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
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

the common charges and charitie of the rich By which the charitie and unitie of all sorts were much preserved for which cause the said feasts were called Charities of the ancient Fathers and of Saint Paul vers 20. they were called Coenae dominicae our Lords Suppers because they were made in the Churches which then were called Dominicae that is our Lords houses in which feasts because there hapned some foule abuses which the Apostle rebuking vers 22. Why have ye not houses to eate and drinke in or contemne ye the house of our Lord c. they were taken away See Con. Gang. 11. Con. 3. Laod. can 27.28 Apollorum can 39. Clemens Alex. S● Iust. S● August contra Faustum lib. 20. cap. 20. St. Chrysost. hom 27. in 1 St. Ambrose upon this same place by which it appeares no new thing for Catholiques to take some thing with a good intention besides what was instituted by Christ. Here some may aske whether it belongs to me out of my authoritie to institute or renew this pious ceremony in taking bread and wine in remembrance of the death of Christ generally for the prudent Catholiques of England I answer no. God forbid that I should presume to institute or renew any ceremonie in the Catholique Church but I doe onely in compassion of their miseries present to their necessitie if any be in danger of death losse of fortunes or ruine of posteritie and cannot expect leave from the supreame Pastor of our soules the doctrine of Claudius Carinnus de vi pot leg human c. 10 that even in lawes every particular man hath power to interpret the same to his advantage and to dispense with himselfe therein if there occurre a sudden case of necessitie and there be no open way and recourse to the Superiour much more then said I in a pious ceremonie against which there is no law forbidding the same And if you reply that this is taken in a strange Church I answer That in case of necessitie the pl●ce is impertinent to the thing For Saint Bonaventure that great and pious Doctor using much jaculatory prayers and being upon the place of naturall necessitie and there uttering some of the said prayers the Devill asked him Whether that were a place to pray in to whom he answered in opusc Hic et ubique meum licet orare Deum That it was lawfull to praise God in all places and to receive bread and wine in a Protestant Church from a Minister or to receive the same in a Taverne from a Vintners boy the godly onely know the difference If you reply againe that so we may offer Incense to an Idol in a temple because we may burne perfume and the Idol we know to be nothing I deny that and the disparity is in this that in offering Incense the act and shew there tends to the honour and worship of the Devill For the place being dedicated to him whatsoever is therein done as an usuall ceremonie is taken whatsoever the intention be as done to his honour Which act as it is unlawfull in it selfe to be done because pretended Idolatrie wherein Gods worship is given to the Devill at least in outward shew so it is unlawfull to faine in words the act to be done becau●e it is dissembling the object it selfe being likewise forbidden by the law of God both which are great sinnes and apt to cause great scandall which I shall make appeare not to be in our case where I co●tend there is no sinne in the act nor yet dissembling nor the object forbidden If you reply thirdly that there is dissembling in going to Church as going two waies in Religion contrary to the Scripture for thereby I seeme to be otherwise then I am the reply is false for I professe but one religion which is Catholique and at Church I doe but observe the picture of true religion ill formed which is but a humane act not hurtfull but by a pious intention may be made good by which all hypocrisie and dissimulation may be avoyded And if I seeme to Protestants to be a Protestant what am I the worse for that I never yet could finde any law to ground an action against the censures of men If they censure me to be a Protestant I am not under their scourge for religion unlesse they will on purpose make an Act of Parliament to cut off my head which shall be no president for any other Iudges or Iustices and then I must set up my rest with a Noble man saying Contra potentiam non est resistentia There is no resistance against power But continuing alwaies loyall both to my King and Countrey and obedient to God and his Church and in so doing giving both God and Caesar their due and that without either sinne or dissembling I had rather they censure mee unjustly yet according to the lawes established for I alwaies stand pro Rege Lege and so misse their aime by an Ignoramus then I loose my life by a pure might But hence it doth not follow for all their censure that I am a Protestant for to be so I must beleeve the 39. Articles of the Church of England which is the definition of a Protestant Which Articles or any other tenents of theirs I meddle not with for if I must doe all things contrary to Protestants lest I should be thought so when they eate I must fast and when they sleep I must wake which is ridiculous As for their thinking me a Protestant it proceeds from want of knowledge for they or most of them neither knowing what a Protestant or Catholique indeed is if Catholiques went to Church they would not know how to distinguish or persecute them it being lawfull among them for every one to beleeve what he pleaseth may easily thinke amisse of me And for me to take benefit of their ignorance and to hide my selfe in persecution untill either the glory of God or good of my neighbour shall urge me to discover my selfe I cannot yet finde my selfe by any law forbidden It may be objected secondly that there were divers Statutes made upon the alteration of Religion in the 2.5 and 6. yeers of Edward the sixth and 1. and 23. of Q●eene Elizabeth in hatred of God and his Church as that the Masse should be abrogated and all the Kings subjects should come to Church to heare such Service as was then o●dained to distinguish betweene Catholiques and Protestants and that whosoever should say or heare Masse afterwards should incurre certaine penalties as by the said Statutes appeares But no man could obey these commands without sinne Ergo. I answer that I know not much to what purpose this objection can serve R. P. that made it For all Divines as well Catholiques as Protestants know that all humane lawes binde in conscience no ●urther then they are consonant and conformable to the divine law And as farre as they command lawfull unitie and uniformitie to the good