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death_n	body_n	die_v	time_n	4,973	5	3.6216	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20148	No parliament powder But shot and powder for the Pope. And for all his Cardinalles, Bishops, Abbots, Fryers, Monkes; the maisters and great doctours of Sorbonne. Sent to his vn-holynesse, and them all, for a newe-yeares gift. 1609.; Sac & pieces pour le pape de Romme, ses cardinaux & evesques. English	Denakol.; Philagathus, fl. 1609.	1609 (1609)	STC 6582; ESTC S118652	52,903	98

to a man then if he went in Pilgrimage ouer the whole world or gaue all his goods for Gods sake Saint Hierome saith That when wee cause a Masse to be said for a soule departed and in Purgatorie so long as the Masse endureth so long that soule feeleth no paine Saint Augustine saith That all the while a man heareth Masse he shall not grow olde neither bee any iote enfeebled And beholding the bodie of our Lord deuoutly he shall not that day die any sudden death But if hee should die that day and were excōmunicated yet he shall not be damned S. Paul saith That the prayer of the head is more worth then that of the members If it be so then that the Masse is the prayer of our Lord being the head and we are his members then the Masse is much more auailable then all the prayers that we all can make Saint Bede saith That if a woman great with childe doe heare Masse on the day of her trauell she shall be deliuered without any paine Saint Luke the Euangelist saith That a sinner hauing true contrition for his sinnes and a will to heare Masse deuoutly and that day to be confessed although he die yet he shall be saued Saint Gregorie saith That euerie Masse deuoutly celebrated conuerteth a sinner vnto God and deliuereth a soule out of Purgatorie And it is more worth to him that said it or procured it to be said then a thousand Masses after their death The venerable Maisters of Sorbonne haue granted leaue and permission to imprint this said Copie to Lewes Heruaut Booke-seller dwelling at Paris on the Mill-bridge at the sigue of Saint Lewes August 22. 1608. The Sentence of Interruption or stay of proceeding betweene both sides taken out of the Registers of the soueraigne high Court of Heauenly Parliament DElay and respite is graunted betweene both these parties vntil the fulnesse of time when the earth shall bee without faith and hath reached to the full height of all her vices Then shal be euidently seene that the Auncient of dayes shall be the Iudge and the Stone hewen out of the Mountaine without hands shall bruise the head of the man of sinne who is sirnamed the Sonne of perdition nourished in the house of iniquitie And because the time is verie short sooner then can be imagined he shall be cast downe to great punishments by the arrest and irreuocable sentence of the Spirit in the mouth of the Lambe without blemish And consequently peaceable and powerfull gouernement shall be giuen to the Saints by the most high for euermore To whom be all honour glorie praise and dominion worlds without ende Ecce venio cito Veni Domine Iesu An Antithesis of Gods Commaundements and those deuised by the Pope The Commandements of God our Creator by Moses Exod. 20. OPen your eares lift vp your hearts You people dull and slow to heare List the commaundements of thy God Receiue them with all awe and feare I am saith he thy heauenly God That brought thee from captiuitie And out of Pharaohs seruile bonds Thou shalt haue n'ere a God but me No grauen Image shalt thou make Of any thing what e're it be To honour reuerence or adore I am a God of iealousie His reuerend Name take not in vaine Sweare not thereby or it despise For guiltlesse he shall not escape That wrongs his name in any wise Labour fixe dayes but on the seuenth Doe not thy mind with toyle molest But thou and thine take quiet ease Thy God himselfe that day did rest Honour thy Parents that thee bred And brought thee vp so carefully That in the Land where thou dost liue Thy dayes God may prolong thereby Kill not nor murder doe commit From foule Adulterie turne thy face Steale not nor be a witnesse false Against thy neighbour in no case Couet not thou thy neighbours house His wife his seruants man or maide His Oxe his Asse his other goods Or what may not thine owne be said O Lord these heauenly Lawes of thine Effectually let vs embrace To keepe them all our hearts encline Assisted by thy spirit of grace FINIS The Popes Commandements The Commaundements of our aduersarie the deuil instructed and dayly put in practise by his good Scholler the Pope OPen your eares listen to mee My people quicke and apt to heare I giue you lawes was ne're the like Beleeue them without doubt or feare I am the verie God on earth Nor hast thou any else but me Beleeue it and no further seeke For straitly I forbid it thee Erect all kinde of Images For therein shalt thou please me best And such as will not worship them With bitter curses I detest In speciall reuerence hold my name Honour it and adore it still To sweare by God blaspheme or lie I can absolue thee and I will On working dayes I haue made Feasts Of Saints to giue thee ease and rest Honour those dayes pray to those Saints Heare Masse and haue thy hearts request Father and Mother both renounce Ere thou from my Religion swerue T is the first rule that I direct To Friers and Nunnes that me doe serue Kill murther steale lie and defame Commit adulterie incest rape Purchase thy Pardon be absolude And from all Lawes thou shalt escape Couet thy Neighbours goods or Wife Or whatsoeuer is not thine Bring gold and siluer Offer them My Pardon cleares thee for thy Fine All such as shall these lawes obserue And holy Mother Church obay Shall Heauen at my hands deserue Or downe to Hell without delay FINIS The triall and probation of the Popes Commaundements he being the enemie to God and his worde Experience makes the truest proofe of all things and thereby may easily bee discerned at the verie first sight how the Pope makes warre against God with his inuented Ordinances contrary to the Scriptures THE Pope commaundeth that al his Lawes are to be embraced by all men as proceeding from heauen 19 Dist C. Stomnes He forbiddeth also that anie doubt or question shall be made or whatsoeuer hee doth saith or ordaineth whether it bee good or lawful 17. Q. 4. Nemini Dist 3. S. ex persona Wherin he declareth that his whole drift intent is vtterly to deface and make forgotten the Lawes of GOD to establish his owne dreames and idle follies Which are more pernicious to men then any other plague can bee because he constituteth the saluation of their soules onely vpon merits and not vpon the onely grace of God enlarged vnto vs in Iesus Christ The Popes Canons are most of them in this tune I am Gods Lieutenant vpon earth C. Quanto de translat Also I am vpon the Chaire of preheminence and haue rule ouer all flesh De sepul sup Chap. Also All Romane Princes haue adored my seate De iureiu in Clement Romana in princ Also I haue the rule of all the earth For it belongeth to me to iudge all things

that there are some who receiuing onely the body of our Lord doe abstaine from the Chalice wherein because they sinne through superstition they ought to receiue the Sacraments together or else to bee reiected from them quite For the diuision of so great a mysterie cannot be committed without notorious sacriledge The Apostles and Gods Church IN regard that wormes Mice Spiders and other creatures may and doe eate your Transubstantiated bread which being kept ouer long corrupteth and putrifieth of it selfe hereby it may be manifestly knowne that the signe of the Sacrament is not the thing signified thereby that is to say That the bread which is a signe as hath bin sufficiently proued already according as our Lord hath willed cannot thus be conuerted or transubstātiated into his natural body For it were a great fearefull blasphemie to say that the body of Iesus Christ should bee subiect to putrifaction corruption or the teeth of brute beasts Hence would ensue that Christ should bee lesse sufficient and more inferiour in power and vertue then were the Gods and Idols of the Gentiles For they defended themselues and spake by the cunning of him who thorowe Gods iust iudgement did hoodwinke and blinde the poore credulous world raysing beleife of such a transubstantiation after hee had once newly forged it in his owne shop Now the Church of God being instructed by the sanctified spirit beleeueth much more wisely namely That Iesus Christ is risen from the dead being no more subiected to death For he is glorified immortall and incorruptible sitting now at the right hand of God his Father from whence hee will not descend vntill such time as hee shall come to iudge both quicke and dead and render to euery one according to his workes Then will hee punish most grieuously these correcters and falsifiers of his word that haue changed and ouerturned the institution forme and true manner of his Sacraments And hee will iudge the horrible slaunder of our aduersaries who doe vniustly accuse vs to doubt of Gods power and deny that he cannot conuert the bread into the body of his sonne Iesus Christ But in this Article and difference of the Supper we pretend no disputation of Gods power which wee beleeue and confesse to be infinite and incomprehensible For heerein onely lyeth our controuersie that the will of God is such according to the testimonie of his owne holy word By the which we prooue clearly that we doe receiue and eate by faith and spiritually the very body and precious blood of Iesus Christ This confession is incorruptible not subiect to wormes Mice Spiders or to bee burned in the fire which being eternall is prepared for all them that shall breath foorth such blasphemies against our Lord and Master Iesus Christ The Pope and his Church OVr holy Father the Pope supreame head and President in the Councell of Orleance hath ordained and decreed as it is written in the fift Chapter to be seene That if the bodie of Iesus Christ be receiued and vomited by a sicke bodie If by humane frailty no person can be found that will licke vp and receiue the same againe I meane the same body of Iesus Christ so disgorged That then that body of our Lord is to bee burned and the ashes thereof put among the Reliques Also if the body of Iesus Christ bee lost or rotten by ouer-bad smell or age it shall be burned and the ashes layd vpon the Altar Moreouer if the body of Iesus Christ by the eating of Mice or Spiders do become much lessened impaired or gnawed by byting or if the very worme be found in it It shall bee burned But if there doe remaine any part of Christs body which is not gnawen or much out of order it is more safely done to take and eate that Neuerthelesse if it be greatly gnawen rotten and impaired by some vermine or putrifaction It shall incontinently be burned and the sacred ashes shall be reuerently put and kept among the Reliques Such is our holy ordinance which we will haue to be obserued vpon paine of Excommunication As most amply wee haue ordained and decreed in the sayd Councell and caused to be written vnder the title of Consecration the second distinction And yet much more clearely in the Cautells of our holy Masse OF ONE ONELY MEDIATOVR There is one MEDIATOVR between God and man which is the man CHRIST IESVS 1. Tim. 2. 5. Wee haue one Aduocate with the Father IESVS CHRIST the iust And he is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world 1. Iohn 1. 2. The Apostles and Gods Church THat is not the Church of God which beside both reproouing changing his word cannot so content it selfe but also disalloweth the sufficiencie of one onely Aduocate and Mediatour sole God and searcher of all hearts For the Apostles and the whole Church after them did reiect all other Aduocates and Mediatours contenting themselues with Iesus Christ onely who prayeth for vs as most euidently is testified vnto vs in the Scriptures and is likewise to be seene in the writings of the Doctours and Fathers of the Church And because we are to handle this point somewhat briefly Saint Ambrose deliuering the word for the whole Church speaketh thus There hath beene a miserable custome in saying that men might goe of and by themselues to God euen as by Earles and Princes they can make way to Kings Is there any man so mad or forgetfull of his owne saluation to attribute a Kings honour to a Prince or an Earle Why we see that if any man should dare but to speak this of his own King of good right hee ought to bee condemned as guilty of treason Shall not they then be held for much more faultie as dare attribute the honour of Gods name to creatures And in leauing our Lord shall honour such as are but seruantes with themselues Though men in Kings Courts are in more eminent place then others yet in the King of Kings Court the greatest meanest are all but seruantes and the poorest as soone heard as the proudest and sooner too For this cause men gaine accesse to a King by meanes of Princes and Lords because the king himselfe is but a man and knowes not otherwise how to deale in matters faithfully concerning his common-wealth But to gaine the fauour of God from whom nothing can be hidden because he knowes the hearts of all men their works wants or whatsoeuer There needs no other fauourite to present our supplication by but only an humble contrite and repentant heart These are the wordes of this worthy Father With him do consent many other Doctours of the Church affirming it to bee blasphemie and sacriledge to haue any other Aduocate Mediatour or Intercessour but Iesus Christ onely If any man shall make doubt hereof let him read what is learnedly written by diuers to

works of euery one and that they shall be saued by fire I Raymondus Preacher of the Papall Church will not oppose my selfe against the faith of Purgatorie Neuerthelesse I firmely do beleeue and without any doubt that God doth not vse to pardon sinnes by halfes But by his grace he either pardons all or none at all I doe not speake this as of my selfe for it is written and approued by the holy Canons according to the testimonie of the glosse on the Chap. Maiores causas de Baptismo eius effectu extra Where it is said that the great goodnes of God doth not pardon a part or moitie For when a man commeth to God with sighes and teares hee forgiueth all or els nothing The Apostles and Gods Church WE read that Sathan being come to tempt Christ in the wildernesse hee proposed testimonies to him out of holy Scripture expounding them falsely onely to deceiue him But hee that could answere him so well hath taught vs also to answere in his name and to render a reason of our Faith to all such as shall question vs therein Wherefore we say that that place in S. Matthew of the Prisoner if he will not agree with his aduersarie is vnderstood of the reconciliation and agreement that ought to be between such as are in strifes of Law and such like variances And so is it expounded by diuers holy Doctors without making any mention at all of Purgatorie As namely S. Ambrose Chrysostome Hyllarius and Theophylact. Touching that text which speaketh of the sinne against the holy Ghost S. Chrisostome in his Exposition thereof speaketh thus Because this sinne can not be said to be veniall in you therefore it shal be punished greiuously in you both in this life and that which is to come It is very friuolously done then to fordge a Purgatorie out of this testimonie which speaketh onely of the remission of the fault and not of the paine And your Purgatory is so much the rather inuented for the paine onely As for the Bookes of the Macchabees they are not authenticall nor receiued in the Hebrew Canon For they are numbred with the Apocripha As S. Augustine Hierome Gregory with the Councell of Laodicea who doe all confesse those Bookes not to bee authenticall neither haue they any authoritie to prooue any thing by that is in controuersie Moreouer if wee looke well into the sacred Scriptures it is very easie to be found that the fire of Purgatorie was first of all forged in the diuels Shop and he hath stretcht it out to the vttermost onely to annihilate the soueraigne vertue and merite of Christs most precious blood The Pope and his Church WE haue three euident witnesses in the Scripture that doe make the fire of Purgatorie most certaine to vs. The first is where it is written of the prisoner who not beeing accorded and agreed with his aduersarie should neuer be suffered to depart out of prison vntill he had fully satisfied and payd the vtmost farthing Which cannot otherwise be vnderstood but onely of the prison of Purgatory wherein full satisfaction is to be made before any parting thence will be permited Moreouer the sinne against the holy Ghost is neuer pardoned in this worlde nor in the worlde to come Ergo it followeth that some sinne is to be pardoned in the other world Lastly the authenticall booke of the Macchabees doth say that it is an holy and wholesome thing to pray for the dead to the ende that they may bee deliuered from their sinnes Behold here how Purgatorie is diuinely approued and by long and auncient Custome receiued into our Mother holy Church Wherefore all these being well considered there is not any doubt to be made thereof But rather wee ought to pay vnto God that hee would saue vs by this holy fire of Purgatorie Out of which we shall be very soone deliuered by the celebration of Masses Anniuersaries Oblations Vigils Commendations Prayers and Almes deeds Amen The Apostles and Gods Church K WE wil yet further testifie our former speeches by the Expositions of many ancient Doctours and Fathers that neither confesse or make any mention of this Purgatorie fire but haue written and taught the contrary Especially Saint Augustine writing to Macedonius Epist 54. These are his words There is no other place for correction of manners but in this life For after it is ended euery one shall receiue what he hath purchased in this worlde there the mercy of God remaineth for them that haue bin heere repentant But in the world to come penitence doth profite nothing at all And in the 13. Booke of the Citie of God and 9. Chapter he writeth thus The soules of the good being seuered from their bodyes are in rest and no other doubt is to be made thereof But the soules of the wicked are punished vntill such time as their bodies shall bee raysed and then the good shall goe to life eternall and the others to euerlasting death S. Cyprian was not of any contrary opinion for hee speakes thus Wee are not to thinke that the death of the wicked should be of like forme and condition to that of the good The good are called to rest and comfort the vniust to paines and grieuous torments On a sudden is saftie giuen to the faithfull and torments to the vnbelieuers Moreouer these holy Doctours and Fathers S. Ambrose Hierome and Chrysostome doe contradict not any point of their precedent opinions but are all of the same consent with Epiphanius speaking thus It is neither Fasting nor Almes penitence nor iustice good or euill that after death doth hurt or helpe For then there is no further place for repentance nor any more effects of satisfaction Behold then what the faithfull Church doth beleeue with her learned Doctours and Fathers To hold worthlesse their iudgement it were impious and shamefull or to condemne and curse them for Heretiques Is not this then honor done to Saints when thus wee remember to imitate their example To conclude then the Councell held at Toledo can testifie if we doe ill in reiecting prayers for the dead For it was there forbidden as vnprofitable and fruitlessely inuented The Pope and his Church with the Councell of Toledo NOtwithstanding all that which hath been sayde before wee hauing assembled our selues at the Councell of Toledo haue ordained and decreed this present ordinance which wee will haue to be firmely kept and established for euer as followeth We command that such as depart out of this life by the diuine vocation shal be caryed to the earth with Psalmes sung before them and other Songs of the Singers For wee doe altogether forbidde those prayers at Funerals which were wont to be comonly sung for the dead It shall therefore suffice that you giue to the dead bodyes of Christians the seruice of diuine Songs in hope of their resurrection This is written in the 3. 22.

cap. 1. Et super 1. cor cap. 11. Et lib. de admist S. Hierom. super cap. 28. de S. Matth. These are the Popes bombards artillery thundred against Gods inuincible trueth All Poperie hath more listened to this man to renew and ouerthrow the holy Supper then to maintaine the true institution thereof Yet you heare what this man saith S. August in Quinquag Psal 54. Et ad Dardā Epist 67. in 3. lib. de doctri christi Et sup Joan tract 30 Et in 2. Quinquag psal 96. All that which is in God is not God that is to say the humanitie of Christ is not his diuinitie neither is his diuinitie his humanitie For the word is not made flesh as conuerted into flesh but it is vnited to the flesh without confounding the substance Neuerthelesse God and man is but one Jesus Christ who holdeth alwayes the true nature of man glorious and immortall S. Chrisost sup Psal 21. Et sup Matth. Cap. 5. Homil. 8. ad Caesar Monach. Iren. lib. cont Valens cap. 34 Origen super Matt. cap. 26. hom 83. super Leuit. Hom. 7. The Councel of Nice taught first and very diuinely how we ought to eate the Lords body and drinke his precious blood Fabulous Aesope could recount no merier tales then this seducing Scotus doth Gelasius a man learned was elected Byshop of Rome in the yeere of Christ 493. We may then well know that in his time Transubstantiation was not forged or receiued into Gods church as he very wel declareth in his owne writings Venerable Bede was not altogether popish for he did not beleeue Transubstantiation This Monke hath written heereon very learnedly And me thinks that all Benedictines should not defend Transubstantiation For it was not as yet forged in S. Benets time who gaue them better doctrine then they will follow This Pope is like vnto Saul who albeit he could doe nothing yet he would prophecie among the Prophets Matth. 10. 24. Deut. 4. 2. John 13. 15. S. Cyprian Serm. ad peccator poenitent S. Clem. in Epist 2. ad Jacobum Et in Can. tribus de consecrat Dist 3. Origen sup Leuit. Chap. 7. I can hardly number Gelasius in ranck of the Romaine Popes for he hath opposed himselfe against a number of their blaphemies The Popes Sacrament had been longer obserued and adored if they had knowen cunning to hide aad dissemble the corruption and wretched subiection thereof But yet the better to compasse their purpose they haue kept it in Boxes and Pixes But God hath permitted all for the best Psal 16. 4. Mark 16. 16. The will and power of God doe neuer disagree in themselues God can do all things as being almightie but he will not vse his absolute power against that which hee hath long since promised hauing so willed and commanded For God is neuer contrary to himselfe Most horrible words that our Lords body should be subiect to putrifaction and to bee eaten of beasts or to be burned The Arke of the couenant which was but a figure of Christ would not suffer it selfe to be so vsed For it caused all their deaths that approched neere it 1. Sam. 5. 11. Much greater reason is there for the bread what it might doe if it were conuerted and transubstantiated into Christs true bodie But we must confesse that the signe of the Sacrament being thus abused is not the thing signified thereby John 14. 10. 1. Iohn 2. 1. 2. Rom. 1. 4. 1. Tim. 4. S. Ambrose sup Epist ad Rom. cap. 1. S. August sup 1. Epist S. Ioan. tract 1. 2. Et cont Parme. Lib. 2. Chap. 6. 8. Et in Quinquag Psal 94. 108. S. August lib. de vera Relig. cap. vlt. Et sup Joan. tract 23 chap. 5. Et de eiu●t D●i lib. 10. 28. chap. 27. Et in lib. de cur atque mort cap. 13. Epiphan lib. 2. Com. 2. cont Collyrid lib. 3. Tom. 2. haeres 79. S. Chrysost in his imperfect worke vpon Matth. Chap. 2. Hom. 2. S. Hierom. Com. sup Eze● cap. 16. Eccles Hist lib. 5. Chap. 15. It ensueth then that creatures deceased know our hearts which is false For there is is none but God onely who is the searcher of all mens secrets Psalm 7. 9. Rom. 8. 25. Note that whosoeuer will read the Prayer of S. Claude shall finde it most singuler and worthy to be learned by heart to be preserued from the Feauer Quintain This Scholler of Caiphas hath not bin much ill tutord in his Schoole For there is maintained firmely that Romes great Pontifex is not able to sinne and that he can neuer erre What say yee then to a she-Pope Hyldebrand a Sorcerer 2. Syluester one a second deuill And the other held that our soules are mortall because otherwise a man could tell that Popes cannot erre Matth. 25. 34 Hebre. 1. 10. Coloss 1 14. 20. 1. Iohn 4. 10. Apoc. 1. 5. 1. Cor. 3. 13. S. August in Enchirid. ad Lauren. cap. 28 Lib 21. de Ciuit. Dei cap. 26. Et in tract de Fide O per. chap. 16. They that beleeue the fire of Purgatorie are deceiued in humane beneuolence not vnderstanding the holy Scriptures which render no other testimoni but of the sufficient purgation made by the precious blood of Iesus Christ onely Mahomet in his Alchoran confesseth Purgatorie as the Pope doth Since both of them then do agree in that faith it is not to be doubted but they shall both receiue reward alike 1. Cor. 3. 13. This venerable Master Raymond was so well skild in the holy Scriptures as he knew not to alleadge any thing but Canons and such shot But that which hefi●● saith is better prooued by Esa 43. 25 Mich. 7. 18. Iohn 3. 36. Rom. 8. 6. c. where it is proued that Christs blood is the intire sufficiēt purging satisfaction remission of sins which God giueth not by halfes but wholly and fully for the loue of his son Iesus Matth. 4 4. 1. Pet. 3. 15. Matth. 5. 16. 25. S. Ambrose sup Luc. chap. 12. S. Chris sup Matth. chap. 5. Hom● 10. Hillar Theo. in Can. Chrysost sup Matth. Chap. 12. homil 6. Grego sup Job chap. 29. Et in Moral lib. ●8 Chap. 17. Et in can Dist. 14. S. Hierom. in Epist ad Cher. Et in praesat de Prouer. Et in Prolog Galat. Matth. 5. 25. 26. Luke 12. 59. 2. Mac. 12. 27 Behold the subtile means inuented to bring water to the mill of Rome But the wise children of God accounted to be fooles in this world will neuer bring their corne to this Mill because it keeps too bad an noyse S. August lib. 18. de ciuit Dei cap. 3 8. Et in lib. 2. de doct Christ Concil Laodicea cap. 59. S. Cyprian in Serm. de mort sapient 2. 4. S. Ambrose do bon de mort Tom. 1. cap. 2. S. Hierom. sup Gal. cap. 6. Et in Eccles Tom. 7. cap. 9. Et sup Esay ca. 65. Epipha lib. 1.