Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	ghost_n	holy_a	inspire_v	2,844	5	10.2489	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19713	Pasquine in a traunce a Christian and learned dialogue (contayning wonderfull and most strange newes out of heauen, purgatorie, and hell) wherein besydes Christes truth playnely set forth, ye shall also finde a numbre of pleasaunt hystories, discouering all the crafty conueyaunces of Antechrist. Whereunto are added certayne questions then put forth by Pasquine, to haue bene disputed in the Councell of Trent. Turned but lately out of the Italian into this tongue, by W.P. Seene allowed [sic] according to the order appointed in the Queenes Maiesties iniunctions.; Pasquillus ecstaticus. English	Curione, Celio Secondo, 1503-1569.; Page, William, fl. 1566.; Painter, William, 1540?-1594, attributed name.; Phiston, William, attributed name.	1566 (1566)	STC 6130; ESTC S109155	162,493	234

a payre of Beads the which Saint Dominicks Friers haue put rounde about it so y ● it can not spread forth his light for this cause the place remaineth dar●e and néedeth candels and lampes Marforius What payre of Beades is that Pasquine It is that which they call our Lady Psalter that which the hoggish herde of Friers do also cal the Bosarie that with the which the Paternosters or rather the Anemaries are giuen by tale to God nay rather to the Deuill that which euery foolishe woman caryeth in her hande when she goeth out of her dores in the morning that which is sayde more with the hands then with the heart that which is paynted alwayes in the hande of Ipocrisie that which souldiers make more conscience to leaue of than they do to kill a man that is it Marforius I vnderstand thée well I haue béene also of this opinion hitherto my selfe that he coulde not be saued which had not mumbled ouer his Beades at the least once euery daye But I maruell yet of an other thing howe is it possible that the sonne which is so great as they y ● write of the Mathematicall sciences affirme can be comprehended in so little a space and about a Quéene it muste néedes be that that Pallace shoulde be an other worlde and that that Quéene should be mōstrously great without measure if this could be Pasquine Thou must vnderstande that there is a great difference betwéene that Sonne and the Moone which we sée in this world and them that clothe this Quéene Marforius If there be that difference which is betwéene a thing that is true and a thing that is fayned it is very great Pasquine Thou hast hit the truth Marforius Followe on the rest sith I vnderstand this so wel In this great Hall al full of benches as that is of the great counsel at Venice was assembled a counsell of all sortes of Saintes a number infinite Marforius Came they therefore in this heauen call● Counsell without anye businesse and in earth neither by somoning nor no other way can it assemble Pasquine Yea but the cause is that these Saintes doubt lest if there shoulde be a counsell called in earth there shoulde somewhat be done in it that might not wel please them but in their counsell there is no daunger at all for them for all with one will and careful studie séeke to maintaine and increase their Kingdome and if it were possible to ouerthrowe the Kingdome of Christ. It is true in déede that in the olde tyme counselles were easely called togither in earth and for this cause for that there was not one that tooke Christes part or if he toke his part durst discouer himself for then would they haue burned him quicke as they did Iohn Husse and Ierome of Prage and manye other bicause they defended the truth of the Gospell against the falsehode of Poperie But now that they sée a good parte of the people of Christendome and of other nations haue a good opinion of Christ and an euill of the Pope and his followers they are so Slowe to the counsell that thoughe the Emperour desire it and all the worlde looke for it yet can it not be had in so great hatred haue they y ● truth for feare that it be not knowen abroade I speake not this as if the good and Godlye men had néede of counsels nor of the helpe of men but bicause their doctrine should be knowne for true holye and godly as it is and bicause it shoulde not seeme that they fly or auoyde the remedies of strife and contention vsed by those of old tyme and bicause the consciences of the weake shoulde be satisfied and last of all that hauing Campofranco That is to saye frée ground they may enter into the listes to combate with their aduersaries armed not with yron nor stéele but with the sacred Scriptures and the holye ghost ▪ and there staying al deceyte and falsehoode make the truth open and manifest But as for the godly they haue had the counsell of Iesus Christ with the ioynt assent of all the holy Apostles inspired by the holy Ghost the which counsell shall endure for euer But in this Popishe counsell are gathered together the Kings of the earth the chiefe Priestes and al sorts of these Saintes against the Lorde and Christ his Sonne Marforius A man may sée in effect that the Pope will néedes haue the counsell kept at Trent to the which for all that the Dutchmen neuer resorted Pasquine Howe can it be Marforius that y ● shouldest not vnderstand the subtiltie and falshood of the Pope knowest thou not that when two will fight the combatte togither it is first requisite that they haue frée grounde and that then they be in Armour Horsses and in euerye other things equall that the one haue not one iote of aduauntage of the other Tell me wouldest thou goe to fight with thine enimy at home in his owne house with disaduauntage nay rather when thou couldest not occupie thine owne weapons nay with one who beside that he is thy mortall enimie were both the one party that shoulde fight and also Lorde of the soyle wherein the listes are The Pope kepeth his counsell at Trent and to whome belongeth Trent to a member of the Popes and beside that it is subiect to Ferdinando a most bitter persecutour of the Gospell Beholde for the first parte there is no frée grounde then afterwarde that this counsell is kept where the Pope beareth so great a swaye and maintayneth his tirannicall authoritie the which while it endureth there is no speaking against him and he that speaketh against him is but a deade man And thoughe they graunted saufeconductes they breake them as faithlesse people couering themselues with their curssed lawes which saye that promise must not be kept with Heretiques and they call Heretiques not such as speake against the Gospel as they doe but such as speake against their curssed constitutions And I wil tel thée further that the Dutchmen haue discouered all this geare and if they had gone to the councell they had bene dispatched out of the waye thou wouldest néedes haue them go home to there Enemies which is Lorde of the listes but to hold a councel in a frée place and with equall match they will not heare of Marforius In déede thou sayest the truth But in this councell of Saints that thou speakest of didst thou come in Pasquin I came in I sawe and heard all the whole Marforius But how did they suffer thée so to doe Pasquine They coulde not sée me for my good Angel as long as pleased him had made me inuisible Marforius What heardest thou in the beginning Pasquine All cryed with one voyce Let vs breake their bondes and cast awaye their yoke from vs. Marforius What bonds what yoke ment they Pasquin The bonds of

Quod Petrus nūquam Romae fuit To which author I referre thée bicause I will be briefe Marforius I will séeke to haue it as soone as I can and wil reade it ouer But what sayde the Patriarche of Alexandria Pasquine And he also alleaged reasons and shewed that foras much as he is nere to Babylon and that Babylon hath bene alwayes the head of all abhomination and bicause Babylon is the greatest of all other Cities it was good reason that he shoulde be the head and so much the more that if Rome woulde so fayne be the head it must needs be called Babylon as in Petrarke the Poet is to be séene who had learned the same in the schoolehouse of Saint Iohn the Euangelist Marforius By my fayth he sayde not amisse in his kinde But let vs speake a little of the Prophets sawest thou Esay Ieremie Daniell and the rest Pasquine Not one of them but the sonnes of Balaam who loued the rewarde of iniquitie and was therefore reproued by the Asse Marforius Are there no Prophetes in the newe Testamente Pasquine Yes that there are Doest not thou remember that heretofore we reckned the Prophetes among the offices of the Church of Christ for I meane nothing of the olde Prophets but of those that haue followed and yet doe the way of false Prophetes and of such as haue prophecied for rewarde But thou muste learne that these wordes Prophete prophecie signifie two things the one is he that by diuine inspiration foretelleth thinges to come and discouereth such things as are hidden and that can not be knowne by mans witte or cunning these are called Prophets and séers This worde Prophete also signifieth a Doctor or teacher not euerye Doctor but him that is sente by God to instructe the Churche and to reforme it being better reple●ished inwardly in spirit thā furnished with worldly knowledge and in this poynt is the Prophet different from him that is but simply a Doctor for the Prophet teacheth onely heauenly things and the Doctor embraceth also humaine sciences and the artes liberal the Doctor may teache those things which he hath learned out of bookes and at the mouth of men But the Prophete must be inspired of God and instructed in the hard meanings of the scriptures the better to expound them In this Heauen sawe I both sortes of Prophetes sauing that neyther those that fortolde things to come nor those that taught religion to the Church were not inspired by God nor by the spirite of Christ but by the Prince of darknesse and the spirite of Sathan And they that foretolde the thinges to come were Wysardes Southsayers Sorcerers Enchanters Negromancers Astrologiens and such as followe the damnable art Magique among the which there were Popes Cardynalles Byshops Abbottes and all sortes of Friers but moste chiefely the Friers of Saint Dominick and Saint Fraunces who with socery witchcrafte the which they chieflye apply learne euill and deuilish artes Marforius This thing is moste true for a man maye read that Siluester the seconde gatte to be Pope by the helpe of the Diuell with this condition that after his death he shoulde be wholly the Diuels owne And in our dayes Paule the third called Pope Farne se or Fransie whether ye will in Astrologie and diuination hath not left his lyke behinde him Pasquine It is no lye at all and therfore bicause he woulde haue a companion in this arte he made Denis a Frier of the order called Serui a Cardinall And this Paule chalengeth the praise of this art wholly to himselfe and by good reason is it due to him for in this arte he hath spente al his lyfe But a man can not say whether by this his art he could tell aforehand what would come to passe when he sente to wake the waspes of Germanie that were on sléepe Marforius I beleue right well that in this poynt he is yet still wyde and deceyued in his Almanacke which he accompteth his Gospell Pasquine Thinkest thou then that by his art he can tell whether he must goe when he is dead Marforius I do not beleue that he thinketh therevpon for he in Rome it is certainely sayde that he beleueth that the soule is mortall and I in his talke haue ofte tymes perceyued it Pasquine Yet dothe not Peter Levves his sonne doubte that the soule is immortall Marforius Yet yea no more than the Epicures and the Saduce is and his Father and also Cardinall Chietti al his whole lyfe doth witnesse Pasquine Iust euē so and sithe we are nowe come to talke of Cardinall Chietti me thinketh he is well worthye to be numbred among the Prophets of this heauen Marforius And for what occasion Pasquine I will tell thée the whole matter A Gentleman of Venice fel in contention with his wyfe vpon a certayne doubte to be declared in foro conscientiae the matter was suche as troubled them both the woman being more curious than the man as women lightly haue spiced consciences was the first that would be cleared of this doubt she goeth to the Church of these Chiett●ines and there confesseth hir selfe to one of them that was a subtill Ipocrite openeth all the matter and prayeth him to resolue her of this doubt he did as well as he could then goeth he to the Arch Ipocrite Chietti himself and openeth to him the whole confession as it is the olde vse of so many as be Chiettines when he had wel vnderstode it he commaunded him to be secrete and finding out the resolution thereof in the Canon law marked the place and taried til this gentleman came vnto him who was wonte to come for like matters to him very often the morowe after he came and being alone with Chietti after foure or fiue words whē he was comming to his demaund that did so burthen his conscience Chietti commaunded him to holde his peace tooke him by the hande put his hande into the booke and shut it fast in the place which he before had marked for that purpose and then byd him tell his tale and when he had ended this Coll Prophete Chietti sayd to him looke there where you haue your hande the Gentleman opened the booke reade and founde that he sought for and not thinking that any other creature had knowne it but his wy●e forthwith fell downe on his knées and worshipped him as it had bene an other Christ that had knowne the secretes of mens hearts Marforius I know a thousande other such trickes of blinde prophecies whereby learning the secretes of simple siely soules they shewe thereby themselues so be Prophets For the great profite therfore which they get thereby do they with suche rage séeke to mayntayne this confession Pasquine If thou knowe a thousande I knowe ten thousande But bicause there is at this present other matter to talke of we will retourne to speake of these