Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	appear_v	life_n	sin_n	4,010	5	4.7063	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14827	A decacordon of ten quodlibeticall questions concerning religion and state wherein the authour framing himfelfe [sic] a quilibet to euery quodlibet, decides an hundred crosse interrogatorie doubts, about the generall contentions betwixt the seminarie priests and Iesuits at this present.	Watson, William, 1559?-1603.	1602 (1602)	STC 25123; ESTC S119542	424,791	390

they must be had and knowne before any danger can come to those that go to confession to thē or any other sacraments administred by them so al the world may see their diabolicall malice malicious spite and most spitefull calumniation wrong and iniurie offered to the seculars that without any one of these circumstances they haue like diuels not men presumed to torment deuout souls with terrors scruples and feares in comming at any sacraments with those that are opposite to their cursed designements Now for intended mariage they do no question wish it for their owne aduantage and so for the time there can be no daunger to the person on their side Marry now because that both in the one and the other scil conuersion and mariage their intention is treasonable and hereticall as by all which hath bene or shall be said may easily appeare therefore is there no lesse daunger to any of the bloud royall to deale with them then the losse of honour life body soule and all they haue or may be worth their pretence of zeale in conuerting soules to Gods Church and of mariage practise and in wish of this or that match being nothing else but parasiticall flattering cousining of those that they deale withall intending principally and all wholly to stead their owne turnes thereby making faire shew as though they wished it most by such as for the time present are likeliest to preuaile but not caring in very deede how nor by whom it come so as they may be sticklers in it and be either the Pilot or the maisters Mate to guide the sterne which way as they thinke best And by consequent it appeares that they make no more store of a man or womans life Lord or Lady King or Queene then they do of the life or death of a dogge or a mouse as you may find by sundrie examples here set down of casting off or tormenting those that were not for their tooth notwithstanding all former courtesies benefits or credit gotten by them So as to conclude this last Article of their plots by gouernment I hold him or her whosoeuer that subiects themselues to liue vnder their thraldome to be cast away for euer in this life howsoeuer it fare with them in the world to come THE ARGVMENT OF THE sixt Generall Quodlibet COnformably to this Quodlibet of Gouernment doth comply another generall Quodlibet of Authoritie And therefore as the Iesuits Plots and practises are discouered in their platforme for intended gouernment in time to come so is it necessarie to speake something of their pretended authoritie said to be in Maister George Blackwell their superintendent or Archpriest for the time present Concerning which generall point there are these ten interrogatorie Articles following to be canuassed THE SIXT GENERALL QVODlibet of Plots by Authoritie THE I. ARTICLE WHether the Archpriests authority be ouer both seculars and Iesuits equally or onely ouer seculars and if ouer them onely then why it was so instituted and by whom obtained THE ANSWER THis Article is touched before in effect to all that here is necessarie to be said of it to wit that the Archpriest his authoritie is farre from any equalitie or copercenarie dealing with the Iesuits equally as with the seculars Note a notable stratagem in Par. who made it seem at first as though the Archpriest should haue had nothing to do with the l●●tie Then afterward that his authoritie was onely for ending of surmized strife betwixt the seculars and the laiti● after that againe his autho●itie extended to excommunicating interdicting c. all alike either cleargie or laitie and lastly a shew was made outw●●● that the Ies●●●● also were vnder his autho●●tie that he neither hath any thing to do with any Iesuite as a superiour no nor as an equall companion with them neither may he neither dare he shew any fauour to whom they dislike of neither do nor speake but as they will haue him Whereupon it is by demonstration manifest that the appointment and cause of his election and institution proceeded all wholly from the Iesuits was the most vile presumptuous and iniurious part of Parsons that euer was heard of since the world began as by all the bookes that are and will be set out against that Atheall stratagemitor will at large appeare Onely for the present this Article is necessarie to be proposed and answered for satisfying of the ignorant multitude amongst whom these cousining mates the Iesuits make it to be giuen out as though the Archpriest were the head ouer all Catholikes both Clergie and laitie spirituall and temporall secular and religious which is nothing else but a cogging deuice in them to build thereupon these false assertions following for blinding and deluding of the simple scil First that now all is well we hauing an Archpriest that as our head is an indifferent man for all aswell seculars as Iesuits Secondly that the seculars are onely those that make sedition and strife not liuing orderly as they should vnder obedience to the Archpriest their superior Thirdy that the Iesuites liue contented and quiet vnder his gouernement though he be a secular Priest onely for obedience Fourthly that there being no difference betwixt the seculars and Iesuits in the Archpriests authority he being equally appointed ouer them both it is a bad signe in the seculars that should seeme to find fault with his gouernement more then the other Fiftly that the seculars shew no religion in them but liue as prophane schismatikes in withdrawing their obedience from their superiour more then the Iesuits do Sixtly that the Iesuits shew themselues to be maruellous zealous wise learned religious in standing to the Archpriest as they do against the seculars Seuenthly that no good or sound Catholike would euer haue made any question of his authoritie now that it is gotten though he were partiall to one more then another Eightly that an authoritie being once granted how impious vniust and vnlawfull soeuer yet it ought to be obeyed in al things and of all those vnder it to the vttermost without any question to be made of it euer after as vnlawfull to appeale from the one as from the other Ninthly that the Archpriest may excommunicate suspend interdict c. when he list notwithstanding the appeale euen for making an appeale from him to the Sea of Rome Tenthly that the seculars committed a most horrible crime sinne or offence in appealing and shewed themselues to be disobedient to the catholike Church and the Pope in disobeying the Archpriest therein he hauing commanded that there should be no writing nor sending ouer beyond the seas nor meetings here nor talke had about any such matters 11. That they are a seditious vnlearned and vnreuerend company for making no more reckning of the fathers then they do are rightly called a factiō for opposing them selues against so holy vertuous religious men that are their betters and superiors in all things as the Iesuits are

spirituall death of sundrie reuerend Priests Fourthly it is but a meere canuas and cauill of the Iesuits put into the Archpriests or some others of their brokers heads that go about the countries with witlesse scrolles of paper to make them beleeue that it is excommunication or a great sinne to reade these bookes and done onely of purpose not of anie high policie but of a slie Machiuilian deuise of the Iesuits to keepe the ignorant still in a blind conceit and opinion of their puritanian holinesse which these bookes would much discouer Fiftly this is one difference betwixt a matter of fact and a matter of faith that the first dependeth vpon reasoning and discourse and therefore is it called Scientia acquisita which by some apprehension may this day erre by some other to morrow be rightly informed againe the second is independent vpon all humane knowlege as a meere gift of God infused into the soule whereupon that knowledge we haue in matters of faith takes his name thereof to be called Scientia infusa which being once inserted in the soule of man by God alone it may afterwards be helped for matters of discourse by natural wit reason Therfore is it that wit will being subiect both to error the vnlearned are iustly and verie necessarily forbidden to to reade hereticall bookes lest wading aboue their heads they be drowned in error but in a matter of fact depending wholy vpon humane causes experience and common knowledge the case is quite altered For that therin euerie one is to labour and seeke to be instructed and to learne experience how in a like case thereafter he is to deale and therefore no excommunication is due for reading of these bookes neither ought any to be debarred from notice taking of them THE VI. ARTICLE WHether the Catholike laitie ought to meddle in these contentions betwixt the Priests the Iesuits or not and what their office is therin THE ANSWERE THey ought to commend the cause to God in their best deuotions to carrie a reuerend opinion of euery Catholike annointed Priest what part or faction soeuer he be of to wish seeke and labour for peace on both sides and to defame contemne or condemne neither partie as the seditious factious and mistaught children of the Iesuits do most irreligiously imitating therein their spirituall fathers examples For true it is such lips such lettuce such meate such sauce and such maisters such schollers in all degrees And if Father Stanney a Iesuit Priest called of the Panigericks the lanterne of England because forsooth he was in a chiefe place of honour vpon occasion of a crosse encounter giuen him by a Seminary Priest who was then in a place of more auncient estimation and honour and of a farre more noble descent on all sides in an honorable assemblie durst speake it openly that the secular Priests were iustly defamed to wit at what time as their Archpriests authoritie was in hammering and that certaine Priests held out and would not yeeld to put to their helping hand in working that grosse mettall to perfection and so said this zealous father they should be still vntill they had submitted themselues to the Archpriest their superiour If one and he their chiefe as being appointed the Prouinciall of the Iesuits here in England haue scoffed ●●●er Garnet iested and made a laughing stocke or stale at and of Priests acts writings manners and conuersation and like a peremptorie companion taken vpon him to appoint some Seminarie or secular Priests to teach young schollers onely as fit for nothing else in his scornful conceit others to be but doctors of clowts per saltum and therfore a dishonor to learning to haue such shallow wits mean schollers proceed c. others for want of wit learning and vertuous life and behauiour to be vnworthie the name of anie Priest If another surmized holy father of their societie in whose mouth a man would think butter could not melt did make no scruple of so grosse a lie for to bring a Seminarie Priest into contempt as to affirme to a Ladie in Notingham shire that he was ashamed to heare priesthood so disgraced as it was by that parties simplicitie at whom a certaine great Counsellour made a iest of admiration to see so silly a fellow of no talent nor praise-worthie part in him in the world to be so much talked of saying in a smile of contempt in turning backe from him to his own man is this the states man c. whereas it is well knowne the partie neuer spake with the said Counsellour in all his life Father Lister If an other punie father durst no lesse audaciously then officiously presume as a matter nothing belonging to him nor he of all other being by anie to whom it did belong intreated nor yet hauing anie authoritie so to do to write a most ridiculous euill patched vp shamefull treatise of schisme and therein like a profound master Doctor as a schoole deuine in deede he was which studie being as it seemed aboue his capacitie made his braines idle his wits flie out and his head light euer after define denounce and vpon his lunaticke authoritie declare all to be schismatickes that consented not at the first to the Archpriest and by consequent that they were no better then Ethnickes Publicanes c. so to be censured iudged of If yet another yong father of the society plodding about the same subiect to bring al secular Priests nay priesthood it self in contēpt disgrace could not hold in the wrath of his zeale but needs he must strike and withall lend to his fellow his hatchet so hotly was this holy societie bent at that time against al secular especial seminary Priests imagining they had had them all on the hippe either to haue throwne ouer boord at their pleasure or to haue thrust downe vnder hatches that they should neuer haue recouered their former stand and therefore published it as a most horrible crime to maintain dogmatizādo that the foresaid resistance was not schisme in the Resistens what a damnable state they stood in that ministred any sacrament in that case without sufficient contrition cōfession satisfaction made at the discretion of their ghostly Father to whom also he giues a caueat to beware how he receiue anie such vnto him see how sawcie these malapart Iesuits become where they once get but neuer so litle aduantage If the Archpriest not to be behind with his part lest he should be thought witlesse or too fauourable confirmed all these things concerning schisme and the contempts of the Seminarie Priests to be iustly inflicted If he durst commaund none to listen after and others of them made a scoffe and a ieast at the iudiciall sentence of the Vniuersitie of Paris one of the most famous and chiefe of the world and so was alwaies accounted of saue only by this seditious faction that despise all men manners vertue learning