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	soul_n	very_a	5,362	5	5.6127	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94760	The Pope's cabinet unlocked, or, A catalogue of all the popes indulgences belonging to the order of S. Mary together with a list of all the indulgences daily, yearly, and for ever, to be had at Rome, S. James of Galatia in Compostella, Jerusalem and all places in the Holy Land / written in Italian by Fr. Ancangelo Tortello of the said order of S. Mary : and now translated into English by John Sidway late seminary priest, but now of the reformed religion and vicar of selling in Kent and one of the discoverers of the horrid popish plot, with the cause of his conversion : whereunto is added an appendix by the translator in which the grounds and foundation of the said indulgences being themselves apparently proved to be meer cheats : and also shewing that the Church of Rome doth lay the chief basis of their religion on indulgences : dedicated to the right honourable the Earl of Shaftsbury.	Tortello, Arcangelo.; Sidway, John.	1680 (1680)	Wing T1943; ESTC R3021	71,116	87

expoundeth at the hour of their deaths and therefore no doubt upon the Gospel grounding his Faith he saith I desire to be loosed and to be with Christ This was the cause he desired to be loosed out of the bonds of this sinful flesh that he might be with Christ as our Saviour here hath promised and not to him only but to all that his Father hath given him to all his And in another place S. Paul speaking of all true Christians saith We know that if our Earthly House of this Tabernacle were dissolved we have a building of God a House not made with hands eternal in the Heavens 2 Cor. 5.1 So that all the faithful have but two houses or dwellings the one Earthly the other Heavenly they have none at all in Purgatory And he addeth further God hath given us the earnest of his Spirit and therefore we always are of good courage knowing this that being at home in the body we are absent from the Lord for we walk by Faith not by Sight yet we are of good courage and we desire rather to go out of the body and to be at home with the Lord 2 Cor. 5.5 6 7 8. Behold here are but two Estates of the faithful of those that are Jesus Christs that have received the earnest of his Spirit either to be at home here in the body and to be Strangers with the Lord to walk by faith not by sight or else to go out of the body and to see his glorious Majesty there shall be no middle place to stay them in the way And here this their assurance this their good courage and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice repeated they fear not the performance of his promise they fear no Purgatory no torment in the way let their Adversary the Devil do what he can against them in this life hereafter they are sure he cannot hurt them Behold saith S. John speaking of this life the Devil shall cast some of you into prison that ye may be tryed and ye shall have tribulation ten days Be thou faithful unto death and I will give thee a Crown of Life Rev. 2.10 Thirdly The Doctrine of Purgatory destroveth the Testimony of the Fathers for the Fathers both Greek and Latin testifie the quite and clean contrary Gregory Nazianzen saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I believe the words and sayings of the wise that is that every good soul fearing God being delivered from the body which here it hath on Earth and separated from it is presently admitted to the enjoyment and contemplation of the good which is reserved for it and possesseth admirable pleasures Justin Martyr in the 75. Question of the Book of Questions and Answers to the Orthodox at the end of his works saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the soul is departed out of the body presently a separation is made of the good from the bad for they are carried by Angels to the places fit for them the souls of the good into Paradise where the Angels resort and are conversant but the souls of the wicked into hell Chrysostome in his fourth Homily upon the Epistle to the Hebrews speaking of Hymns and Prayers that in his time were used at the Burials of the Dead saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What signifie these burning Tapers but that we bury the Champions of Christ and these Hymns but that we glorifie God and give him thanks because he hath crowned the Dead and delivered him from all pain and grief And in his second Homily upon Lazarus he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While we are here on Earth we have fair hopes but as soon as we have left this world it is no more in our power to do Penance or to undo or amend that which we have committed and done upon Earth And the same is affirmed by Epiphanius in his second Book of Heresies in the 39. Heresie which is the Heresie of the Novatians and moreover he there addeth that when the Soul hath left the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Barns are shut up the time is accomplished the Combat is ended the place of Lists is empty and the Crowns are given S. Ambrose in his Book of the benefit of Death Chap. 2. speaking of the day of Death saith Cùm dies advenerit intrepide ad Abraham Patrem nostrum proficiscamur intrepide pergamus ad illum caetum justorumque conventum ibimus enim ad Patres nostros ibimus ad illos nostrae fidei praeceptores ut etiamsi opera desint fides opituletur defendatur hareditas When that day cometh we go assuredly to our Father Abraham to the Assembly and company of the Just For we shall go to our Fathers we shall go to the Teachers of our Faith to the end that although our works fail us our Faith may secure us and the Inheritance be kept for us And again in the same Book Chap. 8. he saith Insipientes mortem quasi summum malum Supientes quasi requiem post labores finem malorum expetunt Fools fear Death as the chiefest evil but wise men desire it as a rest after their Travels and the end of their evils S. Cyprian in his first Treatise against Demetrian saith Aevi temporalis fine completo ad aeterna vel mortis vel immortalitatis hospitia dividimur This temporal life being ended we are sequestred into the habitation either of eternal death or eternal life And towards the end of the same Treatise he saith Quando istinc excessum fuerit nullus jam locus paenitentiae est nullus satisfactionis effectus Hic vita aut amittitur aut tenetur hic saluti aeternae cultu Dei fructu fidei providetur When we are gone from hence there is no more place of Penance no effect of satisfaction life is here either lost or won Everlasting Life by the worship of God and the fruits of Faith is here provided for And moreover in his Book of Mortality he saith Deus tibi de hoc munde recedenti immortalitatem pollicetur atque aeternitatem tu dubitas hoc est Deum omnino non nosse God at thy going out of this world promiseth thee immortality and eternal life and doest thou doubt hereof this is not to know God at all as thou shouldst S. Augustine in his 54. Epistle to Macedonius saith Morum porro corrigendorum nullus alius quam in hac vita locus nam post hanc vitam quisque id habebit quod in hac sibimet conquisierit There is no other place to correct our manners and conditions but only in this life for after this life every man shall have that which he hath purchased to himself here in this world In his 13th Book of the City of God Chap. 9. he saith In requie sunt animae piorum à corporibus separata impiorum autem paenas luunt donec istarum ad aeternam vitam illarum vero ad aeternam mortem quae secunda dicitur corpora reviviscant

The soule of the godly being separated from their bodies are in rest but the souls of the ungodly suffer punishment until the bodies of them do rise again unto everlasting life and the bodies of these to eternal death which is called the second death In his Book of the Vanity of the World Tom. 9. Chap. 1. he saith Scitote quod cum anima à corpore evellitur aut in Paradiso pro meritis bonis collocatur aut certe pro peccatis in inferni tartara praecipitatur Know that when the soul departeth out of the body it is presently placed in Paradise because of her good works or is thrown down head-long into the Pit of Hell because of her sins And in the second Sermon of the Consolation of the Dead which is in the ninth Tome of his works he saith Recedens anima ab Angelis suscipitur collocatur aut-in sinu Abrahae si fidelis est aut in carceris inferni custodia si peccatrix est The soul going out of the body is received and placed in Abraham's Bosom if it be faithful or in the Infernal Prison of Hell if it be sinful And moreover in his 232. Sermon against Drunkenness he saith Nemo se decipiat Fratres duo enim loca sunt tertius non est ullus Qui cumt Christo regnare non meruerit cum Diabolo absque dubitutione ulla Peribit Let no man deceive himself my Brethren there are but two places and a third there is not any He that shall not merit to reign with Christ shall without doubt perish with the Devil S. Hierome upon the ninth of the Prophet Amos saith Quando anima vinculis larata-corporit volandi quò velit sive quò ire compellitur propter tenuitatem substantiae habuerit libertatem aut ad inferna Ducetur aut certe ad Coelestia sublevabitur When the soul loosed from the bonds of the body shall be at liberty because of the lightness of its substance to fly whither it will or whither it is constrained to go it shall either be carried to Hell or without fail be lifted up to Heaven And Gregory Nyssen in the Book of those that sleep saith Per mortem soluto Bello quod in nobis est pacem mens agitat The War that is in us being ended by death our souls rest Yea the Fathers were so far from believing that faithful souls are tormented in fire until the-Resurrection as the Papists would make men believe that very many of them held that the soul separated from the body could not suffer any torment Chrysostome in his 39. Homily upon the first Epistle to the Corinthiane saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although the soul remaineth although it were ten thousand times immortal as in truth it is it shall not without the body receive those unspeakable blessings nor suffer any punishment Gregory Nissen in his third Oration upon the Resurrection of Christ saith Animam per se separatim ignis nunquam attigerit nec tenebrae quidem ei molestae fuerint utpote quae oculis caret c. Fire can never touch the soul separated from the body neither can darkness be troublesome to it because it wanteth eyes c. Tertullian in his Apology Chap. 48. saith Neque pati quicquam potest anima sola sine stabili materia id est Carne The soul alone cannot suffer any thing without solid matter that is the Flesh Another affirmeth that it is injustice to punish the soul for sin before the Resurrection in regard the body hath been partaker with her but he will have the body and soul as they have sinned both together to be punished both together saying If sins shall be punished before the Resurrection God shall not deal justly with the soul for she alone would be put to suffer the punishment of those things which she offended in the life at the porturbation of the body drawing her to these appetites and motions And according to S. Ambrose in his tenth Chapter of the Book of the benefit of death all the punishment that souls suffer being separated from their bodies is that they remain in great fear and disquietness attending the punishment that is prepared for them at the latter day Fourthly The Doctrine of Purgatory condemneth the practice of all Christian Churches For it cannot be but an exceeding great breach of duty in them all but especially in those that believe the souls of the dead may be benefitted by the prayers of the living if they do not pray for the souls therein for this is not to do by others as they would have others to do by them and therefore is against both the Law and Prophets and directly opposite to the Command of Christ And that this is the continual practice of all Christian Churches is manifest for the Greek and all other Eastern Churches notwithstanding they daily pray for the dead yet they never pray for the souls in Purgatory for indeed they believe there is no Purgatory but the prayers they offer up for the dead are that they may be saved at the Resurrection Likewise the Church of Rome although it pray daily for the souls departed yet it never prayeth for the souls in Purgatory nor once craveth their deliverance thence And although this may seem strange in regard of the many Masses she daily by her Priests undertaketh to say for the souls therein yet if we consider the reason 't is no wonder at all for when the prayers used in her said Masses were first hatched she did not believe of her now Purgatory but the belief thereof through the great profit she perceived might thereby accrue to her Pope and Clergy hath been infused into her fancy since And to the end the same may appear truth to wit that she prayeth not at all for the souls in Purgatory I shall here give you an account of the prayers she at any time useth for the souls departed The first of which is a very foolish prayer in the Canon of her common Mass the which is this Memento etiam Domine Famulorum Famularum tuarum here is made a particular mention of certain particular dead Folks whom it pleaseth the Priest to name and after is added qui nos praecesserunt cum signo fidei dormiunt in somno pacis c. Remember O Lord thy Servants and Handmaids that have gone before us with the sign of Faith and sleep in the sleep of Peace To these O Lord and to all those that rest in Christ we pray thee that thou wilt grant place of comfort of light and peace through the same Christ our Lord Amen I call this prayer foolish because it speaketh against it self For first it confesseth that the dead do sleep in the sleep of Peace and that they rest in Christ and yet notwithstanding afterward it desireth that God would give them place of comfort of light and peace For if they sleep in the sleep of Peace and rest in Christ have

perfectly made satisfaction to God for our sins and that the Doctrine of our satisfaction overthroweth our Faith and Devotion and is manifestly false is injurious to Christ blasphemous against God teacheth men to be disloyal and revengeful implyeth an impossibility and is also needless I Renaeus writing against Valentinus and other like Hereticks saith Scripturis Divinis uiti quae certa indubitata veritas est in firma valida Petra est Domum suam aedificare hac vero derelista aliis niti quibusdam Doctrinis effusa arenae unde facilis eversio est Domum suam adificare To lean upon the holy Scriptures which are the sure and undoubted truth is for a man to build his house upon a sure and strong Rock but if leaving it that is the truth of the Scriptures he sticketh to some other Doctrine the same is to build his house upon the unstedfast Sand from whence it is easily overthrown Now that our Lord Jesus Christ hath fully and perfectly satisfied God for our sins and hath wholly and only wrought our Redemption Purgation and Reconciliation is a Doctrine grounded upon the holy Scriptures for the holy Scriptures attribute the same wholly and only to him affirming that Jesus Christ hath washed us from our sins in his own blood Rev. 1.5 That he his own self bare our sins in his own Body on the Tree by whose stripes we are healed 1 Pet. 2.24 That through him we have peace with God Rom. 5.1 That he is the Reconciliation for our sins and not for ours only but also for the sins of the whole world 1 Joh. 2.2 That be was wounded for our transgressions bruised for our iniquities had the chastisement of our Peace laid upon him and with his stripes we are healed Isa 53.5 That he hath obtained eternal redemption for us Heb. 9.12 That by one Offering he hath perfected for ever them that are sanctified Heb. 10.14 That he it able to save them to the uttermost that come to God by him Heb. 7.25 That it pleased the Father by him to reconcile all things to himself both which are in Earth and which are in Heaven Col. 1.19 20. That there is no Salvation in any other nor other Name under Heaven whereby we must be saved Act. 4.12 And to be short it is the whole scope of the Gospel And yet the Papists neither regarding Scripture Gospel Irenous nor any other thing that may make against their pretended satisfactions will have a necessity lye upon us to pay and satisfie God for our sins But this their Doctrine first overthroweth our Faith destroyeth our Devotion and is manifestly false for we are taught to believe the forgiveness of our sins and to pray for the forgiveness of our sins and God forgiveth us our sins and that freely whereas God could not be said to forgive us our sins did he either here in this life or hereafter in the other require satisfaction Secondly It is injurious to Christ for it defaceth the sufficiency of his Death Thirdly It is blasphemous against God for first it maketh him like a very unjust and hard Landlord who having granted an Estate in a Bargain to a younger Brother upon a sufficient Fine tendred by the Elder yet will not let the younger enjoy it unless he Fine for it again himself Secondly It maketh him like a cruel Creditor who having the Debt discharged to the uttermost by a Friend yet casteth the poor Debtor himself into Prison until he there also in part make satisfaction Thirdly It maketh him like a merciless Judge who having punished an effence with condign punishment yet will have the Offender punished again as if he delighted in the torments of the miserable Fourthly It maketh men disloyal and revengeful and ministreth matter to malicious persons to the fully satisfying their malicious humours seeing as God doth pardon us so we ought to deal with others and therefore if God doth so forgive us our sins in Christ as that we must still either here afflict our selves with the rigorous works of Penance or else hereafter be cast into the extreme torments of Purgatory then we may also so forgive our Brother as that we may yet procure his most grievous punishment and say 't is true I have pardoned him but I will not yet cease extremely to punish him for will you have me to be more patient and merciful than God himself that dealeth thus with us who after having declared that all our faults are forgiven either ceaseth not here to torment us by our Fasting Whipping Pilgrimaging and such like Penal Works or hereafter to burn us for I know not how many thousand years in a scorching Fire Fifthly It implieth an impossibility for satisfactions for sins ought to be according to the quality of the Person thereby offended and God and the Divine Justice being altogether Infinite require therefore an infinite satisfaction which no sinite Creature can possibly make But suppose there were a possibility of our making a recompence to God and satisfying the Divine Justice for them which there is not yet Sixthly It is altogether needless for Jesus Christ by one offering hath perfected for ver them that are sanctified Heb. 10.14 And what Estate is there beyond that of Perfection And what Perfection greater than that which abideth and continueth for ever Now the Papists to avoid those gross absurdities and horrid consequences which otherwise they see must of necessity attend this their Doctrine first will have that in sin are two things Malum Culpae Poenam Culpae the fault and the punishment the fault they say is taken away and satisfied for by Jesus Christ but the punishment is left behind and is to be satisfied for by us Thus to take away the sufficiency of Christs satisfaction to the end they may imply a necessity of ours they make up sin into a certain Hodg-podge containing both the fault and the punishment as if the sin were not the fault only whereas the punishment is not in the least any part of sin but the reward of sin Rom. 6.23 But this Fetch being altogether defective is easily defeated and will not in the least serve their turn For the cause which only produceth an effect being taken away by necessity the effect ceaseth Now the fault is the cause which only produceth satisfying punishment therefore the fault being taken away necessarily satisfying punishment is taken away This is affirmed by Tertullian Exempto saith he reatu remittitur Paena the fault being taken away the punishment is omitted And the same also is manifested by our Saviour Christ who no sooner had forgiven the sick of the Palsie his sins but his Palsie left him Mar. 2. The Prophet Isaiah also speaking of Christ in the work of our Redemption saith He hath born our griefs and carried our sorrows Esa 53.4 which are not the guilt but the punishment of our sins And S. Augustius saith Suscipiendo Christus Poenam non