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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	church_n	holy_a	word_n	6,788	5	4.3458	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04347	A manuduction, or introduction vnto diuinitie containing a confutation of papists by papists, throughout the important articles of our religion; their testimonies taken either out of the Indices expurgatorii, or out of the Fathers, and ancient records; but especially the parchments. By Tho. Iames, Doctor of Diuinitie, late fellow of New-Colledge in Oxford, and Sub-Deane of the cathedrall church of Welles. This marke noteth the places that are taken out of the Indices expurgatorij: and this [pointing hand], a note of the places in the manuscripts.	James, Thomas, 1573?-1629.	1625 (1625)	STC 14460; ESTC S107696	146,396	156

the Papists will haue no great cause to bragge of their Souereigne vertues hereafter To hold you no longer about Confession seeing Confession is not of any diuine institution but an ordinance of the Church as both Polydore Virgil and Erasmus doe proue it but instituted by the Fathers vpon iust occasion and abrogated againe by the same vpon as good an occasion The surest way for vs is to make our humble and secret Confession to God who is best able to forgiue the same and to free vs both à paena et à culpa yet for the auctoritie of the Church of England that perswadeth is leauing it Arbitrarie and for sundry good reasons that inforce it to my seeming if thou canst be so happy as to finde a wise learned and discreet Minister feare not to make known thy sinnes vnto him there is no ragge of poperie in this if thou bee true to the Minister and the Minister vnto thee But if no such Minister bee to bee found or not at hand men may confesse themselues one to another one neighbour to another without any scruple of conscience the Papists will giue thee leaue and so doe I and heere I end my discourse of Auricular Confession Of Satisfaction and Contrition A Word or two of Satisfaction and Contrition the other two parts of Popish Penance that I may giue some satisfaction to my pore seduced Countrymen if God shall moue their hearts and that they hate not to be reformed otherwise whole bookes of this argument will bee bootlesse non persuadebo etiam perswasero I may plant and others may water but it is God onely that giueth the increase First of Satisfaction if the Papists meane publike Satisfaction to the Church for some publike scandall giuen or priuate Satisfaction for some priuate wrongs done or scandall taken God speed them I question them not it is a Canon of the Church of Rome in force and practise in the Church of England that he that offends publikely and by his offence doth scandalize the whole Church should make a publike acknowledgement thereof and for priuate wrongs or persons the holy Scripture which is regula sufficien●isfima willeth vs in expresse tearmes to go and reconcile our selues vnto our neighbour and then come and offer this is a kinde of Excommunication ipso facto if we do it not But if they meane Popish Satisfactions whereby they thinke they do promerite or postmerite God with such satisfactions or sacrifices God is not pleased Proue the lawfulnesse of them out of Scripture and Traditions of the Church and we will vse them till when we leaue them In the meane time there is a kinde of Satisfaction which I will make bold to commend vnto you out of Antonius Magnus in the Bibliotheque of holy Fathers and that is the amendment of your wicked liues Touching Contrition seeing that the Papists acknowledge that the heart may be so contrite that the body may be saued in the day of iudgement both àpaena et à culpa without doing any penance at all or very little grace being sufficient of it selfe to do away all our sinnes as is largely shewed by Ant. de Dominis who hath also taken great paines to score vp the Errours of Popish Contrition the chiefe whereof is filthy gaine the bane of the soule and indiuiduall companion of Purgatory and Penance bee ruled by mee this once if your Confessour seeke you and not yours hee will perswade you truly to repent and sorrow and satisfie God if you will by your surety Christ if they speak of any other sorrow or any other satisfaction take heede of Wolues that destroy the flocke ne potius pecuniam quàm animarum salutem quaerere videantur they rob you of your money and giue no satisfaction to your hunger-starued soules The 20. Article Of the Authority of the Church THe Church hath power to decree rites or Ceremonies and authority in Controuersies of faith And yet it is not lawfull for the Church to ordaine any thing that is contrary to Gods word neither may it so expound one place of Scripture that it bee repugnant to another Wherefore though the Church bee a witnesse and a keeper of holy writ yet it ought not to decree any thing against the same so besides the same it ought not to enforce any thing to bee beleeued for necessity of saluation This 20. Article explained and maintained by the Papists IT is a true saying of good vse in opening of Controuersies that qui bene distinguit bene docet I will therefore for the better vnderstanding of this point First distinguish of Rites Ceremonies and Traditions Secondly propose certaine Theses Thirdly confirme them according to the method which I haue confined my selfe vnto either out of Papists or out of old Manuscripts Of Traditions Rites and Ceremonies as I take it from the Papists some are diuine appertaining to pietie perpetuall and immutable Some are humane of the Tradition of the Church for the better gouernment and policy of the same which are variable and mutable both in regard of time and of place Thirdly there are some infrugiferous carnall hypocriticall or Pharisaicall and these are neuer to be admitted or being once admitted by conniuence of gouernours or the industrie of the Deuill that will if hee may sowe Tares amongst Wheat must be speedily rooted out and abrogated My Propositions are these 1. DIuine Rites or Ceremonies must bee taken out of the word of God or the continuall succession of the Church 2. All Apostolicall Rites are not perpetuall 3. Humane Rites and Ceremonies may bee made by the Church according to the Scripture are of like obseruation euen in things indifferent if they be once ratified till the Church doe abrogate them 4. They must be thus conditioned First not meerely offensiue for their multitude Secondly mysterious for their signification Thirdly decent for the ornament of the Church Fourthly tending to piety and not superstition Fiftly putting no affiance or confidence in them Sixtly not lasting but Arbitrary according vnto the times Countries and seasons 5. The Primitiue Churches had but a few 6. All Iewish Ceremonies are abolished 7. Diuine Constitutions are to bee preferred before humane inuentions pure and without mixture 8. Humane Rites must as neere as may bee consist in inward and not externall matters aswell for the end as for the thing 9. If Ceremonies do offend or otherwise be to bee abrogated it is not for any priuate man to demolish them but they must fairely and orderly be vnmade by the Authority of the Church that first made them 10. As they are to be seuerely punished that contemne the setled orders of the Church so if there bee no contempt we are not rashly to censure them The first Proposition SVch Traditions as are mentioned in the Scriptures and haue beene obserued in all ages by a continuall succession aut extraditione Apostolorum percontinuas success

and further too for in those dayes when hee wrote there was no question made but those of the inferieur sort of the Cleargy should if they could not containe but needs would marry be sustained and maintained out of the profits of their benefice and enioy the benefit of their priuiledges At that time also if an Acolythus came to a discreete Priest and told him by way of Confession that hee had not to say the truth the gift of continency it was but a veniall sinne in the Confessour to aduise his Confessee to contract himselfe with some one or other in priuate sort so deceiue his Diocesan for of two euils the lesse is to be chosen and it is a lesse fault for a Priest to marry priuatly and to keepe his wife without scandall together with his benefice then to keepe a Concubine against the expresse commandement of God And put the case that this man after this be compelled by his Diocesan to ascend to holy orders wee beleeue and assure ourselues that hee is in lesse fault that keepes the company of his owne wife than he that haunts an Harlots company this is spoken of them that cannot containe Answerable to this ancient Tenet was that of Erasmus and others Whosoeuer hee bee that preferres the hauing of a Concubine before the marriage of a wife to my seeming is in as bad case or rather worse than hee that doth commit adulterie The more ashamed might our Papists bee that tollerate Stewes and maintaine harlots in and by their Church policie they shame not to write it I am ashamed to repeate it ne deterior libido vsum assumat and as if they would put chast marriage cleane out of countenance I haue read of one Tho. dela Beare a Welch Bishop who more like a Beare then a Bishop would not suffer the Clergy of his Diocesse to part with their concubines though they earnestly desired it because forsooth he should lose an annuall rent of fortie Markes which was well and truly paid him and no maruell for Espencaeus a later Writer telleth vs that in his time their Archdeacons and Officials in their visitations respectiuely leuied the same of concubinary Priests and sometimes of those that were continent Habeant aiunt si volunt They might haue had their whores if they would Erasmus wondreth not at this because they made a sweete gaine by this sweete sinne To conclude consideratis considerandis the premises duely considered the great snares wherewith their Priests and religious were intangled the intollerable fire of lust wherewith they did burne their homicides incests whoredomes Sodomitic all sinnes denaturalizations sinnes against nature all which shall bee reckoned vp in their proper place Were it not safer for vs to conclude with Pius 2. his golden saying As there was great cause to remoue Priests wiues at the first so there is greater cause to restore them againe now Which hee spake belike because this old Aeneas had a young Ascanius brought vnto him which his Father Franciscanus was faine to keepe or rather because Priests and Monkes are lesse chaste then married men that Marriage is at this day now in the Reformed Churches more holy and more acceptable vnto God and the bed vndefiled farre to be preferred before single life as Erasmus Laurentius Schraderus Melchior Iunius Dan Venatorius and Petrus Crinitus doe conclude on the behalf of married men And so I end my Treatise of this Article That marriage is not to be forbidden Clergie men and Ecclesiastiques but it is lawfull also for them as for all other Christian men to marry at their owne discretion as they shall iudge the same to serue better for godlinesse Of the authoritie of Generall Councels GEnerall Councels may not be gathered together without the commandement and will of Princes and when they be gathered together for as much as they bee an assembly of men whereof all be not gouerned with the Spirit and Word of God they may erre and sometimes haue erred euen in things pertaining vnto God wherefore things ordained by them as necessary vnto saluation haue neither strength nor authoritie vnlesse it bee declared that they be taken out of holy Scripture This Article maintained by the Papists MEdicines say Physitians must bee proportionable to the diseases when the diseases of the Church grow Epidemicall and common say wise men there is no remedie so apt as a Generall Councell But who shall assemble them together Who but Princes and Emperours so the same Erasmus P. Aerodius Fr. Duarenus Aug Thuanus Ant. de Dominis and others of the best note with them But then this question againe may be demanded Who shall preside and gouerne the Councell The same Princes by whose commandement and will they are gathered so Langius vpon Nicephorus and the fore cited Fr. Duarenus But in the meane time what shall become of the Pope Is not he the great Patriarch of the West and Prime Prelate of the Church Be it granted we will for orders sake allow his voyce in the first place but consultiue at the most with and not decisiue without the Councell for else it were in vaine to call them together Nay when the Pope doth not his dutie see how farre hee is in danger of a Councell hee may bee opposed and deposed by them If the Fathers of Constance and Basil were silent this might be otherwise prooued but the truth is the best Writers of your side whose eyes are not dazled with the brightnesse of the See of Rome nor their persons awed by the Popes greatnesse doe confesse thus much in expresse tearmes totidem verbis that Councels are aboue the Pope as Io. Langius Albertus Krantzius Wernerius Rolewinck Ant. de Dominis and a whole legion of Writers in Zuingers Theater It is not then to bee maruelled if the Pope in these latter times be so loth to call a Councell if no man will tell vs the reason thereof ● Iouius in the life of Leo the tenth will blab it forth Concilia terrori Pontificibus Our Popes are too wise to hazzard their estates in a Generall Councell if they may otherwise dispatch the businesse and come fairely off There remaine behind two scruples in this Article whether first Generall Councels may erre Secondly Whether Scripture must be the Rule to guide them Prudent Erasmus taketh them away both by saying that Councels may be depraued and then that no morall perswasion of Councels but authoritie of Scripture must be insisted vpon Of the 37. Article Of the Ciuill Magistrate THe Kings Maiestie hath the chiefe power in this Realme of England and other his Dominions vnto whom the chiefe gouernment of all the Estates of this Realme whether they be Ecclesiasticall or Ciuill in all causes doth appertaine and is not nor ought to be subiect to any forraine

parts though it were before knowne in other parts of the world especially in Bohemia that Luther himselfe wished both for doctrine and discipline his might bee the same per omnia I say in all this men purposed but God disposed of all for the singular good of his Church Sixtly and lastly what shall I speake of the more then miraculous preseruation of the late Queene and our late King and of both King Queene Prince and State from infinite and eminent dangers both from fire and water in the Spanish inuasion from water in the Gunpowder treason from fire God make vs euer more and more thankfull for these our more then miraculous deliuerances and so I end both the whole booke and my answer to Musket and his companions about miracles Deo soli sit gloria The Conclusion of the whole Booke with certaine needfull Aduertisements to the Christian Reader for the better vnderstanding of the same CHristian Reader whether Protestant or Papist it mattreth not and whether you reade approue it or reade and refuse it it is all one there belongs subscription to the one and a full demonstration of mine errours to the other and then as I haue ready thankes for the one so I haue as ready my peccaui for the other In the meane time now I haue put a full period to my booke and eased both my selfe and thee of much fastidiousnesse in reading I thinke it fit to say something and not much for the clearing of my intentions and your vnderstandings First for the testimonies cited and recited in this booke they are taken partly out of bookes printed partly out of bookes vnprinted Secondly the bookes printed are partly and for the greatest part of bookes purged partly out of bookes vnpurged whereof there be but very few and whether purged or vnpurged the Authors all of them are putatiue and supposed Papists bred and brought vp in the bosome of the Catholique Romane Church though they belong vnto the Catholique Church as shall bee farther shewed in my Alphabet of Authors and Prints in the latter end of the booke Of these Authors that are vnpurged I haue been very sparing when I could haue brought whole squadrons of Popish Writers that doe warre on our side and fight vnder our colours I haue singled out but three amongst the rest the first is Geo. Wicelius the second the Author of the Councell of Trent the third and last is Ant de Dominis all which I alleage the more willingly because all these three were either peace-makers or reformers of those Additaments or superadditaments that time or ignorance or that euill one hath brought in step by step into the Church of Rome which was vnquestionably the Church of God and its faith praised throughout all Nations and is at this present time a kind of putrid member of the same The first of these is Geo. Wicelius a famous preacher in his time of Mentz who was a true peace-maker the first after Martin Luther whose Motto was Beati Pacifici and yet a sore enemie to him and all Sectaries habemus confitentem reum If Luther had not hee and his accomplices would haue reformed the Church in a peaceable ●anner and in a lawfull Councell and not otherwise in most things differenced or controuerted betweene vs and the Papists He first banisheth the Schoolemen and their nicities and foole-questions thinking them to be the only troublers of the State and quiet of the Church 2. Secondly in place of them hee bringeth in the Scripture which he placeth in her Throne as the Queene and Mistresse of all other subordinate testimonies giuing her the precedencie both in and out of Councell and making her and her onely the supreme Iudge of all Controuersies 3. He admits of no Traditions doctrinall but such as are well warranted by the Word of God Ceremonials he alloweth vpon the selfe-same conditions that wee doe if they be not too gaudy or too many significatiue and mysterious and well expounded to the people for the ornament not of the essence of the Church without putting any trust or confidence in them a fault too common in those dayes and noted by Cassander his Scholler many dayes and yeares after and as yet vnreformed in their Romane Church 4. He is peremptorie for the Translation of the Bible into the vulgar Languages of each Country for singing of Psalmes and Hymmes in a knowne tongue and for Catechizing of the people 5. He inuayeth against their numberlesse Feasts abused Vigils and imposed Fasts the rigour of the one and the number of the others he thought fit to be abated and in stead thereof that Sermons should be brought into the Church if need were two a day 6. For their Sermons he would not haue them to be of a tale of a tub or out of lying Legends the principall fault of those times but out of the pure Word of God 7. He flatly contradicteth their adoration of Images 8. Their inuocation of Saints 9. He speaketh against their confidence of Purgatorie their questuarie ostentation of Reliques gainefull Funerals and Di●●ges and wisheth that the largenesse of the Popes Indulgences were contracted and the Treasure of the Church better imployed 10. Farther he saith tha● their holy Masse is both often and many wayes abused that it hath de decorosos abusus is shamefully abused by their priuate Altars and priuate Masses too much by themselues vpon hope of gaine too little with the people administred Hee inueyeth against their murmurings and whisperings in their Liturgies and wisheth their halfe-Communions had either not been taken away or being taken away were restored againe in a Councell by publike authoritie and not otherwise 11. He would haue a Councell called for reformation of the Church in it Head and members but his request is the same with the Lutherans in the Councell of Trent that the Emperour should assemble it the Word of God preside in it and that it should be called in Idonea Ciuitate in a fit place and the Pope to haue notice of it 12. Priests Marriage though he like not well as preferring single life of Priests before it yet he knoweth no Canon of the Church or tye of Vowes to restraine them from marriage warrantable enough by the Word of God and practise of some Churches but howsoeuer he vtterly disauoweth their Concubinarie Priests their notorious Adulteries Incests and Fornications especially of the younger sent yea hee is of the mind that Priests Wiues and Children should haue some competencie of meanes allowed them for their liuelood and maintenance 13. What shall I say of their ●lergie is not hee zealous for a Reformation that spent his spirits almost and time wholly in vrging it both in Pope Cardinals Bishops Priests and Monkes offendors more or lesse in what kind and of what sort soeuer The number of idle Monkes he would haue abated and reduced to their primitiue orders the Priests not t●●●●ue at so high a rate the Bishops and Cardinals