Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	false_a	spirit_n	try_v	3,332	5	9.2261	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15829	Morbus et antidotus = the disease vvith the antidote Or A declaration of Henry Yaxlee of Bouthorpe in the countie of Norfolke Esquire, wherein he sheweth hovv he was a papist, and how by Gods grace he is now lately converted. Published by authoritie.	Yaxlee, Henry.	1630 (1630)	STC 26090; ESTC S120544	21,463	45

had become proficient in this doctrine Now it appeareth what this new doctrine hath done in matters of fact so it is also too manifest how it worketh upon faith and beleefe For hereby they are made carelesse what or how they doe beleeve For they must not search or know whether the Romish Church doth teach the Catholicke faith or no but they must beleeve it as it were by an Attorney because the Iesuites say so and tell them that Boniface hath decreed it and that they must give accompt for their soules So that the people neede take no further care Whereby many Romane Catholickes take their liberty to frequent tavernes and worse matters which I could name but that discretion and modesty doth restraine and yet thinke that upon the Satturday shrift they shall be cleared of all by the Priests absolution For so long as they beleeve as the Church of Rome beleeveth whether that beleefe be true or false they are confident that the Priest must give account for their soules And this is the new doctrine and holy obedience taught by the Iesuites But least any one should thinke that I slander them I will cite Peter Maffe a Priest of their Society in a booke by him written of the life of Ignatius with the approbation of their Generall Aquauiua lib. 3. cap. 7. Where hee calleth the aforesaid obedience Sapientem hanc sanctamque stultitiam caecae obedientiae This wise and holy folly of blinde obedience Hee that will may reade more hereof cap. 17. and 18. of the second booke of the Iesuites Catechisme printed 1602 by the united Priests of France and England as appeareth in the Epistle of the English Priests prefixed with this title The secular Priests Preface to the English Catholiques And that all may the more fully understand how unreasonable a thing this blinde obedience is I will here produce some passages out of the writings of that late famous Philosopher Charroun a Romish Priest and a Doctour of the Civill Law in Paris as I am informed of whom I have heard high commendations from Master Martin the Iesuite for his sanctity of life and for his learning who in his booke of wisedome lib. 2. cap. 2. hath divers passages of speciall use in this point as Sect. 1. To judge is to examine and weigh the reasons and counter-reasons on all parts the weight and merit of them and thereby worke out the truth And in the same page he teacheth That a man should holde himselfe alwayes ready to entertaine better if it appeare Yea not to be offended if another shall contest with him against that hee thinketh better if it appeare Yea not to be offended if another shall contest with him against that which he thinketh better but rather desire to heare what may be said And in the next page in the same sect But I see and perceive a sort of people glorious affirmative which would rule the world and command as it were with a rod and as others in former times have sworne to certaine principles and married themselves to certaine opinions so they would that all others should doe the like whereby they oppose themselves to this noble liberty of the Spirit And then in the next sect To judge of all is the property of a wise and spirituall man Spiritualis omnia dijudicat à nemine judicatur The spirituall man judgeth all things and is judged of none And is not this sutable to the Scriptures which are the unerring word of almighty God which saith Beleeve not every Spirit but try the Spirits Because many false Prophets are gone into the world 1 Ioh. 4.1 Search the Scriptures Ioh. 5 39. But to returne to the words of Master Charroune Thus it followeth The true office of a man his most proper and naturall exercise his worthiest profession is to judge Why is a man discoursing reasoning understanding Why hath he a spirit to build castles in the ayre to feed himselfe with fooleries and vanities as the greatest part of the world doth Quis unquam oculos tenebrarum causa habuit Why have men eyes but to see withall Doubtlesse to understand to judge of all things And therefore is he called the governor the superintendent the keeper of nature of the world of the workes of God To goe about to deprive him of this right is to make him no more a man but a beast And a little further he procedeth thus It is then strange that so many men who either are or make shew of understanding and sufficiency depriue themselves willingly of this right and authority So naturall so just and excellent who without the examining or judging of any thing receive and approove whatsoever is presented either because it hath a faire semblance or because it is in authority credit and practise Yea they thinke that it is not lawfull to examine or doubt of any thing in such sort doe they debase and degrade themselves They are forward in other things and glorious but in this they are fearefull and submisse though it doe justly appertaine unto them and with so much reason Seeing there are a thousand lyes for one truth a thousand opinions of one and the same thing and but one true why should not I examine with the instrument of reason which is the truer the more reasonable honest and profitable Goe to then the wise man shall judge of all nothing shall escape him which hee bringeth not to the barre and to the ballance It is to play the part of prophane men and beasts to suffer themselves to bee ledde like oxen What can a wise man have above a prophane if hee must have his spirit his minde his principall and heroicall part a slave It is an hard thing to bridle the libertie of the spirit and if a man would doe it it is the greatest tyranny that may be I can by no meanes beleeve that Captivare intellectum in re fidei to captivate the understanding in the matter of faith belongeth absolutely unto any but unto God alone and unto man conditionally viz. Cùm docuerint juxta legem when their doctrine is sutable unto Gods word But as you have seene how the learned Charoun doth condemne and confute that wicked doctrine of blinde obedience so I will also adde his censure upon the effects and practises which that Doctrine produceth For in the same booke cap. 5. sect 28. thus I reade What execrable wickednesse hath the zeale of religion brought forth Is there any other subject or occasion that hath yeelded the like Tantum Relligio potuit suadere malorum Quae peperit saepè scelerosa atque impia facta Religion workes so farre in evill men As wicked deedes it acteth now and then Not to love him yea to looke upon him with a wicked eye as upon a monster that beleeveth not as hee beleeveth To thinke to be polluted by speaking or conversing with him is one of the sweetest and most pleasing actions of these kinde of people