Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	edward_n	king_n	year_n	8,591	5	5.7368	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

time only in saying Masses being priested for that purpose as though no other duty was necessary to be performed by a Priest Are you one of them or are you a preaching Priest If a preaching Priest I pray you what calling haue you therunto and whether are you bound of necessity to preach I read in your bookes that Actus princicipalis Presbyterorum est consecrare corpus et sanguinem Christi The principall duty required of you at the time of your priesting is Massing and that Praedicare non est actus Ordinis sacri Preaching is no act belonging to holy Orders and that if it so fall out a man cannot both heare a Sermon and a Masse on a festivall day he is bound rather to heare the Masse then the Sermon because to heare Masses is sub praecepto to heare Sermons is only sub consilio Which being so preaching it seemes is a worke of Superogation with you it is no necessary duty You need not feare the Woe that St. Paul feared if he preached not the Gospell of God 3 Sir Priest I desire to know what benefit may be reaped by hearing of your Masses for saying whereof you set so many men on worke Your Predecessors were wont to say That a man doth merit more while he doth heare Masse devoutly then if hee should giue for Gods sake so much ground and land as he could passe and goe over in the space of that same Masse And That a man is never the elder for the time that he spends in hearing of a Masse And That one of your Masses is of as much worth as Christs passion on the Crosse Now and if this last assertion bee true I would gladly know why Ignatius the founder of the Iesuiticall Order did say and cause to be said 3000 Masses for the furtherance of that Order Might not 300 yea 3 haue served his turne seeing one Masse is of such efficacy and worth You know the saying frustra sit per plura quod sieri potest per pauciora It is needlesse to vse two strings for a bow if one will serue the turne 4 By your doctrine sir Priest when your number is so increased as that you be able to make your part good against our noble King you are bound in conscience to rebell For Hinc infert vniuersa Theologorum et Iurisconsultorum Ecclesiasticorū schola et est certum et de fide quemcun ● Principem Christianum si à Religione Catholica manifestè deflexerit et alios avocar● voluer it excidere statim omni potestate et dignitate et ipsa vi iuris tam humani tam divini hoc ● ante dictam sententiam supremi Pastoris et Iudicis contra ipsum prolatam et subditos quoscun ● liberos esse ab omni iur amenti obligatione quod de obedientia tanquam Principi legitimo praestitissent posse ● et debere si vires habeant istiusmodi hominem tanquam Apostatam haereticum ac Christi Domini desertorē et Reip suae inimicū hostēq ex hominū Christianorū dominatu eijcere ne alios inficias vel suo exēplo aut imperio aside avertat At que haec certa definita et indubitata virorum doctissimorum sententia This Inference doth the whole schoole of Divines and Canonists make and it is a certaine inference and to be beleeved as a point of faith That if any Christian Prince whatsoever shall manifestly turne from the Catholike Religion and seeke to draw others from the same he presently falls from all Princely power and dignity and that by vertue and force both of the law of God and man yea and that before any sentence be pronounced against him by the supreme Pastor and Iudge And that his subiects of what estate or condition soever are freed from all bond of oath of allegiance which at any time they had made vnto him as to their lawf●l Prince and that they both may and ought if they haue competent meanes and strength cast o●t such a man from bearing rule among Christians as an Apostata an Heretike a Revolter from Christ and an enemy to his owne State and Common-wealth least perhaps he might infect others by his example or turne them from the faith by his commaund And this is the certaine resolute and vndoubted iudgement of the best Divines saith the Author of Philopater who was either of Creswell or Parsons as one of the secular Priests confesseth And in Bellarmine we read that Non licet Christianis tolerare Regem haereticum si ille conetur pertrahere subditos ad suam haeresin It is not lawfull for Christians to suffer an hereticall King to reigne over them if he goe about to draw them to his heresy And that siquidem potest fieri ●●t haeretici extirpantur● sunt procul dubio extirpandi si autem non possunt quia sunt sortiores nobis et periculum est ne si cos bello ag●rediantur plures ex nobis cadant quam exill●● tunc qui●soend●on est If it can be without losse of Papists that Protestants may be rooted out without all doubt they ought to be rooted out But if it cannot be that without losse they may be rooted out because they are stronger then Papists and if the Papists did assaile them perhaps the greater losse would fall on the Papists side the Papists must let them alone According to your Divinity there is nothing that excuseth you from present blame in that you rebell not but want of sufficient meanes Which is confessed by Dominicus Bannes the chiefe professor of Divinity in Salamanctia in in Spaine for excusandi Anglicani et Saxonij fideles qui non se eximuni à potestate superiorum nec bellum contra alios gerunt quoniam communiter non habent facultatem ad haec bella gerenda contra Principes et imminent illis grauia pericula The faithfull in England Saxonie saith he meaning papists are to be excused in that they do not exempt themselves from the power of their superiors nor beare arms against them because Generalls they haue no ability to warre against their princes and great dangers hang over their heads if they should attempt it Now your priests labour to increase your number and so your meanes doe you not And doe you not thereby labour to hasten Rebellion Speake out priest say the truth shame the Divell and saue the credit of your Religion if you can Is not your Religion and Treason so linked together that you cannot play the priests but you must play the traytors also 5 Men say Sir priest that your Parsons commends those Rebells as sufferers for Religion who were up in armes against King Edward 6 in the 3 yeare of his reigne and for that insurrection iustly slaine and put to death Men say that your Bristow commends those Northerne men who were put to death for Rebellion against Queene

pierce his feete and to eate nothing but bread baked on the imbers and to drinke nothing but vineger mingled with gall and to weare nothing but that which was made of Camels haire and to lie vpon the bare earth with a stone vnder his head in stead of a pillow made choise to abide all this rather then to abide in Purgatorie one day longer Now I desire to know what the reason might bee that God in the next world should torment his friends it so horrible manner whom he would haue quit from blame in this world for a thing of nothing 90 A Gentleman of Germanie payed a yearely annuitie out of his lands to a Monasterie not farre from him bequeathed by his father to the end that the Monkes therein should pray for the deliverance of his fathers soule out of Purgatorie Now in processe of time the Gentleman vnderstood that the Monkes of that Monasterie brag'd much of certaine Indulgences which they had lately procured affirming that whosoever would buy them of them might deliver out of Purgatorie what soule soever they desired Hereupon the Gentleman pretending great care to free his fathers soule from Purgatorie made offer of a good large summe of money vpon condition they would make him good assurance that by those Indulgences his fathers soule should be indeed delivered The Monkes sweare he neede not doubt hereof for it was certaine he should be delivered yet for his better securitie they procure it to be confirmed vnder the seale of their Monasterie and of their Order and cause it to be subscribed with their owne hands and the hand of their Generall that by the purchase of those Indulgences his fathers soule was vndoubtedly delivered out of Purgatorie With these assurances the Gentleman departed And when the Monks vpon his fathers Anniversary day came vnto him for their Annuity hee denied the payment because his fathers soule was delivered by the Indulgences which they sold him With which answer the Monks were discontented and complained of the Gentleman to the Bishop who gaue iudgement that the Gentleman must continue the paiment of the Annuitie to which iudgement the Gentleman refused to stand My desire is you would deliver me your opinion whether the Bishop had better reason to giue such a iudgement or the Gentleman to refuse the iudgement 91 A Countrey fellow was wont in merriment to say That hee was verily perswaded there were but a sew soules in Purgatorie or rather none at all For which hee was at length called in question by the Inquisitors Now he confessed that he had often said so and thought he had good proofe for it For quoth he you and such as you are teach vs that none go to Purgatorie but penitent Christians who haue not in this life fully satisfied for their sinnes And you teach vs withall That every Masse delivers one soule at least out of Purgatorie and that the first-Masse of every Priest delivers fifteen soules and that innumerable soules are delivered by Indulgences Now wee all know that in every village and towne there are more Masses said every day then there dies penitent Christians And how then is it possible that there should bee any soules in Purgatorie Was not this case prettily argued 92 Tecelius the Pardoner bragd hee could forgiue sinnes to come and past Hereupon a Germain Gentleman procured of him a pardon for a sinne to come and afterwards robd the Pardoner as he passed through a Forrest professing that that was the sinne for which hee procured the pardon which hee bought of him Did not the Gentleman serue the Pardoner right 93 You define your Church to be a companie of men professing one faith vnder one head to wit the Pope Whereupon it must needs follow must it not thinke you that when you haue no Pope you haue no Church Now after the death of every Pope there is a time wherin there is no Pope Your Chaire stands emptie sometimes many dayes sometimes many yeares And doth it not thereon follow that after the death of every of your Popes there is a time wherein you haue no Church 94 You brag as much of the name of the Church as the Iewes of olde did of the Temple of the Lord. At every other word almost the Church is in your mouthes And if you champion Campian lie not Audito Ecclesiae nomine hostis expalluit Wee no sooner heare of the name of the Church but our hearts faile vs. Now I pray you of all loues tell what you meane by the Church when you say the Church is Iudex omnium controversiarum Iudge of all controversies and that Infallibilitas verbi Dei ex Ecclesiae testimonio pendet The infallibilitie of the word of God depends vpon the Church and that we must heare the Church Are you of Gretzers mind who saith that in these particulars Per Ecclesiam intelligimus Romanum Pontificem By the Church we meane the Pope If so much good doe you with your Church I had rather be of a poore Chappelrie then one of your Church 95 It is said that all your Priests take this oath Ego N. sacram Scripturam iuxta eum sensum quem tenuit tenet sancta mater Ecclesia cuius est iudicare de vero sensu interpretatione sacrarum Scripturarum admitto nec e●m vnquam nisi iuxta vnanimem consensum Patrum accipiam interpretab●r that is I such a one do take the holy Scripture in that sense which my holy mother the Church whose dutie it is to iudge which is the true sense of Scripture hath taken it and takes it in neither will I ever take it in other sense then such as the Fathers giue thereof with one conset Now if you do so I would know how you can cleare your selues from periurie seeing it is plaine you sometimes take and expound Scriptures in that sense which never Father gaue of them As for example Mica 7. v. 8 9. which you alledge for Purgatorie for no Father did ever so expound it Sometimes you take and expound them in that sense which is contrary to some Fathers as when you expound the words in 24. of Prov. v. 16. of falling into sin for Non de iniquitatibus sed de tribulationibus loquitur The text speakes not of falling into sinne but of falling into adversitie saith Austin de Civitate Dei lib. 11. cap. 31. Sometimes you take and expound them in that sense which is contrary to all the Fathers which we find to haue interpreted them as when you take Christs words Ioh. 10. 16. which he spake of one Shepheard to be meant of your Pope and not of Christ himselfe for the Fathers say that by one Shepheard Christ meant himselfe 96 I am told you commend the Collier who being asked by a Divell as he lay on his death-bed or by a Cardinall as he was travailing on the way how he beleeved returned answer

according to his meaning vnmarried Yet to omit the single life of many Laiks it is well knowne that the more part of our Bishops since the reformed times were and are vnmarried men Deserues not your Cardinall for these Cardinall lies to bee rewarded with a whetstone 102 You tell vs That if the Priests of Moses law abstained from their wiues in their severall turnes wherein they served at the Altar which you take as granted much rather ought the Priests of the New Law who are to serue at the Altar euery day abstaine alwayes from wiues But seeing the high Priest who doubtlesse abstained not from his wife alwayes served at the Altar daily I would know how you can proue it to mee plainly That the Priests of Moses Law in their severall turnes wherein they served at the Altar abstained from their wiues And if Ierom be your best proofe then seeing he saith That the Priests of Moses Law abstained from wine and strong drinke as well as from their wiues I would know why your Priests should not abstaine alwayes from wine and strong drinke as well as from wiues 103 You tell vs That every man hath the gift of Continency who will But seeing S. Paul witnesseth That God distributeth to every man severally as he will proper gifts and accounts the gift of continency for a proper gift and that our Saviour Matth. 19. 11 12. speaking of Continency affirmes that all men are not capable of it I would know how you can accord your doctrine with the Apostles and with our Saviours If you tell me That Deus id rectè petentibus non deneget God will not deny the gift therof to them who askeit of him aright I desire to know why S. Paul who considering the times was so desirous that men should liue vnmarried did not rather perswade them vvho could not containe rectè petore to pray aright for the gift of it then to marry and vvhether you thinke that every man may obtaine the other proper gifts such as that of prophesie and of speaking strange languages and of healing if he will and doe rectè petere 104 You all affirme That all the Apostles were continent from their wiues after they followed Christ and wee denie it Now thus Largue for vs and against you Saint Peter begat of his wife after he followed Christ a daughter called Petronilla Ergo all the Apostles were not continent from their wiues after they followed Christ The Antecedent of which Argument is proved thus Saint Peter had a daughter called Petronilla borne in lawfull matrimonie who was so faire and beautifull that Count Flaccus a man of great account in Rome and of an high linage doted on her Anno Christi 98. which was about 68 yeares after Peter began to follow Christ For he began to follow Christ An. 30. Ergo S. Peter had a daughter called Petronilla begotten by him of his wife after hee followed Christ The consequence of which argument is proved thus Petronilla in the 98 yeare of Christ could not be so faire and beautifull that a man of honour and worth could do●e on her vnlesse she was begotten by her father of his wife after his Apostleship For in that yeare viz. 98. if she had been begotten by her father before his Apostleship she had beene 68. yeares old past fairenesse past beautie Ergo Saint Peter had a daughter called Petronilla begotten of his wife after he followed Christ Answer Priest and denie not the Legends of thy Church and I will burne all my bookes but my Bible 105 You all affirme That if the studious Reader peruse all antiquitie hee shall finde all not able Bishops and Priests of Gods Church to haue beene single or continent from their wiues if they were married before they came to the Clergie And we denie it Now thus I argue for vs and against you in this If by antiquitie it appeare that some notable Bishop had two sons by his wife to the elder of which hee spake thus a little before his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nondum tot anni sunt tui quot iam in sacris Mihi sunt peracti victimis c. The yeares of thine age are not so many as the yeares of my Priesthood c. Then the studious Reader perusing antiquitie may finde that all notable Bishops lived not continent from their wiues whom they had married before they came to the Clergie For how could a notable Bishop haue the elder of his two sonnes by his wife of fewer yeares then he had bin in priesthood vnlesse he begat him and his younger brother after hee was in the Clergie But the Antecedent is true Ergo the consequent That the Antecedent is true is proved by this That in antiquitie we finde Gregory Nazianzen and Caesarius were brethren sonnes of one Gregorie a notable Bishop by his wife Nonna and that Gregory Nazianzen was the elder to whom his father Gregory said as is abouesaid 106 You all affirm It was never lawfull in Gods Church to marry after holy Orders and that there is not one Authenticall example thereof in the vvorld And vve deny it Novv thus I argue for vs and against you in this If it vvere the custome of the Greeke Church in old time to suffer their Priests and Deacons and Subdeacons to marry then once it vvas lavvfull in Gods Church to marry after holy Orders and doubtlesse once there vvere many Authenticall examples thereof in the vvorld But it vvas the custome of the Greeke Church in old time to suffer their Priests and Deacons and Subdeacons to marry Wherefore it vvas once lavvfull in Gods Church to marry after holy Orders c. That it was the custome of the Greeke Church in old time to suffer their Deacons and Subdeacons to marrie it is so apparant by the 10 Canon of the Councell kept at Ancyra that your Soto confesseth Negart non posse it cannot be denyed That it was the custome of the Greeke Church in old time to marrie it is so apparant by these words of one of your Popes called Steuen Aliter se orientatium traditio habet Ecclesiarum aliter huius Sanct●● Roman●● Ecclesiae Nam carum Sacerdotes Diaconi ●t Subdiaeoni in matrimonio copulantur istius autem Ecclesiae nullas Sacerdotum licentiam habet con●ugium sortiendi The tradition of the Greeke Church is different from the tradition of the Rom. Church for their Priests and Deacons and Subdeacons may marry whereas no priest in the Romish Church is permitted to marry That Caietan one of your Cardinalls audenter ait qu●d etiam post susceptos ordines quondam ●sacerdotibus liouit matrimonio copulari confidently affirmes That in old time even priests might marry after their Ordination Yet if you Sir Priest know better then Soto and Caietan to ●lude their proofes speake out that the world

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