Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	david_n	king_n	saul_n	6,232	5	10.0779	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08691	The copie of a letter sent from Paris to the reverend fathers of the Society of Iesus, who liue in England Containing an answere to the calumniations of the Anti-Coton against the same Society in generall, and Fa. Coton in particular.; Copie of a letter sent from Paris to the reverend fathers of the Society of Jesus, who live in England.	Owen, Thomas, 1557-1618.	1611 (1611)	STC 18999; ESTC S104535	49,876	96

God when he is not bound to answere him that exceedeth his authority and asketh against reason Of which they take no great care who belieue in themselues and endeauour to perswade others that lying slandering and all other sinnes are remitted before they be committed and that the Kingdome of heauen can no more be denied vs then to Iesus Christ himselfe and that for our sinnes sayth Iohn Caluin lib. 4. Inst cap. 17. § 2. we can be no more condemned then he But to discouer better the deprauation of this passage of Eudemon-Ioannes we must compare this mans translation accompanied with his lying commentary with the text it selfe Eudemon Ioannes writeth thus Cùm quis nullis iustis indicijs in ius vocatur quia nemo tenetur seipsum magistratui prodere idque lex naturae satis docet c. this Calumniator translateth when any is drawne into question vnder an vniust iudgment because no man is bound to denounce himselfe to the Magistrate c. which is a manifest corruption and deprauation and cannot be excused from malice if it be not by the latin of Accursius to which he appealeth in another place for who euer heard that nullis iustis indicijs doth signifie vnder an vniust iudgment insteed of saying without any probable coniectures which the Doctors otherwise call a semi-plene probation or halfe entyre And from this fine antecedent proceedeth the note and obseruation which he draweth out afterward saying Heere note that he stiles the iudgment of the Kings of England exercised against English Iesuits an vniust iurisdiction as if they were not bound to appeare before them for this is familiar with him to insert and weaue one lye within another After this he answereth another obiection taken out of that famous and learned Canonist Martinus Azpilcueta commonly called Nauar because he was of that Countrey which Anti-Coton mistaking calleth him very foolishly Martinus Nauarrus Aspilcueta a Spaniard placing his Countrey betwixt his Christen-name his Syr-name and besides addeth that he came out of the same schoole wheras he was a graduate before the Society began But the chiefest folly ioyned with malice appeareth in this that Anti-Coton chargeth this pious Casuist to haue sayd that it is lawfull for a man to dissēble that he is a Catholike Q. 13. in c. Humanae aures 22. q. 5. p. 203. impress Venet. 1601. which he most expresly denieth in these words Ex hoc proximo corollario inferri peccare mortaliter eum qui dissimulat se ore Catholicum licèt corde confiteatur se esse talem that he sinneth mortally who dissembleth him selfe a Catholike in word though in hart he confesseth him selfe to be one I omit the rest and come to the three propositions in which my Author comprehendeth all that Diuinity teacheth concerning this point 1. As often as any eyther Regular or Secular is demanded iuridically he is bound in conscience to answere sincerely without ambiguity and according to the sense of him who demandeth 2. The vse of such ambiguityes or equiuocations before any whosoeuer without necessity or euident vtility is alway a sinne as a thing repugnant to humane society To which Card. Tolet addeth that if any sweare of his owne accord without constraynt he must vse words in the common signification and to do otherwise is a mortall sinne 3. When one is asked by them who haue no authority to doe it he is not bound to answere according to their intention when some inconuenience would follow or some notable good should be hindered The lawyers also teach that no man is bound to denounce himselfe and that there is no heed to be taken to him who will cast away himself as being against the law of nature which is the first of all lawes The answere which S. Athanasius made to them who pursued him causing his boate to returne to the Cittie is memorable in this matter and that of Saint Francis which Nauar mentioneth is not to be contemned whatsoeuer they say who make no great accompt of the doctrine of Equiuocations because they haue no great scruple to lye In confirmation of this doctrine thus explicated Eudemon-Ioannes alledgeth not only Syluester and Nauar Lib. cont mendac c. 10. lib. ●2 cont Faust Manich c. 34. seq lib. 1. in Gen. c. 26. 2. Poster q. 69. a. 1. c. 2. Hom. 14. in Marc. 78. in Matt. canon 26. in eumd lib. 9. de Trinit 3. part q. 10. art 2. Marc. 13. as this Deceiuer would make men belieue but S. Augustine in 3. places in the last wherof he bringeth in proof of a iust Equiuocation the example of Abraham who called Sara his sister although she were his vvife which he vvould not haue to be knowne and the same is confirmed by S. Thomas He bringeth also S. Chrysostome S. Hilary and S. Thomas who expound in this sense the words of our Lord when he sayd to his Apostles that no man knew the day of iudgement no not the Angels in heauen nor the Sonne but the Father He alledgeth also S. Gregory who obserueth that this doctrine was taught by God himselfe when Samuel excused himself from performing the commandement which was giuen him to goe and annoynt Dauid King of Israël How shall I goe for Saul will hear of it and will kill me And our Lord sayd A calf of the heard shalt thou take in thy hand and shalt say I am come to immolate vnto our Lord where we see as S. Gregory obserueth that God appoynted him to couer and hide his designe with words and actions different from the intention with which Saul would demaund him To these might be added diuers examples which my author produceth of Iacob Dauid Raphael Gen. 27.24 1. Reg. 21.13 Tob. 5.15 Luc. 2.46 Mat. 24.36 Io. 2.19 Luc. 24.28 and our Sauiour himselfe not once but often But I will not weary you with needlesse repetitions of such thinges as you know already VVherefore I will conclude this whole paragraph only noting what is answered to Anti-Coton who chargeth Eudemon-Ioannes and Syluester that by iudgment which is not true but vsurped vpon those who are not subiects they meane the iudgement of ciuill Magistrates vpon Clergy men and principally vpon Iesuites who are not subiect so much as to Bishops To this my Author answereth that these wordes conteyne a double collusion For both Iesuits are subiect to Bishops in the same manner that all other Religious men are and Clergy-men whether they be regular or secular are subiect to all directiue lawes to the coactiue also in certaine enormous cases which are called priuiledged of which sort are all treasons and consequently they are subiect also to the Magistrates who haue the administration and execution of them And to this effect my Author answering to the eight demād of Anti-Coton Pag. 176. which was Whether a Iesuite being accused of treason and kept prisoner therupon may lawfully vse Equiuocation in his answere sayth