Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	rise_v	soul_n	5,336	5	5.5152	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12211	A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein.	Sibthorp, Christopher, Sir, d. 1632.; Ussher, James, 1581-1656.	1622 (1622)	STC 22522; ESTC S102408	494,750	610

a kind of matter appeared insomuch that S. Augustine himselfe sometime speaketh Doubtfully of it and with a peradventure there is some such thing But at other sometimes againe he is verie confident and resolute that there is no such third place and therefore in one place hee affirmeth it expresselie to be the faith of the Catholikes in that time to beleeve onelie these two places namelie Heaven and Hell But a third place saith hee vvee are utterly ignorant of Neyther doe vvee finde it to be in the holy Scriptures And againe he saith Duae quippè habitationes una in igne ●terno alia in regno aeterno For there be two habitations or dwelling places the one in everlasting fire the other in an everlasting kingdome Agreeablie wherunto the scripture that speaketh of fire for the punishment of people after their death expreslie affirmeth it to be an everlasting fire and unquenchable fire which is sufficient to take away all conceit of your temporarie and quenchable fire in your vainelie supposed Purgatorie Yea S. Augustine saith further In requie sunt animae piorum à corpore separatae c. The soules of the godly separated from their bodies be in rest or quietnesse and the soules of the ungodly suffer punishments untill the bodies of those doe rise againe unto life everlasting and the bodies of these unto eternall death vvhich is called the second death And so speaketh also S. Cyprian saying Quando isthinc excessum fuerit nullus iam poenitentiae locus nul●us satisfactionis effectus Hic vita aut amittitur aut tenetur Hic sa●uti aeternae cultu Dei fructu fidei providetur VVhen men bee once departed out of this life there is no more place for repentance there is no more vvorke or effect of any satisfaction Here in this vvorld saith he life is eyther lost or got Here it is that provision is made for eternall salvation by the worshipping of God and the fruits of faith And again he there saith Then shall be vvithout fruit of repentance all griefe of paine inanis ploratio inefficax deprecatio and in vaine shall vveeping be then and prayers shall then be also uneffectuall and of no force 6 To what end then is also your praier for the dead or the Popes pardons and indulgences or singing or saying of Masses Trentals Requiems or anie other your workes satisfactorie or helpefull as you call them for the soules of the dead for in the place vvhere the Tree falleth there it lyeth whether it be toward the South or toward the North saith Ecclesiastes appointing likewise as here you see but two places in that behalfe Agreeably whereunto hee saith againe that when a man dieth his bodie as Dust returneth to the earth from vvhence it came and his soule or spirit returneth to God that gave it And againe he saith after that men are dead They have no more portion for ever in all that is done under the Sunne What part or portion then can they have in your praiers or in anie other works done by men that be living in this world Wee know and beleeve there is a communion of Saints and that the charitie and love of the Saints one towards another is verie great but yee see that the Saints and godlie Elect goe not after their death to anie place of Torment but into a place of blessednesse and heavenlie happinesse where they stand not in need of anie mortall mens praiers or other their workes whatsoever On the other side the soules of the ungodlie reprobates goe to Hell the place of the damned so that no praiers or other works whatsoever can doe them anie good for their ease or deliverance from thence And as for anie third sort of people that be neither Elect nor Reprobates such are not to be found It is true that in this life wee may beare one anothers burden and one may paie a debt for another and the abundance of one mans wealth may supplie the defect or want of another But as touching the next world it is not so for the Scripture saith that The Iust man shall live not by anie other mans but by his owne faith Againe it saith The soule that sinneth that shall dye And againe The righteousnesse of the righteous shall be upon himselfe and the vvickednesse of the vvicked shall be upon himselfe So that neither the righteousnesse nor the wickednesse of one shall bee imparted to another to save or condemne him Yea though these three men Noah Daniel and Iob were amongst them they should deliver but their owne soules by their righteousnesse saith the Lord God And againe the Psalmist saith A man can by no meanes redeeme his brother nor give to God a ransome for him It cost more to redeeme soules and therefore he must let that alone for ever Neither hath anie that is but a meere man anie such abundance of holinesse or righteousnesse in him as to be therewith able to supplie the defects or wants of others in that behalfe Yea all is little enough for himselfe when hee once commeth to stand in Gods presence and before his tribunall For even the holiest and iustest man that is must then say with King David Enter not O Lord into iudgement vvith thy servant for in thy sight shall no man living be iustified Yea even the blessed Virgin Mary her selfe though a most godly and holy woman yet had not such abundance of holinesse in her as to be able thereby to be her owne Saviour much lesse to be able to merit the salvation of others for that she was in respect of her selfe a Sinner and consequently had need of Christ Iesus to bee her Saviour as well as other people her selfe plainely declared when shee said My soule doth magnifie the Lord and my spirit reioyceth in God my Saviour If she had had no sinne at all in her as some Papists affirme what need had she of a Saviour or how could Christ Iesus have beene her Saviour as shee calleth and affirmeth him For he is in no other respect called Iesus that is a Saviour but because he shall save his people from their sinnes as the Angel testifieth Againe doth not the Scripture say expressely that All have sinned and that vvhosoever be iustified be iustified freely by the grace of God through the redemption that is in Christ Iesus The Papists also talke much of the vertues and sufferings of S. Paul as though they were meritorious and satisfactorie as well for others as for himselfe when as nevertheles himselfe sheweth they were not sufficient for his owne salvation It is true that he saith in his Epistle to the Colossians that He reioyced in his sufferings for them that is for their sakes who thereby were to be encouraged strengthned and confirmed in the faith of Christ and that Hee did fill up or accomplish that which was yet behinde

as good right and reason say that hee by the vertue and merit of his death and passion hath enabled men to be The Saviour and Redeemer of the VVorld in their owne persons or to be the Mediator betwixt God and them or challenge anie other right or prerogative whatsoever that properly belongeth to Christ Iesus For what may not men frame fancie or devise out of this if they be so disposed and care not to imagine things at their owne pleasure without anie warrant from God or his word Is it not then a most intolerable boldnesse for anie meere mortal and sinfull men to be so presumptuous as to dare to stand in Christ his place or to challenge to themselves anie part of that high incomparable and peculiar honour that properly belongeth to him who is both God and man and our whole onely and perfect Redeemer I pray tell me what imperfection doe you finde in his satisfaction that it should not content you Are your selves better able to make satisfaction to Gods Iustice for sinnes then hee or is his most precious bloud passion and obedience able to satisfie for eternall paines and punishments and not for temporall Shall he be able to satisfie the greater and not be able to satisfie the lesse or if ye grant him to be able to die doe yee doubt of his willingnesse in that behalfe And if hee were both willing and able neither of which yee can denie what question then should be made in this matter It is true that as touching the ungodly reprobates that be without Christ all calamities afflictions miseries and punishments of this life and even the bodily death it selfe remaine to them in their owne nature and be to them tokens of Gods wrath and of his curse and unappeased displeasure and forerunners of their future certaine and undoubted damnation But to the godly Elect that be in Christ Iesus and that have peace with God and with whom hee is reconciled through Christ no afflictions of this life have in them anie token at all of his irefull and revengefull displeasure or of his unsatisfied Iustice but they are contrariwise tokens of his great love and fatherly affection toward them as is before shewed and are to them forerunners of their future certaine and undoubted salvation For toward Gods children the nature of these things is changed through Christ having no Curse at all but blessednesse in them Insomuch that even death it selfe also which to flesh and bloud seemeth most bitter to them neverthelesse is a most welcome and blessed thing as having the sting of it which is sinne taken away in Christ their Saviour and as being the doore that openeth an immediate passage and entrance to an everlasting life in eternall happinesse For vvee know saith S. Paul in the person of all Gods children that if our earthly house of this Tabernacle be destroyed vvee have a building given of God that is an house not made vvith hands but eternall in the heavens for therefore vvee sigh desiring to be clothed vvith our house which is from heaven And Christ Iesus himselfe speaketh likewise thus Verily verily I say unto you Hee that heareth my vvord and beleeveth him that sent mee hath everlasting life and commeth not into Iudgement but is passed from death into life If then which is a thing here evident assoone as this earthly Tabernacle of their bodies is dissolved all Gods children goe to an eternall heavenly habitation and againe if the godly and faithfull man after the death of the bodie doth in his soule immediatly passe to an eternall life which you likewise here see to be verie manifest for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the preterperfect tense what is then become of your supposed Purgatorie Doe you not by these Texts perceive that even that also is to bee utterly banished and abolished as a thing fabulous impious and untrue and not to be beleeved 2 But your Church for all that striveth and strugleth to uphold it as being indeed one of the best fires that ever the Pope and his Clergie have had for the heating of their Kitchins and which in respect of the people who are miserably abused with it is not unfitly called Purgatory-Pickepurse inasmuch as it robbeth them of their wealth and substance But let us see what texts of Scripture they chiefelie alledge and relie upon for this purpose First they alledge Mat. 5.25 26 where Christ saith thus Agree with thine adversarie quickl●e whilst thou art in the way vvith him lest at anie time thine adversarie deliver thee to the Iudge the Iudg deliver thee to the officer then thou be cast into prison verily I say unto thee thou shalt not come out from thence until thou hast paid the uttermost farthing Howbeit this text is an exhortation perswasion to peace reconciliation concord agreement betwixt man and man in this life least for not observing of this concord agreement it so fall out as often it doth in the world that the debtor be cast into Prison and depart not from thence untill he have paide the utmost farthing But if by this Prison be meant as they would have it a place of punishment after death yet then is there no necessitie for all that to expound it of their Purgatorie for well may it then bee taken for Hell the place of the damned yea then it must needs be so taken inasmuch as there be but two sorts of people namely Elect and Reprobate and answerably to them there bee but two places after death viz. Heaven and Hell for that the soules of Gods Elect goe immediately after their death not into anie such tormenting place as your supposed Purgatorie but into Heaven is beside the former texts evident even by the president of the good Theefe that was crucified with Christ to whom Christ said thus This day shalt thou be with me in Paradise that is in Heaven the place of blessednesse for all Gods Saints and people That this Theefes soule went that verie day into Paradise is a thing expreslie apparant in the Text and that Paradise is Heaven even the Third and higest Heaven the place of glory is also verie manifest because S. Paul himselfe so declareth and expoundeth it What doubt then can there bee in this matter But it is yet further evident by the example of the Rich man and Lazarus For when the Rich man died hee went to Hell the place of Torments for the Reprobate when poore Lazarus dyed he was carried by Angells into Abrahams Bosome that is into Heaven the place of comfort ioy and happinesse for all God elect For that Abrahams bosome must be taken for Heaven and not for that fained place of Limbus Patrum which Papists make to be a part of hell is manifest by this that beside the solace ioy and comfort that is shewed to be in it it is further mentioned and set

Church they have a Communion Table and Christian Ministers and Christian people who are there to celebrate the memorie of Christs bodily sacrifice and to offer up the sacrifice of praier praise and thankesgiving and such other spiritual sacrifices as belong to Christian Ministers and Christian people to offer But none of these things doe prove anie bodilie sacrifice of Christ to be actuallie and reallie performed in the Sacrament yea if that in the Sacrament were his verie bodilie sacrifice what was or needed that which was performed on the Crosse the next day or what name will you give unto it Was not that which was performed on the Crosse the verie true Propitiatorie bodilie sacrifice You cannot denie but it was What other thing then can this Sacrament be but a Sacrament that is a similitude representation and remembrance of that propitiatorie bodilie sacrifice of Christ once done and performed in his owne person upon the Crosse for all the Elect 4 But you alledge that Christ having taken the bread said This is my Body Howbeit you should consider withall that after that he had taken the Cup he said likewise This is my bloud and yet for all that was not the verie Cup his verie bloud If then in these words ye admit as yee doe a figure or figurative speech why should yee not likewise in the other words of This is my body admit a figure or figurative speech Yea if by reason of these words This is my Body you will inferre that the verie substance of the bread is changed into the verie substance of the natural body of Christ which change yee therefore call Transubstantiation then may I by force of these words uttered of the Cup This is my bloud inferre likewise that the verie substance of the Cup is changed into the verie substance of the natural blood of Christ or if you will take the words as they be recited by S. Paul and S. Luke namely thus This Cup is the new Testament in my blood I may aswell conclude that the verie substance of the Cup is turned and changed into the verie new Testament or new Covenant which were verie absurd Wee grant that the bread is Christs bodie and the wine is his blood in a Sacramental phrase and sacramentally but not litterally and substantially or by waie of Transubstantiation as yee most strangely imagine So that the Argument appeareth to bee fond and vaine when men reason thus Christ said of the consecrated Bread that it is his bodie Ergo it is his Bodie naturallie substantiallie and by way of Transubstantiation For this is more then ever CHRIST spake and it may bee as indeed it is his Bodie otherwise namely Sacramentally Figurativelie and Significatively And so also doe the ancient Fathers themselves expresly declare and expound it as namely Tertullian saith thus Hoc est corpus meum id est figura corporis mei This is my bodie that is saith he a figure of my bodie And S. Augustine saith likewise Non dubitabit Dominus dicere hoc est corpus meum cum daret signum corporis sui The Lord doubted not to say this is my bodie when he gave a signe of his bodie And yet wee grant that after consecration there is a change as the ancient Fathers also affirme but that is as touching the use and end and not as touching the substance For that which was before common bread and common wine is now after consecration become sacramental bread and sacramental wine signifying and figuring out unto us another thing namely the bread doth then signifie and figure out unto us the bodie of Christ which was broken and crucified for us and the wine signifieth figureth out unto us the blood of Christ which was powred out and shed for us So that the Bread and the Wine which in common and ordinarie use serve onely for sustenance of the bodie now after consecrasion signifie and represent unto us that which is the verie true foode of our soules and the sustenance of them to eternal life and doe import unto us that as verily as wee receive the Bread and Wine outwardly with our bodilie mouth so verily and certainely doe wee also receive Christ Iesus and the benefite of his death and passion inwardly by our faith which is the mouth of the soule For as bodily meate must have a bodily mouth to receive it so that which is spiritual meat and sustenance for the soule must have a spiritual mouth to receive it by And this is that eating of Christs flesh drinking of his blood which is spoken of in S. Iohns Gospell when hee is thus received and applied not by a carnal or corporal but by a spiritual mouth namely by faith For whereas some in that sixt Chapter of S. Iohns Gospell hearing Christ speaking of eating of his flesh and drinking of his blood said it was an hard speech grew offended at it Christ to remove all that conceited hardnesse and offence taken at those his words answered and said that It is the spirit that quickeneth the flesh profiteth nothing the vvords that I speake unto you are spirit and life So that yee must take the words which Christ there spake unto them concerning the eating of his flesh and drinking of his blood not litterally grosly and carnally as the Capernaits did but in a spiritual sense and meaning And so doth S. Augustine in divers places tell you that they are to be expounded For he saith expreslie that Credere in eum est manducare To beleeve in Iesus Christ is in that place of S. Iohn to eate his flesh Yea to shew that the words bee not to be taken litterallie or carnallie but figuratively the same S. Augustine giveth this reason saying that otherwise by commanding to Eate the flesh of a man and to drinke his blood he should seeme to command an heinous or wicked thing Figura est ergo praecipiens passioni dominica esse communicandum suaviter atque utiliter recondendum in memoria quod pro nobis caro eius crucifixa vulnerata sit It is therefore saith he a figure or figurative speech commanding that we must communicate with the Lords passion sweetly profitably keep in memory that His flesh vvas crucified and wounded for us When he saith expreslie that it is a figure or figurative speech what doubt should yee make of it But yet further upon the 98. Psalme hee bringeth in Christ speaking thus to his Disciples Spiritualiter intelligite quod locutus sum non hoc corpus quod videtis manducaturi estis ●ibituri illum sanguinem quem fus●ri su●t qui me crucifigent Sacramentum aliquod vobis commendavi Spiritualiter intellectum vivificabit vos Vnderstand yee spiritually that which I have spoken yee are not to eate this very bodie which yee see and to drinke that blood which they shall shed which shall crucifie mee It is a Sacrament that I