arch-Sewer, and in the vacancie thereof Vicar Generall: Duke of Bauaria, &c. Knight of the most noble order of the Garter. And the most gratious and excellent Princesse, the Ladie Elizabeth, sole daughter vnto the High and Mighty Prince Iames, by the grace of God, King of great Britaine, France and Ireland. Ioyfully solemnized vpon the 14. day of Februarie, 1612. In the Kings Pallace of White-hall in Westminster.	Willet, Andrew, 1562-1621.	1613 (1613)	STC 25705; ESTC S120034	52,779	92

houres to declare it 28. There are three vsuall expositions of this place which are receiued of the fathers The first is that of Ambrose who by the fathers here vnderstandeth the Gentiles Relinquit parentes Ecclesia quae de gentilibus populis congregatae est The Church leaueth her parents which is congregate of the Gentiles c. And so in stead of her former parents the Philosophers and Pagans she hathset vp Christian instructors of her owne children The second is Hieromes who by the fathers vnderstandeth the Patriarkes and Prophets by these sons the Apostles which were sent to preach through the world he hath other expositions but hee seemeth most to insist vpon this which Lyranus followeth The third is Augustine Pro Apostolis constituti sunt Episcopi who by the fathers vnderstandeth the Apostles and by the sonnes Bishops and Pastors but all these expositions are somewhat to streight in restraining the name of children onely to pastors and teachers whereas all the faithfull are the sonnes of the Church therefore there is a fourth interpretation more agreeable to the Scriptures that we heere vnderstand all the faithful people and beleeuers which spiritually are made Kings and Priests vnto God by Christ Reuel 1. 6. and in this number specially are comprehended also such Kings and Princes which through the world should professe the faith of Christ and so Isay may interpret this place chap. 49. 23. 60. 16. which places are at large cited before where expresse mention is made of beleeuing Kings and Queenes And lest this exposition might be accused of noueltie Hierome alloweth of it for thy fathers Natisunt tibi Apostoli de nationibus credentes quos constituisti principes there are borne vnto thee Apostles and beleeuers out of the nations whom thou hast appointed Princes c. 29. Therefore it is a weake collection that Bellarmine would inferre out of these wordes that the Ecclesiasticall regiment is not penes principes seculares sed Episcopos is not in the power of secular Princes but of Bishops whom hee supposeth here to be vnderstood by Princes 1. I haue shewed that this is not the meaning of this Scripture or if they will needs haue it meant of spiritual Princes I say with Hierome intelligamus Apostolos let vs vnderstand the Apostles whom Christ sent to preach to the end of the world but ordinarie Bishops haue not such a large commission to goe ouer the world neither can arrogace to themselues that authoritie which the Apostles had 2. Allow it to be vnderstood of Bishops how are they Princes in spiritualibus in spirituall things as their owne Lyranus saith and as Hierome well expoundeth Thou hast made them Princes that is in populis fecisti praeceptores thou hast made them teachers among the people who denieth but that it belongeth to Pastors to giue precepts to the people that is not to raigne as Princes in the Church and so superiour to Kings 3. And if Bellarmine may haue his saying then is euery Bishop a spirituall prince and absolute in his Diocesse the Pope then shall not bee the onely Ecclesiasticall Prince 30. An other such like glosse they haue Quae de ecclesia generaliter hic dicuntur ad Mariam specialiter referri possunt The things that are heere generally spoken of the Church may be more specially referred vnto Marie But if this be applyed to Marie it maketh against themselues their blasphemous adoration and idolatrous inuocation o● Marie will fall to ground for heere Christ is made her Lord and she is to worship him but the Romanists grossely make her equall to her sonne as one saith Filij gloriam cum matre non tam communem iudico quam eandem I Iudge the glory of the Sonne not so much to be common with the mother as the same c. yea they rather make her superiour as another saith Possumus prouocare a foro iustitiae Dei ad curiam Beatae Mariae Wee may appeale from the Court of Gods iustice vnto Maries Court c. And Bellarmine the oracle of the rest is not farre off from such blasphemous speeches in extolling of the Virgin Marie for hee defendeth that she may be called our life hope mother of mercie and that they may say vnto her in a good sense as it is in their superstitious Antiphonie Iesum benedictum fructum ventris tui nobis post hoc exilium o●●ende lib. 1 de bon oper in partic c. 15. Shew vs after this exile Iesus the blessed fruit of thy wombe c. Whereas the Scripture maketh God our hope Psalm 40. 4. Blessed is the man that maketh the Lord his hope and in many places of the Psalms the Prophet professeth that the Lord is his trust Psalm 14. 6. 21. 9. 61. 3. 62. 8. 65. 5. 71. 5. 73. 28. 78. 7. 91. 9. 94. 22. and in diuers other places yea hee giueth this reason why hee putteth his trust in God I trusted in thee O Lord I saide thou art my God Psalm 31. 14. Therefore our trust must be onely in God If then they will make the Virgine Marie our hope consequently she must be God And to be a Father of mercies is a title peculiar to God 2. Cor. 1. 3. They then in calling the Virgin Mary the mother of mercies therein make her equall vnto God And Christ saith of himselfe I am the way the truth and the life Iohn 14. 6. In making her then our life they rob Christ of his due And it is his office also to shew vs the Father Iohn 1. 18. and 14. 8. 10. Now all these blasphemous prerogatiues which they ascribe vnto the virgine Mary their owne glosse vpon this Psalme ouerthroweth applying it to the Virgine Marie for of Christ it is said hee is thy Lord and worship thou him ver 11. the virgine Mary though she be to bee honoured of vs as a blessed Saint yet is not to bee worshipped together with Christ but is together with the Saints to worship Christ her carnall prerogatiue in being the mother of Christ was not so great as her spirituall priuiledge of beleeuing in Christ as hee himselfe saith when a certaine woman had cried out vnto him blessed is the wombe that bare thee and the paps that gaue thee sucke hee answered yea rather blessed are they that heare the word of God and keepe it Luke 11. 28. So also in another place he saith my mother and my brethren are those which heere the word of God and doe it Luk. 8. 22. vpon which words Tertullian thus obserueth Non matris vterum et vbera negans sed feliciores designans qui verbum Dei audiunt lib. de carn Christ. Not denying his mothers wombe and breasts but counting them more happy which heare the word of God c. 31. Now in the last place for the application of this text both touching the mysticall as also the historicall sense first we see