Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	wage_n	7,907	5	11.1189	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41019	Virtumnus romanus, or, A discovrse penned by a Romish priest wherein he endevours to prove that it is lawfull for a papist in England to goe to the Protestant church, to receive the communion, and to take the oathes, both of allegiance and supremacie : to which are adjoyned animadversions in the in the [sic] margin by way of antidote against those places where the rankest poyson is couched / by Daniel Featley ...	Featley, Daniel, 1582-1645.	1642 (1642)	Wing F597; ESTC R2100	140,574	186

language adiew or farewell 3. Or the meaning of them may be that which Trem●lius and Iunius by comparing this text 2 Kings 5.19 with the 1 Samuel 1.17 collect Quieto anim● esto ne sis sollicitus de istis rebus quae nihil ad pacem conscientiae tuae faciunt sed potius ill●m turbaturae sint Deum in te provocaturae Be at peace and take no thought of these things which will nothing conduct to the peace of thy conscience but rather trouble it and provoke the wrath of God against thee 〈◊〉 fourthly the words may carry this sense now thou ha●t that thou ●●●nest for thou art cleansed of thy l●prosie Goe home in peace God send thee a prosperous journey for the thing thou w●ttest of shall never 〈◊〉 thee for thy Master shall never requi●e any such service of thee as to wait on him to his Chappell to worship Rimmon And fifthly what if there be an ●nallage temporis very usuall in the Hebrew A●l mists of obscuritie be taken away if we translate the words thus The Lord be mercifull to thy servant for that when my Master went into the house of Rimmon and leaned on my hand I bowe● my selfe in the house of Rimmon Howsoever the Prophets valediction Goe ●n peace no more prooveth any approbation of Naamans bowing in the house of Rimmon then of his other demand vers 17. namely Of two Mules load of the earth of the land of Israel and whatsoever Naamans conceit was in i● whether he imagined there were any holinesse or vertue in that earth as the inhabitants of Colubraria as Pomponius Mela writeth beleeved that the earth of the neighbour Island Ebusitana was a sovereigne remedie against those serpents wherewith they were infested or whether he meant to make an altar of that earth it is not likely the Prophet would incourage him by his approbation to load his Mules with that earth the former reason being superstitious the latter unwarrantable for they were to sacrifice only in the place which the Lord God should appoint and if the Prophets words carry no approbation but have some other meaning the edge of the Priests argument for assistance at Idol worship is quite dulled p So indeed Hurtado de Mendoza and others by him cited But as the Scriptures saith of Nabal a foole is his name and folly is in him so we may truely say here that Mendoza is Mendosus and Mendax too both faultie and false for Christ who is the truth himselfe teacheth us that our life is better lost to save it then saved to losse Matth. 16.25 he saveth it to losse who saveth it by denying his Saviour and he looseth it to his advantage who looseth it for the testimonie of the Gospell for he shall exchange the losse of a miserable temporall life with blessed immortalitie or immortall blisse If men when they are in danger of death may dissemble their Religion what shall become of the glory of Confessours and crowne of Martyrs At such a time to use the habit and ceremonies of a false law saie of Mahomets or the Persians or the Brachmans or the West Indians who do all their devotions professedly to the Devill himselfe whom they take to be God is it not to deny Christ in our habit and in our actions though not in our words and professions q Surely the Roman Catholiques in England must needs be thought to suffer grievous persecution when as the authour of the answer to the libell of justice cited by this Priest pag. 9. and 10. so much delighteth in it that he would not have a toleration of Catholikes in England if he might and to aske it of God saith he were to aske we know not what for that persecution is better O medicina gravis The truth is the little finger of Queene Mary was heavier against Protestants then Queene Elizabeth her whole loynes against Popish Recusants Neither in her reigne no● in the reigne of King Iames nor of our present Sovereigne was any Papist put to death meerely for his conscience but either for some treasonable p●actise or violation of some Statute Law the penaltie whereof is Death See pag. 4. G. r The distinction of veniall and mortall sinnes Tostatus learned in Peter Lumbards schoole not in Christs may teach but not truely For although some sinnes may be tearmed veniall comparatè in respect of others that are of a deeper die and so lesse in their owne nature pardonable and excuseable or not at all as the sinne against the holy Ghost and though all sinnes of the ●le●t are veniall through grace or quo ad eventum yet there are no sinnes which in their owne nature are not mortall For all sinnes are transgressions of the eternall law and in them the infinite Majestie of God is some waies slig●ted and therefore Saint Hieromes generall conclusion is true ep ad Celantiam omne quod agimus omne quod loquimur aut de angustâ viâ est quae tendit ad vitam aut de latâ quâ imus ad mortem What soever we do whatsoever we speake either appertaines to the narrow Way wh●reby we enter into life or to the broad way which is the roade to death and in his second booke against the Pelagians si ira et sermonis iniuria atque interdum iocus iudicio concilioque et gehennae ignibus delegatur quid merebitur turpium rerum appetitio if unadvised anger and a contumelious word bring us in danger of a iudgement and a councel and hell fire what shall the desire of filthy things deserve and who can say his heart is cleane from all these To make light of sinne aggravateth our conscience even those Naevuli leves aspergines pulviseuli prolapsiunculae peccadili●es as the Romanis●s stile veniall sinnes either are transgressions of the law of God or not if they are not transgressions of the law they are no sinnes at all for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sinne is the transgression of the law 1 Iohn 3.4 or as the Schooles ●ut of Saint Augustine define peccatum est dictum factum vel concupitum contra legem aeternam every sinne is a desire word or deed against the eternall law and if veniall sinnes be transgressions of this law their punishment is death For the soule that sinneth shall die Ezech. 18.4 and the sting of death is sinne 1 Cor. 15.56 and the wages of sinne is death Rom. 6.23 These cleare and evident Texts of holy Sc●ipture so dazled the eyes of three of their sharpe sighted Schoolemen that they not onely left the common tract of other popish Divines as Bellarmine minceth the matter l. 1. de amiss grat et stat pec c. 4. non nihil a communi theologorum sententiâ deflexerunt but went in the direct way of the reformed Doctours these Schoole men are Gerson 3. part Theolog. tract de vit spirit sect 1ª Iacobus Almaine Opusc. tract 3. c. 20. Iohannes Episcopus Roffensis

partialitie and then they should see whether having this meane of beliefe in a balanced judgement they would attribute their heresies to Gods revelation and deny his revelation to Orthodoxe Articles or no. To the authoritie of St. Thomas I answer that he meaneth such as attribute heresies quatenus tales to Gods revelation and deny his revelation to Orthodox Articles quâ tales as Arch-hereticks did in this reduplicative sense to be blasphemers But not such as take Scripture for the revealed word of God and misunderstand the same in a specificative sense through their own ignorance or infirmitie to be blasphemers Neither did St. Thomas or any other temperate and solid Divine ever inte●d to say It may be here first objected that Catholiques in the beginning of Queene Elizabeths Raigne went to Church and so did likewise the Catholiques in Scotland and they were all in a short time subverted Ergo there is danger of subversion in going to Church I deny the later part of the antecedent and say that while the plot of Recusancie was working there was a command got upon the former suggestions that no Catholiques should goe to the Protestant Church So by barring them of their Christian libertie by degrees to bring in Recusancie as a pretended signe betweene a good Christian and a bad Which some few Catholiques then beleeving themselves bound to obey as indeed they were not but might as well withall reverence and obedience have beseeched the Pope to have recalled his command refused the Church Others and those the most part of the kingdome as appeares by the afore Author of the Answer to the Libell of Justice cap. 8. pag. 172. 182. fearing the penalties of the said Statutes did not refuse but continued to goe to Church who being neglected by Priests being but a few then in England and those of most power being for the said recusancy as having no spirituall comfort or instructions in what sense they might truely and lawfully doe what they did to avoyd the said penalties of the Law and likewise thinking that those Priests thought them to doe ill in what themselves found no hurt they dyed as they lived But whether in Protestant tenents or Catholique or whether they would not have dyed Catholiques if they had had helpe especially such as lived before in Queene Maries time I present to any wise and pious mans judgement truly considering the state of those times And afterwards their children being still neglected upon this point of Recusancy and living in ignorance ingendred the Protestant Re●igion now on foot So that the cause of their falling was not their subversion as may be proved by witnesses yet alive but over indiscreet zeale in Priests the chiefest heads of whom ayming as is evident at a temporall end neglecting and rejecting such as would not obey their unreasonable command and in the same manner it hapneth with Catholiques that now goe to Church in these dangerous times Who going to Church only to save themselves from ruine and being rejected as judged to be fallen from the true faith by ignorant Priests and therefore not looked after with any Christian instructions or admonitions faine themselves Protestants rather then they will bee thought to live against their conscience Whence I may truely say and prove by the Authour last before cited who confesseth that in the thirteenth yeere of Queen Elizabeths reigne the third part of this Kingdome at least was Catholique that since the fall of Religion in England by this onely Cheate of recusancie tenne soules have beene lost for one gained which is both lamentable and damnable to those that were the first Authors of the same As for the Scots their fall was neither subversion or Recusancie which was never generally admitted because not covertly procured by the Clergie of that Kingdome but want of Priests to administer the Sacraments and give them other spirituall comfort who seeing the soyle not so fertile as ours and the lawes more severe those few that were rather chose to converse on the Northern borders of England then in their owne Countrey And Catholiques there seeing themselves destitute of all spirituall comfort went to Church to save their inferiour portion from ruine who if they had had but plenty or sufficiencie of priests to have instructed them I doubt not but they would have still remained Catholiques And it had been farre more easie so to have conserved them then fallen now to convert them And thus came the bane of Catholique religion into both Kingdomes which are like so to continue remedilesse unlesse they be assisted by Gods infinite and miraculous power It may be objected secondly that divers Popes as Paul the fourth Pius the fifth both the last Gregories Sixtus Clement and Paul the fifth granted to priests their faculties with an intention that they should administer the Sacraments to onely such as abstained from Protestant Churches I answer that it is so said by R. P. but whether it be so in truth or no I know not peradventure such faculties might be granted to such as received them from the aforesaid suggestors hands and to none others Neither did I ever see any faculties as yet so limited nor I hope ever shall For although the aforesaid Popes might be inclined to the said suggestors tribe so admit of their suggestions thinking them to proceed from zeale and not from hypocrisie who likewise thought their pretenses holy and what a Christian like thing it was to suffer persecution for Gods sake and what a number of Martyrs were made in England sanguinem martyrum esse semen Ecclesiae that the blood of the Martyrs was the seed of the Church Further what an abominable people Protestants were Idolaters blasphemous heretiques subversive of soules and many other the like exaggerating speeches upon which any Pope living unlesse he had foreknowne their drift would have done the like Whereas certainly had they but made known the true State of England in those dayes and sought the good of souls and not themselves in truth they ought to have done the said Popes would never have done as they did to us more then to the Scots Hollanders Germans and other nations by subjecting us and all posteritie by this device of Recusancie to all misery and slavery Neither hath his Holinesse that now is ever declared any such thing for I perceive that he better knowing by experience the said suggestors tribe and their plots with their moth-like dealings in most Kingdomes will be advised hence forward how he granteth any more Rescripts or limiteth any faculties upon their importune suggestions As for our Martyrs of England I hope them truely Martyrs because they died not so much for recusancie as for Religion and a good conscience although that might be a meanes to bring them to their death sooner then otherwise Yet I dare not call all of them Saints untill the holy Church doth bid me as having approved of their miracles but most of them I