Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	eternal_a	life_n	4,687	5	4.8521	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17513	A iustification of the Church of England Demonstrating it to be a true Church of God, affording all sufficient meanes to saluation. Or, a countercharme against the Romish enchantments, that labour to bewitch the people, with opinion of necessity to be subiect to the Pope of Rome. Wherein is briefely shewed the pith and marrow of the principall bookes written by both sides, touching this matter: with marginall reference to the chapters and sections, where the points are handled more at large to the great ease and satisfaction of the reader. By Anthony Cade, Bachelour of Diuinity.	Cade, Anthony, 1564?-1641.	1630 (1630)	STC 4327; ESTC S107369	350,088	512

question is not of the truth of the presence but of the manner whether it be to the teeth or belly which he in a manner denies or to the soule and faith of the Receiuer So also d Bellarm. De Purgat lib. 1. cap 6. Bellarmine for the proofe of Purgatory alleadgeth a number of Fathers as Ambrose Hilary Origen Basil Lactansius Jerom but farre from the purpose of the question and quite beside their meaning for they spake of the fire at the end of the world as e Sixtus Senens Bibl. lib. 5. Annot 171. Sixtus Senensis saith and Bellarmine cites them for the fire of Purgatory before the end f Bellar●ib Hee cites many other Fathers also to proue Purgatory because they commended prayer for the dead though he well knew that proceeded from an g S●arez in 3. pa t ●●ome qu. 59. art 6. disp 57. §. 1. pag. 1159. errour which they held that mens soules were not iudged till the last day nor rewarded or punished but reserued in some secret receptacles vnto the vniuersall Iudgement Which opinion is as contrary to Purgatory to confirme which he alleadgeth them as it is to the truth and therefore they are guilefully alleadged beside their meaning Antiquus These practises of alleadging counterfeit book●s vnder the reuerend names of ancient holy Fathers of corrupting the genuine writings of the Fathers and of auoyding or peruerting their true meaning by any sophisticall interpretations and of producing them in shew to the purpose but indeed beside the purpose and the true question and by all or any of these meanes to seeke the victory by obscuring the truth are things to my heart and soule odious and abhominable Neither should I beleeue that euer any such thing was done by Men that professe Religion but I should thinke it rather a malicious slander deuised by their aduersaries if I had not seene manifest proofe of all by their owne bookes layed open before mine eyes But to let passe my iust griefe of this for the present I must adde that CHAP. 3. Of the differences of the Fathers and Protestants and of their contentions § 1. Many Fathers are confessed by all sides to haue held some erronious opinions which none are boun● 〈◊〉 receiue and yet in the substance of Religion were good Catholicke Christians and our predecessors 2 Many differences also are noted among Romish Doctors which yet hinder them not from being all accounted Catholickes 3 The differences among Protestants are nothing so great or many as those afore noted of the Fathers and the Romish The especiall one about Christs presence in the Sacrament is much lesse then it seemeth 4 The Popes vnwillingnesse to reforme manifest abuses by the way of generall Councels was the cause of all differences in Reformed Churches 5 The Protestants contentions for Gods cause as they take it are nothing so hote or troublesome as the contentions of many ancient holy Fathers haue beene about smaller matters §. 1. Antiquus YEt I cannot thinke but in the vndoubted and vncorrupted writings of the Fathers you find many things differing from the Doctrine of Protestants It cannot be otherwise for the Protestants differ among themselues the English from the German the German from the French one Nation from another and in euery Nation one company from another It is possible the Fathers may disagree from them all but to agree with them all that agree not among themselues it is impossible Besides the Protestants disagreements are so great with such bitter contentions and virulent writing one against another that they shew themselues not to be of the Church of God which is a City at vnity in it selfe and consists of men more mortifyed in their affections I tell you truely these disagreements and contentions do mightily alienate mens affections from your Religion Antiquissimus Your obiection hath three parts 1 Differences of the Fathers from vs 2 Differences among our selues 3 The hot contentions of Protestants for these differences Let me answer them in order First I doe ingenuously confesse that the Fathers do in many things differ from vs and no whit lesse from you Though they were very Reuerend learned holy men yet still they were men and had their errours and imperfections Your owne men first discouered them as Cham did his Fathers nakednesse and told his brethren Gen. 9. and we cannot hide them though wee gladly would and with Sem and Japhet turne our backs on thē neither is it now expedient when you so much vilifie the Scriptures and magnifie the Fathers beyond their right and seeke to draw the tryall of the truth of Religion rather then the Riuelets of Fathers and Histories then from the Fountaine of the Scriptures We must therfore tell you more necessarily thē willingly what your own men haue said of the Fathers slips and errours wherein not onely we but themselues are constrained for the truthes sake to forsake them And yet both wee and they account the same Fathers our predecessors for the other necessary points of sauing faith which they soundly held neither doe we any way doubt but that they are blessed Saints in Heauen Baron an 118. n. 2. Senous Bibl. lib. 5. amos 233. 1 Your Cardinall Baronius and Sixtus Senensis reckon vp many Fathers that held the Millenary errour to wit Papias the scholler of Iohn the Apostle Evangelist Apollinarius Irenaeus Tertullianus Victorinus Lactantius Seuerus Sulpitius Justin Martyr many other Catholike Fathers being deceiued by Papias Bish of Hierapolis a man much reuerenced for opinion of his Holinesse and learning Baron ib. n. 5. c. n. 2. citing Eusebius but yet homo ingenij pertenuis saith Eusebius who taught it as a tradition receiued from the Apostles and grounded vpon Revel 20. v. 4 5. The matter was this That there should be two Resurrections the first of the godly to liue with Christ a thousand yeeres on earth in all worldly happinesse before the wicked should awake out of the sleepe of death and after that thousand yeeres the second Resurrection of the wicked should be to eternall death and the godly should ascend to eternall life Baron an 373. n. 14. This errour continued almost two hundred yeeres after it began before it was condemned for an heresie and was held by so many Church-men of great account and Martyrs that Saint Augustine and Ierom did very modestly dissent saith Senensis ib. Concil Carthag in Cypriani operib 2 Saint Cyprian held that such as were baptized by heretickes should be rebaptized and so determined with a whole Councell of African Bishops Contrary to the African Bishops in the time of Aurelius and contrary to Cornelius Bishop of Rome and the rest of the Italian Bishops And yet was Cyprian alwayes counted a Saint a true member of the Church an holy Martyr Bellar. de confir lib. 2. cap. 7. §. respond ad 1. Aug. cont 2. ep Pelag. lib. 4. c. 8. Aug.

opinion All which to let passe * See D. Field Appendix 1. part pag. 100. seq and Appendix of 27 Articles to the seuenth chapter of the third booke printed at the end of the fourth multitudes of others you still count Catholickes and of your Church though they taught many things against you And therefore out of your owne iudgement we may conclude that some few differences in some points betwixt Protestants doe not hinder them from being all of one Church and Religion §. 3. Antiquus Yes for your differences are great and many ours small and few Antiquissimus When you looke through false spectacles things may be seene greater or smaller then they are take heed you looke not on our differences through the spectacles of malice which makes euery small thing great and vgly and on your owne differences through the spectacles of selfe-loue which makes them seeme small and tollerable One speciall point of the manner of Christs being and being receiued in the Sacrament Archb. Abbot ag Hill Reason 5 §. 26. makes the maine difference bewixt the Lutherans in Denmarke and some places of Germany and the other reformed Churches Anthony sometime King of Nauarre said to the Ambassadour of Denmarke Comment Relig. Reip. in Gal. lib. exhorting the reformed French to be of Luthers doctrine There bee forty points wherein Luther and Calvin doe differ from the pope and in 39 of them they agree betweene themselues and in that single one they dissent Their followers therefore should doe well to ioyne in the greater number against the pope till they haue ru●nated him and when his heart is broken they should fall to compound that last single difference God in his good time grant it Now in that one speciall point Zanchius de dissidio Cana Dom. Iudicium tomo septimo in fine Miscelaneorum D. Field Church lib. 5. Appendix part 1. pag. 114. the difference is nothing so great as you would haue it thought For as the most learned and iudicious Zanchius obserueth and our Doctor Field out of him In all necessary points both the parties agree and dissent in one vnnecessary which by right vnderstanding one another might easily bee compounded First both parties agree in the necessity of the receiuers due preparing themselues with knowledge of their sinnes repentance of them faith in Christ for pardon of them and resolution to liue according to Gods Law Secondly both sides agree in the acknowledgement of the excellent vse of the Sacrament for a perpetuall memoriall of the death and passion of Christ for our saluation and that with him we should dye to sinne and be raised againe to newnesse of life be made one with him and nourished by him in a spirituall life here to eternall life hereafter Thirdly both sides agree that the very body and blood of Christ are to be receiued in that Sacrament that thereby we may be partakers of the life of Grace and also be strengthened confirmed and continued therein Fourthly both sides agree that the elements of bread and wine presenting to our consideration and faith the spirituall nourishing force that is in the body and blood of Christ are not abolished in their substance but onely changed in their vse which is not onely to signifie but also to exhibit and communicate vnto vs the very body and blood of Christ with all the gracious working and fruits thereof Fiftly both sides agree that the meaning of Christs words This is my Body This is my Blood when hee gaue them the Bread and Wine was this This which outwardly and v●sibly I giue you is in substance Bread and Wine and in mystery or exhibitiue signification my Body and Blood but this which together with them I giue you inuisibly is my very Bo●y that is to be crucified and my very Blood which is to be shed for the remission of your sinnes Sixtly both parties agree and professe they firmely beleeue that the very Body and Blood of Christ which the Sacraments doe not onely signifie but exhib t and whereof the faithfull are partakers are truely present in the Sacrament and by the faithfull truely and really receiued Thus farre all parties agree that is in the whole necessary and sufficient substance of the doctrine of this Sacrament for the other matter wherein they differ De modo of the manner how Christ is present in the Sacrament seeing it is not expressed in the Scriptures In the iudgement of Zanchius it might be well omitted themselues confesse when they haue gone as farre as they can to determine it still it is ineffable and not possible to be fully vnderstood It is enough for vs to beleeue the Body and Blood are there though how and in what manner we cannot define §. 4. Antiquus Whether it be of so little importance or no I dispute not but I am sure the Controuersie still remaines and is hotly pursued and yet this is not the onely difference betwixt your Protestants there are many other Antiquissimus The more greatly to blame is your pope and Romish Hierarchy that when many grieuous corruptions of your Church both in Doctrine and gouernment were manifestly layed open See D. Field Appendix to the fift booke of the Church part 1. pag. 71. Gerson 3. part Apologet. de concilio Constantion Id●m de concilio vnius obedientiae would not for al the importunity of Princes Prelats people yeeld to any wholsome reformation but with obstinate resistance hindred all publicke proceeding in Reformation by the course of a general Councell so that seuerall States and Kingdomes were faine to redresse things amisse seuerally within their owne compasse without sufficient Intelligence and consultation one with another which could not bee done without some differences and it is l●ttle lesse then miraculous that the differences were not many more and greater Cassander saith when many were moued out of a godly affection sharply to reproue certaine manifest abuses Cassander consultation art 7. they were repelled and disdainfully contemned by them who were puffed vp with the swell ng conceits of their Ecclesiasticall power which caused the great distraction or rent of the Church and no firme peace is to be hoped for vnlesse the beginning thereof be from them that gaue the cause of this diuision that is vnlesse they that haue the gouernment of the Church remit something of their too great rigor and listning to the desires of many godly ones correct manifest abuses according to the rule of sacred Scripture and the ancient Church from which they are departed c. Thus writes your Cassander though a papist yet moderate and truely Iudicious Contarenus in confutatione Articulorum Lutheri Also your Cardinall Contarenus writing of the grieuances and complaints of the Lutherans for the manifold abuses brought into the Church makes a prayer to God that he would moue the hearts of the Prelats of the Church at the last to put away most pernicious selfe-loue and be

loud voyce that he had learned more touching the Doctrine necessary to saluation by the Waldenses instructing their children in their Catechisings then in all the disputations of Diuinity which he had euer heard in Paris § 5 Antiquus I will not stand vpon those foule errours which some authors attribute to the Waldenses but there are nine points which the late learned Iesuite a Parsons three Conversions part 2. cap. 10. §. 26. Robert Parsons saith All Authors that write of the Waldenses doe attribute vnto them which I hope you will be ashamed to maintaine Those shew that you and they are not of one Church Antiquissimus Those shew the vanity and shamelesnesse of that man that to the face of the world auoucheth all Authors when many Authors say the plaine contrary This first article or errour which he saith they hold is that all carnall concupiscence and coniunction is lawfull when lust doth burne vs. And therefore some adde that in the darke they practise all kinde of carnall mixtures with whomsoeuer they first meet c. A filthy slander laid as well vpon the b Origenes lib. 6. contra Celsum Euseb hist lib. 4. cap. 7. See Cecilius his wicked Oration in Minuty Felicis Octauio recited also by D. Vsher Grau quaest cap. 6. §. 12 See him also ib. §. 20. Primitiue Christians as vpon them And them your owne Rainerius cited before cleareth saying Haec Leonistarum secta magnam habet speciem pietatis eo quod coram hominibus iuste viuant bene omnia de Deo credant c. Againe Casti sunt Leonistae pag. 231. lin 48. And againe Quaelibet naturâ turpia deuitant Item suos subditos ad eadem diligenter informant Ib. pag. 232 42. Rerum Bohemic script a M. Frehero edit Hanov. an 1602. They c In their booke of remedies against sinne cap. 21. cited in the History of the Waldenses booke 1. cap. 4. informe their people against this sinne thus The sinne of luxury is very pleasing to the Diuell displeasing to God and iniurious to our neighbours because therein a man obeyeth the basest part of his body rather then God who preserueth it A foolish woman doth not onely take from a man his good but himselfe too He that is giuen to this vice keepes faith to no man and therefore Dauid caused his faithfull seruant to be slaine that he might enioy his wife Amon defiled his sister Thamar This vice consumes the heritage of many as it is said of the prodigall child that he wasted his goods liuing luxuriously Balaam made choice of this sinne to prouoke the children of Israel to sinne by occasion wherof there dyed 24000 persons This sinne was the cause of the blindnesse of Sampson it peruerted Solomon and many haue perished by the beauty of a woman Prayer and Fasting and distance of place are the remedies against this sinne For a man may ouercome either vices by combating with them but in this he is neuer victorious but by flying from it and not approaching neere vnto it whereof we haue an example in Joseph It is therefore our duties to pray daily to the Lord that he will keepe vs from the sinne of luxury and giue vs vnderstanding and chastity Thus they taught and professed and is it credible had they practised the contrary they could haue continued so long and drawne so much of the world to imbrace their Religion with so great dangers and persecutions as they did No saith your d Rainer cited before §. 4. l●t●n Rainerius the honesty and r●ghteousnesse of their liues was the greatest attractiue that drew the world after them to the greatest danger of the Church of Rome The s●co●d article of Parsons is They held all othes vnlawfull to Christians for any cause whatsoeuer in the world ●●cause it is written N●lit●●urare doe not sweare M●tth 5. Iames 5. A●swer Indeed they eschewed the common practise of swearing according to Christs precepts Matth. 5 37. but saith your Rainerius to avoyd corporall death and the reuealing of their brethren they would sweare But how agrees that with that which e Gabriel Prateclus Pauperum de Lugduno error 3● Pratoclus saith of them That they held that no deadly sinne was to be tollerated though it were to auoyd a greater euill The truth is in iudgement they sticked not to sweare truely but in triuiall matters they would not sweare rashly which gaue occasion of that cavil As your Rainerius saith D●cent vitare mendacium detractionem iuramentum ibid. 222. 15 16. f In their book entituled The spirituall Almanacke in the third comment cited by Hist Wald. Book 1. cap. 4. Their own doctrine is that there are lawfull oathes tending to the honour of God and the edification of our neighbours as in Hebr. 6.16 and as Israel was inioyned to sweare by the Name of the eternall God Deut. 6.13 and by the example of those oathes that past betwixt Abimeleck and Isaac Gen. 26.30 and the oath of Iacob Gen. 31.53 The third article is that no iudgement of life and death is permitted to Christians in this life for that it is written Nolite Iudicare Matth. 7. luke 6. Answ But Rainerius tels a contrary tale of a Waldensian Glouer who being condemned and led to death said openly in the hearing of all You now condemne vs rightly for if we had power ouer you as you haue ouer vs we would exercise it against your Clerkes and Religions ib. 222. 47. This cauill arose vpon their complaining of the Magistrates to whom they were deliuered vp by the Inquisitors Priests and Fryers who were their enemies not indifferent men but passionate and so they were condemned and executed by them without hearing examining or knowing of their cause This cruell simplicity of the Magistrates they spake against in their complaint to Ladislaus King of Hungary and Bohemia and elsewhere g In their booke entituled The light of the treasure of Faith fol. 214. cited ibid. But their doctrine was That they were not to suffer the Malefactor to liue and that without correction and discipline doctrine serues to no purpose neither should iudgements be acknowledged nor sinnes punished And therefore iust anger is the Mother of discipline and patience without reason the seed of vices and permitteth the wicked to digresse from truth and honesty The fourth article is That the Creed of the Apostles is to be contemned and no account at all to be made of it Answ Who would thinke that wise men would thus play the fooles In deed they account not the Salutation of the Angel to the B. Virgin nor the Apostles Creed to be prayers saith Rainerius ibid. 232. 10. h Rainerius supra §. 4. lit m. But yet they reuerently receiue the whole New Testament and the Apostles Creed which is gathered out of it Et credunt omnes articulos qui in Symbolo continentur saith the same Author And in their books they haue very good and

the Eunuch who embraced the Old Testament Acts 8 28-35-37 c. And by Saint Peter to Cornelius and his company who had before receiued the Religion of the Iewes Acts. 10.2 22 35 43. And by Saint Paul Acts 13.14 16 -32 -38 39. c. The Apostles receiuing the Conuerts to Baptisme vpon adding to their former knowledge these few principles of true Faith in Christ Iesus and good life shewed that in their Iudgement they wanted no essentiall thing necessary for the making of them true members of the Church and perfect Christians or as our Catechisme calles them members of Christ Children of God and inheritors of the Kingdome of Heauen and that if God should take them out of this world in their first entrance into these principall grounds of saluation without further knowledge or practise yet vndoubtedly they should die sufficient Christans and in the state of Grace §. 6. Conformable to the Apostles practise the Christians of the Primitiue Church baptized those that were Catechized in the grounds of sauing doctrine as the essentiall points of Religion that constitute a Christian as appeareth by Irenaeus and Tertullian See Irenaeus and Tertullian cited before chap. 1. sect 2. sub 1. §. 2. whom I alleadged before and by the Creeds which were ordayned as Badges of Christians and differences of true beleeuers frō either vnbeleeuers or hereticks The Westerne Churches vsed in their Baptisme that short form of confession comōnlly called the Apostles Creed which in the more ancient times was breefer then now it is as our Learned Bishop Vsher hath punctually obserued B. Vsher serm at Wansted p. 28. The mention of the Fathers being Maker of Heauen and Earth the Sonnes death and descending into Hell and the Commuion of Saints being wholly omitted happily as not necessary for all men to know as Suarez saith or sufficiently implied in other articles or knowen by the light of reason and so not making difference betwixt Christians and heathen these reasons some for one point some for another But being in time made for better explication so full as it is now the whole Westerne Church hath long receiued as a badge of their Faith distinguishing the Beleeuer from the vnbeleeuer The Eastern Church vsed in Baptisme a larger Creed Vsher ib. p. 30. Euseb ep apud Socrat l. 1. hist cap. 8. al. 5. Theodoret. lib. 1. cap. 12. the same or very little different from that we call the Nicene Creed because the greatest part thereof was repeated and confirmed in the Nicene Councell to which it was presented by Eusebius Bishop of Caesarea with this Preamble As we haue receiued from the Bishops that were before vs both at our first Catechising and when we receiued Baptisme and as we haue learned from the holy scriptures and as we haue both beleeued and taught when we entred into the Ministery and in our Bishoprick it selfe so beleeuing at this present also we declare this our Faith vnto you To this the Nicene Fathers added a more cleare explication of the Deity of the Sonne against the Arrians which then troubled the Church professing him to be begotten not made and to be of one substance with the Father The second generall Councell assembled 56 yeares after at Constantinople approuing all the former added also something concerning the holy Ghost which then was oppugned by the Macedonian Heretickes The same Fathers also then added the Articles concerning the Catholicke Church and the priuiledges thereunto belonging The Roman Church after the dayes of Charles the Great added the Article of Procession of the Holy Ghost from the Sonne And the late Councell of Trent recommended it vnto vs Concil Trident. seff 3. as That principle in which all that professe the faith of Christ doe necessarily agree and the firme and onely foundation against which the gates of Hell shall neuer preuaile And by which alone our Fathers sometimes drew Infidels to the faith ouercame Heretickes and confirmed the faithfull Such are the words of the Trent Councell So that in this Creed they confesse That onely foundation and principle of faith is to be found in the vnity whereof all Christians must necessarilly agree Section 2. § 1. The rule enlarged and approued in this Age. § 2 By Azorius out of the School-diuines in 14 Articles § 3. Some obseruations and censures of those 14 Articles § 4. The rule set downe by Bellarmine more briefly § 5. By D. Field farre more sufficiently in 6 Articles with his iudgement of the deductions therefrom euident or obscure § 6. B. Vshers distinction of superstructions vpon the foundation § 7. Consequents of this doctrine §. 1. But because we see this foundation of faith hath from the Apostles times continually been en●●ged by reason of errours and heresies arising in s●●erall Ages let vs search a little further how the most Iud●cious men do● bound it in these our dayes §. 2. Azorius the Iesuite deliuers the vnanimous consent of all the Roman Diuines in 14 Articles Azorius Institu tionum moralium part 1. lib. 8. cap 5. § At iuxta ibid § tertio quaeritur seq whereof seuen concerne the Diuine nature and seuen concerne the humane all which are to be beleeued explicitè with distinct vnderstanding of all men Of the first seuen there is taught in the First That God is in Nature and Substance eternall infinite immense and in maiesty highest euery where not onely in power might and efficacy but also in deed and truely present who hath power of life and death is the supreme Lord of all things who can with his becke and at his pleasure doe all things which he will who knoweth seeth careth for and moderateth all things Secondly The first person in nature and diuine substance to wit The Father is the beginning of two diuine persons and therefore the begetter of the Sonne and breather of the Holy Spirit vnbegotten subsisting of himselfe and by himselfe not receiuing and hauing his essence of another Third The second person in the Diuine nature is true God begotten of the Father onely from all eternity the naturall Sonne of God consubstantiall and equall to him in all things the onely Word and expresse Image of the Father most perfectly representing and expressing him Fourth The third person in the diuine Nature the Holy Ghost proceeding from the Father and the Sonne from all eternity is true God coaeternall to them both co●quall and consubstantiall and to be worsh●pped with the same faith and with equall seruice and honour Fifth God is the creator of all things who by his onely becke and word out of nothing produced all things visible and inuisible or the whole frame of the worl● in the beginning of time and hauing produced them preserues directs cares for and gouernes them with great goodnesse and wisdome And as he is the creator of all things from whom all things be ng made of nothing did in time proceed so he is the end of all