Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	soul_n	6,945	5	5.0141	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19345	The non-entity of Protestancy. Or a discourse, wherein is demonstrated, that Protestancy is not any reall thing, but in it selfe a platonicall idea; a wast of all positiue fayth; and a meere nothing. VVritten by a Catholike priest of the Society of Iesus	Anderton, Lawrence.	1633 (1633)	STC 577; ESTC S100172	81,126	286

pen Protestācy receaued a more pure sublimation Touching Caluins lyfe that he was truly accused and punished for Sodomy his shoulder seared with a burning iron for that sinne is witnessed by the publike records of Noyon in France extant to this day where he was punished and also by (g) In Theolog. Caluinist printed 1594. lib. 2. fol. 72. Conradus Slusselburg the Protestant which sayd Protestant relateth the manner of Caluins death in these words (h) Slujselburg vbi supra Deus manu sua potenti c. God so strucke Caluin with his mighty hād that being in despayre and calling vpon the Diuell he gaue vp his wicked soule swearing cursing and blaspheming he dyed of the disease of lice wormes increasing in a most loathsome vlcer about his priuy parts so as none could endure the stench Thus this forsaid Protestāt wryteth This manner of Caluins death is further witnessed by (i) Herennius in his lib. de vita Calu. Ioannes Herēnius a Caluinist Minister who was present at Caluins death Now in this last place to descend to Beza who in teaching God to be the Authour of Sinne wholy comparted with Swinglius for thus he wryteth (k) Beza in his display of popish practises poenglished and prin-1578 pa. 202. God exci●th the wicked will of one Theefe to ill another guideth his hand and ●eapon iustly enforcing the will of the Theefe But to leaue many of his o●her confessed erroneous doctrines and to rippe a little into his course of life I will only rest vpon one poynt and heere I may say with the Poet ex vno discite omnes to wit his Sodomiticall sinne with a yōg boy called Andebertus and his fornicatiō with his woman Candida whome he kept diuers yeares as * so saith Conradus Slusselb in Theolog. Caluinist lib. 1. fol. 92. Concubine before he maryed her who comparing the one Sin with the other in certayne verses at last preferred the sinne with his Ganymede the boy before his sinne with Candida His verses I will heer set downe in latin though for very shame I forbeare to English them These then they are Abest Candida Beza quid moraris Andebertus abest quid hic moraris Tenent Parisij tuos amores Habent Aurelij tuos lepores Et tu Veselijs manere pergis Procul Candidula amoribusque Immo Veselij procul valete Et vale Pater valete fratres Nam Veselijs carere possum Et carere parente his illis At non Candidula Andebertoque c. Then followeth Sed vtrum rogo praeferam duorum Vtrum inuisere me decet priorem An quenquam tibi Candida anteponā An quenquam tibi praeferā Andeberte Quid si me in geminas secē ipse partes Harum vt altera Candidam reuisat Currat altera versus Andebertum At est Candida sic auara noui Vt totum cupiat tenere Bezam Sic Bezae est cupidus sui Andebertus Beza vt gestiat integro potiri Amplector quoque sic hunc illam ●t totus cupiam videre vtrumque ●ntegris frui integer duobus Then he thus concludeth Preferre artamen alterum necesse est O duram nimiùm necessitatem Sed postquam tamē alterum necesse est Priores tibi defero Andeberte Quod si Candida forte conqueratur Quid tum basiolo tacebit vno This Epigram is extant in Beza his Epigrams and beareth this title Theodorus Beza de sua in Candida Andebertum beneuolentia That Beza did write this Epigram is auerred by the former Slusselburge the famous Protestant who thus writeth heerof (l) Sluss in Theolog. Caluinist lib. ● fol. 9● Constat hoc Bezam obscoenissimos versus scripsisse ad germanum Andebertum Aureliae electum eumdem tanquam Adonidem a Beza factum esse As also by Heshusius the Protestant saying (m) Tilmanus Heshusius in his booke entituled Verae sanae Confessionis Beza nefandos amores illicitos concubitus scort● iones foeda adulteria sacrilego carmine decantauit orbi As also by (n) D. Sparks in his answere to D. Albin printed 1591. pa. 400. M. Sparkes (o) D. Sutcl ff in Turca-papismo printed 1599. lib. 3. cap. 10. pag. 204. D. Succliffe and (p) D. Morton in his Apolog Cathol part 1. lib. 2. cap. 21. pag. 355. D. Morton though but weakly excused by these three last And thus farre of these foure chiefe Pillars of Protestancy of whome I acknowledge that I haue not set downe the tenth part of what is confessed euen by other Protestants of their sensuality and most wicked carriage Notwithstāding what is heer set down I hope it is not impertinently alledged considering how highly most Protestants of these dayes do prise through a forestalled preiudice of iudgment the sayd foure chiefe broachers of the Protestāt Religion And therefore though the iudicious Reader may perhaps censure part of this Chapter as ●n Apostrophe or digression yet he may withal well esteeme it the tymes wherein we liue considered as a conducing progressiue digression The Non-entity of Protestancy proued from that our Aduersaries cannot agree what doctrines be Protestancy what Professours or sorts of men be members of the Protestant Church CHAP. XV. ANother Medium which affordeth sufficient proofe for the Irreality of Protestancy may be taken from this ensuing consideration to wit in that the Protestants amongst themselues are not resolued what doctrines necessarily concurre to the making vp of Protestancy or of what seuerall sorts of Belieuers the Protestant Church consisteth Now if the Obiectum circa quod or Materia circa quam as the Logicians speake of any science or knowledge be not agreed vpon before hand what in particuler it is thē doubtlesly it from thence riseth that such a presumed Science or Knowledge is but an Imaginary knowledge wholy depriued of all Reality and Entity For not onely Philosophy but euen the force of Naturall reason teacheth vs that of all things the subiect or matter in euery Science or kind of knowledge is first to be enquired after and with a mutuall consent on all sydes to be acknowledged The lyke we may confidently affirme of Protestancy and the Protestant Church That our aduersaryes cannot be brought to any atonement touching what is the subiect of Protestancy or who be the Members of the Protestant Church is proued in that seuerall Protestants exclude such persons to be of the Protestant Church consequently do exclude their fayth from Protestancy which themselues at other tymes at least other Protestants doe imbrace for good Protestants and perfect mēbers of their Church and their fayth doctrine for perfect Protestaney For such men who are admitted or excluded from the Church of the Protestants are admitted or excluded only by reason of their fayth and doctrine being the same or different from the Protestants fayth and doctrine Heere then I will first shew within what narrow limits our aduersaries confine Protestancy and the members of

and all by Negations and Priuations as by so many seuerall dispositions doth in the end euen of it selfe euaporate and vanish away into Nothing Which being so how then can any Christian dreame that the soule of man which enioyeth the noblest kynd of Being should arriue to its supreme felicity by professing of that which hath no Being No. For the fayth of a Protestant is as I may tearme it but an Imputatiue fayth as the Protestants speake of Imputatiue Iustice seeing it wanteth all true Inherency in the belieuer Now then all this being most true and vndenyable why will you whome God hath enriched with eleuated Wits and whose Iudgments are able to penetrate and pierce through the greatest difficultyes with a blynd and vnexamined assent thus enthrall yourselues to this Nothingnesse so to terme it of Protestancy Thinke of the worth and dignity of a soule which is the Antitypon of the Deity for it is written Gen. 1. faciamus hominem ad imaginem nostram It is you know immortall It must then enioy according as in this world it belieues and acts for all eternity Heauen or Hell the thought wherof is able to appale and strike the strongest down through feare make him with good Tobias Tob. 2. manducare panem cum luctu tremore What then remaines but that euery one of you gather himselfe together the better to with-stand such forces as may vndermine the hope of his saluation Lut. 18. Porrò vnum est necessarium This is the busines why we were sent into this world and of this each of vs must render an account at the day of our death Let not then neither the predominancy of the tymes nor the streame and sway of Authority nor expectation of temporall preferments being but glorious and guilded miseries nor any humane illaqueations whatsoeuer winne ground so vpon your wills or iudgements as till your liues end to perseuere in a Religion which hath but the word Religion plead for it Man 1. Quid proderit homini si lucretur mundum totum detrimentum animae suae faciat Therefore now then beginne to espouse your labours to your owne soules saluation Implant your selues with an immoueable resolution in our Affirmatiue and Catholike Roman fayth and Religion which is not only warranted for truth by the Protestants themselues as appeareth from the precedent Chapters so deseruedly may heer take place those words Dea● 32. Our God is not as their Gods are our Enemies are euen witnesses But also it is that Religion which cōtrary to Protestancy therein being torne with intestine disagreemēts in regard of perfect Vnion in doctrine both among the members thereof and with reference to the Head is much honoured by Gods holy word his Church in this respect being Rom. 11. Cam. 6. One body one spouse and one sheepfould And therefore not without iust reason did S. Hierome that great light of Gods Church acknowlede his Vnion and submission to our Roman Catholike Church in these wordes Hier. in ep ad Damasum I do vnite my selfe in Communion with the Chayre of Peter I know the Church to be builded vpon that Rocke whosoener doth eate the Lambe out of this House is become prophane And with this Iudicious men I close vp this short Treatise committing you to his holy Protection who was content to erect this Church by the shedding of his owne most precious bloud and battering at your eares with my incessant praiers that you would cast of and abandone for your Soules eternal happines this imaginary fayth which you call Protestācy it being in it selfe besides that it is a compound made of the Ingredients of seuerall negatiue condemned heresies but an empty sound of a word an Irreality a Phantasme of the brayne an Annihilation and wast of all true Fayth a Platonicall Idaea an Ens Rations a Fabrike only of our Imagination an Intentionality a bare Notion of the vnderstanding finally a Non-Entity My penne lights short to delineate it in wordes for since wordes are inuented to expresse onely Things how can they expresse Protestancy it being Nothing FINIS