Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	believe_v	holy_a	son_n	32,892	5	6.1615	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B13579	A suruey of the apostasy of Marcus Antonius de Dominis, sometyme Arch-bishop of Spalato. / Drawne out his owne booke, and written in Latin, by Fidelis Annosus, Verementanus Druinus, deuine: and translated into English by A. M.; Survey of the apostasy of Marcus Antonius de Dominis, sometyme Arch-bishop of Spalato	Floyd, John, 1572-1649.; Hawkins, Henry, 1571?-1646.; De Dominis, Marco Antonio, 1560-1624. Archiepiscopus Spalatensis, suæ profectionis consilium exponit. Selections.	1617 (1617)	STC 11116; ESTC S117494	69,215	152

And yet you neither do nor can name any article of the Roman faith which hath not beene euer intertained as a point of faith in former times or els defined not in Rome but in some generall Councell 20. The second vntruth in greatnes equalleth the first in malice surpasseth it This vntruth standes recorded in your 24. page where you say that you left the Church of Rome ranne away fearing the ordinary sequells of hatred that are poysoning stabbing For to this passe say you matters are brought in this age that at Rome by authority frō Rome the controuersies of the Church are committed no longer to Deuines nor to Councells but to racke-maisters to hang-men to cut-throats to bloud-suckers to parricides Here Antony you are seene to be in a fury and to haue your hart imbued with the bloudy disposition of the men you haue named The Church of Rome doth not practise that which you hatefully charge her with she referred the Church-controuersies of this age not to be maintained with poysoning stabbing by bloud-suckers and parricides but to be treated of and decided by Fathers by Bishops by graue and learned Deuines in the Councell of Trent Such as obstinatly defend doctrines accursed by Councells such as reuiue the controuersies that haue been already decided such men I say being conuicted of the crime and confessing themselues to be contemners of the Churches Councells she deliuers vp to be punished not to bloud suckers nor to Parricides but to Christian Princes and to the Iudges by them appointed she doth not reproue the endeauours of Deuines who discusse points of doctrine that are yet vndefined but the temerity of Heretikes whose labours are as S. Leo saith to seeke for the things that already are found Epist 60. to reuiue controuersies that are ended to repeale the doctrines that haue byn formerly established You lay to our charge Antony the cruell demeanour of your Caluinists who with swordes and weapons do not defend Decrees of Councells which were laudable do not put an end to controuersies that were neuer before determined which were an euill not altogeather so vntolerable but the doctrines that Councells haue builded and set vp they with their poyniards swordes and lances beate downe the beliefe which the tradition of Ancestours which the Decrees of generall Councells haue rooted in Christian breasts togeather with their bowells they draw out and cast into the fire 21. The third vntruth is page 16. that We Romanists haue contracted the Church Catholike to which Christ promised the perpetuall assistance of the holy Ghost to be the very Court of Rome What Catholike euer wrote spake thought or so much as dreamed of this fond conceite The particuler Church of Rome we tearme the principall Church with which all Churches must haue agrement and accesse vnto in regard of her more powerfull Principality we tearme the Church of Rome the head of that Catholike Church to which Christ promised perpetuall infallible assistance but we say not that the sole Roman is the vniuersall Catholike Church taking the Roman by it self without the rest of the Christian Churches adhering vnto her 22. The fourth vntruth is in the same 16. page where you say that It is exacted of vs that we belieue firmely as an article of our Faith that the whole spirit of Christ is resident in the Court of Rome only yea in the Pope only What greater falshood can be vttered or deuised The spirit of Christ is indeed but one nor is he in any one man in whome he is not whole if we respect his substance and in this sense we say that the spirit of Christ is whole in the Pope yea in euery Christian But this one and same spirit worketh very different and diuers things according to which he is not whole in euery one and in this sense to say that we beleeue the whole spirit of Christ to be abiding in the Pope only is a great vntruth First the spirit of Christ assisteth the Elect whome through the dangerous miseries of this life he guideth by sure meanes to the land of the liuing Do we make this spirit resident in the Pope only Do we not acknowledge that there be others Elect besides the Pope Secondly the spirit of Christ is the spirit of adoption in whome we crye Father Father Do we teach that this spirit is in none but in Popes that the Pope only is Iust Holy and the Sonne of God Thirdly the spirit of Christ signeth and sealeth the hartes of euery one that is faithfull and annointeth them that they may belieue And is this spirit also made by vs proper to the Pope only Do we say that there is not any true beleeuing Christian besides him Fourthly the spirit of Christ teacheth his Church so that the whole Church can neuer erre And do we not place this spirit infallible in the whole Church So that whatsoeuer hath byn in any age receaued by the vniforme beliefe of the whole Church that without doubt as being a most certaine Christian verity we imbrace Fiftly the spirit of Christ decideth the controuersies which concerning faith in euery age may arise in the Church neither do we make fast this spirit to the Pope only but we teach that the same is abiding in the rest of the Catholike Bishops who be the Iudges of Faith and togeather with the Roman Bishop their Head do determine assuredly the cōtrouersies of the Church Wherefore I wonder where your forehead was when you did not blush to write that we make the whole spirit of Christ to be abiding in the Pope only 23. The fift vntruth is in the 26. page That whatsoeuer hath byn formerly fortould by the Prophets for the honour of the vniuersall Church we by extreme violence and wronge draw it all to the Roman Court only It is certayne that some sayings of Prophets do particulerly concerne the Church of Rome and haue byn accordingly performed in it But that whatsoeuer is sayd glorious of the Church in the ancient Prophets we turne it all to the Church yea to the Court of Rome only you speake it indeed in your splene against the Pope but in speaking it your knowledge cannot choose but giue a checke to your tongue 24. The sixt vntruth is That the Roman Court hath now a longe while suppressed the holy Councells so hath put out the eyes of the Church If you speake of the Councells that haue byn celebrated already none do more Religiously obserue their Decrees then the Church of Rome If you meane of Councells that should be gathered that she hinders that they cannot be now assembled did not the Church of Rome I pray you call of late the Councell of Trent to say nothing of Nationall Prouincial and Episcopall Councells which are very frequently held And if your accusation be limited to General Councels you must know that to gather so great and vniuersall assembly is not an easy thing nor necessary for the

That you would cite before your Tribunall as guilty of Schisme as well the Latin Church as the Greeke no lesse the Roman whereof you were a member then the Lutheran I would say you faine haue knowne the cause of the diuision and Schismes of all Churches and find out some meanes to bring them vnto the true ancient vnity A great piece of worke Antony and hardly to be dispacht in a generall Councell of the Church much lesse are the shoulders of a puny Clergy man as you were then able to sustaine the burthen thereof But what necessity was it for you to intrude your selfe into the search of this cause Generall Councells had already heard this controuersie of schisms they had before hand condēned both Greeks and Lutherans Cyprian l. 4. Epist 6. they had concluded with Cyprian That Schismes Heresies do and haue euer sprunge vp from no other cause then this that the Bishop which is one and gouernes the Church by the proud presumption of some is set at naught and the man by Gods ordinance honoured by most vnworthy men is adiudged nor that there is any other way of vnion and of extinguishing heresies then that they returne to the fountaine of vnity and imbrace that Catholike proofe a short an easie way of belief cōteyning the Epitome of truth which our Lord appoynted Matth. 16. when he spake to Peter Thou art Peter and vpon this Rock will I build my Church That he that forsaketh Peters Chaire whereupon the Church is founded cannot be of the Church This is the only cause of Schisme this the only way to vnity this the definition of the Fathers and of the Church This you being then a Iesuite and a Clergy man could not be ignorant of nor doubt of being a Catholike if you were so indeed why therefore did not this iudgment of the Church quiet you Why did you vexe your selfe in the search of another cause of Schismes and another way of vnion 3. Certainly you then beganne to breed that which you haue now at last brought forth or at least you leaue the Church to the end you may bring it forth which is a certaine strange and wonderfull deuice to vnite all the Churches in one whereby all Christian societyes although differing in Religion among themselues from Peters Seate are thrust vp into one Body of a Church without any vniuersal Head or Prince to gouerne them This is the speciall new doctrine you come to preach this the great supposed light wherein you now exult a glimps wherof Sathan transfiguring himselfe into an Angell of light long ago presented vnto you And what was this else but to make your selfe wiser then all Catholikes besides then Councells Fathers and the vniuersall Church yea which is more wiser then Christ himselfe who when he saw that the peace of his Church could not otherwise stand without a Gouernour Leo ep 84. he made Peter the chiefe of his Apostles That in fellow-ship of honour there might be a certaine difference of power Hier. cont Iouin and that by appointing a head the occasion of schisme might be vtterly taken away 4. If as you would make vs belieue you had byn inflamed with the true zeale of soules you would neuer haue so anxiously searched into new causes of schismes but rather haue laboured to remoue those which are now already discouered by Fathers and Councells pestering the world to the ruine of many You would not haue byn so prodigall of your vaine and proud teares for the Christian Churches and for the Roman it self with the rest whose child you were but rather taking compassion of nations wādring from the Roman Church you would haue studied to reduce them to the head-spring of vnity by word example writing labours perills and lastly with your life laid downe in pawne for testimony therof This had beene the part of a wise man of one burning in Charity of a Iesuite But whilest your fellowes the Iesuites with other Preachers of the Faith sweat out their bloud for the vnion of Churches and the vtter racing of schisme you forsooth burning with zeale innated not infused humane not diuine at home in your idle and imaginary trauelles discouer new found wayes of conuersions such as were neuer trod on by any foote before Thus you vanished away in your owne cogitations whilst you toyled your selfe in seeking out new and vnused wayes you lost the auncient and ready way whilest in the Catholike way with the foote of pride you stroue to go beyond the rest from the Catholike truth were you cast away could not stand The second degree Secret Infidelity FOR whiles you sit in your throne vmpiere of Churches you begin your selfe to stagger in the Catholike faith that you might at last become an Apostata it was needfull that you should first doubt of your faith that so the saying of Hilary might stand for good Hilar. l. 6. de Trin. Well may heresy tempt an vnperfect man but it cannot supplant the perfect Cyprian saith Let no man thinke Cyprian de vnit Eccles ca. 7. that good men can departe from the Church The wind blowes not away the Corne nor doth the tempest ouerthrow the Tree that is well rooted in the ground The slighter chaffe is carried away with the winde the weaker trees by force of stormes are ouerthrowne These are those whom the Apostle Iohn noteth Ioan. 2. cap. 19. saying They went out from vs but they were not of vs For had they beene of vs they would no doubt haue stayed with vs. It is so indeed Antony you were none of ours euen when you seemed most to be ours you were euer of a doubtfull Faith and of a wit propense to heresy This those that know you testify this you seeme not to deny of your selfe and this will I demonstrate with a double argument out of your owne speaches 6. First in your eight page you write that continually you felt temptations which now you terme sparckles of the inward spirit about certaine supposed doctrines of the Roman faith wherwith say you I could neuer rest satisfied nor free my selfe wholy from a vehement suspition which euer held me perplexed as I grew more auncient in the studies of sacred diuinity What those temptations were and against what articles of the Roman faith you set not downe you leaue it to our choyce to thinke that you allways had a doubt of the mysteries of the most holy Trinity of the Incarnation and the Eucharist with others for these also are the articles of the proper Roman faith which it constantly manteynes against the old heretikes and many of the reformed or deformed rather of this vpstart Ghospell Nor can you say that you signified your temptations only but gaue no assent or consent thereunto For this is confuted out of that which you write in the same pag. 8. I haue truly alwaies thought it say you a matter not voyde of suspition as

vnsauory and contemptible what wonder though as salt without sauour you were cast forth vnto the dung-hill 45. The second difference betweene the King and the Pope deuised by you is that the Pope is the brother and colleague of Bishops but the King is second after God inferiour to God only By the first because the Pope is the brother of Bishops you inferre that the Pope may be rebuked by his fellow bishops And your inference is good if the Pope giue iust cause if the correction be giuen with due modesty in due time place and manner that it may be for the good both of the Pope the Church By the other because the King is second to God you gather that no man may rebuke him but God only and the Prophets that are stirred vp by God sent purposely for that end You be then of this mind that the dignity of a King which is to be next vnto God doth make him not to be the sonne of the Church nor the brother of Christians For if his being supreme after God in temporalls hinder not but that in spirituall things he is the sonne of the Church why may he not be rebuked by his Mother If he be the brother of Christiās the brother of the Children of the Church why may not they warne him of his faults freely yet with modesty with prudency and with Charity Hebr. 12. vers 7.8 The Apostle saith What son is it whom the Father doth not correct If you be not vnder discipline and correction you be not sonnes but bastards You can neuer exempt the King from being vnder the discipline and correction of Bishops except you put him from the number of the children of the Church 46. But take heed you do not this not because therein you should contradict the ancient Fathers for to do that you would not greatly care but for feare least you offend his gratious Maiesty of Great Brittany whome by this flattering diuinity you endeuour to sooth For William Tooker Deane of Lich-field in his booke called Duellum aduersus Martinum Becanum in the 34. page thereof hath these words Our most gracious and potent King Iames doth accompt nothing more glorious and more honorable for him then with Valentinian to professe himselfe the sonne of the Church and with Theodoricus King of Italy most willingly to acknowledge himselfe the pupill of the Church and the disciple of his Arch-bishops and Bishops Marke me Antony Either you deny the King to be the sonne of the Church or you grant it If you deny it you take from the King the title which if we beleeue Maister Tooker most and aboue all other he esteemeth If you grant the King to be the sonne of the Church and yet will exempt him from being vnder her discipline you make him if we beleeue S. Paul not a lawfully begotten sonne but adulterous Which way so euer you turne your selfe you are in bryars you both dispute impertinently and flatter foolishly 47. The third difference you put between the Pope and the King is that it is not for Prophets to meddle with the Pope but to reprehend Kings God himselfe appoints speciall messengers and Prophets This difference you proue by the example of Dauid who when he was to be rebuked for murder and adultery no man no not the High-priest himselfe durst attempt it because Dauid being King was inferiour to God only Heere you suppose things that are false yet were your false supposalls granted you yet your argument is naught First it is false that Dauid was to be rebuked for adultery and murder Dauid sinned closely he cunningly made away with Vrias by the sworde of his enemyes This his wickednes mortall men could hardly know much lesse could they reproue him for it Secondly it is false that the high-priest durst not reprehend Dauid because he was a King next vnto God He rebuked him not because he knew not that he was worthy of rebuke for had he knowne it why might he not haue dared to do that to Dauid 2. Paral. cap. 26. which Azarias High-priest did to King Ozias whome after sharpe reprehensions he turned out of the Temple And how vaine your discourse is though your premisses were solide hence may it appeare that by the same kind of argument I will easily proue that the Pope may not be rebuked but by some Prophet and speciall messenger sent for that purpose from God For God to reprehend the High-priest hath sent speciall messengers 1. Reg. cap. 2. 3. When Hely the High-priest out of fond affection and indulgence towards his sonnes permitted them to staine the worship of God with most heynous and scandalous sinnes and so deserued to be rebuked and soundly tould of his fault yet none of the Priests nor of the Leuites nor of his friends and familiars durst that we read of rebuke him for it but God sent singular Prophets and speciall Heraldes for that purpose Therfore the high Priest may not be rebuked but of Prophets by singular commission from God This argument is much stronger then yours is yet if I should seriously bring it as placing any force therein I were a foole But you that would haue earthly power preferred before the heauenly what wonder though your arguments in this behalfe be earthly The eight Gulfe Fond and idle Talking YOvv write in the 28. page that you heare a voice which doth thunder still in your eares and say vnto you Cry You follow the instinct of this voice In cap. 22. Isa you do as Heretikes vse to do whose doctrine saith S. Hierome consistes not in knowledge but in clamors and in idle multiplicity of words without sense You powre forth words and make a noise wherewith you beate the ayre and touch no body yea sometimes you strike your selfe with one sentence destroying what in another you had set vp Examples in both kinds of this fond talking are very plentifull in your booke I shall gather you a few 49. In the 35. page being now Gouernour of the Vniuersal Church created by your owne authority you very grauely exhort and rebuke the Bishop of Rome and other Catholike Bishops in this māner Articles in themselues indifferent that were neuer yet in the Church sufficiētly discussed established or defined let vs not admit as articles of fayth except they be first sufficiently defined to the full or be shewed to be sufficiently already defined Let vs not also condemne any for Heretikes except it be first cleare that they haue been formerly or now are sufficiently condemned by the Church In things indifferent then let free scope be left to euery one to thinke and practise as they please let euery one abound in their owne sense till the Church taught and gouerned by the spirit of Christ shall make an end of Controuersies and separate the true chaffe from the true grayne Thus you talke And to what end are so many wordes cast into the wind Whome