Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	church_n	scripture_n	write_a	3,679	5	10.6506	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19248	More vvorke for a Masse-priest	Cooke, Alexander, 1564-1632.; Cooke, Alexander, 1564-1632. Worke for a Masse-priest.	1621 (1621)	STC 5663; ESTC S108631	55,249	82

12 By your doctrine he sinneth not who hath probable reason for that which he doth For Non peccat is qui probabiliter licere id existimat quod agit saith a Iesuite And by your doctrine he hath probable reason for that which he doth who hath the opinion of two or three yea of one graue Author For in foro conscientiae ad effectum non peccandi sufficit eligere pro vera eius opinionem quem merito cense●●us essevir●m ideneum ad id scientia conscientis saith N●●arrus Now doth it not herehence follow that he who hath the opinion of Iohn Mariana touching the lawfulnesse of poysoning Kings may poyson Kings without sinne He that hath the opinion of him who made the book touching the lawfulnesse of Aequiuocation may equiuocate without sinne He that hath the opinion of Binetus the Iesuite touching the necessitie of concealing Confession may conceale without sinne whatsoeuer is confessed though that concealing cost all the Kings in Christendome yea in the world their liues What villanie approued by any of your Writers or Diuines may not lawfully be practised though thousands be of another opinion according to this your doctrine 13 You teach that the word of God is partly written partly vnwritten And the written word you call Scripture the vnwritten Tradition yet you vndertake to proue 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 Maries 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 14 You teach that it was not meete all m●steries should be written in Scripture lest euery ordinarie person should come to the knowledge of them and because of the commonnesse 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 ordinarie persons should attaine to the knowledge of whatsoeuer is written in Scripture and vpon their 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 Ordinarie 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 at large as if they were written in Scripture Are they not thinke you 15 Men say you teach that Licet praceptum praelati sit irrationale pro tali merito quandoque 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 pracipiend● vitia vel prohibendo virtutes teneretur Ecclesia credere vitia esse bona virtutes malas nis●vellet contra conscientiam peccare that if the Pope should erre in commanding vice and forbidding vertue the Church was bound to beleeue vnlesse she would sinne 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 illaesae conscientia 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 Act 5. 29. It is better to obey God then man 16 Sir Priest I reade in your bookes that your Pope is called Caput t●tius Ecclesiae Pater Ecclesiae Fillius 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 he can be the Church her selfe and yet head of the Church and the Churches husband how can he be Father to the Church and and yet a sonne of the Church how without committing incest the father may marrie his daughter the brother may marrie his sister the sonne may marrie his mother 17 I reade in your bookes that your Pope is nor onely called the Vicar of Christ and Successor of S. Peter but d 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 Vicarius non potest substituere Vicarium A Vicar cannot substitute a Vicar Secondly how without blasphemie your Pope can be called Christs Successor seeing he to whom another succeedeth in office doth cease himselfe to bea●e that office as Felix did cease to be gouernour in Iurie when Festus came in place to be his successor I hope you do not thinke that Christ who endureth for euer hath turned ouer all care of his Church to your Pope 18 I reade in your bookes that in the yeare 1552. your Pope was intituled by a certaine Patriark 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 detimus Apostolorum gloriosi Domini nostri Iesu Christi quintus sanctorum Euangelistarum The thirteenth Apostle of our Lord and Sauiour Iesus Christ and the fift Euangelist And that Genebrard approued 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 reuerence to S. Peter renounced the name of Peter and tooke the name of Sergius and secondly how Clemens the 8. can with any wisedome be held the thirteenth Apostle of our Sauiour Christ and the fifth Euangelist considering there were seuen 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 deserued to be called Apostles and Euangelists Gabriel in my opinion failed in his Arithmeticke when he termed him the thirteenth Apostle and the fifth Euangelist 19 I reade in your bookes that the iurisdiction of your Pope is boundlesse I His dominion as Christs Psal 72. 8. is from sea to sea and from the riuer vnto the ends of

come and past Hereupon a Germain gentleman procured of him a Pardon for a sinne to come and afterwards robd the Pardoner as he passed thorow a Forrest professing that that was the sinne for which he procured the pardon which he bought of him Did not the Gentleman serue the Pardoner right 86 You define your Church to be a companie of men prof●ssing one faith vnder one head to wit the Pope Whereupon it must needs follow must it not thinke you that when you haue no Pope you haue no Church Now after the death of euery Pope there is a time wherein there is no Pope Your Chaire stands emptie sometimes many dayes sometimes many yeares And doth it not thereon follow that after the death of euery of your Popes there is a time wherein you haue no Church 87 You brag as much of the name of the Church as the Iewes of old did of the Temple of the Lord. At euery other word almost the Church is in your mouthes And if your champion Campion lie not Audito Ecclesiae nomine hostis expalluit We no sooner heare of the name of the Church but our harts faile vs. Now I pray you of all loues tell what you meane by the Church when you say the Church is Index omnium controuersi●●um Iudge of all contronersies and that Infallibilias verbe Dci ex Ecclesi●●●stimon●o pendet The in●allibility of the word of God depends vpon the Church and that we must heare the Church Are you of Gretzers mind who saith that in these particulars per Ecclesiam intilligimus Romanam Pontifitem By the Church we meane the Pope If so much good do you with your Church I had rather be of a poore Chappelrie then one of your Church 88 It is said that all you Pr●ests take this oath ●go N●sacram Scripouram iuxta cum sensum quem t nuit 〈◊〉 sancta mater Ecclesia cuius est iud●care devero sensu interpretatione sacrarum Scripturarum admitt nec ●●m vnquam nis●iuxta voanimem consensum patrum acc●piam interpretabor that is I such a one do take the holy Scripture in that sense which my holy mother the Church whose dutie it is to iudge which is the true sense of Scripture hath taken it and takes it in neither will I euer take it in other sense then such as the Fathers giue thereof with one consent Now if you do so I would know how you can cleare your selues from periury seeing it is plaine you sometimes take and expound Scrriptures in that sense which neuer Father gaue of them As for example Mica 7. v. 8. 9. which you alledge for Purgatorie for no Father did euer so expound it Sometimes you take and expound them in that sense which is contrary to some Fathers as when you expound the words in 24 of Prou. v. 16. of falling into sinne for Non de iniquitat●bus sed de tribulationibus loquitur The text speakes not of falling into sinne but of falling into aduersitie saith Austin de Ciuitate Dci lib. 11. cap. 31. Sometimes you take and expound them in that sense which is contrary to all the Fathers which we find to haue interpreted them as when you take Christs words Ioh. 10. 16. which he spake of one Shepheard to be meant of your Pope and not of Christ himselfe for the Fathers say that by one Shepheard Christ meant himselfe 89 I am told you commend the Colliar who being asked by a Diuell as he lay on his death-bed or by a Cardinall as he was trauelling on the way how he beleeued returned answer As the Church beleeued And being asked how the Church beleeued replied As he beleeued Vouchsafing no other answer but I beleeue as the Church beleeues and the Church beleeues as I beleeue Now if this be true is it not true also that Laico-papismus nihil aliud est quam merus idiotismus The Diuinity of Lay papists is nothing else but foolery Certainly Lactantius laughed at them as fooles who being asked a reason of that which they be●eeued could giue none but rested in their forefathers iudgements quod ills in sapientes fuerint ills prohauerint illi sciuerint quodesset optimum because forsooth they were very wise they approued of that which they held they knew what was best to be holden concluding that such did seipsos sensibus spoliare ratione abdicare shew themselues idiots 90 It is written by the Secular Priests that when Sixtus● conuenting the Generall of the Iesuites before him demanded why he and his Order called themselues Iesuites and receiuing answer that they did not call themselues so but Clerks onely of the societie of Iusus and that the Pope replying said But why should you appropriate vnto your selues to be of the societie of Iesus more then other Christians are of whom in generall the p Apostle saith Vocati sumus in societatem filij eius Wee are called into the societie of Iesus The Iesuites Generall made hereto no Replication Now my desire is you would supply what was wanting in the Generall of the Iesuit●s for me thinkes the Popes answer doth conuince the Iesuites to be as faultie in taking vpon them in speciall to be of the societie of Iesus as if they had taken vpon them to be named Iesuites of Iesus Which was held altogether vnlawfull in former as well as in these later times For nuno dicimur Christiani à Christo in Paradiso appellabimur Iesuani à Iesu We are here on earth called Christiās of Christ whereas in heauen we shall be called Iesuites of Iesus saith Bernardinus de Busti And ratio quare dicimur Christiani à Christe non a Iesu Iesuaniest quia rem signatam hoc nomt●● Christus scilicet vnctionem nobis commendant sed rem signatam nomine Iesus non communicauit nobis Interpretatur enim Saluaeor cuius effectus viz. saluare ipsi soli conuenit Ipse enim vt dicitur in Euangelio Saluum faciet populum suum c. acsi dicerit ipse solus non alius The reason why here we are called Christians of Christ and not Iesuites of Iesus is this saith Lindwood Christ hath communicated to vs what is signified by his name Christ viz. vnction but hee hath not communicated vnto vs what is signified by his name Iesus for Iesus signisieth a Sauiour and it is his propertie to saue and no mans else as the Scripture witnesseth 91 It is written that the whole Order of your Humble Friers were put downe in an instant by Pius 5. Anno 1570. for that some of them would haue murthered Cardinall Borrhomaeus And all the Frier Minorites were banished out of Apulia by Fred●rik 2. for that they perswaded the people to put in execution the Popes commandement And the whole Order of the Templaries for suspition of impietie were spoiled of all they had by Clemens 5. approuement Now I would