Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	good_a	seed_n	sow_v	1,957	5	9.8778	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01007	A paire of spectacles for Sir Humfrey Linde to see his way withall. Or An answeare to his booke called, Via tuta, a safe way wherein the booke is shewed to be a labyrinthe of error and the author a blind guide. By I.R.	Floyd, John, 1572-1649.; Jenison, Robert, 1584?-1652, attributed name.	1631 (1631)	STC 11112; ESTC S102373	294,594	598

And therefore all your labour is lost when by similitudes you labour to proue that we are not to putt you to the proofe of our errours by naming the authors tyme and place for vpon these circumstāces dependeth the knowledge whether it bee a disease or noe which is our questiō Neither is that authority of S. Aug. to your purpose for he speaketh of a man fallen into a pitt of whom it is euident that he is fallen into it And though you would haue it soe that the Romane Church is fallen into an errour as it were into a pitt we say otherwise and of this is the question And this we would haue you proue by assingning the author tyme place of this Change for till you can shew that we say according to S. Aug. rule that whatsoeuer the Catholique Church doth generally beleeue or practize soe as there can bee noe tyme assigned when it began it is to be taken for an Apostolical tradition Such we say are all these things which you are pleased onely because they please you not to call errours And it stands you therefore vpon to proue when they began els they must passe for Apostolical traditions not for errors as you would haue them Tert. praescrip cap. 31. 3. Besides it is Tertullians rule for discerning of heresy from truth to see which goeth before which cometh after that which goeth before is truth that which cometh after is errour Wee say then that in all these things wee goe before because wee haue antiquity they are things that haue beene euer taught and practized we pleade prescription from the beginning and wee say and proue that you come after we assigne you persons tymes places who haue begunne the Chāge it followeth thē that ours is true till you can shew vs tyme person and place when it begāne as we shew yours not to be true by the same rule Neither is it enough for you to say we are in errour you must disproue vs by shewing our prescription not to hold good which you can neuer doe without assigning of persons tymes c. If you should haue a sute against a man in Westminster-hall for land which he pleadeth to haue beene his and his ancestors for soe long tyme as is required by the Law to make prescription and that you should goe about to disproue it without assigning the tyme and manner but onely by your owne bare word would not euery man laugh at you How much more in this case and yet you thinke you haue spoken wonderfull wisely and learnedly all this while 4. Which may yet appeare more by that which followeth of your comparison betwixt heresy and apostacy In which you attribute this later vnto vs but it seemeth heereby you little know what Apostacy is Wherefore to helpe you out Apostacy is a defection or forsaking of the name of Christ and profession of Christianity as all men vnderstand it Whereof sure you cannot taxe vs soe long as we beleeue the Apostles Creede which you call the common cognizance of Christianity and which you confesse vs to beleeue How then can we be Apostata'es In no wise certainely but if we erre we erre as Heretiques if we be Heretiques you confesse you must assigne the person who first taught our heresyes the tyme place where when they were first taught For soe you say in plaine termes that heresy because it worketh openly it may be discerned the tyme and persō knowne though you bee somewhat various in this for you say a little before that whē there was any heresy that did endāger the foundation or openly disturbed the Church supposing heerein that there be some secret heresyes which doe not soe the Fathers gaue warning thereof by letters But your supposition is false and foolish False in that you thinke any heresy not to endaunger the foundation of Faith for the least heresy that can bee imagined ouerthroweth all diuine faith Foolish in that you suppose some heresies to be soe secrett as not to disturbe the Church For if they bee secret how come you to know them and to know they are heresies seing they come to haue the name of heresy onely by condemnation of the Church As for your last point of the Fathers giuing warning by letters it is true indeede and thereto you might also haue added if you had soe pleased that the Fathers did forbeare absolutely to condemne things for haeresies or to censure the authors for haeretiques V. Ep. Cyrill Alex. ad Caelest P P. in Conc. Ephes. p. 1. cap. 14. to 1. Concil ed. Post Binii and consequently to send such letters till they had acquainted the Bishops of Rome and had his iudgment As is clere by S. Cyrill of Alexandria in the case of Nestorius 5. But we haue this at least out of your discourse that seing you can produce noe such letters against any point of those which you condemne vs for that they doe not endanger the foundation of faith If not what needed you make this huge breach from vs vpon pretence of Reformacion in things of noe more moment or at least not of necessity in your iudgment but we are not to require more reason of your doings then your sayings and therefore to come to the parable of scripture wherein the enemy is said to haue ouer sowed his cockle in the night Which parable you are pleased to expound of Apostacy I answeare that this parable is vnderstood noe lesse of haeresy then Apostacy V. Tert. de praesor cap. 31. nay more For all the Fathers and Interpreters expound it of haeresy none that euer I heard of Apostacy Which therefore must bee verified of all those which you acknowledge for open haeresyes 28. 6. And therefore you are much out of the way when you thinke by that that you are not to be forced to name the person place and tyme when where and by whom our Doctrine began because as you say the seede was sowne in the night and the person not knowne For in that parable you are to know that as Christ is the Goodman of the howse who sowed the good seede soe the enemy that soweth his cockle in the night is the Diuel who indeede worketh in the night and inuisibly and he is the one singular and principall enemy of Christ and all Mankind And hee it is that soweth all the seuerall seeds of diuers haeresyes the field wherein he soweth it is the World Then it groweth vpp and appeareth when that seede of erroneous doctrine being sowed in the harts of wicked men and there taking deepe roote breaketh forth at last by their preaching and teaching thereof or this cokle are Filij mali as the Scripture it self saith euill Children then the Seruants of the Goodman who are the Pastours and Doctours of his Church presently beginne to complaine thereof and wonder how it should come c. Soe S. Aug. lib. q. Euāg in Math. cap. 11. to 4. This

recordandum non ad colendum The ancients had the pictures of Saints painted or carued for history to remember not to bee worshipped this it may be is it you would be at but I answeare that both these and those of yours if there be any such are to be vnderstood in the sense of his whole discourse to wit that there is noe example in the Scriptures or Fathers of such idolatrial adoratiō as he speaketh against there which is true Which to be his meaning I shall by and by demōstrate more plainely Now for the last words to wit that images ought to be taken for an ornament to please the sight not to instruct the people I doe not also find them but these Aspiciamus picturam quasi pictura sensu ratione carentem pascatur hac visione oculus Deū vero veneretur animus Let vs behold the picture as a picture wanting sense reason Let the eye be sedd which this sight but let the minde worship God which is very true Catholique doctrine for we teach men to make a difference betweene the wood colour of the picture or the picture in it selfe and the thing which is by it represented but heere is not that which you say out of him that images are not to be vsed to instruct the people but the contrary for in the words heere next before cited he saith they are to be vsed for history which is all one as to say for instruction Wherefore I wonder how it should come into your head to father soe fond and senselesse a thing vpon so wise and learned a man soe cōtrary to the light of nature euen to your owne practize For if pictures may not be vsed for instructiō of the people why do your painters drawe the King Prince Lords in the parliament howse the siege of Rochel Berghen op Zoome Bolduc Breda the like but for instructiō reliques of S. Polycarpe and withall he relateth with applause and commendation how the people of Alexandria hauing destroyed their idols and being conuerted to Christ soe great feruour of Christianity inflamed their harts that euery one painted the signe of the Crosse on their posts doores windowes walls pillards and to cōclude telleth of S. Gregory the great how he reprehended the Bishop of Frioly for beating downe out of his Curch the images of the Apostles Peter and Paul in reguard of the superstition of the vulgar sort adoring them contrary to the rule of faith as also for that he did not rather by his authority correct their error letting the pictures stand for the memory of posterity then by indiscreete zeale beate them downe wherein then is Agobardus different from S. Gregory and other Fathers nothing at all but rather his authority ioyned heere together with S. Gregories in the last place may serue for answear to all the rest of your friuolous obiections which you bring to the paragraph of the abuse and danger of images 20. As for the abuse it is not such as you talke of but suppose it were that is to be taken away as the Councel of Trent in it the whole Catholique Church doth teach the good must not For if euery thing should be presētly takē away because it is ill vsed by mē what would become of this world You must therefore learne an axiome of the Law De reg iur n 6. Vtile per inutile non vitiatur the profitable is not vitiated or spoiled by the vnprofitable Separate that which is vnprofitable from the profitable and keepe the later that is the profitable or good Which I dare boldly say is farr better to counsell thē that which you giue to wit that images should be absolutely forbidden till some conditions sett downe by Bellar. or rather by the Councel of Trent for they are the same be performed which as you thinke though falsely are not performed to wit that images be honoured onely for them whom they represent without placing cōfidence in thē or requesting any thing of them or cōceiuing any diuinity in thē For where shall you find soe simple a soule one among 10000. in the Catholique Church that doth not performe the forenamed conditions or if there should be one such silly old woman must the other 10000. be debarred of all that fruite God his Saints of all that honour that cometh by hauing seeing adoring them in their images as we all doe this Councel I say of myne or not myne but of the holy Catholique Church you shal find to be better by the very testimony of Gabriel whom you bring in reprehending the blockishnesse of some people for not obseruing the foresaid conditions in the worshipping of images in his 49. lect which is the place by you cited though you Sir Humph. falsely cite it lect 14. but that may be your printers fault the title whereof is Of the veneration of the most diuine Sacrament of the Eucharist In which he treateth largely of three kinds of worship Latria Hyperdulia and Dulia as our Diuine doe Which he saith belong properly to a rational nature improperly to irrational eyther in reguard of representation or connexion which may haue with the rational or reasonable nature and then reprehending the foolishnesse of some who neither know themselues nor will with humility learne of others the true nature of adoration concludeth at last thus Nec tamen propter hoc imagines proiiciendae sunt c. Neither for this are images to be throwne away or thrust out of oratories by occasion or pretence of auoyding idolatry or pilgrimages to certaine pictures or certaine places either consecrate or not consecrated to be reproued Soe Gabriel which words you could not but see if you saw the other which you cite for they follow immediately and therefore it had beene more honesty for you to haue forborne the citing of the former if you did not meane to cite the later as it seemeth you did not For that which you conclude with comparing vs to Demetrius in the scripture that made a liuing of making siluer shrines for Diana's temple as if we maintained images to bring money to our purses it is Lindinge Sir Humphrey you know my meaning you and such as you that perhaps haue had your shares in pulling downe of images and siluer shrines this last hundred yeares are more like to be drawne with the loue of gaine to the pulling downe of images then we that loose all for maintaining and setting them vpp for what we and our ancestours haue parted with from our selues and out of our owne purses for the honour of God and his Saints you or men of your religion pull backe from God his Saints to bestow vpon your backs and bellyes and vpon you Ministers their wiues and bratts Werefore you might haue held your peace of that matter And soe now I conclude this § where I hope I haue made it appeare that all your great words against Images are but

shall send forth the rodd of his power to rule in the middest of his enemyes Psal 109. that is of worldly wisedome and power otherwise it had beene noe wonder besides that though these men were at first weake and vnlearned in worldly learning yet by the holy Ghost they were replenished with all knowledge of heauenly wisedome and indewed with power from heauen Of which their learning S. Hierome hath a large and excellent discourse Hier. ad Paulin. which not to be too long I referre you vnto Now by this is also answeared your other place of S. Mathew of hiding things from the wise and reuealing them to little ones For it is vnderstood of little ones by humility for onely such are apt to receiue heauenly wisedome and such can noe haeretique be that prowdly preferreth his owne iudgment before the iudgment of the whole Catholique church as if God had forsaken his Church and enlightned him alone which is as much to say as that the funne doth not shine to the whole world els but shines in onely at his window but heere is enough of this matter 7. Now for Miracles which you say we make a character of the Church it is true we doe indeede but whereas you call them the working of Satan I answeare it is a saying that can come from none but a child of Satan to attribute the works of God to Satan but our comfort is that our Sauiour foretold vs of it and armed vs against it by his owne words example Si patrem familias Beelzebub vocauerunt Mat. 10.25 quanto magis domesticos eius If they called the Father of the family Beelzebub how much more his family and if the Pharisees attributed our Sauiour's miracles to Beelzebub is it to be thought that Haeretiques who farre surpasse the impiety of the Pharisees will not doe the same of the miraculous works which his Seruants doe in his name that is for his honor and by his power this you doe Sir Humphrey or rather would faine doe making our Miracles to seeme the working of Satan and you would also proue it to be a marke of a false Church and foretold by Christ and his Apostles For proofe whereof you bring something out of S. Paules 2. ep to the Thessal of a stronge delusion and deceiuablenes of vnrightuousnes which God should send 3. Reg. 22. v. 22. because we did not receiue the Loue of truth but remember Sir Humphrey there is one in scripture that started vpp and said ere spiritus mendax in ore omnium Prophetarum I wil be a lying Spirit in the mouth of all the Prophets This your discourse sheweth him not to haue beene farr of when you writ this for marke Sir Humphrey how many lyes heere be in a few lynes You say out Sauiour and his Apostles discouered the marks of a false church where I pray you good Sir doth our Sauiour speake of such a false church or where doth he set downe the marks thereof and this among the rest For my part I find it not And as for the Apostles though they speake many tymes of Haeretiques yet doe I not find them to doe them soe much honour as to call them a Church Vnlesse it be in that sense that holy Dauid saith the Church of the malignant or S. Iohn the synagogue of Satan Psal 24. Apoc. 2.9 but yet euen there I doe not find the working of Miracles to bee a token of such a Church From whence then doe you proue it Out of that place of S. Paul which you bring well supposing the proofe to be good that is but one Apostle not Apostles in the plural number But beside Sir Humphrey heere I conuent you before your owne conscience whether it be true that S. Paul speake there of any Church or company of men or whether he doe not speake of one onely man to wit Antichrist you cannot deny but he speaketh of him alone and that most plainely How then doe you make men beleeue he speaketh of a Church was it not that lying Spirit that put this into your head and who are those that the same Apostle saith that God shall send them stronge delusions and that they should beleiue lyes because they receiued not the loue the truth these you say are Catholiques but you may say any though neuer soe absurd and false by the priuiledge of your spirit how els could you say a thing soe euidently false it being most cleare by the Apostles phrase and discourse the persons also to whom he writeth considered that he meaneth that of the same kind of people of whom and to whom our Sauiour spake in a manner the same words Ego venio in nomine Patris mei non accipitis me Io. 5.43 si alius venerit in nomine suo illum accipietis I come in the name of my Father and you doe not receiue mee if another shall come in his owne name you will receiue him These are the Iewes who reiecting Christ shall receiue Anti-Christ neither can it belong any way to Catholiques who though you may say they haue forsaken the faith of Christ yet you cannot deny but they once receiued him whereas both our Sauiour and S. Paul speake of them that would not receiue him It is the Spiritt you wot of that suggested this vnto you as that also which followeth next where you say that the Spirit of God foresaw that our doctrine would consist in forging not onely of Fathers of Councels of Schoolmen but of daily miracles For where doth the Spirit foretel our forging of Fathers Schoolmen Councels c. You charged vs before though falsely of eluding or reiecting counter fayting the Fathers but not a word of forging Schoolmen or Councels till now Whereof if you could haue alleadged any example or shaddow I presume we should haue had it before now I take this therefore to be but an hott fitt of your Spiritt which transporteth you beyond your selfe and surely vnlesse you had some such helpe it were not possible for you soe to ouer Linde it as you doe heere As for that which you bring heere out of Lyra of feigned miracles wrought either by Priests or by their companions for lucre sake it sheweth you would say something if you knew what 1. Cor. 14. be it soe that some naughty Priests or their companions worke Faigned Miracles for lucre sake what then be there noe true Miracles therefore a proper argument like this there is tinn and copper in the world ergo noe siluer or gold some bad men ergo none good a trimme argument Sir Humphrey 8. But to conclude this section you come with a saying of Saint Augustine which will make all sure which is this that as miracles were necessary before the world beleiued to induce it to beleiue soe he that seeketh to be confirmed by wonders now is to be wondered at most of all himselfe in refusing to beleiue what