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
A94135	The Jesuite the chiefe, if not the onely state-heretique in the world. Or, The Venetian quarrell. Digested into a dialogue. / By Tho: Swadlin, D.D.	Swadlin, Thomas, 1600-1670.	1646 (1646)	Wing S6218; Thomason E363_8; ESTC R201230	173,078	216

you shall affirme it is no new Doctrine you shall be sure to find none other Authors Fautors and followers of this Doctrine but Heretiques and in particular Martyr a Lutheran upon the 13. chapter of St. Pauls Epistle to the Romanes Orthodox I have made no long Repetition but onely a short remembrance of some former speeches what need such a hot reprehension for putting you only in mind what I have said before Now then Sir your Errors 1. In defence of your opinion de Iure divino you find no place of Scripture to warrant your assertion whereupon you fall into this new and strange Doctrine that Exemption holds by the Law of Nations and that Law of Nations is Law Divine or the Law of God No marvaile for I suppose you have spoken this to please your selfe and flatter others against one who of late hath written according to the Doctrine of the best Authors In such a mind how could you doe lesse then fall into such a Noveltie 2. You affirme the Doctrine of repealing and revoking Priviledges in case of necessity is not approved by the foresaid Authors By your leave Hetrodox it is not onelie by them approved but likewise by all that handle the matter of Priviledges and yet are not so to be ranked and reckoned with Machiavelists which Sect is more dispersed and scattered in other Cities and States I will not say in Rome then it is in Venice where the Lords aime at none other marke but publike Tranquilities Religion Justice and in case of necessitie to represse force by force and strong hand All which things and actions are permitted by God himselfe by Catholique Authors and by the Law of Nature which in case all the writers in the world should bind their pens to the Peace and condemne them to perpetuall silence would 〈◊〉 unto us a Law Rom. 2.14 3. Y●●●eject and reprove the Division into the Law of Nature Canonicall Priviledge of Princes and Custome whereas all Authors make the same Division to the very same purpose and in very truth it is very necessary 4. Whereas the Text of St. Paul is manifest All power is of God Rom. 13. ●● Sap. 6.1.2.3 and that other o● Solomon Here therefore O ye Kings c. for the r●le is g●ven you of God and power by the most High All this notwithstanding you doe not blush to affi me ●ha● 〈◊〉 have proved the powe● of Princes over their Laick Subj●cts is not by Gods Law but by Mans Law and much lesse their power over Clerics It is not possible to speake of Exemption in such broad termes and not speak against Scripture inspired by the Holie Ghost 5. You say the Power of Princes may be taken away and dimin●shed by the Canons I take this to be false de Jure and never taught by any judicious Divine The Pope will some Divine say may admonish and exhort a Prince to admit and receive his Canons of immunitie but I never yet read in any Divine that Popes have Power to force Princes when the Canons treate of matters neither Spirituall nor just yea St. Bernard reproves Pope Eugenius with a Quid alienos fines invaditis si vol●s utrumque perdes utrumque Why will you thrust your sickle into another mans harvest If you will flourish with both Swords you shall beare neither of both 6. True it is that Popes have power to make Canons concerning Exemption and other matters Howbeit no Canons can challenge or carry any force where they are not lawfully published and rec●ived For all Canons are Lawes of men according to all the Doctors which to bring in and impose obligation do necessarily require the two-fold condition of lawfull publication and generall acception Therfore the sacred Councell of Trent binds not in some Provinces because it was neither lawfully published nor admitted and received in the said Provinces as other Canons in some other Provinces Hereof none of the D●ctors to my knowledge at least hath ever doubted Sotus N●varrus and Conarruuias require beside the Canon the consent of all that are interessed The reason Because when the P●p● not being otherwise Dominis totius orbis in Temporalibus Jur● Divino Lord of the whole World in Temporals by Gods Law makes anie Canons prejudiciall to L●ick Jurisdiction it is n●c●ssary to make them stand in any force and ver●u● for the said Canons to be protested by th● content of him that is Lord of the said Jurisdiction otherwise there would be found in the said Canons a meere Nullitie This Doctrine is held for most certaine by Conarruuias by Sotus by Navarrus by Medina Navar. cap. Novit and all those who treate of this matter upon the safest and firmest foundations 7. You contend that Princes cannot diminish the Authority of Canons received True so teacheth Sotus and Conarruuias but here is to be understood this word Ordinarilie and because they have given their consent for the admitting and recei●●●g the said Canons it is not fitting for every light cause and ●rifling occurrent to deprive them of Priviledge Howbeit none denies that in case of necessity the Priviledge may suffer derogation and admit diminution yea Popes themselves daily use to derogate from their owne Priviledges 8. Lastly you come on with a false and crooked inference and be sprinkle me with villainous waters or at least mine Author and me in him In which veine of reproachfull termes I forbeare to follow your Example and will onely conclude that my Authors Doctrine is true in the Superlative Catholique grounded on holy Scripture and Fathers of the Primitive Church whereas your Doctrine Hetrodox and your Masters Cardinall Bellarmine merits those Epithets which the Judicious no doubt will marke and brand it withall if ever this my Defence may be so happy to come in their sight Hetrodox By this full conclusion it seemes Orthodox that you have done with all your Propositions in Thesis Orthodox You guesse right Hetrodox But have you any humour to heare the Doctrine of the rest in Hypothesis at large confirmed Hetrodox I have in earnest for so hideous is their aspect at first sight that I am almost astonished therewith and am wrapt with a kind of wonder to thinke what can be well spoken in their Defence Orthodox I purpose to dispatch them all three to morrow in one day Be stirring early for wee will make no more daies and spend no longer time in Conference The sixt daies Conference upon the sixt Proposition Orthodox I Am glad to see you Hetrodox thus risen with the Larke We have three large and long courses to run in this one day And therefore I will presently set forth E. carcoribus Hetrodox Be it so and I will run close so long as my breath shall hold without breaking my winde Prop. 6. Orthodox Then heare the sixt Proposition The Venetian Prince is the lawfull and naturall Signor of the Venetian S●●e He never knew any Superior in Temporals but God himselfe He makes

chopt and stollen in since The fo●esaid Booke hath beene extant and read above 300. yeares and yet never any man hath taken upon him such temerarious boldnesse a sober advice to affirme the same words have beene strained or inserted into that Book by anie other fingers Howbeit now you Hetrodox from Cardinall Bellarmine to aggrandise the Popes authoritie and to make it Supreame in Temporals without anie reason or conjecture at all have borrowed a spirit of boldnesse to pronounce they are inserted and as it were post-nated after their true parents decease 9. Howsoever you bring to the words of St. Thomas an Exposition which ore proprio you call the soundest neverthelesse that answer doth not make the Book to be a Bird of St. Thomas his brood nay it is altogether needlesse For it sufficed to say that the Booke was not of his writing or none of his workes to make good proofe that St. Thomas was not adverse or contrary to himselfe 10. You call that an irremissible temeritie not worthy of any pardon which in case it be temeritie Can. quicunque litem Can. quaecunque contentionem 11. quaest l. 5. de Rom. pont cap. 5. certaine it is one of his most illustrious Lordships temerities For the Canons brought upon this Argument are two These two are alledged by the Lord Cardinall and yet first he stiles them not Sacred and then he thus takes them down with termes of diminution and abatement Respondeo ex illis Canonibus priorem esse Theodosii Imperatoris qui ex pietate non ex debito id honoris Eccelesiae I answer the first of these two Canons proceeded from the grace of Theodosius by whom out of his most Christian pietie and not out of any debt or duty the Church was then so highly honoured The verie same for cloth and colour which I speake before of Constantine and was then by Hetrodox handsomely basted for my labour A little after Quem jam esse abr●g●tum per alios Cannones Glossa ibidem asserit which first Canon the Glosse in the same place confirmes to have beene abrogated by other Canons And yet I must now tell you Hetrodox the said Canon is not well cited out of Gratianus because that which the Canon containes was not granted by Theodosius Posteriorem Canonem perspicuum est non esse alicujus Principis qui posset leges condere and touching the latter Canon it is cleere the same was not established by any Prince that had power to make Lawes Now because I having spoken in my owne phrase and style doe not give these Canons the high adjunct of Sacred you therefore Hetrodox fare like one bestraught of his wits and will have my manner of Speech to be a fault irremissible as if it were the sin against the Holy Ghost Such exaggerations tend and serve only to rob men of their Credit and Authoritie 11. Againe your selfe refutes the Canons as the Lord Cardinall doth and you are not affraid to affirme they are framed by the assistance of the Holy Ghost 12. You pretend the Canons ought never to be named but with title of Sacred and yet your selfe affirming the Canon Quicunque was abrogated per alios Canones by other Canons do send them forth like a Bird bared of all her Feathers and leaving the Epithet Sacred speake no more but Approved 13. The Epithet Sacred is no lesse attributed to the civill then to the Canon Lawes and therefore as it is oftentimes left out when we name the Civill so it is oft not remembred when we make mention of the Canons yea the Canon Quicunque is not cited with you adjunct Sacred but nakedly called the Canon Quicunque 14. The Decrees of Councels and of the Church which as we teach cannot erre de fide in point of Faith are verily Sacred and made with assistance of the Holy Spirit yet can we not affirme without error in fide that infinite other Canons concerning particular matters and cases are compiled without any assistance of the Holy Spirit Ioan. 16. de potest Rom. Pontif For the Spirit of God teacheth us all truth whereas Popes in particular Canons have many times erred and may erre whereof we need to make no doubt and the Lord Cardinall often grants it in his learned workes 15. I have p●oduced such Canons as are usually brought by the Defendants of the contrarie opinion as the foresaid Canons and the like but you affirme and would make me believe that I speake of all the Canons and every matter 16. You call Concurrence Contrarietie and thereby make a confusion of both for Duo Iura possunt concurrere two Lawes may well concurre and yet may not be contrary the one to the other I give you this for example The Precept for hearing Masse concurres with the Precept of keeping and tending a sick bodie I observe not the fi●st for hearing the Masse that I may the better observe the second in attending upon the sick Patient according to that commandement of Christ I will have mercy and not Sacrifice Is the one of these Precepts contrarie to the other Will a very sot say so In like manner there be manie Canons which it will be well done to keep when they may be kept without any detriment unto some greater obligation I mean without infringing the Law of God and the Law of Nature but when that cannot be done then the Canons must make roome and give place to Natures Law and that may not be called Contrarietie but Subordination 17 Lastly You call the Canons without any difference at all Rules given by the Holy Spirit by godlie Popes and holie Councels and this you stick not Hetrodox to affirme without anie distinction of the Canons as I said Herein good Sir make you not all the Canons indifferently of equall Authoritie to the holy Scripture which is inspired of God as also to the Determinations of the Church which cannot erre de fide Nay do you not give the Canons this honourable Epithet Have there not been found Errors in manie of the Canons Have they not been revoked and repealed He that makes the Canons hath not he power to unmake the Canons Whereas in the holie Scripture and in the Definitions of the Church de fide can you find any such defects or impotencies there Can they be bettered Can they be repealed Is there any other passable reason thereof besides that which I have alledg●d That holie Scripture is inspired of God primo loco and the foresaid Definitions de Fide secundo loco whereas the Canons which either do or may contain divers errours are but humane Lawes He that dares broach a doctrine contrarie to this I dare pronounce is no friend or Well-willer to the Catholique truth Thus have I painted forth your Errors shall I with your Patience and favour proceed to some further matter touching this third Proposition Hetrodox Take what liberty you please you shall have indiff●rent hearing Orthod To weaken the sinewes

as a Publicane where our Saviour gives Authority to Excommunicate but with a supposition of sin and of obstinate persisting in sinne Hetrodox Verily Orthodox you seeme to paire the nailes of Pontificiall power so near that you give me just cause to suspect you believe that our holy Father the Pope is but simple Priest or Curate without any lawfull Jurisdiction and that hee can doe no more but exhort to the obedient keeping of Gods Law as every ordinary Preacher doth or Baptise and confesse the people as every common Curate doth And so it seems you seek to revoke and to renew the Heresie of the Valdenses or Lionists of Wickliffe Mansilius of Padua and Iohn Huss which blind and pestiferous Heresie is caressed or embraced by all moderne Heretiques But I must come to a more narrow sifting of your words First You say the Popes power is meerly Spirituall To what end serves your meerlie was it not enough to say it is a Spirituall power was it not better to say it is principally Spirituall Navarrus whom you so highly commend Cap. Novit de judiciis and exhort all men to reade with diligence and great attention saith v●ry well that surely the Popes power is not meerly Temporall but he never saith it is meerly Spirituall as if the Pope could not in any sort shuffle and cut the Cards of Temporall affaires Nay hee further termes it a most eminent power which in it selfe being Spirituall and by consequence far Superiour to the Temporall both can and ought also to set the Temporall strait when it growes crooked or goes out of the right path And whereas our Saviour Christ said I will give thee the Keyes not of any Terrene Kingdome but of the Celestiall Kingdome or the Church of Christ hath said he that gives the Celestiall Kingdome takes not away Earthly Kingdomes or your selfe Orthodox hath said the Temporall Monarchie was founded of old from the beginning of the World surely none of all this makes either for the fortifying of your Sconce or to the weakening of my Campe For herein you affirme thus much and no more The Kingdome of Christ whereof Peter the Apostle received the keyes is no Temporall Kingdome which one cannot acquire but some other must lose but it is a Kingdome which governes all other Kingdomes without spoyling any man of that Dominion which by good just and lawfull right he holds Otherwise you might say as well that God himselfe hath no power over Temporall matters because God himselfe the giver of Heavenly Kingdomes is no robber and spoiler of mens Earthly Inheritances Againe you say Christ gave his Apostles and Peter a power but yet restrained Ioan. 20. and not without limitation that is a power over sinnes because he breathed on them all and said Receive the Holy Ghost c. This you cannot be ignorant is the Heresie of those who rob the Pope and the Church of all Jurisdiction an Heresie condemned by Christ himselfe in the very same place a little before the words now cited For before the words Quorum remiseritis c. whose sinnes ye shall remit shall be remitted he saith Sicut misit me Pater as the Father hath sent me into the World so doe I send you forth in which words he gave them absolute power and without limitation to governe the Church in his owne roome Hereupon Divines teach that in these words he gave the power of Jurisdiction in the other the power of Order And when afterward he said to Peter in the Chapter next following Pasce oves feed my sheepe doubtlesse he restrained not power to Absolution from sinne but hee gave a most ample power to rule and governe the whole Church For the word Pasce Feed is the very same in the Greeke language wherein St. Iohn did write his Gospell which is used in St. Iohns Revelation he shall rule them with a rod of Iron Apoc. 19. Mich. 2. as also in the Prophet as is translated by the Septuagint Ex te mihi erit Dux qui regat populum meum Israel out of thee shall come a Captaine unto me that shall rule my people Israel Mat. 16. So that by the usuall phrase of Scripture to make St. Peter a Shepheard or Feeder was to make him Ruler Governour and Prince of the whole Church So when Christ said to Peter whatsoever thou shalt loose or bind he restrained not the power unto sin nor unto the persons for he said not Quemcuuque but Quodcunque not whomsoever but whatsoever thou shalt binde or loose His meaning was to signifie and expresse an universall power of Binding and Loosing that is of commanding of making Lawes of Dispensing as it should be found needfull for the leading and bringing in of the Faithfull into the Kingdome of Heaven with most full and ample authoritie to enjoyne every man what he should believe and likewise to labour and to remove all the rubs blocks and impediments whereby they might be crossed in the way of Salvation as Cardinall Bellarmine hath declared at great length You give me thirdly to understand that our holy Father the Pope hath power onely over Soules and this you draw from that Prayer of the Church Deus qui Petro animas ligandi c. O God who hast given Peter the power of Pontificiall Dignity to bind and to loose the Soules of men If this Reason hath any force then secular Princes must have no power but over the Soules of their Subjects because Paul saith Let every soule be subject unto the higher powers And so either you make your selfe too simple as one who doth not consider that in Scripture the soule is taken for the whole man or else you seeke to catch the simple with words of holy Church not right understood And therefore perhaps the Divine providence to take away the like deceitfull sleights and flie shifts hath inspired the Reformers of the Breviarie to lib and geld the said Prayer of the word Soules which of old neither was found in the said Prayer nor ought at all there to be read because that Prayer was founded and formed upon the foresaid words in the Gospell whatsoever thou Peter shalt binde and whatsoever thou shalt loose Last of all you contend that power to excommunicate is conditionall presupposing sin and obstinacie in sin This Doctrine is both new and false you are not able to produce any Author that ever so taught Sinne I confesse must be presupposed for Excommunication is a punishment and the most grievous the most dreadfull of all other so that no sinne committed no punishment by Excommunicarion can be inflicted Disobedience also otherwise called contumacie is I confesse againe presupposed a sinne and to Excommunicate every sinne gives not sufficient warrant but only that sinne which is cloathed or clogged rather with Contumacie For Christ saith Si Ecclesiam non audierit If he will not heare the Church The censure therefore of Excommunication cannot be denounced against