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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	sin_v	13,883	5	9.2456	4	true

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

Pauls Epistles Why forbid you Charanza Archbishop of Toledo his Catechisme Why forbid you Catharinus his two questions de verbis quibus Christus sanctissimum Eucharistiae sacramentum confecit Why forbid you Baptista Cremensis workes Why forbid you Beatus Rhenanus his Scholies vpon Tertullian and his Epistle de primatu Petri Why forbid you Onus Ecclesiae and Stephen Gardiners booke de vera obedientia Why haue you purged already Guitmundus de Sacramento who lived ad an 1070 and Tho. of Aquin his summe of Divinitie who lived ad an 1240 and Ioh. Petrus de Ferrarijs his practica who lived ad an 1414 and Bernardinus de Busti his Mariale who liued in Sixtus 4. his dayes about the yeare 1470 Why haue you purged already Cardinall Contarenus his works and Sir Thomas Mores workes and Vives his Commentaries vpon S. Austin de Civitate Dei Why haue you given direction for the purging of Bertram de corpore sanguine Domini who lived about the yeare 870 And for the purging of Antonius Rampegolis or Rampelogis a great stickler in the Councell of Constance An. 1414. against Iohn Huss and for the purging of Antonius de Rosell●s who lived ad Ann. 1467 and for the purging of a speciall booke intitled Ordo baptizandi cum modo visitandi printed at Venice Ann. 157● In this booke last mentioned your Priests were enioyned to aske these two questions of him that was sicke Credis non proprijs meritis sed passionis Domini nostri Iesu Christi virtute merito ad gloriam pervenire Doest thou beleeue that thou shalt goe to heaven by the vertue and merit of Christs passion aud not by thine owne merits Credis quòd Dominus noster Iesus Christus pro nostra salute mortuus sit quòd ex proprijs meritis vel alio modo nullus possit salvari nisi in merito passionis ipsius Doest thou beleeue that our Lord Iesus Christ dyed for vs and that no man can bee saved by his owne works or by any other meanes then by the merit of his passion And vpon the sick mans answering that he beleeved so your Priests were enioyned to tell him further Non●e it desperandum vel dubitandum de salute illius qui suprapositas petitiones corde crediderit ore confessus fuerit There is no cause to despaire no nor to doubt of his salvation who beleeues with his heart and confesseth with his mouth the truth of the aboue named questions Yet t by order from your Church all this is to be blotted out Againe if there be such vnitie among you as you bragge of how I pray you comes it to passe that Bellarmine holds Tobith Iudith Wisdome Ecclesiasticus the 1 and 2 of Maccabees to be Canonicall Scripture seeing Arias Montanus holds them to be Apocrypha saying in the title page of his Interlineall Bible printed by Plantin at Antwerp Anno 1584. Huic Editioni accesserunt libri Gracè scripti quo Ecclesia Orthodoxa Hebraeorum Canonem secuta inter Apocryphos recenset In this Edition haue you the bookes written in Greeke meaning Tobith Iudith c. which the Catholicke Church following the Hebrew Cannon reckons among the Apocrypha How comes it to passe that Sir Thomas More Bellarmine and many others of you denye that the Hebrew and the Greeke are wilfully corrupted either by Iewes or Hereticks seeing our Dowists tell vs that your vulgar Latin is more pure then the Hebrew or the Greeke those Editions being fouly corrupted by Iewes and Heretickes since the Latin was truely translated out of them How comes it to passe that in Spayne it runnes for currant That the Crosse of Christ is to be worshipped with Latria and that yet in France that doctrine is not liked How comes it to passe that at Rome no man dare teach That a Councell is aboue the Pope and that yet no man dare teach at Paris that the Pope is aboue a Councell How comes it to passe that your Iesuits in Scotland permitted the Catholicks there to goe to Church with Protestants and yet your Iesuites with vs in England would not permit your Catholicks here to goe to Church with vs that are Protestants Do not b some of you teach That we are iustified by the righteousnesse of Christ inherent in vs and not imputed to vs and yet doe not others of you as namely e Cardinall Contarenus and Albertus Pighius teach flat contrary even that which we teach viz. That we are iustified by Christs righteousnesse imputed to vs not inherent in vs Do not some of you teach that we are not iustified by faith onely and yet is it not confessed by Alfonsus de Castro that Claudius Guillaua●us a learned Papist was of opinion that wee are iustified by faith onely Doe not some of you teach that no man can be sure of his salvation without speciall revelation and yet did not the same Claudius Guillandius maintaine the contrary and Catharinus too both in and after the Councell of Trent Did not Michael Baius who was one at the Councell of Trent and Deane of the Vniversitie of Lovaine and died in the yeare 1589. teach Nullum est peccatum ex natura sua veniale sed omne peccatum meretur poenam aeterna There is no sinne which is veniall of its own nature but every sinne deserues eternall death And that Omnia opera insidelium sunt peccata Philosophorum virtutes sunt vitia All the actions of infidells are sinnes and all the vertues of Philosophers vices And that Liberum arbitrium sine gra●ae Dei adiu●orio non nisi ad peccandum valet Freewill without the helpe of Gods grace can doe nothing but sinne Pelagianus est error dicere quòd liberum arbitrium valet ad vllum peccatum vitanaum It is a Pelagian error to say that by the power of free-will a man may avoid some sinne Omne quod ●git peccator vel servus peccati peccatum est All that is sinne which is done by a sinner or by him that is servant to sinne Ad rationem et definitionem peccati non pertinent voluntaria It is not necessary that sinne should bee defined to bee a voluntary action Prava desideria quibus ratio non consentit qua homo invitus patitur sunt prohibita praecepto Non concupisces Wicked lusts whereunto reason giues no consent and such as man falls into against his will are forbidden by the commandement Thou shalt not covet Definitiv● haec sententia Deum homini nihil impossibile praecepisse falsò tribuitur Augustino cùm Pelagij sit This defin●tiue sentence viz God commanded no man any impossible thing is fa●sly fathered on S. Austin for it was Pelagius not S. Austins Nemo praeter Christum est absque originali peccato hinc beata Virgo mortua est propter peccatum ex Adam contractum omnesque eius

Elizabeth in the 11 yeare of her Reigne for Martyrs yea glorious Martyrs And I am sure that that Catholike priest who set vs out not long since permissu superiorum with the approbation of his superiours the English Martyrologe and the Catalogue of the late Martyrs in England annexed thereunto hath registred therein Garnet and Oldcorne two of the powder Traytors for Martyrs And so hath Eudaemon the Iesuite in his Apology for Garnet I find likewise that Mr. Sheldon a priest of yours sometimes doth witnesse that one P W. in a publike assembly and in a publike panagericall Oration made for Garnets honour at Lovaine prayed thus vnto him S. Henrice ora pro nobis St. Henry pray for vs. And I find also that Clemens the Iacobin who killed Henry 3 of France by sheathing a knife in his belly runnes in the number of Martyrs and is intitled S. Clemens And Guignard who was put to death for commending Clemens his fact as heroicall and tearming it a gift of the holy Ghost is put into the Catalogue of Iesuiticall Martyrs printed by the Iesuites at Rome Doth not this your commending of Rebells and Traytours argue your affection to rebellion and treason If Kings admit of any strange rites in religion they must bee murthered by your religion for your Symancta in a booke of his dedicated to Greg. 13 which was printed at Rome 1575 and in another dedicated to Pius 5 printed at Antwerp 1573 commends the Scythians for killing their King Scylen propter exteras vitas quia bacchan alibus sacris externis initiatus erat saying they killed him iure ac merito 6 You Sir priest hold it meritorious to kill princes The Monke who poysoned our King Iohn Regem perimere meritorium est thought it a meritorious deed to kill him He that killed the prince of Orenge in the yeare 1584 was so well schooled by the Iesuites at Auspurge and at Triers and by a Franciscan at Towrs that his fact was commendable and so fully assured by them that if he were put to death for it in Martyrumnumero collocatum iri he should be counted for a Martyr that after he had done the deed he could not be perswaded that he had sinned sed potiùs ea meruisse vt rectà in coelum tenderet but rather that he had deserved thereby to goe straight to heaven Parry who intended the murther of our ever renowned Queene Elizabeth was incouraged thereto by Hunnibus Cordreto a Iesuite who told him that he could not doe a more meritorious worke then to kill a prince excommunicated by the Pope and that the Angells would carry him vp to heaven Yea Parry was incouraged thereunto by Campeius the Popes Nuntio at Venice and by Ragazonius the Popes Nuntio at Paris and by a letter from the Cardinall de Como wherein his resolution was ascribed to the motion of a good spirit and wherein the Cardinall did promise him in the Popes name besides consideration in earth reward in heaven Squire also was wrought vpon by the Iesuite Walpoole to kill Queene Elizabeth Anno 1597 the Iesuite assuring him that the Act should be a goodly sacrifice vnto God And vpon like motion viz the meritoriousnesse of the worke was Barriere set on worke by Varade a Iesuite to kill the great King Henry of France And in a word in Queene Elizabeths time you divulged bookes wherein you exhorted the Ladies about the Queene to doe to her as Iudeth did to her immortall fame with Holofernes that is to kill her Are not Papists rare Iewells and much to be esteemed of by Kings and Queenes It is written by Theophanes Codrenus Zonaras and others that Greg 2. excommunicated Leo the Emperour and perswaded the Italians to revolt from their obedience vnto him The truth of which though it be denied by Baronius yet is acknowledged by Bell. lib. 5. de Ro. Pont. Cap. 8. and lib. 1. de Translat Impij Ro. Cap. 12. and by Binnius To. 3. Com. Notis in vitam Greg. 2. pag. 177. who highly commends the Pope for doing so Yea it s written by Platona that Gregory 3. deprived Leo of his Empire and that principally for that hee went about to deface Images It s written in your bookes that Gregory 7. deposed Henry 4. from the Empire for commanding the Cardinalls to repaire to him to chuse a new Pope and Boleslaus the second of that name King of Poland for killing of a Bishop It s written in your bookes that Pope Zachary deposed Childerik K. of France for that he was not so fit for government as Pip in was and that Boniface the 8. deposed Philip of France for appealing from him to a generall Councell It s written in your owne bookes that Innocent 3. deposed Otho 4 for that contrary to his oath he invaded the Churches patrimony and our King Iohn of England for that he sought not absolution at his hands when the Realme stood interdicted It s written in your bookes that Innocent 4. deposed Frederike 2. for apprehending his Cardinalls and Bishops as they were going to a Councell called by him and that Gregory the tenth tooke the Easterne Empire from Baldwyn the second who was lawfull heire to it and gaue it to Palaologus who had no colour of right to it And that Clemens the sixt deposed Lewis the fourth of Bavaria for holding opinion that the Emperour might depose the Pope and place another in his roome It s written in your bookes that George King of Bohemia was deposed by Paul the second for heresie And that Iohn King of Navarre was deposed by Iulius the second for favouring Lewis the twelfth of France whom the Pope had denounced a schismatike and that our King Henry the eighth was deposed by Paul the third especially for beheading the Bishop of Rochester and Queene Elizabeth for supposed heresies by three of your Popes one after another viz. by Pius the fifth Gregory the thirteenth and Sixtus the fifth So bold haue your Popes beene with Kings and Emperours de facto But in as much as you hold that Factum Pontificis non facit fidei Articulum your Popes deeds make no Articles of beleefe which I beleeue the rather for that Silvester confesseth he himselfe had seene the Pope do many things cum scandalo totius Christianitatis to the offense of all Christendome there is another thing which it concernes Emperors and Kings to take knowledge of though these facts of the Popes are alledged by Bellarmine and others to proue the Popes right to depose Princes and that is this That in your bookes it is written your Pope hath right Imperia regna principatus et quicquid habere mortales possunt auferre et dare to dispose of Emperours Kingdomes principalities and whatsoever any man living hath As according to your learning

your Religion It is lesse evill in him that hath vowed chastitie to whore then to marry Mariage of them who haue vowed chastitie is the worst sort of incontinencie They sinne more grievously by marying who vowed chastitie before then if they played the Sod●mites or vsed the sin of best●alitie according to your divinitie Your Popes as good writers witnesse haue been erectors of stewes and haue made great profite by the stewes Your Cardinals haue beene frequenters of the stewes your Doctors haue defended the stewes your Bishops haue licensed Priests for a certaine summe of money to keepe whores and your Officials for money haue licensed maried wiues in their husbands absence to play the whores Adultery is reckned by your men inter minora crimina amongst the peccadilloes And as for Fornication in Priests Communiter dicitur quòd pro simplici fornicatione quis deponi non debet cum pauci sine illo vitio inveniantur The common opinion amongst you is that no Priest should bee deposed for it because there are but few Priests who are free from it I am ashamed to speake of him who in Italian verses commended the sinne of Sodomie though your Pope made him Archbishop of Bene ventum Doth not the rest proue your Religion an vncleane Religion and that you haue little cause to brag of your chastitie 70 Saint Paul vpon experience of some youngers widowes loosenesse of carriage thought fit that young widowes should not bee admitted vnto any Church office but permitted to marry Now I would know why the Church of Rome which hath so great experience of the loosenesse of their young votaries Monkes and Nunnes should not thinke it fit to keepe them out of Monasteries and Nunneries and suffer them to marry Me thinkes it is a pretty note which t Cardinall Caietan maketh vpon this place Diditit ab experientia 〈◊〉 non conducere illis in venculis Viduis nec conducere Ecclesiae huiusmodi professionem Vtinam hodie disceremus ab eiusmodi experientijs an prosint ●o venitis aetatis vtrius ● sexus personarum solennia vota tum sacrorum ordinum tum religi●sorum 71 You tell vs That to pray publikely in Latine is most expedient though the people who ioyne in prayer with him that prayeth publikely vnderstand not Latine You tell vs that men may receiue much profit by such prayers though they vnderstand them not Yet I cannot well see but that as much profit may be reaped by seeing of a Sermon as by hearing of vnknowne prayers Certainly I thinke no man can ever perswade me but that as much profit may be received by vnknowne prayers though a man be a thousand miles off as if he were present where such prayers are made Yet if you can giue me any reason to the contrary I would be glad to heare it 72 By your Religion the Images of Saints are to bee worshipped with Processions Genu flexionibus inclinationibus thurificationibus deosculationibus oblationibus luminarium accensionibus peregrinationibus by kneeling vnto them by bowing the body towards them by incensing of them that is sacrificing vnto them as Lindwood expounds the word by kissing of them by offering gifts vnto them by setting vp candles before them by going in pilgrimage vnto them Now I would know why you should not bee held Idolaters for this seeing sacrificing to any thing but God onely hath beene alwayes reputed idolatrie and the burning of incense to any thing hath beene alwayes held sacrificing 73 I haue seene a prayer of yours which as the Rubricke saith was shewed vnto Saint Austin by revelation of the holy Ghost and of which you giue out that who weareth it about him shall not perish in fire nor water neither in battell nor iudgement nor shall die sodaine death nor be poysoned with venome And I haue seene certaine verses which your Pope Vrban 5. sent with three Agnus Dei's to the Emperour of Greece running thus Balsamus munda cera cum chrismatis vnda Conficiunt Agnum quod munus do tibi magnum Fonte velut natum per mystica sanctificatum Fulgura desursum depellit omne malignum Peccatum frangit vt Christi sanguis angit Praegnans servatur simul et partus liberatur Dona refert dignis virtutem destruit ignis Portatus munde de fluctibus ●ripit vndae Balsam and pure water and chrysme liquor cleere Make vp this precious Lambe I send thee here All lightnings it dispells and each ill sprite Remedies sinne and makes the heart contrite Even as the blood that Christ for vs did shed It helps the childbed paines and giues good speed Vnto the birth great gifts it still doth win To all that weare it and that worthy bin It quells the rage of fire and cleanely bore It brings from shipwracke safely to the shore Now I desire to know not how your Pope can be excused from blasphemie in ascribing as much to his Lambe as to the Lambe of God for I know that passeth your skill but how your Church can be excused from sorcery 74 Some of your Painters picture Christ and Simon of Cyrene carrying the Crosse of Christ joyntly but as Iansenius proveth well they carried it severally Christ one part of the way and Simon another part of the way whereby it appeares it was farre from a cart loade yet you tell vs of so many peeces of it in so many places as that you cannot denie but that at this day it would fraught a shippe of three hundred Tunne Now I desire to know how it being insensible of lesse then a cart loade is become a ship loade especially seeing for the first three hundred yeares after Christ no body discerned any growth of it yea no body regarded it 75 Some of your Crucifixes represent Christ nailed on the Crosse with three nails some with foure of moe nailes then foure wee neither reade in your Lay mens bookes nor in your Clergy books yet there are a number of nailes shewed in diverse places which are said to bee of the nailes wherewithall Christ was nailed vnto the Crosse Now I desire to know how they being but foure at first are come to so many now especially considering both Ruffinus hist lib. 1. cap. 8. and Socrates hist lib. 1. cap. 13. and Theodoret hist lib. 1. cap 18. testifie that Constantine made bridles of some of them and an helmet of the rest of them and that Gregory Turonensis who relates the matter a little differently affirmes Helena her selfe to cast one of them into the Sea to make it safely navigable Did that which she cast into the sea spawne thinke you that wee haue such a frie of Nailes 75 You keepe a solemne feast in honour of the Crosse whereon Christ dyed though Christ was most despightfully vsed thereon Now I desire to know why you keepe not rather a solemne feast in

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