Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	christian_a	church_n	profess_v	3,448	5	8.0722	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07929	Thomas Bels motiues concerning Romish faith and religion.	Bell, Thomas, fl. 1593-1610.	1593 (1593)	STC 1830; ESTC S101549	148,032	178

peccata committere Albeit the Pope as Pope can not erre that is to say can not set downe any errour as an article of our faith because the holy Ghost will not that permit neverthelesse as he is a private person so may he erre even in faith as he may doe other sinnes and for ful proofe of this point only Sylvester Prieras is sufficient who albeit he extol the Popes power above Kings and Emperours and Angels in heaven their authoritie yet doeth he confesse that our holy father the Pope in casu haeresis both may be iudged and deposed yea this point is very manifest in many texts of the popish Canon-law for in one place it is thus written Oves quae suo pastori commissae sunt eum nec reprehendere nisi à fide exorbitaverit nec ullatenus accusare possunt The sheepe that are committed to the Pope their Pastor neither can reproove him nor any way accuse him unlesse he shall swarve from the faith In another place it is said that though the Pope be never so wicked though he carry thousands with himselfe headlong to hell yet must no man iudge him unlesse he be an heretique Quia cunctos ipse iudicaturus à nemine est judicandus nisi deprehendatur à fide devius Because saith the Popes lawe he must iudge all and none iudge him unlesse he be found to have forsaken the faith Iosephus Angles in his booke which he dedicated to the Pope himselfe confirmeth this matter in these wordes Papa haereticus ut apostata ab universali Concilio deponi potest ratio est quia sicut nullus potest esse alicuius religionis praelatus qui non sit in illa religione professus it a neque potest esse Papa si fide ecclesiae careat The Pope being an heretike as also an apostate may be deposed by a generall Councel and the reason is because as none can be a prelate of any religion which is not professed in that religion so neither can he be Pope that holdeth not the faith of the Church The 4. Conclusion MAny Popes have de facto forsaken the Christian faith and become flat heretikes This proposition though it seeme strange to many shalbe prooved God willing effectually and that by the expresse testimonies of great popish doctors For it is so certen that Pope Honorius was an heretike as their eight solemne Councel holden at Constantinople can not deny the same Melchior Canus giveth this sentence of the said Honorius At Honorium quomodo ab errore vindicabit quem haereticum fuisse tradit Psellus in carmine de septem synodis Tharasius ad summos Sacerdotes Antiochiae Alexandriae Sanctae urbis ut septima Synodo act 3. scriptum est Theodosius cum Synodo sua Hierosolymitana in confessione fidei quae habetur eadem actione 3. Epiphanius respondens haereticis iu conspectu Concilij eiusdem act 6. Tota demùm ipsa septima synodus actione ultima in Epistola ad omnes sacerdotes clericos But howe will Pighius deliver pope Honorius from errour whome to have bene an heretike witnesseth Psellus in his verses of the seven synodes Tharasius to the patriarks of Antioch of Alexandria of the holy city as it is written in the 7. Synode Theodosius with his Synode at Hierusalem in the confession of their faith Epiphanius answering to the heretikes in the sight of the said Councell finally the seventh Synode wholly in the last action and in their Epistle to all priests Clergie men Viguerius holdeth for a constant position that pope Anastasius erred in an article of the faith his wordes be these Si dicamus quòd summus Pontifex errare potest in animo suo concipere aliquem articulum orthodoxae fidei contrarium etiam priuatim proferre ut legitur de Anastasio 2. dicendum quòd summus Pontifex ut privata persona errare potest non tamen ut est summus Pontifex If we say that the pope may erre and conceive in his minde some article contrarie to the Catholike faith and pronounce the same also privately answere must be made that the pope may erre as a private person but not as he is Pope Nicolaus Lyranus uttereth this matter so plainly as no mā can long stand in doubt therof these be his words Ex quo patet quòd Ecclesia non consistit in hominih ratione potestatis vel dignitatis ecclesiasticae vel secularis quia multi principes summi Pontifices alij inferiores inventi sunt apostatasse à fide propter quod Ecclesia consist it in illis personis in quibus est notitia vera confessio fidei veritatis VVhereby it is evident that the Church doeth not consist in men by reason of power or dignitie either ecclesiasticall or secular because many Princes and Popes and other of the inferiour sort are found to have swarved from their faith for which cause the Church consisteth in those persons in whome there is true knowledge and confession of the faith and veritie Loe the iudgement of their owne Doctor not they that sit in S. Peters chaire are the true and lawfull successours of S. Peter but they that confesse and preach S. Peters faith and doctrine VVe therefore impugne nothing in popish proceedings but the selfe same which popish Doctors reprooved before us and that in their publique writings published to the world The 5. Conclusion MANY Popes have erred in their publique doctrine of faith and manners Pope Iohn the 22. of that name as witnesseth Okam Erasmus Alphonsus Adrianus others taught the people that the soules of the iust doe not see God before the resurrection yea Gerson that great popish doctor who sometime was Chancellour of Paris affirmeth this matter in these expresse wordes Hoc fecit latroni qui verisimilitèr nondum complever at poenitentiam pro omnibus peccatis suis qui fuit illa hora propria beatificatus vidit Deum facie ad faciem sicut Sancti in Paradiso propter quod insuper apparet falsitas doctrinae Papae Ioannis 22. Quae damnata fuit cum sono buccinarum coram Rege Philippo per Theologos Parisienses credidit potius theologis Parisiensibus quàm curiae This he did to the thiefe which by likelihood had not yet accomplished penance for all his sinnes who was blessed in that very houre and sawe God face to face as doe the Saintes in Paradise by reason whereof further appeareth the falshood of the doctrine of pope Iohn which was condemned by the sound of trumpets before K. Philip by the devines of Paris the King beleeved rather the devines of Paris then the court In which words we have to note first that Gerson a voucheth the thiefe crucified with Christ to have seene God face to face in that houre so to be blessed Secondly that he reproveth the false doctrin of Pope Iohn Thirdly that his doctrine was

same booke confuteth it selfe so plainlie as none vvith reason can esteeme it worth a straw For in that verie booke the author thereof who soeuer he were alleageth S. Austens opinion and confuteth the same These are the wordes quod quam vis licet de eius salute Augustinus potuit dubitare credo quidemilli qui dixit quacunque hora peccator ingemuerit conversus fuerit vita viuet because although S. Augustine doubted of his saluation yet do I beleeue him that said at what houre soeuer a sinner shall repent and be converted hee shall live These are the wordes of this vvriter which doubtlesse cannot be S. Augustines because S. Austen would never speake of him selfe as of a strange third person and purposelie confute himselfe as this author confuteth Augustine Besides this S. Augustine in his bookes of confession doth vtterlie condemne confession of sinnes vnto Priestes as I haue prooved in the chapter of auricular confession but alas the Papistes as they haue but one onelie place of the Machabees for their forged pugatorie so haue they but onelie this place of S. Augustine for their popish confession And therefore no marveile if they invent poore miserable shifts to have them both reputed authentical if it would be The 9. Preamble THe cheefest and principall thing that seduceth and maketh so manie wilfull papistes is this gentle reader for certaintie when so ever anie one of what degree calling or condition soever shall become a papist and yeeld himselfe to the slanedome of popish religion that person must bye and bye prosesse ipso facto to beleeue and imbrace all the popes decrees of faith and maners as the verie selfe decrees of the holie ghost and also to obey his ordinances and censures as the lawes of God and not of man their reason whereof is because as they say the holie Ghost doth so direct couduct and guide the Popes tongue and pen that he can neither define commaund or write anie thing in iudiciall and difinitiue maner but it must perforce proceed from the holie ghost out of which falslie supposed ground two most pernicious euils follow of necessitie The one that whensoeuer anie difficultie doubt or controversie ariseth about anie matter of religion then by and by the Papistes consider first of all what the pope holdeth whether it be in the decrees decretals the sixt booke Clementines extravagants and that done they will coine one distinction or other by which they vvill racke the meaning of the question difficultie reason father or scripture propounded to agree with that which the pope holdeth For they wil neuer examine the popes decrees by the scriptures fathers or coūcels but the fathers or councels scriptures by the Popes faith constitutions practise for if anie can once say the Church that is the pope holdeth so then is the controversie at an end he shall be demed an heretike that proceedeth one iot further for their canon law hath made it sacriledge to dispute of the popes power Read the first chapter the other that none may or dare reade either the scriptures trāslated into their vulgar tongue or any expositours vpon the latine Bible or anie booke of controversies or anie writer whosoeuer in anie matter of religion popish writers onelie excepted vnlesse they first haue a licence from the pope which license is neuer graunted but to special persons vpon speciall considerations And out of this sharpe vnchristian and diabolical prohibition issueth the third euill to wit that not one papist among ten thousand knoweth anie thing perteining to religion save onely a few special pointes of popish doctrine For they are taught that to beleeve as the fable of the Colier teacheth them is sufficient the devil as cardinall Hosius reporteth disputed with a poore colier asking him how he beleeved I beleeue said the colier as the church beleeueth then the deuill demaunding how the Church beleeued the colier answered in this maner I beleeue as the church beleeueth and the church beleeueth as I beleeue there he rested and would not remoue one iote At the same stay are all papistes this day who beleeue as the church of Rome beleeueth though they cannot tell how it beleeueth but onelie in a generall and grosse maner and so they often times beleeue they know not what Marrie our English papistes for feare of the statute dare not stand vpon this beleefe though it be their staie indeed but flee to another bulwarke as they deeme it to wit it is against my conscience when yet in verie deede they can no more tell what conscience is then they know what the romish church beleeveth The 10. Preamble THe religion this day established by godlie lawes in this realme of England is the aunciēt christian catholike and apostolike doctrine which was taught by Christ and his apostles practised in the primitive church euer continued in the heartes of the faithfull vntill this houre and shal no doubt to the worlds end And though the common people for the greater part call it the new religion yet is that a meere childish vanitie and the popish doctrine the new religion in verie deed For the old Romish religion is this day holden and observed in this Realme which thing is proued at large throughout my second booke for example the profession of the romish Capuchenes is not a new profession in religion but the old franciscan profession newlie reformed and therefore doe they terme themselues the reformed franciscanes which yet the other corrupt and dissolute franciscans will not acknowlege and euen so in our case the religion now established in England is not a religion opposite to the first old Romish religion but the old Romish religion newlie reformed and purged from the corruptions and abuses crept into the same From which auncient and pure religion the pope and his adherents are departed like as the franciscans are also gone from their old popish franciscan profession The 11. Preamble THe ignorant papistes that is all papistes or verie few excepted doe greatlie loth and abhorre the christian catholike religion now established in this land by godlie lawes in a godlie maner And this they doe vppon a ground falslie so supposed by reason of their ignorance therein their falslie conceiued ground is that our religion contemneth good workes and iustifieth the most wicked liuers vpon earth which if it were as they imagine then were it indeede a great motiue to dislike of our religion But gentle reader it is a most notorious slaunder doubtlesse as I shal evidentlie proue vnto thee Hieronymus Zanchius writeth thus Primi affectus regenerationis ac spiritus sunt amor iustitiae legisque divinae odium peccati The first affects or fruites of regeneration and of the spirit are loue of iustice and of the law divine and hatred of sinne and a litle after he saith thus Fily Dei diligunt faciunt iustitiam filii autem diaboli amant