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	see_v	sin_n	6,816	5	4.6347	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20474	A probleme propounded by Francis Dillingham, in which is plainely shewed, that the holy scriptures haue met with popish arguments and opinions.	Dillingham, Francis, d. 1625.	1616 (1616)	STC 6887; ESTC S117462	12,729	50

Image of God to remember him this cavill is cut off in the next wordes And lest you make you any graven Image or likenes of any thing as the Lord thy God hath charged thee and in the 15. verse Take heed to your selues for yee saw no Image in the day that the Lord spake vnto you in Horeb out of the midst of the fire Now where as God saith Bellarmin may be painted imperfectly I would faine knowe how God can be so painted seeing he hath reuealed himselfe in the blessed Trinity Thus writeth Bellarmine vbi tamen notandum etc. Where notwithstanding it is to be noted that such Images are not to be multiplyed neither is it to be suffered that Paynters dare of their owne heads faine Images of the Trinitie as when they paynt one man with three faces or one man with two heads and in the midest of them a Doue These are monsters and doe rather offend by their deformitie then helpe by their similitude Thus farre Bellarmine and truly by the same proportion so are all other Images of God wherefore I say with Durand lib 3. distinct 9 quaest 2. It is impietie to Paynt that which is Divine and if any man say that the holy Ghost did appeare in the forme of a Doue we must say that those formes were not taken into unitie of person wherefore no reuerence is due to them This hath Durand written with many more words which I haue omitted for brevitie sake God teach vs to remember him aright to detest our owne inuentions I deale onely with the scriptures and therfore I medle little with humane testimonyes Of persevering in grace whether faith and righteousnes be proper to the elect and whether saving faith being once had may be wholly and finally lost The papists hold that it may be lost Bellar. lib. 3. de iustif ca. 14. SAint Peter in his first Epistle cap 1. v. 3. Thus writeth Blessed be God even the father of our Lord Iesus Christ which according to his abundant mercy hath begotten vs againe vnto a liuely hope by the resurection of Iesus Christ from the dead unto an inheritance immortall undefiled and that fadeth not away reserued in heauen for you Thus farr S. Peter Now some might obiect and say as the papists doe we may leese this hope inheritance Nay saith S. Peter in the next wordes verse it is not so we are kept by the power of God thorough faith unto saluation which is prepared to be shewed in the last time So then the power of God preserveth vs thorough faith if our Saluation were suspended vpon our owne selues then no doubt we might leese the same The same S. Peter in his 2 epistle 1 chap. 10 verse exhorteth the dispersed Iewes to make their calling and election sure Some might say and cavill it cannot be so for we may wholly and finally fall nay saith S. Peter that cannot be For if you doe these things ye shall never fall He doth not meane they shal not sinne but they shall not wholly or finally fall from grace all the Saints sinne yet a true Saint cannot totally for ever fall from grace And as S. Peter hath met with these cavills so likewise hath S. Iohn 1 epist chap. 2. v. 19. They went out from us but they were not of us some might say that it is not so for they might be both nay saith S. Iohn that is not so For if they had ben of us they had remayned with us but this commeth to passe that it might appeare they were not of us In the same Epist cap. 3. v. 9. it is thus written Whosoever is borne of God sinneth not for his seed remaineth in him I but saith the papist it is true so long as charity is in him but he may lose it nay saith S. Iohn Neither can he sinne because he is borne of God And whereas they say faith is not peculiar to the elect I marvell that they will not see these plaine scriptures Titus 1. v. 1. Paul a servant of God an Apostle of Iesus Christ according to the faith of Gods elect And Act. 13. v. 48. As many as were ordayned to eternall life beleeved Of Purgatory THe papistes teach Purgatory a place after death in which the godly must be purged from their sinnes having not perfectly satisfied in this life Now let vs see how the Scripture meets with this conceite In the 7. chap of the Romans Paul cryeth out after this manner O wretched man that I am who shall deliver me from the body of this death I thank God through Iesus Christ our Lord. Some might say Paul if thou beest so miserable then thou art in the state of damnation marke how the Apostle answereth this doubt Now then there is no condemnation to them that are in Christ Iesus which walke not after the fleesh but after the spirit Nay saith the Apostle though I am miserable in my selfe yet am I happy in Christ Iesus and not only I but all that are godly And heere by the way let vs obserue a poynt in Divinity we teach that sinne is euery breach of Gods law deseruing the curse This must be vnderstood with this exception except a man be in Christ Iesus sinne of it self deserueth the curse but in Christ it is taken away To proceed as this place preuenteth purgatory so doth another place also in the 2. of the Cor. 5. Chap. 1. vers For we know that if our earthly house of this tabernacle be dissolued we haue a building giuen of God that is an house not made with hands but eternall in the heauens In the 17. v. of the former chapt these are S. Paul his words For our light affliction which is but for a moment causeth unto us a farre more excellent and eternall weight of glory Some man might demand when shall we haue this glory the Apostle answereth when our earthly tabernacle is dissolued But heere some will say why did the Fathers pray for the dead although I haue answered this obiection in another treatise yet here I will speake somewhat of it Hildebert in his 4 epistle being exhorted by his friend to pray for a Queene saith that he did preuent his exhortation Oratis saith he quidem orari pro ea sed credimus eam plus posse suis adiuuare quàm agere nostris precibus adiuuari We beleeue that she rather helpeth vs by her prayers then that she neede be helped by our prayers Yet saith he Vestram tamen praecessimus exhortationem We preuented your exhortation ergo they prayed for those that were in heaven Alcuinus in his booke De diuints officiis cap. 43. hath these words Aliquibus in locis generaliter pro omnibus defuncttis omni tempore exceptis Penticostes et festis diebus oratur in officio vespertinali At evēing prayer in some places they pray generally for all the dead at all times except the dayes of Pentecost festivall dayes Ergo

prayer for the dead being made for all establisheth not Purgatory for I am sure all the dead are not placed by Papistes themselues in Purgatory Of satisfaction for sinne SAtisfaction for veniall sinnes is stoutly maintayned by papists Let us see how the holy Scripture hath prevented this fearefull doctrine My babes saith S. Iohn 1. epist 2. chap. v. 1. these things write I unto you that you sinne not Now they might say alas we cannot chuse but sinne what must we doe then must we despaire must we make satisfaction for our sinnes No saith S. Iohn we haue a remedy against both these For if any man sinne we haue an advocate with the Father Iesus Christ the iust We need therefore neither despaire nor satisfie This resolution of holy scripture is firme and sure to all true Logitiās Rhetoricians wherfore I doubt not to call this text the hammer of Popery and a wyer whippe to scourge the doctrine of Satisfaction Of Transubstantiation or turning the bread into the body of Christ IT is held by Pseudocatholiks that the substance of bread is turned into the body of Christ and there remayne only accidents shewes of bread The Scripture rightly resolved meeteth with this mōstrous phantasie Math. 26. v. 26. When they had eaten Iesus tooke bread and when be had blessed it he brake it gaue it to his Disciples saying take eate this is my body The Disciples might haue sayd We haue supped what should we doe with bread Christ answereth this bread is not ordinary bread but it is my body now bread cannot properly be the body of Christ Ergo it signifieth the body of Christ the same likewise may be sayd of the Cup for this is my blood saith Christ when he had sayd drinke yee all of this They might haue replyed what need that seeing we are not thirstie we haue lately supped Christ answereth this Cup is not ordinary wine but it is my blood namely the blood of the new Covenant which is shed for many for the remission of sinnes Christ answering thus plainly signifieth that he doth not giue them drink to quench corporall thirst but to quench spirituall thirst Wherefore although the Papists would exclude all tropes out of the supper yet marke how many they make first eate there is one for Christs body cannot properly be eaten To this Bellarmine answereth that eating is nothing but conveying from the mouth to the stomacke by naturall instruments for else old men and children should not eate I answer then let drinking be eating for drink is conveyed to the stomacke by naturall instruments and touching children and old folks although they chew not with teeth yet their solid meate is somewhat chewed with their gums and their liquid meates are not properly eaten but conveyed to the stomacke being as I may speake drinkable meates Secondly they cannot deny but the Cup is put for the contents in the Cup. Thirdly thus doth Bellarmine expound these words This is my bodie Vnder these shewes is my bodie Fourthly Do this in remembrance of me that is saith Bellarmine in remembrance of my passion and death Christ is put for the death of Christ Thus are they constrained to make tropes and yet they wil not allow the Protestāts any Of the Sacraments THe Papists teach that the Sacraments giue grace of the work wrought Marke how the Apostle meeteth with this error Rom. 4.9 Came this blessednesse then vpon the circumcision onely or vpon the vncircumcision also For we say that faith was imputed to Abraham for righteousnesse How was it then imputed when he was circumcised or when he was vncircumcised not when he was circumcised but when he was vncircumcised Some might demand to what end then was he circumcised Paul answereth in the next verse After he receiued the signe of circumcision as the seale of the righteousnes of the faith which he had Now whereas the Papists reply it is not so in our sacraments as it was in circumcision they bid open warre and battell to the Apostle who doth thus dispute As Abraham was iustified so are all men iustified But Abraham was iustified without the Sacraments Ergo all men are so iustified What then is the vse of the holy Sacraments They serue to confirme and strengthen our faith I might alledge another place of Scripture to this purpose but I studie for breuitie therefore I omit it Of prayer unto Saints THe Papists teach that a man may call vpon invocate Saints departed the Scripture cleane ouerthroweth this opinion Psal 65.2 Because thou hearest the prayer saith Dauid What then some men might say He answereth as followeth Vnto thee shall all flesh come The occasion why all flesh shall come to God is because he heareth prayers Hence I thus conclude He to whom all flesh cometh he heareth the prayer But onely to God all flesh must come Ergo onely God heareth the prayer of all flesh Christian Reader giue me leaue here to answer an argument of the Papists The liuing do inuocate the liuing Ergo they may call vpon the dead This argument saith Bellarmine the aduersaries cannot answer I pray thee therefore Christian Reader let me answer it The Saints liuing before the comming of Christ did desire the prayers one of another yet did they not pray to the dead Furthermore one Saint liuing may not invocate another Thus do the Papists pray to the virgin Marie Marie the mother of grace the mother of mercie defend vs from our enemies and receiue vs at the houre of death I but saith Bellarmine the meaning is that Marie is the mother of grace by prayer onely Alas could simple people that prayed in Latin thus distinguish They knew not what they prayed and could they thus distinguish Though Bellarmine a cunning Sophister can so distinguish yet I thinke some schollers amongst the Papists cannot Yea what blasphemy may not men thus excuse We may call the virgin Marie God and thus excuse it because she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she brought foorth him that was God namely Christ Iesus who is both God and man and therefore she may be called God But I would faine know how this prayer may be salved O felix puerpera no strapians scelera iure matris impera redemptori O happie virgin that purgest our sins command the redeemer by the right of a mother Of the Popes temporall dominion THe Popes temporall dominion is knowne to the world the Scripture hath flatly forbidden it Math. 20.25 Ye know that the Lords of the Gentiles haue dominion ouer them and they that are great exercise authoritie ouer them but it shall not be so among you but whosoeuer will be great among you let him be your seruant Bellar. lib. 4. de Ro. Pont. c. 10. answereth that the Lord doth institute meerly Ecclesiasticall Princes and teacheth them that as they are such they ought to rule not after the manner of Kings but after the manner of fathers and shepheards as though Kings ought