Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	tradition_n	word_n	write_a	3,323	5	10.7817	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19252	Worke, more vvorke, and a little more work for a masse-priest Reviewed and augmented by the authour. VVith an epistle of an vnknowne priest remaining in London, sent to the authour, excepting against fiue points therein. With the authours answere thereunto: returned vnto the priest within twelue dayes after the receipt of the priests exceptions. ...; More worke for a Mase-priest	Cooke, Alexander, 1564-1632.; Cooke, Alexander, 1564-1632. Worke for a Masse-priest.; Cooke, Alexander, 1564-1632. Yet more worke for a masse-priest.	1628 (1628)	STC 5665; ESTC S117166	110,840	166

doth both wisely and well though perhaps the thing bee euill which he doth saith the Iesuite Anorius And In soro conscientiae ad effectum non peccandi sufficit cligere pro vera eius opinionem quem merito consemus esse virum idonea ad id scientia et conscientia praeditum It is enough to cleare vs in the Court of conscience from sin if wee follow his opinion whom vpon good ground we take to be a learned and a conscionable man saith Navarrus And this being thus doth it not from hence follow that they who take Creswell and Parsons and Bellarmine and Bannes for learned and honest men may put in practise whatsoever one of them thinks lawfull May not they who thinke Iohannes Mariana who holds it lawfull to poyson Kings a learned and an honest man poyson Kings without sinne May not they who thinke Garnet one of the Powder traytors a learned and an honest man by his example and by his approving of the Treatise of Aequiuocation aequiuocate with out sinne May not they who thinke Binetus a learned and an honest men conceale without sinne whatsoeuer is told them in confession though that concealing cost the liues of all the Kings in Christendome yea in the world they knowing that Binetus was of that minde 17 You teach g that the Word of God is partly written partly vnwritten and the written word you call Scripture the vnwritten Tradition yet you vndertake to prooue diuers of your opinions both by Scripture and by Tradition As for example Praying to Saints praying for the dead setting vp of Images in Churches and worshipping them when they are set vp Christs descention into hell the virgine 〈◊〉 perpetuall virginitie c. Now I would know with what honestie you can alledge Scripture for that which you say is a tradition or tradition for that which you say you haue Scriptures Can one and the same truth be written and not written 18 You teach that it was not meete all mysteries should be written in Scripture lest every ordinary person should come to the knowledge of them and because of the commonnes of them contemne them Now I desire to know why the mysteries of the Trinitie should be written in Scripture rather then those mysteries you speake of if there be such danger that ordinary persons should attain to the knowledge of whatsoever is written in Scripture and vpon the knowledge of them should contemne them Secondly I desire to know why it should be lesse meete that the mysteries you speake of should be written in Scripture then in the Fathers and in your Catechismes Ordinary persons are as like to come to the knowledge of them by reading if not the Fathers yet of your Catechismes wherein you discourse of them as large as if they were written in Scripture Are they not thinke you 19 Men say you teach that Licet praeceptum prelati sit irrationale pro tali merito quandeque haberi potest tenetur tamen subditus illud obseruare Though the commandement of the superiour be vnreasonable and may well enough be thought so yet the Inferiour is bound to obey it Men say you teach Si Papa erraret pracipiendo vitia velpro hibendo virtutes teneretur Ecclesia credere vitia esse bona et virtutes malas nisi vellet cōtra consctentiam peccare that if the Pope should erre in commaunding vice and forbidding vertue the Church was bound to belieue vnles she would sin against her conscience that vice was commendable and vertue dispraisable Men are bound Papae sententiam ' exequi to put the Popes sentence in execution albeit they know it to be vniust Any man Illaesa consceentia with a good conscience may execute the Popes vnlawfull mandate by your learning Now I pray you how agrees this doctrine with that of the Apostles Acts 5. 29. It is better to obey God then man 16 Sir Priest I reade in your bookes that your Pope is called Caput totius Ecclesiae Pater Ecclesiae Filiu● Ecclesiae Sponsus Ecclesiae Mater Ecclesia The head of the whole Church the Father of the Church the sonne of the Church the Spouse of the Church the Church our mother Now I would know of you how hee can be the Church her selfe and yet head of the Church and the Churches husband How hee can be Father to the Church and yet a sonne of the Church How without committing incest the father may marry his daughter the brother may marrie his sister the sonne may marrie his mother 17 I reade in your bookes that your Pope is not onely called the Vicar of Christ and Successour of S. Peter but S. Peters Vicar and Christs Successor in respect of the gouernment of the Church Now here I desire to know two things of you first how your Pope comes to be S. Peters Vicar seeing S. Peter himselfe is but a Vicar and it is a rule in your Law f Vicarius non potest substi●●●● Vicarium A Vicar cannot substitute a Vicar Secondly how without blasphemie your Pope can be called Christs Successour seeing hee to whom another succeedeth in office doth cease himselfe to beare that office as Felix did cease to bee Gouernour in Iurie when Festus came in place to be his successour I hope you doe not thinke that Christ who endureth for euer hath turned over all care of his Church to your Pope 22 I reade in your bookes that in the yeare 1552. your Pope was intituled by a certaine Patriarke called Siud The Peter of our time and the Paul of our dayes and that Clemens the eight was intituled by one Gabriel Patriarke of Alexandria Tertius decimus Apostolorum gloriosi Domini nostri Iesu Christi quintus sanctorum Evangelistarum The thirteenth Apostle of our Lord and Sauiour Iesus Christ and the fift Evangelist And that Genebrard approoved of the titles which Siud gaue and Baronius of those which Gabriel gaue Now I desire to know of you why Genebrard should like that any Pope should be called the Peter of our time seeing Sergius the fourth being christened Peter vpon his election to be Pope in reverence to St. Peter renounced the name of Peter and tooke the name of Sergius and secondly how Clemens the eight can with any wisedome be held the thirteenth Apostle of our Saviour Christ and the fifth Evangelist considering there were seven Popes of his owne name and vpon the point of 230 Popes of other names before him For I cannot heare that he was such an A perse as that he deserued these titles rather then any of his predecessors And if all or any of his predecessors deserved to be called Apostles and Evangelists Gabriel in my opinion failed in his Arithmeticke when he termed him the thirteenth Apostle and the fifth Evangelist 23 I reade in your bookes that the jurisdiction of your Pope is boundlesse His Dominion as