Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	death_n	sin_n	wage_n	4,853	5	11.4614	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13155	An abridgement or suruey of poperie conteining a compendious declaration of the grounds, doctrines, beginnings, proceedings, impieties, falsities, contradictions, absurdities, fooleries, and other manifold abuses of that religion, which the Pope and his complices doe now mainteine, and vvherewith they haue corrupted and deformed the true Christian faith, opposed vnto Matthew Kellisons Suruey of the new religion, as he calleth it, and all his malicious inuectiues and lies, by Matthevv Sutcliffe.	Sutcliffe, Matthew, 1550?-1629.	1606 (1606)	STC 23448; ESTC S117929	224,206	342

of her image there to be idolatrous 14. They celebrate the feast of our Ladies conception and of the assumption of her body into heauen as appeareth by their missals and breuiaries but Catholickes drslike both as grounded vpon apocryphall fables and lying legends S. Bernard epist 174. speaking against the feast of her conception saith she needed no false honours 15. Catholickes neuer beleeued that Christ had a body inuisible impalpable and not comprehended in a place S. Augustine de essentia diuinitatis saith that Christ according to his humane nature is visible corporal and local but our aduersaries teach that his true body is in the sacrament where it is neither seene felt nor circumscribed in a place 16. They speake reuerentlie of Christs body and hold it blasphemy to say that the same may be cast into the fire or eaten of dogs or hogs or other brute beasts but the Papists doe not so much as goe about to cleare themselues of this blasphemy 17 They teach that Christ had a body like to ours in all things sin except the Papists beleeue that his body is really in the sacrament and conteined in the compasse of a consecrated host and that the same is inuisible and able to penetrat other solide bodies without the dissolution of their substance but such abodie no man euer yet had nor by nature can haue 18 They beleeue that euery body is continued to it self or as Logicians call it continua quanutas but Papists beleeue that Christs body is in heauen and earth and euery altar and yet not in the middle places whereby it followeth that Christs head in heauen is not continued to his feet being in a consecrated host in earth 19. Vigilius lib. 4. cont Eutych saith that Christs body being now in heauen is not on earth and that is the faith of Catholickes but the false and pretended catholickes beleeue that his body is both in heauen and earth and diuers distant places at one time 20. Catholickes beleeue that Christ only is our redeemer for so the Apostle teacheth vs Rom. 3.1 Cor. 1. and diuers other places but Bellarmine in his first booke of indulgences teacheth vs that saints and others may be called redeemers all his consorts also teach that the Pope by his indulgences redeemeth soules out of purgatorie 21. Catholickes acknowledge that Christ is our iustice for so the Apostle 1. Cor. 1. expresly saith they beleeue also that we are iustified by faith in him as we read Rom. 5. but Kellison in his suruey and his consorts teach that he is onely the meritorious cause of our iustification and that we are formally iustified and saued by our owne workes 22. Catholickes doubt not to make their election sure and being iustified by faith haue peace with God and are perswaded that nothing shall separate them from the loue of God for all this is Apostolike doctrine but Papists teach their followers to doubt of their election and of the grace of God towards them and depriue them both of peace of conscience and of all assurance of Gods grace 23. Catholickes beleeue that Christ was wounded for our transgressions and that he hath borne our infirmities and that by his stripes we are healed for so the Prophet Isay cap. 53. teacheth vs. but the pretended popish catholickes do lash themselues and hope by their owne stripes to heale their sinnes and to satisfie for them and without this satisfaction they beleeue that no man can obteine remission of sinnes 24. Catholickes euer spared their owne bodies but certaine heretickes and idolaters did vsually afflict their bodies and lash themselues before their idols in lashing of themselues therefore the Papists imitate the Priests of Baal and not true Catholickes 25. Catholickes beleeue that their sinnes are purged by the bloud of Christ as we read Hebr. 1. but Papists beleeue that their sinnes are purged in purgatory and by their owne satsifactions 26. The Greekes to this day neuer beleeued Purgatory neither doe any of the ancient fathers beleeue that after our sinnes are remitted Christians are to satisfie for temporall paines either in this life or in purgatory the doctrine therefore of purgatorie will neuer be proued Catholicke 27. The Apostles and ancient fathers neuer knew nor heard of the doctrine and treasure of the Popes indulgences this doctrine of Papists therefore is to bee abolished as not Catholicke 28. True Catholickes neuer beleeued that Christians were iustified by mariage the master of the sentences saith it is onely a remedy against sinne but Papists hold they are iustified by marriage aswell as by other Sacraments 29. The doctrine of the conuenticle of Florence concerning the forme of priesthood popish confirmation extreme vnction and their number of seuen sacraments cannot bee proued to be Catholicke 3. Bellarmine lib. 2. de effectu sacrament c. 3. and other his consorts affirme that Christians are instified by the sacraments ex opere operato or by their owne act and worke wrought whereby it followeth that they are iustified by greasing crossing and such like acts but this doctrine is not catholicke the Greekes to this day acknowledge no such doctrine nor is any such thing to bee found in ancient writers 31. The Greekes to this day renounce the Popes supremacy the ancient fathers neuer heard of a triple crowned Pope with a crossed slipper and a guard of Suitzers the doctrine therefore of the Popes generall vicarship taught by Bellarmine in his bookes de pontisice Rom. and by others is not Catholicke 32. Papists teach that some sinnes are done away by holy water and without repentance and that such sinnes deserue not death but the Apostle Galat. 3. sheweth him to be accursed that abideth not in all the words of the law to doe them and Rom. 6. saith that the wages of sinne is death this is also the faith of all Catholickes but of the efficacy of holie water to doe awaie sinnes true Catholickes say nothing 33. Papists offer the sacrifice of the masse pro redemptione animarum suarum for the redemption of their soules but Catholikes doe not hope for redemption but by the sacrifice of Christ once offered vpon the crosse 34. They make Christians eaters of mans flesh and drinkers of mans blood really and literally as their words in the chapter ego Berengarius dist 2. de consecrat do import but our Sauiour saith that the spirit quickeneth and Saint Augustine tract 25. in loan sheweth that Christs flesh is not to be receiued with our mouth or teeth vt quid paras dentem saith he why doest thou prepare thy teeth 35. They make their Priests creators of their creator as Innocentius in his bookes de myster missae stella Clericorum and Boner in his speech to the Priests in Queene Maries time in expresse words doe declare but Christians and Catholikes abhorre to heare Priests called creators or God to be made a creature 36. They make the Priest to intercede for Christs bodie and blood saying supra quae propitio

yet they say Christians sinne mortally if they heare not Masse euery Sunday and holiday Of grace they speake as men deuoid of grace and knowledge for by grace by which we are saued and made acceptable to God they vnderstand nothing else but either charity or a habit not distinct from Charity so that albeit they exclude not grace from the worke of our saluation yet making grace a habit or vertue they ouerthrow grace and ascribe the merit of our saluation not to Gods mercie through Christ nor to the merit of his Passion but properly to our owne workes and merites diuers of them saie that men are predestinated for their merites foreseene and all hold that men were reprobated for their sinnes foreseene before they say further that the vnregenerat hath freewill as well as the regenerat and that not onely in matters of this life but also to doe workes of piety and other supernaturall effectes The doctrine of faith they haue also much corrupted for they make Charity the forme of faith as if faith were without forme or life of it selfe and as if the iust man did not liue by faith to this purpose they say that not onlie wicked and reprobat men but also the diuels of hell maie haue true and iustifying faith they hold further that by faith we are not onely to hold whatsoeuer is conteined in holy scriptures but also whatsoeuer is deliuered by tradition or determined by the Pope and lastly that no man is to beleeue that he shall assuredly be saued but rather to hold that he that is truly iustified may be damned Concerning the law of God they teach both contrary to reason and law for first they cut out the 2. commandement in their offices of our Lady and their primers because it cannot well stand with the Popish worship of images secondly they teach that concupiscence without our consent is not sinne albeit the law say non concupisces thirdly they say that it is sinne as well to transgresse the Popes decrees as Gods lawes fourthly they beleeue that the Pope is able either to dissolue the law as for example where he absolueth subiectes from their obedience to princes and children from their duty to parents or at the least to dispense with the transgressors of the law as for example with periured persons adulterers Sodomites murtherers assassinors theeues sacrilegious persons and such like fiftly they beleeue that a man is able perfectly to fulfill the law of which it followeth that man is able to liue without all sinne which as Augustine sheweth lib. 4. de bono perseuerat c. 2. 5 and Hierome aduers Pelag. is flat Pelagianisme In their doctrine of praiers they offend much yet is the practise of Papists farre worse than their doctrine in this point our Sauiour teacheth vs to goe to his father in his name they go to God by the intercession of Saints nay oftentimes they run to Saints Angels and the blessed Virgin without once thinking of God especially if they thinke no more than they vtter in their praiers they pray in a tongue which they vnderstand not which is rather prating than praying they pray for remission of sinnes for the dead not knowing whether they bee damned or no. they pray before stockes and stones nay they put their trust in them for if this were not so why should they hope for better successe at the image of our Lady of Loreto or Monserat than at any other image or forme of our Lady They beleeue that almes satisfie for sinnes and that those are best bestowed that are giuen to Monkes and Friers and such idle vagabonds and plagues of states whereas the first ouerthroweth Christs merits and satisfaction the second is an occasion of all the mischiefes brewed by these mothes of religion and blemishes of state They teach that it is mortall sinne not to fast on Saints vigiles embre daies and other times appointed by the Pope and that fasting standeth in eating fish and abstaining from our suppers and such obseruances and finally that such fasts doe not only satisfie for sinnes but also merit heauen Conscience they know not for they make no conscience to cut Christian mens throats for not yeelding to all their abhominations and thinke it conscience to obey the Popes decrees though very vnlawfull Neither can they well auoid sinne that know not what sinne is The virgin Mary by most of them is acquited from originall sinne and they define sinne to bee not onely the transgression of the law of God but also euery transgression of the law of the Pope nay euery breach of the law of man which vtterly taketh away the difference betwixt the lawes of God and man Of the state of soules departed they seeme to know little truly although some say they know too much for they do not say as we doe that there are two waies after this life the one of the faithfull to eternall life the other of the wicked to eternall death but they say that some go into purgatorie and others into limbus puerorum and out of purgatory they say soules are deliuered partly by masses and partly by indulgences All these points of erroneous false doctrine and all others which either contrarie or beside the word of God the Pope and his complices haue inuented and brought into the church of Rome we call Popery and this is the subiect of this discourse and the doctrine against which we dispute let no man therefore thinke because the Papists maintaine many points of Christian religion that either we reprehend that truth which they and we defend or that they can defend the errors of Popery because they hold some trueth but either let them iustifie their errors or else they shall bee forced to confesse that the proper doctrine of Popery is wicked and erroneous CHAP. II. Of the grounds and foundations of Popish religion AS Popery is diuers from Christian religion so hath the same other foundations than Christian religion The doctors of Trent in the fourth session of that synode hauing pronounced them anathema that shall not receiue all the bookes of the Bible as they are found in the old Latin vulgar translation and read in the church of Rome for holy and canonicall or that shall wittinglie contemne the traditions of that church doe signifie that this is the foundation of the confession of faith which they meant to publish so it appeareth they ground their faith beside canonicall scriptures vpon apocryphall writings of Tobiah Iudith Wisedome Ecclesiasticus and the Machabees and diuers fragments of books not found in the Hebrew text of the Bible and vpon traditions not written but deliuered from hand to hand from the Apostles as they say and so come to their hands but where they speake of scriptures it is to be obserued that they doe not simply allow them but as they are contained in the old vulgar translation and as they are expounded by the Church of Rome those which vnder any

his body be really present in euery Popish altar and consecrated host but it implieth a contradiction to be continued and not to be continued both which do follow if a bodie which is continua substantia be discontinued in place Seuenthly denying Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and affirming that his diuine essence had a beginning from some other they fall within the compasse of the errour of the Tritheits affirming that there is one essence not begotten another begotten another proceeding which heresie doth teare the vnitie of the Godhead into pieces and plainly make more Gods then one so running with violence vpon Caluin without cause they run themselues out of breath and fall headlong into most grosse heresies Eighthly the scholemen determine that the sonne of God might haue assumed any other nature beside that of man of which it followeth that as God was made man so he might haue beene made a stone or other creature which is an opinion most blasphemous and derogateth from the mystery of Christ his incarnation 9 They deny resolutely that Christ as man profited in wisdome but that is contrary to the words of the holy ghost to the doctrine of the fathers and ouerthroweth his humane nature Ambrose in his booke de incarnat dom sacrament c. 7. saith that Christ did profit in humane vnderstanding habet in Christo scientia aetates suas saith Tertullian lib. de pudicitia that is Christs wisedome was diuers according to diuers ages Maxentius in profess fid cath saith he profited in yeares and wisedome according to his humane nature and not according to his diuinitie 10 Generally they hold that Christs soule was omniscient and not ignorant of any thing but the scriptures shew that Christ according to his humane nature was ignorant of the day of iudgement as wee read Marc. 13. Nazianzen lib. 2. de filio saith he knew it as God but was ignorant of it as man neither doth this imply any imperfection or defect for then is ignorance a fault and an imperfection when we are ignorant of things which wee ought to know 11 The master of sentences lib. 3. dist 6. saith that Christ as man by grace hath both all knowledge and all power sola gratia habuit ille homo non meritis vel natura vt osset Deus siue Dei silius vt haberet omnem scientiam potentiam quam habet verbum cum quo est vna persona now if Christ as man haue all knowledge and all power transfused into his humane nature why should the Papists condemne the Vbiquitaries or how can they denie his presence in all places 12 By reason of their opinion of Christs fruition of the vision of the Godhead and his glorification they affirme that Christ was neuer troubled in soule with any perturbation or sadus Christi anima iaminde ab initio saith Bellarmine omnibus alijs spiritus sancti donis ita repleta fuit vt nulla vnquam vera perturbatio aut tristitia locum in cahabuerit lib. 4. de Christo. c. 2. but this doth crosse the plaine text of scripture nunc anima mea perturbata est that is now my soule is troubled saith Christ Iohn 12. and Matth. 26. my soule is sad vnto the death and it taketh from Christ all humane affection Ambrose de fide ad Gratianum sicut susceperat voluntatem meam suscepit tristitiam meam as he hath taken our will so he hath taken on him our sadnesse 13. Bonauenture in 3. sentent dist 15. saith that Christ in the time of his most bitter passion was in the greatest ioy that might be in summo gaudio but the scriptures do with diuers words of great dolour expresse his passion the Prophet saith he was broken for our iniquities and that he was a man full of sorrowes and the fathers are full in describing of the bitternesse of his sorow Thomas Aquinas also 3. q. 15. art 6. holdeth that there was in Christ true dolor and true sadnesse and the ordinary glosse in Psal 87. ex persona Christi dicitur repleta est malis anima mea 1. doloribus that is in the person of Christ it is said my soule is filled full of euils that is of greefes neither will the distinction of the sensitiue and reasonable soule serue for any couer of this error for mans soule according to the essence thereof cannot be diuided 14. That Christ hath satisfied the wrath of God for our sinnes the words both of the Prophets and Apostles doe assure vs verè languores nostros ipse tulit saith the Prophet Isay c. 53. he hath truely borne our infirmities and caried our sorowes the Apostle also saith that we are reconciled to God by the death of his sonne but the Papists doe diminish the merit of Christ his satisfaction and deny that he hath satisfied for the temporall paines of our sinnes 15. Bellarmine lib. 4. de Christo c. 11. holdeth that the fathers before Christ were not freed from hel before he came from limbus patrum but both scriptures and fathers teach vs that all the faithfull were redeemed and deliuered out of the handes of our enemies by the death of Christ vpon the crosse and not by his harrowing of hell or limbus patrum so it appeareth that they doe eneruat as much as in them lieth the crosse of Christ and the effect of his death and passion 16 Bellarmine lib. 4. de Christo c. 16. saith that Christs soule for three daies passed the place of the damned and the receptacle of heathenish children but neither doe scriptures nor fathers speake of any that came out of the place of the damned but rather the contrary for the Prophet saith that out of hell there is no redemption and Origen is therefore placed among heretikes because he beleeued that the diuels and the damned should in the end be saued are not these fellowes then damned teachers that place the Sauior of the world among the damned 17. the master of the sentences lib. 3. dist 12. § 3. doth aske the question whether the man Christ could sinne and so be damned non immerito quaeritur saith he vtrum homo ille potuerit peccare vel non esse deus and if he could sin then he doubteth not but he might also be dāned si potuit peccare potuit dānari in the end he concludeth wisely that if the soule of Christ had not been vnited to the God head he might haue sinned est sine ambiguitate verum saith he candem si esset non vnita verbo posse peccare nay Durandus in 3. sent dist 12. saith in a certein case Christ might be damned and that it is no more inconuenient to say that Christ is damned then to say that Christ hath suffred and is dead non est magis inconueniens dicere Christum esse damnatum quàm passum mortuum heere therefore Kellison and Parsons and their consorts may finde those blasphemies in their good masters

woluish inquisitors before haue condemned Finally they take from Princes all command and authority in the church not suffering them either to make ecclesiasticall lawes or to meddle with ecclesiasticall persons as for other Christians they doe excommunicate them curse them burne them massacre them and set them together by the eares that one may teare another if they repugne against their commandements Can we then esteeme Popery to be Christian religion that holdeth Christians in so base accompt and will Christians indure this yoke of bondage put vpon their neckes by the Popes faction that endeuoreth to take all liberty from Christians CHAP. XXXII That Popery is a doctrine of diuels THe diuel being the author of all vntrueth and falshood it may well be said that all the lying and false doctrine of papists is of the diuel but beside this there are particular reasons why we call Popery the doctrine of diuels for first diuers points of popish doctrine are specially said to proceed from the diuell and next the best proofes and meanes which our aduersaries haue to maintaine their doctrine are from the diuell The Apostle 1. Tim. 4. calleth the prohibition of marriage and lawes of abstinence from certaine meates doctrines of diuels for speaking of doctrines of diuels afterward he specifieth the same saying forbidding to marry and commanding to absteine from meats which God hath created but Papists by law expressely forbid marriage to priests and others that haue vowed single life and the eating of flesh on fasting daies and white soule in lent neither can they excuse themselues for that they doe not condemne marriage as simply euill or flesh as vncleane for Thcodoret sheweth that such came within the compasse of the Apostles censure as by law prohibited these things further neither did the Encratites or Manichees absolutely forbid marriage as vncleane but as not fitting such as tende to perfection Epiphanius in haeres 79. esteemeth the superstition of those women that offred the sacrifice of a cake in the honour of the virgin Mary to be diabolicall totum hoc opus est diabolicum spiritus immundi doctrina but Papists doe offer their masse cakes in the honour of our Lady and of Saints Likewise he calleth it a doctrine of diuels to giue diuine worship to dead men but this is a common practise among Papistes for by Saints they sweare and to them they confesse their sinnes and in honour of them they build churches and altars and say masses all which are speciall points of diuine honour Further he sheweth that the desire that men haue in making grauen images is a diuelish indeuor simulachrificum studium diabolicus conatus but where is there more labour bestowed in making images then in the synagogue of Rome S. Chrysostome homil 9. in epist ad Coloss saith that the diuel first brought in the superstitious worship of Angels diabolus superstitionem angelorum introduxit heere then we vnderstand whence the Papists haue their worship of Angels From the diuell also hath the Pope learned to aduance himselfe aboue al that is worshipped and to take vpon him as if he were God Apocalyps 9. we read that the smoke that darkned the sunne and the aire came out of the bottomlesse pit and that locustes came out of this smoke but this smoke is nothing else but the fumes of the errors of Popery which haue long darkned the brightnesse of the truth and the locustes are the monks and friers which with their poysoned doctrine drawne from hell haue infected the mindes of simple people About the yeere of our Lord 1256. as Matthew Paris testifieth the friers published a booke entituled Euangelium aeternum composed of certaine dreames of abbot Ioachim and this say they exceeded the gospel written by the foure Euangelists as farre as the Sunne the Moone or the kernell the nut but the author of the Romant of the Rose where he speaketh of the hypocrisie of friers testifieth that this booke came from the great diuell Fut or baille c'est chose voire saith he Pour bailler commun exemplaire Vn liure de par le grand diable Dit l'euangile perdurable That the Popes haue serued the diuell it appeareth by Iohn the 12. that called vpon the diuell as he plaid at dice by Syluester the 2. and Benet the 9. that were necromancers by Gregory the 7. that 2 Matt. Paris in With. Conq. confessed at his death that by the counsell of the diuel he had stirred vp Gods anger against the world and diuers others but seruing the diuell it is not likely but they learned somewhat of him Delrius lib. 4. de Magia c. 1. q. 3. § 5. testifieth that the diuell appeared to a certaine abbot in forme of an Angell and commanded him to say Masse but he would not haue perswaded it vnlesse he had well liked it Dibdale a Masse-priest in England coniured the diuell to tell him whether Christes body was present in the Sacrament or no. he said it was and this was a great satisfaction to the Papists present as is said in a booke of miracles that passeth from hand to hand In the 2. Nicene councell act 4. a certaine monke prooneth the worship of Images by the testimony of the diuel I sengrenius in libro de Maria in veteri ottinga prooueth that the virgin Mary was to be worshipped by the witnesse of the diuel that said his aue Maria. In the 2. booke of conformities fruct 2. they make proofe by the diuels testimonie of the vertue of indulgences granted to the church of Assisium by the meanes of S. Francis Likewise lib. 3. conformitatum fruct 8. a certaine ●i●el tolde one as is said how Angels were present at the death of S. Francis daemon dixit cuidam angelos interfuisse in transitu B. Francisci another told how S. Francis his soule passed through Purgatory by the testimony of another diuel they prooue that S. Francis had Christs wounds imprinted in his body and that he and Christ onely of all that were in heauen had these markes the wordes of the booke of conformities are these diabolus dixit quod Christus videns quod Franciseus sibi datus esset pro signisero tanti ordmis ipsi suorum vnlncrum stigmata impressit and againe diabolus adiuratus à quodam sacerdote de veritate dicenda post plura per os mulieris apud Ranennam morantis nomime Zantese sic inquit in coelo sunt tantum duo signati scilicet Christus slomachosus Franciscus Baronius in his 4. tome prooueth Iohn and Paul to be martyrs by the diuels testimony daemones clamantes ex corporibus obsessorum Ioannem Paulum martyres esse testabantur so heere we see whence the Papists haue the worship of Saints In the 77. lombard legend it is said that Dioclesians sonne being possessed with a diuel the same diuel cried out that he wold not dislodge before Vitus came lo heere a braue testimonie of the holinesse of S. Vitus Finally the