Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	sin_n	speak_v	5,697	5	5.3444	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19252	Worke, more vvorke, and a little more work for a masse-priest Reviewed and augmented by the authour. VVith an epistle of an vnknowne priest remaining in London, sent to the authour, excepting against fiue points therein. With the authours answere thereunto: returned vnto the priest within twelue dayes after the receipt of the priests exceptions. ...; More worke for a Mase-priest	Cooke, Alexander, 1564-1632.; Cooke, Alexander, 1564-1632. Worke for a Masse-priest.; Cooke, Alexander, 1564-1632. Yet more worke for a masse-priest.	1628 (1628)	STC 5665; ESTC S117166	110,840	166

Christs Psal 72. 8. is from Sea to Sea and from the River vnto the ends of the world Whereas the iurisdiction of the rest of their Cleargie hath narrower bounds by much Yet I reade in Eusebius of Chrytofersons translations that in Traians time Pope Clemens governed the Church of Rome and Iohn the Evangelist the Churches in Asia Now I desire to know whether this doth not argue that Pope Clemens iurisdiction was lesser then S. Iohns seeing it is apparent hereby that Pope Clemens governed but one Church and S. Iohn many 24 You teach solum Ro. Pont. Conciliorum indicendorum plenum ius et potestatem habere That your Pope only hath full right and power to call Councels Now if that be true I desire to know how it came to passe that he called none by the space of a thousand yeares and vpward to be kept at Rome or some other place in Italy France or Germany but all in the ●ast as namely at Nice at Constantinople at Ephesus at Chalcedon whither he could not goe in person partly for age and partly for other lets And why hee disliking both the place and the time appointed for the fourth generall Councell did not appoint an other place and an other time but sent thither his Legats at the Emperours commandement 25 You teach that Councells which want your Popes approouement are of no great worth Now if such doctrine went for currant of old I desire to know how it came to passe that those Fathers who were pressed with the testimonies of Councels not approved by your Pope as namely Athana●ius and St. Austin did never alledge that circumstance in way of weakning their credit much lesse in way of making a Nullity of them 20 I reade in your bookes that S. Peter had authority over all the Apostles and that the Apostles depende vpon him as vpon their head and commander who was to direct them and to goe in and out before them and to chastise them I reade likewise that after Saint Peters death your Popes succeeded him in tota ipsius dignitate potestate in all his dignitie and soveraignty Now it is evident that diverse of the Apostles survived Saint Peter as namely S. Andrew and S. Simon surnamed the Canaanite not in regard of his Countrey but of his zeale as St. Luke witnesseth and Saint Iohn the Evangelist Two of these if not all three lived till Traians dayes in which time Linus Cletus Cleme●s sate Bishops at Rome Now my desire is to know of you whether you thinke Linus Cletus Clemens challenged any soveraigntie over Saint Andrew and Saint Simon the zealous and Saint Iohn the Evangelist Mee thinkes Saint Iohn being the Disciple whom Iesus loued Saint Iohn being the person who was allowed to leane on our Sauiours breast at the eating of the Passeouer St. Iohn being the man to whom our Saviour commended his Mother at his death S. Iohn being such a one as that his wri●●ngs are received for Canonicall Me thinks I say ●aint Iohn not to speake of the other two should ●ot haue beene vnderling to these three Popes Me ●hinkes hee should ●ot haue depended vpon them ●s on his head for direction Me thinkes they should not haue had that superioritie over him that they might haue chasti●ed him 27 I reade in your bookes that an Archbishop and Cardinall of yours called Francis Zabarell who lived about the yeare 1400 confessed that certaine flatterers of many ages before his time and till his time had perswaded the Popes quod omnia possent sic quod facerent quicquid libere● etiam illicita sic plus quam Deus they could doe all things and might doe any thing were it never so vnlawfull and by that means they could doe more then God And to tell you truly I doe verily beleeue him For I doe finde they were told they might dispense contra ius naturale against the law of nature contra vetus Testamentum against the old Testament and contra Apostolum against the Apostle Paul I finde they were tolde De nihilo possent facere aliquid they might of nothing make something De iniustitia facere possent iustitiam they might make wrong right and in his quae vellent ij● esse pro ratione voluntatem they might doe as they list and no bodie might say Domine ●ur ita facis I pray you sir why doe you so I finde some taught that Si homicidium Samsonis quod ex se malum est interpretamur quod in stinctu divino fuit fanum multo magis omne factum sanctissimi Patris interpretari debemus in bonum siquidem fuerit ●ur●●m vel aliud ex se malum interpretari debemus quod divino instinctu fiat If we impute the slaughter which Sampson made of the Philistians to an inspiration of Gods Spirit much more are wee bound to interprete in the best part whatsoever the holy Father the Pope doth if it be theft or any other thing which of it selfe is evill as for example murther or adultery wee must likewise impute that to the inspiration of Gods Spirit About the time Zabarel speakes of it seemes it went for currant which is noted by a late Historian Episcopos Romanos ne peccata quidem sine laude committere the Popes could doe nothing were it never so mischievous but it was commendable His geese were all swans his vices were vertues I reade in your bookes that men are bound to worship him with Dulia and that some haue professed in his hearing that they worshipped him with Hyperdulia and that in effect many haue given him Latriam For to omit that some haue affirmed he was alter Deus in terris a second God vpon earth Deus mortali● in terris et immortalis homo in coelis a mortall God vpon earth and an immortall man in the heavens That hee hath so much greater power then any of the Prophets quanto differentius prae illis nomen hareditavit viz Tu es Petra c by how much hee hath a more excellent name given him then any of them had to wit Thou art a Rocke Some of you haue given out that hee is non Deus non homo sed vtramque neither God nor man but both Some of you haue stiled him as Saint Thomas did our Saviour Christ with the titles of Dominus Deus noster our Lord and God and as Saint Iohn likewise did with Rex Regum Dominus dominantium King of Kings and Lord of Lords Some of you now write Christus omnem quem a Patre accepit potestatem transfudit in suos Christ passed over all the power which God the Father gaue him vnto his meaning your Popes Agreeably to others who in former ages were not ashamed to tell the Pope that Tibi vni to him

afflictiones in hac vita sicut aliorum iustorum fuerunt vltiones peccati actualis vel originalis No person besides Christ is exempt from originall sinne the virgin Marie died by reason of originall sinne and all the afflictions which she suffred in this li●e befel her as then befell to other good men viz. as punishments either of actuall or originall sinne Satisfactiones l●boriosae iustificatorum non valent expia●e de condigno poenam temporalem restantem post culpam condonatam The painefull satisfactorie workes of such as are iustified doe not condignely satisfie for the temporall punishment remaining after the fault pardoned Did not I say Michael Barus your Deane of Lovayne teach these doctrines and aboue 70 more much like vnto these all which are condemned by Pius 5. and Gregory 13. as partly hereticall partly erroneous partly suspitious partly temerariou partly scandalous partly offensiue And are you not ashamed to brag of your vnitie Me thinkes your vnity is like that of the Madianites who thrust every man his sword into the side of his fellow 112 You brag much of the commendation that S. Paul gaue vnto the Church of Rome in his Epistle to the Romanes and say It is much to be noted And is it not as much to be noted what commendations God by his Prophets gaue vnto Ierusalem the mother of all other Churches Is it not as much to be noted how God by his prophets affirmed that he chose Ierusalem that his name might be there and that for euer How God by his prophets affirmed that he meant to dwell there for euer because he had a delight therein His eyes and his heart should be on Ierusalem perpetually Ierusalem should be called a Citiy of truth and the mountaine of the Lord of hoasts the holy mountaine Doe not these commendations surpasse those which were given by Paul vnto the Church of Rome in his Epistle to the Romanes And if the Iewes now haue no occasion to bragge of the commendation given to the Church of Ierusalem of olde why should you stand so much vpon it that S. Paul in his time gaue commedation to the Church of Rome in his time May it not be that as Ierusalem of a faithfull Citie became a harlot so Rome since S. Pauls time of a virgin is become a strumpet Many virgine Churches ●ost their virginitie soone as you may see by Egesippus words recorded in Eusebius Againe was not the Church of Corinth as much commended if not more by S. Paul in his Epistle written to the Corinthians as the Church of Rome in his Epistle to the Romanes The Apostle writes of the Corinthians that they were rich in Christ in all kind of speech and in all knowledge that they were not destitute of any gift affirming further that our Lord Iesus Christ will confirme them to the end Which he writ not of the Romanes Of the Romanes continuing in that fame and renown of faith for which hee commends them hee speakes nothing and yet the Church of Corinth hath lost her maidenhead why not Rome If the naturall branches the Iews notwithstanding all their promises and the branches of the same Oliue-plant with the Romanes I meane the Corinthians notwithstanding all the commendations which S. Paul gaue them bee cut off be deceived what reason haue you who hold of Rome to please your selues with conceits of I know not what drie Summers because Saint Paul commended your predecessors 113 You brag that the faith which you professe at this day is the same with that which the Apostle commended in the Romanes in his dayes and yet though the Apostle in his Epistle to the Romanes wherein he commends the Rom. faith comprehends all kinde of doctrines and handles them very fully and exactly as Theodoret witnesseth and the Rhemists confesse hee speakes nothing therein of the Popes Monarchie of his power to iudge and determine all causes of faith of his calling of Councells of his Presidentship in councels of his right to ratifie their decrees to decide causes brought him by Appeales from all the coasts of the world of censuring Kings by deposing them and their Kingdomes by interdicting them he saith nothing herein of his right to bind Bishops Metropolitans and Patriarkes with an oath to bee his faithfull subiects to giue Church-livings and Offices to whom he list to break the bands of all Councels with dispensations He saith nothing of the Masse of the reall presence of Transubstantiation He saith nothing of the vowes of povertie of obedience and chastitie He saith nothing of Images of the Crosse of Pilgrimages of Iubiles of Pardons of Purgatorie of praying to the dead or for the dead Hee saith nothing I say no not a word not so much as in shew for the proofe of these or any such doctrines as these whereon yee stand most in these dayes but on the contrary in many places he speakes directly against many of your now-doctrines against many of your present positions As for example whereas you both in books and windowes paint God the Father in the likenesse of an old man and defend it as lawfull The Apostle in his Epistle to the Romanes teacheth that it is vnlawfull calling them fooles who turned the glorie of the incorruptible God to the similitude of the image of a corruptible man Secondly whereas you teach that religious worship is due to creatures to Angells to men to Images to Crucifixes c. The Apostle in this Epistle shewes how grievously they were punished by God who worshipped and served the creature forsaking the Creatour implying therein that it is not lawfull to giue religious worshippe vnto creatures Thirdly whereas you maintaine that the doctrine of faith onely iustifying is an old heresie the Apostle in this Epistle teacheth it for a Catholicke doctrine for we conclude saith he that a man is iustified by faith without the workes of the law which is all one to say a man is iustified by faith onely Fourthly whereas you teach that the virgin Mary was free from originall sinne the Apostle in this Epistle writes that in Adam all men and by consequent the virgin Mary sinned what exception haue wee but Christ Fifthly whereas you teach that some sinnes are veniall that is pardonable of their owne nature and not worthy of damnation the Apostle in this Epistle teacheth contrary saying The wages of sinne meaning every sinne is death Sixthly whereas you teach that everlasting life is a stipend the Apostle in this Epistle teacheth it is a gift The gift of God is eternall life saith the Apostle Seventhly whereas you teach that concupiscence is no sinne and besides that we may not safely call it sinne the Apostle in this Epistle by your owne mens confession calls it sinne Eightly whereas you account it heresie to teach that a iustified

man cannot keepe the whole Law the Apostle in this Epistle stands guiltie of this heresie for speaking in the person of a iustified man To will is present with me saith he but I finde no meanes to performe that which is good for I doe not the good thing which I would but the evill which I would not that doe I. Ninthly whereas you teach that good workes be meritorious even so meritorious that the ioyes of heaven are a thing equally and iustly answering to the time and weight of our workes the Apostle in this Epistle teacheth that the afflictions of this present time are not worthy of the glory which shall bee shewed vnto v● Tenthly whereas you crie out against the certaintie of faith calling it an vnhappie securitie presumption and a faithlesse perswasion the Apostle in this Epistle commends the faith that is free from doubting professing that he was assured Neither life nor death nor any creature was able to separate him from the loue of God which is in Christ Iesus our Lord. Eleventhly whereas you teach that Christ is vpon every of your Altars the Apostle in this Epistle teacheth that since his rising he is at the right hand of God Twelfthly wheras you teach that workes done before iustification deserue of congruitie at Gods hands the grace of iustification the Apostle in this Epistle teacheth flat contrary saying The wisdome of the flesh that is a man vniustified cannot please God Thirteenthly whereas you teach that every creature must be subiect to the Pope that the Pope is subiect to none the Apostle in this Epistle exhorteth euery creature to be subiect to the higher powers meaning by the higher powers as the circumstances shew the civill Magistrates and not the Pope Fourteenthly whereas you teach that the Clergie is and ought to bee free from whatsoever impositions of the civill Magistrate and that by the lawes of God and man the Apostle in this Epistle perswades every Creature the Clergie as well as the Laitie to pay tribute custome to the civill Magistrate Fifteenthly whereas you teach that inferiours must doe whatsoever superiours command them though it be against their consciences vnlesse they haue plain reason for their refusall the Apostle in this Epistle requires that men be fully perswaded in their mindes of the lawfulnesse of that which they doe meaning they should not onely forbeare the doing of that which went against their consciences but whereof they doubted in their iudgements Lastly whereas you teach that some actions onely of the Infidells are sinnes the Apostle in this Epistle affirmes that all the actions of the Infidells are sinnes saying Whatsoever is not of faith is sinne Now that which I desire to know is why the Apostle if the faith of our Romish Church now be the same that it was then when hee writ to the Romanes spake nothing of the principall points of your now-faith but many things for vs and against you Your Cardinall Hosius to proue satisfaction alledgeth these as the words of Saint Paul Rom. 6. Exhibeamus membra nostra servire institiae in satisfactione Let vs exhibite our members to serue iustice vnto satisfaction And your Doctor Harding for proofe of the same point alledgeth these as the words of S. Paul 2 Cor. 7. Let vs cleanse our selues from all filthinesse of the flesh and spirit making perfect our satisfaction in the feare of God Both of them putting the word satisfaction in place of the word sanctification vsed by the Apostle Was there any great sanctitie shewed by them in this or rather are they not bound to make satisfaction vnto the Apostle for this their bad dealing thinke you Your Bishop Gardiner some say to proue the carnall presence which you maintaine against the truth and vs alledgeth these as the words of the 110. Psalme Escam se dedit timentibus cum He gaue himselfe for meare to them that feared him Was ● ere any feare of God in your Bishop to adde the word se himselfe of himselfe to the text thinke you Your Cardinall Bellarmine to proue that holy things may be religiously worshipped alledgeth th●se as the words of God Exod. 12. 16. Dies prima eri sancta septima eadem religione venerabilis The first day shall be holy and the seventh day with li●●e religion shall be venerable descanting vpon them thus Hic vides pro eodem ac●ipi rem sanctam religiose venerabitem yet the word religiose is not in the text but the word festiustate Now I pray you was it not irreligiously done of your Cardinall to chop into the Text the word religiously falsly Your Bernaltus a Priest of Constance writing in defence of Gregory 7. his prohibition of Priests mariage affirmes that S. Peter commanded even the Laitie 1. Pet. 3. vt parcant vxoribus suis ne impediantur orationes earum that they should forbeare companying with their wiues lest their prayers should be interrupted whereas in Saint Peter there are no such wordes as vt parcant vxoribus they should forbeare companying with their wiues Did not this Priest of yours deserue to be accompanyed with whores who forged this Text to proue that a man may not keepe company with his wife Your Cardinall Hosius and your Bishop Canus in way of prooving that wee may beleeue in Saints alledge the words of Saint Paul to Philemon Gratias ag● Deo meo audiens fidem quam habes in Domin● nostro in omnes Sanctes I giue thanks to my God hearing of the faith which thou hast in the Lord Iesus and in all Saints leaving out the word charitatem loue or charitie which the Apostle coupled with the word fidem faith meaning loue or charitie should be referred to the Saints as the obiect of it and the word faith to the Lord Iesus as his obiect Was there any loue or charitie in these towards the Apostle who suppressed the mention of that loue towards the Saints which he commended in Philemon or is it safe I do not say to beleeue in but to beleeue such saints as these who cite the Scriptures so divel-like leaving out as the divel did Math. 4. what made against him Your pope Leo 10. affirmed in the Councell of Lateran that Christ ordained Peter and Peters successors to be his Vicars who by the testimonie of the booke of Kings must needes be so obeyed that he who obeys them not must dye the death In what booke of Kings I pray you find you this for there is no such testimonie in those bookes of the Kings which are in my Bible Your Cardinall Bellarmine to returne to him againe in way of prooving Purgatorie alledgeth these as the words of the Prophet Esa Chap. 4. 4. Purgabit Dominus sordes filiorum filiarum Sion sanguinem emundabit de medio eorum spiritu iudicij combustionis