Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bear_v	life_n	live_v	4,791	5	5.2156	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87879	An answer to the Marques of Worcester's last paper; to the late King. Representing in their true posture, and discussing briefly, the main controversies between the English and the Romish Church. Together with some considerations, upon Dr Bayly's parenthetical interlocution; relating to the Churches power in deciding controversies. To these is annext, Smectymnuo-Mastix : or, short animadversions upon Smectymnuus in the point of lyturgie. / By Hamon L'Estrange, Esqr.	L'Estrange, Hamon, 1605-1660.	1651 (1651)	Wing L1187; Wing L1191; Thomason E1218_2; ESTC R202717	68,906	120

much the odds of Rome M. We hold that every Minister of the Church especially the supreme Minister or Head thereof should be in a capacity of fungifying his Office in preaching the Gospel c. you deny it How his Lordship makes the Church do Penance and puts her head and heels together for how the supreme Head can properly be a Minister of that Church whereof it is Head passeth my understanding what our Church denieth is this It is not lawfull for any man to take upon him the Office of publique Preaching or ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same And this is all his Lordship's Text urgeth M. Nor we onely deny it saith the Marques but so as that our Church hath maintained and practised it a long time for a Woman to be Head or supreme Moderatrix in the Church and many have been hanged drawn and quartered for not acknowledging of it I have read indeed of some such Women as his Lordship speaks of one in Revel. 17. 1. and by her fine cloaths vers. 4. she should be a Queen and as a Queen I am told she sits chap. 18. vers. 7. I will not say what that Queen is for fear I procure my self ill will Another who first made Rome the Mother-church And another in England called Qu. Mary who used that Title of Head of the Church and no offence taken at it having been conferr'd upon her Father by Act of Parlament in the time of Popery but her Sister Elisabeth thought it enough to be called supreme Governess who were martyr'd for not acknowledging her so neither can I nor doth his Lordship tell I shall say little to his Lordship's points of Absolution and Confession their practise is very antient and commendable and as in other cases our Church leaves them arbitrary so in some she injoyns them For Absolution you may see her form prescribed in the Liturgy in the Visitation of the Sick for Confession the Rubrick Paragraph 2. before the Communion M. We hold men may do Works of Supererogation this you deny Had not Supererogation or Superarrogancy rather been a saucy and malepert Tenet it might have given in good manners the Possibility of keeping the Commandments to have been before it for sure we should in reason be out of Gods debt before we bring him into ours But we must take it as we finde it nor am I ashamed to own what our Church holds viz. Voluntary Works besides over and above God's Commandments which they call Works of Supererogation cannot be taught without arrogancy and impiety and she reasons from Christ saying plainly When ye have done all that are commanded to you say We are unprofitable Servants His Lordship voucheth onely one single Text and that of the Vow as he takes it of single life But I observe All hear not that saying but they to whom it is given so then it is a gift if we return no more than was given where 's the Supererogation and whereas the Marques tells us it is no Commandment had he consulted with the Greek Grammar he would have found {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} let him receive it in the Imperative Mood and therefore Athanasius calleth it Caeleste aeternae virginitatis mandatum the heavenly commandment of perpetual virginity The Fathers were I grant much enamored with the vow of continency as a condition of life more agreeable to the service of God than the coupled state usually is but they never thought it a work meritorious much less able to supererogate at God's hand If they held any such opinion the Marques should have told us their words for the places urged and quoted demonstrate no such thing M. We say we have free will you deny it Our Church saith We have no power to do goodworks pleasant and acceptable to God without the Grace of God by Christ preventing us that we may have a good will and working with us when we have that good will So then we deny not all free will not a free will to evil but to good for the Apostle speaking of us in an unregenerate state saith When we were dead in sin God hath quickened us together with Christ so that there is death first a total disability in us to good then there is the new birth quickned with Christ without this we live neither the life of faith nor of works not of faith for Whosoever believes is born of God 1 John 5. 1. not of works for Whosoever loveth is born of God also 1 John 4. 7. His Lordship's three Texts oppose not what we say 1 Cor. 7. 37. The Apostle speaks of a thing in its own nature indifferent and in such things free will we deny not Deut. 30. 11. Though Life and Death be there propounded to our choice yet doth it not follow that the power of chusing Life and Death is our own and if any say with Pelagius a God would not command what he knew we could not perform my Answer is with Augustine q God commands some things more than we can do to teach us what we are to crave at his hands Matth. 23. 37. We reade that the children of Jerusalem would not be gathered together which argueth a perversity and freeness of will to disobey Christ to obey him no power at all of our selves But there might saith his Lordship have been a willingness as well as an unwillingness else Christ had wept in vain True and there had been a willingness no doubt had God will'd their gathering by his secret and efficacious as well as by his revealed wil To his Fathers A folly it is to deny they many of them exprest themselves somewhat loosly in this point having to deal with those Philosophers who held the fatal necessity of all things went so far on the other side in advancing free will as they were in the ditch of error before they minded it yea Austin himself was a while in it till Pelagius with his Heresie roused him to look up and discover where he was Austin being awake first cals up the Church who upon serious consideration finding her Doctrine in this particular warped somewhat from the Truth by the heat of Disputation sets all those right in two eminent Councels first of Milevis where she saith a God saith not it is harder for you to do without me John 15. 5. but without me ye can do nothing at all Then that of Orange b It is the gift of God when we turn away our steps from wickedness We hold it possible to keep the Commandments you hold it impossible We do not hold it impossible to keep the Commandments we have kept them all we hold it is possible for some of them by some to be lost for we miss the second out of the first Table in the Popish Bibles but as touching observing the

We hold Purgatory fire where satisfaction shall be made for sins after death you deny it Our Church saith The Romish Doctrine concerning Purgatory is a fond thing vainly invented and grounded upon no warranty of Scripture but rather repugnant to the word of God But his Lordship hath Scripture for it 1 Cor. 3. 13. and 15. The fire shall trie every mans work of what sort it is if any mans work shall be burnt he shall suffer loss but he himself shall be saved yet so as by fire I cannot see Purgatory by this fire-light and Bellarmine is at his nusquam again There is no where mention of fire in the Scripture saith he where it is plainly meant of Purgatory And tells us that Augustine and Gregory understood this place of tribulations and Chrysostome and Theophylact of Hell But his Lordship saith Augustine and Ambrose Hierome Gregory and Origen understood it of Purgatory For Augustine I confesse he is in many several tales one of his last tracts that de Civitate Dei and one book of that Tract represents him thrice differing from himself lib. 21. cap. 16. Let not any man think of Purgatory pains to come before the day of Judgement Go 8 chapters further cap. 24. there he comes in with a constat it is manifest some are purged before the day of Judgement by temporal pains But 2 chapters beyond there be some who think the fire in this place to be meant of a purging fire after this life I do not contradict it perhaps it is true Who can tell what to make of S. Augustine now yet this we may infallibly conclude had Purgatory been then an Article of Faith as the Councel of Trent hath now made it Augustine would not have come off so staggering with a forsitan perhaps it is true Ambrose doth not interpret this place at all for 't is no Interpretation that leaves the Text as dubious as before all he saith that he who shall be saved shall endure the punishment of Fire that he may be purged by it But whither in this life or that to come not a word But in another Treatise he applieth it clearly to the day of Judgement Hierome speaks of a purging fire but neither saith where nor when All this time Purgatory fire was not heard of and though I confesse about five hundred years after Christ it began to be kindled so as one might discern the smoak of it yet it did not burn out till Saint Gregories time which was Anno Christi six hundred and ever since then the Popes have had a special care to keep it from going out seeing their cake would be very dough without it But I must retract here for Origen who lived about two hundred and thirty was clear for Purgatory so clear that he took away Hell it self and thought the very Devils themselves should be saved at the last day Lastly we hold extreme Unction to be a Sacrament you neither hold it to be a Sacrament nor practice it as a duty The M. did extremely proper to reserve Extreme Unction for the last wch 't is true we hold not to be a Sacrament for there 's to us no precept for it the Text in James only relateth to those times whilest that miraculous gift of healing lasted had we the same gift we should continue the same practice As to the Fathers who he said are on his side they speak clear beside the point Origen onely of Remission of sins by Repentance Chrysostome of saving the souls of dying persons by the help not onely of doctrinal Admonitions but of prayers also The two pieces of Augustine alleadged are confessed to be Impostures Beda is short of the Marques his thousand years it being but nine hundred since his time M. Thus most sacred Sir we have no reason to wave the Scriptures Umpirage c. The Marques here triumphs over-early the bitterness of Death is past said one yet lived few hours after it And what ever his Lordship was perswaded of his Scripture proofs sure I am his Majesty concludes with an Otherwise to his Thus After this preposterous boast his Lordship with much ado scrueth himself into the discourse of the Authority of the Church and invalidity of Scripture light which because I have already in part and shall more largely elsewhere insist upon for this time I shall pretermit But the M. is not yet empty a vent he hath found and we shall have him now dregs and all And perceiving he could not in solidity of Arguments overtake our Church he now throweth stones at her which Balsack saith is but boys play The two Objections against her are first the maintaing a Woman to be Head in the Church but this is already answered with a capite cane talia I will not make up the Verse let him chant that to his own Church The other against our Lay Chancellors excommunicating To which I answer Lay Chancellors do not excommunicate but some Ministers assistant to them but the Truth is as their Authority was too much so their practise exceeding their Authority made our Church obnoxious to such reproach as his Lordship is pleased to cast upon it and though this one be a blemish to our Church yet may she glory that she hath but one Now for the Church of Saxony you shall finde Luther c. The Marques his next Task is to discover and rip up what Luther Melanchthon Musculus Calvin c. being under the notion of Protestants have been guilty of either in Doctrine and manners 'T is well known his Authors are not very credible Witnesses nor are all the points urged matters of Faith or Morality nor are they all so to be understood as represented nor all represented so faithfully as they ought but admit them all for such and in that sense his Lordsh would have them meant yet what are Luther Calvin c. to us being not of our Church or were they of our Church they are not our Church which is not to be measured by particular men 'T was well said by Tertullian Ex personis probamus fidem an ex fide personas Doth our faith contract esteem by the persons who profess it or are not they rather the better thought on for the faith they professe But then perhaps they will demand after all his Lordship's 45. pages of elaborate pains of rendring these men thus odious Quorsum haec To what purpose did he sweat so much in the matter Answer to very good purpose both against our Church and against his Majesty Against our Church who had been bold with the Popes of Rome Against his Majesty whose Father spake his minde of them also as freely as our Church Well and what hath he gained by it very little certainly For what if Luther denied some parts of the Canonical Scripture It was but some part it was not all as Luthers great and first adversary Pope Leo