Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	canonical_a	new_a	testament_n	5,320	5	8.3782	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02352	Ignis fatuus. Or, The elf-fire of purgatorie Wherein Bellarmine is confuted by arguments both out of the Old and New Testament, and by his owne proofes out of Scriptures and Fathers. Also an annexe to this treatise of purgatorie, concerning the distinction of sinne in mortall and veniall. By M. William Guild, Minister at King-Edvvard.	Guild, William, 1586-1657.	1625 (1625)	STC 12481; ESTC S118973	32,841	72

is the estate of the godly soule departing without acknowledging any mid place or condition that when it is absent from the body by corporall death it is straightway present with the Lord in life euerlasting Bellarmine likewise in his first Booke of the Beatitude of the Saints to shew the conformitie that is betweene Christ and his members in their estate immediately after death brings in That as he was not after death immediately blessed in his bodie which rested three dayes in the graue till his resurrection but that in his soule notwithstanding he was immediately blessed and in Paradise according to his owne speech to the Thiefe on the crosse This day thou shalt bee with mee in Paradise Therefore likewise the Saints to be conformed with Christ saith he while they rest in their graues according to their bodies yet according to their soules they are happy and blessed in Paradise Which conformitie then wee see will clearely euince that there is no going to Purgatorie but that as Christs soule immediately after death went vnto Paradise and was blessed there so doth the soules of the godly that are Christs members goe thither immediately after death and are blessed likewise else if immediatly they went any where else in place of a conformitie there should bee a disconformitie and as his bodie abode in the graue till his resurrection notwithstanding of the present beatification of his soule after death So that their bodies shall in like manner abide in the graue till their resurrection notwithstanding of the present beatification of their soules likewise after death 3. Fathers adduced by Bellarmine himselfe to proue that the Saints presently inioye the vision of God and making expressely for vs against the dotage of Purgatorie And first Dyonisius Areopagita Dyonisius Areopagita saith thus the Saints in their death knowe surely that that wholly they shall attaine rest and a full conformitie with Christ when they come to the end of this present life in cleerely beholding the way to immortalitie hard at hand they praise the Lords bountie and with a heauenly mirth reioyce speaking so of all the Godly in common Whereupon Belarmine doth will vs to remarke this Nota saith he dicere Dyonisium animas Sanctorum statim a morte hominis consequi immortalitatem which they could not doe nor so exceedingly reioyce in death if ● vicino or hard at hand they saw the tormenting fire of Purgatorie rather then a glorious rest to abide them Iustin Martyr saith thus But after the departure of the soule from the body statim or instantly there is made a distinction betweene the good and the euill for they are carried to the places that they are worthy of the soules of the godly by the Angels being carried to Paradise where the company and sight of the Angels and Archangels is as also the sight of Christ our Sauiour according to these words while we are absent from the body we are present with the Lord but the soules of the wicked are carried into Hell Cyprian saith excluding no godly soule O what dignity and security is it in a moment to close thy eies whereby men in the world are seene and to open them instantly that God and Christ may be seene Oh what great happinesse is it to bee suddenly pulled from the earth that thou mayest presently be placed in heauen Augustine saith thus speaking of all the godly O happy soule who how soone it is loosed from the body being set at liberty presently goeth to heauen and is secure and at rest And againe he saith surely the good that are faithfull since that time that they are redeemed by that price which Christ by his blood-shedde powred forth doe no wise know any infernall place after death Prosper saith thus because according to the speech of Scripture the whole life of man is a temptation vpon earth then is the temptation ended when the fight is ended and then is the fight ended when to the same secure victory succeeds at the very end of this life that so all the Souldiers of Christ who euen to the end of this their present life by diuine aide haue valiantly resisted their enemies hauing ended their painefull pilgrimage may presently thenceforth raigne happy in their natiue Countrey Anselmus thus speaketh the Preachers of the Church after that they haue departed out of the body they are no wise delayed of the present possession of their Heauenly Countrey but instantly as they depart from the flesh whereunto the soule was formerly tyed so soone are they made to rest in the heauenly seate 4. Reasons adduced by Bellarmine to proue the Saints present fruition of ioy and making directly for vs against Purgatorie God saith he is no readier or more inclinde to punish then he is to reward wherefore it followes that if the wicked be presently cast in torment as we see the example of the rich Glutton teaches vs that by a like equitie that the godly instantly after death likewise receiue their owne reward As Basilius notes saith he before Christs comming the death of the Godly was lamented but since that time the same is celebrated with mirth and why so but because to die then it was a misery but now death is the beginning of happinesse which surely it could not be say we if the soule went to a tormenting fire in Purgatorie but a greater miserie then when the soule went before as they say to a painelesse Limbo Leuit. 19.13 Thou shalt not retaine the wages of the hireling beside thee all night till the morning therefore lest God should seeme lesse iust or pitifull at the very end of the day of his life much more wil he giue glory to the godly according to that Parable Mat. 20. and consequently say we he will not delay them of that reward not only one night but many hundreds of yeares as the Papists hold tormenting their soules in Purgatorie Bellarmines Arguments for Purgatory answered 1. Out of the Old Testament 2 Maccab. 12.45 It was a holy and good thought saith the Authour to pray for the dead that they might bee absolued from their sinnes Whence it followeth saith Bellarmine that the dead after this life may be absolued and may haue sinnes to satisfie for whereof before their death they were not absolued And this is done in Purgatorie 1. Our generall reply to all such Arguments brought out of Apocripha is that no disputation can bee but out of principles mutually by both parties receiued such as these Bookes are not by vs as Canonicall And therefore it is that wee argue not with a Iew out of the New Testament 2. Our reason of reiecting them as not Canonicall is beside the consent of the Primitiue Church with vs confessed by Bellarmine and testified by Ierome the proofe which wee haue out of Canonicall Scripture and out of themselues For all Scripture saith Paul is by immediate and by diuine

inspiration But these Books as the Authour confesseth are not so but a mediate abridgement of another mans Bookes done with great paines which the Papists themselues hold not as Canonicall and therefore so neither can their compend be 3. The sinne of these men was mortall as is euident Deut. 13.7 the eternall punishment and guilt whereof comes not to bee satisfied for in Purgatorie as the Papists affirme and as for the temporall they had suffered for that already as v. 40. is cleare being slaine for their sinne euen as Bellarmine saith That the thiefes violent death on the Crosse was iustly his full temporall satisfaction and so these men had nothing to suffer or satisfie in Purgatory Neither saith the Text that it was to deliuer them from any temporall punishment that then they were in but hauing a regard to the resurrection to absolue them from the sinne it selfe which they had committed that as Bellarmine himselfe saith it might not bee imputed vnto them in that day of the resurrection of all flesh To all the subsequent places adduced out of the old Testament Bellarmines owne confession sufficeth as an answere Quod solum probabiliter suade●● but doe no wise necessarily inforce as by a short touch of them we shall here shew As for that of Tobit 4.17 Powre out thy bread vpon the buriall of the iust beside that the Booke is not Canonicall it imports no wayes Purgatory seeing the Primitiue Christians as witnesseth Augustine on the dayes of the remembrance of the Martyrs had their Loue-feasts and Distributions vpon the buriall places of the Martyrs and yet this they did not to deliuer them out of Purgatory seeing they grant that the Martyrs goe not thither As for Dauids mourning and the men of Iabesh Gilead for Saul and Ionathan c. it was not to deliuer Saul out of Purgatory who dyed desperately but as the Text shewes that Israel for their sinnes was fallen before their enemies as Ioshua for the like cause mourned Iosh. 7.7 As for Psal. 38.1 by correction in Gods wrath Purgatory cannot bee meant because the Papists grant that the partie is reconciled before hee goe thither as also In ira corripi saith Bellarmine secundum Augustinum est 〈◊〉 pun●r● post hanc vitam ad correctionem tamen emendationem which cannot be●-in-Purgatory neither For the same Bellarmine confesseth saying Nemo negare potest poenam Purgatorij non spectare ad fructum noua vitae As for Psalm 66.12 The two preceding verses shewe that by fire is meant the triall of the godly and by water is meant affliction when the Psalmist saith Wee went thorow fire and water And fire here is before water but so is not Purgatory which they meane by fire before Baptisme which they meane by water As for Isai. 44. which place saith Bellarmine Augustine expounds of Purgatory Augustine in the place cited by him saith that the meaning of Isai. is that same with that of Malac. 3.3 which Bellarmine lib. 1. de Purg. c. 1. expresly expounds to be Tribulationes hujus vitae Besides that the purging spoken of by the Prophet is said to bee by washing as well as burning and in the middest of Ierusalem but not vnder the earth As for Isai. 9.18 The Text speakes of deuouring but not of purging and that wickednesse burnes as fire but not that fire burneth wickednesse Nor is it vnremarkeable that this fire of theirs is by themselues called heere iniquitie for so it is in deed a maine poynt of the mysterie thereof As for Micha 7.9 Gods indignation cannot be said to bee borne in Purgatory because as is confessed by the Papists themselues the party being reconciled before he goe there is freed therefrom As for Zechar. 9.11 Math. 21.5 sheweth that by that pit is meant our spirituall captiuitie and as Augustine expounds it Humanae miseria sicca est profunditas Neither is our deliuery therefrom by our owne suffering but it is said to bee by the blood of the Couenant Nor yet follow●s from the priuation of water the position of fire Bellarmines Arguments for Purgatory answered Out of the New Testament Math. 12.32 There is a sinne which shall not bee forgiuen neither in this world nor in that to come Ergo this implies that some sinnes are forgiuen in the world to come which is in Purgatory This Text speakes onely of remission of sinnes which cannot be meant of Purgatory where there is no remission of sinnes but punition for sinnes Neither doth the world to come signifie in Scripture Purgatory or any temporall estate of man but onely the last day and his eternall estate as Marke 10 30. is cleare where it is said that hee that forsakes ought heere for Christs sake he shall receiue an hundred fold in this time and life eternall in the world to come Next the Euangelists Marke and Luke as posterio● in one cleare word she 〈◊〉 that 〈◊〉 that disjunctiue speed of 〈…〉 no forgiuenesse at all is meant or that that sinne shall neuer be forgiuen Besides that it is against the rules of right ●e●soning as Bellarmine is forced to grant that of a negatiue an affirmation should follow chiefly the one being particular and the other generall 1 Cor. 3.15 If any mans worke burne he shall suffer losse but himselfe shall be saued yet so as by fire 1. Bellarmine grants this place to be allegoricall difficill and variously expounded both by Popes and Fathers from whom notwithstanding he professes himselfe to dissent and consequently the same is not argumentatiue 2. In the exposition of all the proceeding parts of the Text Bellarmine consents with vs till he come to the last words but himselfe shall bee saued yet as by fire yeelding that the fire which proueth the worke is not meant of Purgatory but Metaphorically to be taken but the fire whereby the person of the worker shall be saued is properly to be taken saith he and is that of Purgatorie But first Bellarmines owne explication of the similitude in the beginning of the fift Chapter testifies that in all the tenure of that whole metaphoricall speach it is but one fire that is meant no more sortes And this is so vsuall in Scripture that except in Sacramentall formes of speech one and the same word in one currant of a Metaphoricall speech is neuer diuersly taken and therefore that instance of Bellarmines 2 Cor. 5.21 is impertinent both the whole tenure of speech as is said not being metaphoricall and it being knowne euidently that according to the Hebrew phrase how oft Christ is called sinne as he is there is vnderstood that he was a sacrifice for sinne besides that the direct opposition cleareth that the word sinne in both places of that speech cannot be of one signification Next it is absurd the whole discourse being Metaphoricall as Bellarmine grants to take the word fire to be only proper But it is most absurd