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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	catholic_a	church_n	universal_a	4,187	5	9.3971	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04991	The argument of Mr. Peter de la Marteliere aduocate in the Court of Parliament of Paris made in Parliament, the chambers thereof being assembled. For the Rector and Vniuersitie of Paris, defendants and opponents, against the Iesuits demandants, and requiring the approbation of the letters patents which they had obtained, giuing them power to reade and to teach publikely in the aforesaid Vniuersitie. Translated out of the French copie set forth by publike authoritie.; Plaidoyé de Pierre de la Martelière ... pour le recteur et Université de Paris ... contre les Jesuites. English	La Martelière, Pierre de, d. 1631.; Browne, George, lawyer.; Université de Paris.	1612 (1612)	STC 15140; ESTC S108203	61,909	128

Chapter of Deuterno that God did expresly forbid that a vineyard should be plāted of diuers kinds of plants to mixe woollen and linnen together to sow a fielde with diuerse seedes The nouelty of the institution of the Iesuites societie their doctrine different from that of the Church and from the Theologie of our schoole the which neuer swarued nor went out of the eclipticke line of truth yea diameter-wise and directlie opposite and contrary to the authority of free Monarchies hath beene the cause that our ancestors haue earnestly withstood the receiuing of the Iesuites and that the schoole of Sorbone then furnished with the greatest and most famous doctors of Christendome the greatest part whereof were assistant at the Councell of Trent made that famous decree of the yeere 1554. which conteineth a prophesie of the miseries which were felt sithence and endured presages God for our chastisment hath ratified so that the ineuitable necessity in which the enterprises and imprudent passions of the Iesuites doe ingage vs the extreme perill which they haue brought our Countrey vnto cannot but vntie our tongue although we should haue been mute and tongue tyed all our liues for to performe the same duty againe at this present guided by the light of those to whom we would take it for a speciall grace to be resembled either for sufficiency or honesty not being able to faile vpon this occasion to discharge our consciences for the honor and preseruation of the publique weale and for the aduancement of truth vnlesse we will bee thought more zealous to our owne ruine then affectionate to our safety Wherein as our intention is to take the same decree of our schoole for the rule and measure of this demonstration which the Iesuites could neuer procure to be censured at Rome where our deuotion is knowne and where it is not yet out of memory what opposition was made there as well as here at the establishment of the Iesuites which had preuailed had it not beene in regarde of their fourth vow so we will begin with the same protestation which the diuines of Paris then made in which we desire to liue die and for the good of the Catholike Church and of the holy Sea would confirme it with our blood that wee haue no desire to enterprise any thing either in thought word or deed against the authority of our holy fathers the Popes But contrariwise all of vs in generall and each of vs in particular like obedient children doe acknowledge the holie father to be the Vicar of our Lord Iesus Christ the vniuersall Pastour of the Church to whom God hath giuen fulnes of power therein his decrees and constitutions are to be obeyed and reuerenced kept and obserued and as the Vniuersity and schoole of Paris had neuer other beliefe so now doth shee openlie pronounce it with her heart and with all true affection Our Vniuersity together with all Christian people hath reason to take offence and scandall at the vsurpation which the Iesuites haue made vpon the holy name of Iesus in attributing particularly vnto themselues this speciall and incommunicable name which cannot bee giuen for a marke and distinction amongst Christians but is a name of effect and of office which apportaineth vnto none but to the Sauiour of the world neuerthelesse as if the Iesuites in a kinde of analogie or proportion could doe something in the Church like vnto that they would make men belieue that their society is essentially necessary for the Catholique religion that without them it cannot subsist they say that they were chosen by the diuine prouidence for a rule and reformation in these latter times Ad silentium tumidis magisterijs imponendum defectus aliorum corrigendos supplendos To suppresse and put to silence the haughty doctors and to supplie and correct the defects of other men As Ozorius hath written in his second sermon vpon the death of father Ignatius applying vnto their society the dreames and vaine fancies of the Abbot Ioachim condemned by the Church Whereuppon it followes that they submit all that which concerneth the honor of God or the good of the Catholike religion to the particular interest of their society and repute all those for heretikes which doe not follow their diuelish opinions and concurre with them in their subtilties and cunning practises This is the reason that Ribadenera writeth that Ignatius Loiola framed his religion by reason that all the rest were defectiue whence it proceedeth that by the Bulles of Pope Pius the fifth and sixth they haue gotten by way of preuention all the graces indulgences faculties and priuiledges which can be found euer to haue beene granted to any Antehac concessa concedenda A testimony that their ambition is not yet at the point where they will stay In their institution they haue wholy derogated from the discipline of the Church and from all the ancient Canonicall constitutions it may be truly saide as the decree of the Sorbonne hath already pronounced that they haue built and raised themselues vpon the ruine and decay of monasticall discipline All the religious men which since the time of our Sauiour Christ haue chosen a kinde of life speciall and different from that which is ordinary and common to all Christians haue made immutable vowes taken markes whereby to be discerned stedfast immoueable and perpetuall rules The law of God doth command that that which is dedicated and consecrated vnto God by the sanctification of a solemne vow should remaine for euer assured and setled in that estate which is the highest degree of perfection that can bee imagined whence it commeth to passe that in things inanimate and without life wee cannot make that which is sanctified perseuering in his integrity to be vnhallowed and loose the force of his consecration Farre greater reason then is it that a man vowed dedicated consecrated vnto God should not loose this essentiall quality and inseparable from the subiect Saint Thomas setting downe the difference betweene a simple Vow and a solemne vow as that of entring into religion is teacheth vs that the solemnity of a vow consisteth in the consecration of him which is vowed Quando per certaeregulae professionem relicto saeculo abdicata propria voluntate perfectionis statum assumit When by taking vpon him the profession of a certaine rule or Order forsaking the world and renouncing his owne will and affections he doeth assume the estate of perfection which all the Diuines hold cannot be abandoned nor forsaken without Apostasie The Iesuites at the entring into their order do make a solemn vow between the hands of their superior and a solemne profession to liue according to the rules of their society the which are of Obedience Pouerty Chastity notwithstanding by permitting as they doe those of their order to change their forme and manner of life to possesse goods and riches to succeed their ancestors as heires and at a need to marry as many of

non irrumpit subito sed sensim irrepit in animaese familiaritatem insinuat penitusque tandem immergit sic spiritualis ac peritus artifex vniuscuiusque naturae conuenienter se debet gerere in principio multa dissimulare in multis conniuere deinceps parta beneuolentia ipsos quibuscum agit ipsorum armis expugnare Hee said that those arts which the Diuel would vse for mens destruction the same must we vse for their safety for as hee searching out the nature of euery man and throughly considering the inclination of the mind doth applie himselfe thereunto so that he proposeth vnto sensuall and voluptuous men pleasant things to the ambitious those things which seeme glorious to godly men such things as haue a shew of pietie and doth not suddainly breake in but stealeth on by little and little and doth insinuate himselfe into the familiarity of the soule and at last doth wholy diue into it so he that is a cunning spiritual craftsmaster ought to carry himselfe agreeablie to the nature of euerie one and at the beginning to dissemble many things to winke at thē afterwards he hath gotten their good will to conquer those whom he hath in hand with their owne weapons We haue already shewed how by the doctrine of the spirituall Monarchie absolute and infallible which teacheth Kings to obey and to which the Iesuits attribute the correction of Princes that they are obliged to follow the Councell of the Pope in the gouernment of temporall matters and that in case of resistance they may be deposed and after publike iudgement that it is lawfull for any man to attempt vpon their liues and to kill them By this word of publique iudgement they meane the Pope as soueraigne ouer all Common-wealths and of all Christian powers Behold their proofe by the saying of Azorius whom they confesse to be one of the most modest amongst them in the second party the 11 booke 5. chapter of his morall institution after that he hath confirmed the power that the Pope hath to depose Kings and sought to answere the obiection of those who say that it cannot be done contrary vnto the will of the people hee addeth further in these tearmes Tertiò obiicitur populo invito non potest Rex auferri aut dari respondeo à Romano Pontifice Regem auferri vel dari iustis de causis tunc populus Romano Pontifici tanquam superiori parere debet Thirdly it is obiected that a King cannot be giuē nor taken away against the wil of the people to this I answere that hee may vpon iust cause and then the people ought to obey the Pope of Rome as their superiour Whence it ensueth that if a Prince doth enterprize any thing in this Estate against the will of the Pope if hee contradict this publike iudgement if he come to square with any of the articles of the Bull In caena Domini without desisting from it that he is presently a Tyrant an vsurper and schismaticke and as such a one may be meritoriously slaine By the articles of this Bull it is conteined amongst other things that all persons who who haue secret or publique alliance with heretickes haue commerce with them or doe support and protect them are ipso facto excommunicated although they are not particularly designed named nor specified in the Bul which is published at Rome euery Thursday before Easter and then the Iesuits teach and their doctrine is vniforme that no other proceeding nor no other iudgement is to be expected According whereunto Suares the most renowned of their societie in the fourth Tome of his workes and his treatise of censures which he made expresly against our King disput 5. sect 6. saith that subiects vppon a morall certitude which they shall haue that their Prince will doe anie thing contrary vnto the Catholike religion may without attending any iudgement or other censure of the Pope rebell and take armes against him these are his very words Si subditi timeant ex eorum principatu maximum periculum fidei religionis imminere tunc enimiure defensionis possunt eos repellere obedientiam ac fidelitatem negare quod facere possint etsi non essent excommunicati nec per Ecclesiam essent illis aliae poenaeimpositae solum ob praedictum periculum If the subiects feare that by their rule and gouernment faith and religion is like to incurre any danger then they may in defence thereof repell them and denie them obedience and fidelity which they may doe although they were not excommunicated nor had any other punishment inflicted vpon them by the Church only for feare of the aforesaid danger Molina in his treatise de iustitia iure Lessius in the 2. booke De iustitia iure 9. chapter dubit 4. say the like and that it is lawfull to attempt vpon the life of those Princes whom they call Tyrants vpon the tacite will and intention or presumption of the common-wealth Mens oppressae Reipub. est vt á quouis etiam qui non est pars Reip. defendatur fi aliter liberari non possit It is the mind and opinion of the common-wealth which is oppressed that it may be defended of any man though he be no member thereof if it cannot otherwise be freed That which they call mens Reipub. the motion of Parricides Mariana termeth proceeding as it seemeth with more aduisednesse the counsell of graue and learned men Viri eruditi graues in consilium adhibeantur Let the aduise and counsell of wise and grauemen be vsed It is not to be doubted whom he intendeth this is as euident to his vnderstanding as the Sun at midday vnto our eies for his booke beareth the priuiledge and allowance of their Prouinciall deputed by their Generall and behold the reason why they are necessarily designed and no others It is there in as much as the establishment of the absolute power aboue all Princes is their principall vow and desire they must haue the directing and executing of all enterprises which serue to this end so that in those places where the inquisition is not receiued the Iesuits exercise the office and haue the secret charge thereof and their Generall the direction whence it proceedeth that all their aduise counsell and directions doe make a part of this publike iudgement so that in stead of spirituall ministers moued with another spirit then that whereof they make shew these are Officers seruing against Princes for to ouerthrow their power to subrogate that of the Pope in the temporalty the matter standing thus he that desireth to be instructed in this learning cannot addresse himselfe to any but those who handle it and best vnderstand it as they cannot deny but that this is the sole and only intellect which animateth the whole Vniuers of their society And indeed they alone haue touched it in their sermons lightnings which went before and were vnto our eies presages of the