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A19251 Yet more vvorke for a Masse-priest; More worke for a Masse-priest Cooke, Alexander, 1564-1632.; Cooke, Alexander, 1564-1632. Worke for a Masse-priest. 1622 (1622) STC 5664; ESTC S108652 30,302 50

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YET MORE WORKE FOR A MASSE-PRIEST NVMBERS 25. 16 17 18 verse The Lord spake vnto Moses Vexe the Midianites and smite them for they trouble you with their wiles LONDON Printed by WILLIAM IONES and are to be sold by William Sheffard at his shop in Popes head Ally 1622. TO THE RIGHT WORSHIPFVL AND MY MVCH HONOVRED good friend Sir Tho. Sauyle sonne to the noble and worthy Patriot Sir Iohn Sauyle of Houly in Yorkshire SIR THis Booke hath been printed and reprinted yet without my name though not without the knowledge of many that it was mine who now do father it It s reported there is an Answer made or in making to it Some tell me they haue seene it in print some tell me it is but yet in writing The truth is I hitherto can learne no certainty but time will trie the truth Perhaps both the reports are like that whereof I am certified by the Printer viz. That the Author of More worke for a Masse-priest is turned Romane Catholicke A lie as shamelesse as that which is spread farre and neare of that worthy last Lord Bishop of London his reconcilement to Rome For discouering whereof I haue added somewhat tending to the further shame of Popery to the former Impressions which I make bold to dedicate vnto you as to the worthiest of my friends next vnto the most reuerend Father in God Tobias the Lord Archbishop of York his Grace and your noble father To them I owe my selfe and more to you I owe much for kindnesses already receiued and liue in hope to be further indebted hereafter euen in respect of the care which I doubt not but you will haue of the common good of the whole country and especially of the Parish wherein I liue For I trust that as in time you are to succeed your father in faire and large possessions so presently you will shew your selfe to be his sonne in succeeding him in doing iustice Whereof you haue giuen some proofe already though yet you haue but liued a small time amongst vs gaining much credit vnto your selfe thereby and putting the country in expectation of great things when it shall please God your priuate occasions will suffer you to settle your selfe among vs. Which I pray may be shortly And so with remembrance of my humble dutie and seruice I commend this little Pamphlet vnto you and you to the gracious blessing of God resting alwayes Your Worsh at cōm Alexander Cooke Leeds in Yorkshire April 4. 1622. YET MORE WORK FOR A MASSE-PRIEST OVr noble King reports that his Mother sent word to the Archbishop who did baptize him to forbeare to vse spittle in his baptisme For she would not haue a pockie Priest to spit in her childs mouth Your Cardinall Bellarmine answers Credibile non est eam caeremoniam à Catholica Regina fuisse prohibitam It is not credible that the Queene his Maiesties mother required him to forbeare that ceremonie And his onely reason is this Non est verum ea caeremonia saliuam Presbiteri in os infantuli inspui It is not true that the Priests spittle vsed in baptisme is put into the childs mouth Yet we reade in Guido de monte Rocherij who liued 250 yeares ago that Sacerdos mittit digitum in aures eius baptizandi ponit de sa●iua in ore eius signat quod baptizandus debet habere aures aptas ad audiendum verba Dei documenta fid●i positio saliuae in ore signat quod debet esse promptus adrespondēdum loquendum de fide quia loquutio fit mediante saliua The Priest puts his finger into the eares of him who comes to be baptized and spittle into his mouth the putting of his finger into the eares signifies that the partie to be baptized should haue his eares alwayes open to heare the word of God and the putting in of spittle into his mouth signifies that he should speake roundly and readily of faith because spittle helps speech Now good Sir Priest tell me how your Cardinall can be cleanly excused for calling in question the truth of so great a Kings report so well grounded not onely on the certaintie of the fact but also on the authoritie of their good Master of Ceremonies for the thing de iure 2 Againe our noble King writes That the title of Cardinall Priests and Deacons is restrained onely to the Parish Priests and Deacons of Rome And your Cardinall Bellarmine answers Non est verum nomen Cardinalis ademptum alijs solis Romanis reseruatum nam vsque ad hanc diem Ecclesia Compostellana habet suos Cardinales That is not true which our King writes for the Church at Compos●e la hath her Cardinals to this day Yet we reade in Mosconius Vicar generall to the Archbishop of Bononia that Pius 5. in suo diplomate Anno 1568. penitus hoc nomen in omnibus alijs Ecclesiis praeter quam in Romana extinxit solummodo Cardinalis nomin competere voluit Cardinalibus S. R. P. à Papa creatis Pius 5. by his Bul bearing date 1568. cried downe the name Cardinall in all other Churches but in Rome decreeing that such onely as are created by the Pope Cardinals of the Church of Rome shall be called Cardinals And doth not this argue your Cardinall an audacious Prelat who seekes to outface at once two of his betters a learned King in his owne book and a late Pope in his owne Bull 3 Cardinall Bellarmine affirmes Nefas apud eos Protestantes quenquam creart Episcopum nisi vnius saltem vxoris virum The Protestants hold it an hainous offence to make any man a Bishop who is not at least the husband of one wife Yea hee affirmes that Nulli apud eos Protestantes continent No man neither of the Clergie nor of the Laitie among Protestants liues continently that is according to his meaning vnmaried Yet to omit the single life of many Laiks it is well knowne that the more part of our Bishops since the reformed times were and are vnmaried men Deserues not your Cardinall for these Cardinall lies to be rewarded with a whetstone 4 You all affirme That all the Apostles were continent from their wiues after they followed Christ and we denie it Now thus I argue for vs and against you Saint Peter begat of his wife after he followed Christ a daughter called Petronilla Ergo all the Apostles were not continent from their wiues after they followed Christ The Antecedent of which Argument is proued thus Saint Peter had a daughter called Petronilla borne in lawfull matrimonie who was so faire and beautifull that Count Flaccus a man of great account in Rome and of an high linage doted on her Anno Christi 98. which was about 68 yeares after Peter began to follow Christ For he began to follow Christ An. 30. Ergo S. Peter had a daughter called Petronilla begotten by him of
you teach that some sinnes are veniall that is pardonable of their owne nature and not worthy of damnation the Apostle in this Epistle teacheth contrary saying The wages of sinne meaning euery sin is death Sixtly whereas you teach that euerlasting life is a stipend the Apostle in this Epistle teacheth it is a gift The gift of God is eternall life saith the Apostle Seuenthly whereas you teach that concupiscence is no sinne and besides that we may not safely call it sinne the Apostle in this Epistle by your owne mens confession calls it sin Eightly whereas you account it heresie to teach that a iustified man cannot keepe the whole Law the Apostle in this Epistle stands guiltie of this heresie for speaking in the person of a iustified man To will is present with me saith he but I find no meanes to performe that which is good for I do not the good thing which I would but the euill which I would not that do I. Ninthly whereas you teach that good workes be meritorious euen so meritorious that the ioyes of heauen are a thing equally and iustly answering to the time and weight of our workes the Apostle in this Epistle teacheth that the afflictions of this present time are not worthy of the glory which shall be shewed vnto vs. Tenthly whereas you crie out against the certaintie of faith calling it an vnhappie securitie presumption and a faithlesse perswasion the Apostle in this Epistle commends the faith that is free from doubting professing that he was assured neither life nor death nor any creature was able to separate him from the loue of God which is in Christ Iesus our Lord. Eleuenthly whereas you teach that Christ is vpon euery of your Altars the Apostle in this Epistle teacheth that since his rising he is at the right hand of God Twelfthly whereas you teach that workes done before iustification deserue of congruitie at Gods hands the grace of iustification the Apostle in this Epistle teacheth flat contrary saying The wisedome of the flesh that is a man vniustified cannot please God 13. Whereas you teach that euery creature must be subiect to the Pope and that the Pope is subiect to none the Apostle in this Epistle exhorteth euery creature to be subiect to the higher powers meaning by the higher powers as the circumstances shew the Ciuill magistrates and not the Pope 14. Whereas you teach that the Clergie is and ought to be free from whatsoeuer impositions of the Ciu●●l ●agistrate and that by the lawes of God and man the Apostle in this Epistle perswades euery creature the Clergie as well as the Laitie to pay tribute and custome to the Ciuill magistrate 15. Whereas you teach that inferiours must doe whatsoeuer superiours command them though it be against their consciences vnlesse they haue plain reason for their refusal the Apostle in this Epistle requires that men be fully perswaded in their mindes of the lawfulnesse of that which they doe meaning they should not onely for beare the doing of that which went against their conscienes but whereof they doubted in their iudgements Lastly whereas you teach that some actions onely of the Infidels are sinnes the Apostle in this Epistle affirmes that all the actions of the Infidels are sinnes saying Whatsoeuer is not of faith is sinne Now that which I desire to know is why the Apostle if the faith of our Romish Church now be the same that it was then when he writ to the Romanes spake nothing of the principall points of your now-faith but many things for vs and against you Your Cardinall Hosius to proue satisfaction alledgeth these as the words of Saint Paul Rom. 6. Exhibeamus membra nostra seruire iustitiae in satisfactione Let vs exhibite our members to serue iustice vnto satisfaction And your Doctor Harding for proofe of the same point alledgeth these as the words of S. Paul 2. Cor. 7. Let vs cleanse our selues from all filthinesse of the flesh and spirit making perfect our satisfaction in the feare of God Both of them putting the word satisfaction in place of the word sanctification vsed by the Apostle Was there any great sanctitie shewed by them in this or rather are they not bound to make satisfaction vnto the Apostle for this their bad dealing thinke you Your Bishop Gardiner some say to proue the carnall presence which you maintaine against the truth and vs alledgeth these as the words of the 110. Psalme Escamse dedit timentibus eum He gaue himselfe for meate to them that feared him Was there any feare of God in your Bishop to adde the word se himselfe of himselfe to the text thinke you Your Cardinall Bellarmine to proue that holy things may be religiously worshipped alledgeth these as the words of God Exod. 12. 16. Dies prima erit sancta septima eadem religione venerabilis The first day shall be holy and the seuenth day with like religion shall be venerable descanting vpon them thus Hîc vides pro eodem accipi rem sanctam religiose venerabilem yet the word religiose is not in the text but the word festiuitate Now I pray you was it not irreligiously done of your Cardinall to chop into the Text the word religiously falsly Your Bernaltus a Priest of Constance writing in defence of Gregory 7. his prohibition of Priests mariage affirmes that S. Peter commanded euen the Laitie 1. Pet. 3. vt parcant vxoribus suis ne impetrantur orationes earum that they should forbeare companying with their wiues lest their prayers should be interrupted whereas in Saint Peter there are no such words as vt parcant vxoribus they should forbeare companying with their wiues Did not this Priest of yours deserue to be accompanied with whores who forged this Text to proue that a man may not keepe companie with his wife Your Cardinall Hosius and your Bishop Canus in way of proouing that wee may beleeue in Saints alledge the words of Saint Paul to Philemon Gratias ago Deo meo audiens fidem quod habes in Domino nostro in omnes Sanctos I giue thanks to my God hearing of the faith which thou hast in the Lord Iesus and in all Saints leauing out the word charitatem loue or charitie which the Apostle coupled with the word fidem faith meaning loue or charitie should be referred to the Saints as the obiect of it and the word faith to the Lord Iesus as his obiect Was there any loue or charitie in these towards the Apostle who suppressed the mention of that loue towards the Saints which he commended in Philemon or is it safe I do not say to beleeue in but to beleeue such saints as these who cite the Scriptures so diuel-like leauing out as the diuel did Mat. 4. what made against him Your Pope Leo 10.