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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	enter_v	sin_n	sin_v	10,991	5	9.5827	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08326	An antidote or treatise of thirty controuersies vvith a large discourse of the Church. In which the soueraigne truth of Catholike doctrine, is faythfully deliuered: against the pestiferous writinges of all English sectaryes. And in particuler, against D. Whitaker, D. Fulke, D. Reynolds, D. Bilson, D. Robert Abbot, D. Sparkes, and D. Field, the chiefe vpholders, some of Protestancy, some of puritanisme, some of both. Deuided into three partes. By S.N. Doctour of Diuinity. The first part.; Antidote or soveraigne remedie against the pestiferous writings of all English sectaries	S. N. (Sylvester Norris), 1572-1630.	1622 (1622)	STC 18658; ESTC S113275	554,179	704

them into his true and proper flesh that the body of life may be in vs as a certaine quickening seed Eusebius Emissenus The inuisible Euseb Emiss ser de cor Domi. Cyp. de coens Dom. Priest Christ Iesus turneth by his word with a secret power the visible creatures into the substance of his body and bloud saying Take and eate for this is my body S. Cyprian who liued before any of these This bread which our Lord gaue to his Disciples not in outward apparence but in nature changed by the omnipotency of the word is made flesh The like he hath in other places In so much as a famous * Vrsin in commonef cuiusdam Theol. de sacra Coen Aug. ser citato à Bedain c. 10. ● Cor. Humfrey Iesu p● 2● ca. 5. pag. 626. Matth. 4. v. ● Protestāt confesseth That in Cyprian are many sayings which seeme to conforme Trāsubstantiation S. Augustine and sundry others euidently also graunt our Reall mutation or Transubstantiation of the elements Which doctrine Gregory the Great and Augustin our Apostle brought into England as D. Humphrey teacheth and the Diuell himselfe acknowledged to be possible when he sayd vnto Christ Dic vt lapides isti panes fiant Commande that these stones be made bread 18. Secondly if we respect the conueniency it was meet we should really eate and really drinke of the reall victime truly slaine and offered for vs. It was meet that he who became our companion in the manger our teacher in the Temple our Priest at the Altar our price sacrifice and ransome on the Crosse should likewise be our food and sustenance at the table It was most meet that he who imparted his owne diuine person and all the riches of his Godhead by Hypostaticall vnion to the flesh and bloud of a pure and vnspotted man should also cōmunicate the same flesh and bloud and all the treasures of his diuine and human nature to the soules and bodyes of As our first Parents were not infected by a Metaphoricall but by a true eating of the accursed Tree so we cannot be healed by a Metaphoricall but by a tru eating of the Tree of life Nissē orat catech ca. 37. Ignatius Ep. ad Ephes Athan. de hu●●atur suscep Cyril in Io. ●p ad Calosy ●re 1. 4. c. ●4 l. 5. c. 2 alibi Cyr. Alex. 1. 10. in ●o c. 13. Spa●kes in his answer to M. Iohn d'Albins pag. no. 257. his faithfull seruants The wisedome of God requireth that as our Forefathers and we were first impoisoned not by the desire but by the true and real eating of the forbidden apple so we should be cured by the true and substanciall feeding of this blessed fruit For S. Gregory Nissen proueth After the manner of the poyson so likewise the medicine must enter into our bowells the vertue therof be trāsfused into all partes of the body 19. Againe the poyson which Adam receaued was a venemous fountaine of a double contagion ioyntly infecting both body and soule two wounds it inflicted it defiled our soule with sinne our body it enthralled to death and corruption What could be more behoofull for our Redeemer then to prepare a medicine against both these wounds A medicine to wash our soules from sin and rayse our body from dust to beautify the one with grace and cloath the other with incorruptiō And what could sooner worke this admirable cure then the glorious flesh of this holy Sacrament Which is not only the Ocean of Grace but the medicine of immortality the preseruatiue as S. Ignatius calleth it against death The first fruites of glory as Athanasius writeth The liuely and reuiuing seed of our bodyes as S. Cyrill sayth The pledge the earnest the hope or expectation of Immortall life as Irenaeus affirmeth According to that of Christ He that eateth my flesh drinketh my bloud hath life euerlasting and I will rayse him at the later day The body then must eate his flesh and drinke his bloud that it may partake the benefit of Resurrection our soule by fayth might enioy the dowryes of blisse But this terrestriall nature of our body cannot as S. Cyrill of Alexandria teacheth be aduanced to immortality except the body of naturall life be conioyned vnto it 20. Yet D. Sparkes maugre S. Cyril or whosoeuer els obstinatly persisteth that the body of Christ cannot be really conioyned with ours Because Christ is ascended into heauen sitting at the right hand of his Father and the heauens must Bils 4. par pag. 788. 789. c. Ioan. 20. Read S. Aug. ep 3. ad Volus Amb. l. 10. in cap. 24. Luc. Hila. l. 3 de Tri. Iustin q. 117. Cyril l. 12. in Io. c. 53. Bede Theoph. Euthym. Ruper boc loco whoproue Christs entrance the dores being shut containe him vntill the restitution of all thinges As though good Syr he could not be at the same tyme in diuers places to wit in heauen sitting on the right hand of his Father and heere vpon earth in euery consecrated hoast not naturally as the Fathers copiously quoted by M. Bilson constantly teach but supernaturally by the power of him vnto whome nothing is impossible For so he hath wrought many wonderfull workes aboue the course of nature He came forth of the Virgins wombe preseruing her virginity rose out of the sepulcher not remouing the stone entred into his Disciples the dore being shut ascended to his Father not deuiding the heauens when he penetrated them But as in these examples diuers bodyes were supernaturally in one place so by the same supernaturall power one body may likewise be at the same tyme in diuers places for it is a common Axiome approued by Philosophers that Contrariorum eadem est ratio Amongst contraryes the same reason holdeth on both sides Moreouer we are instructed by fayth that the single person of Christ is vnited to most distinct diuers natures to the nature of God and to the nature of man that the sole essence of God is in three persons really distinct that one and the selfe same moment of eternity is answerable correspondent to most different and contrary tymes to tyme past tyme present and tyme to come But as one person sustaineth diuers natures one nature is communicated to diuers persons one moment coexisteth to diuers Amb. orat in Auxen Aeges l. 3. de exid vrbis Hieros cap. 2. ●o Dams orat de B. Virgine tymes why cannot one body be resident in diuers places 21. Els how could our Sauiour after his Ascension haue met S. Peter flying the persecution of Rome as S. Ambrose and Aegesippus record How could he haue descended to honour the funeralls of our B. Lady as S. Iohn Damascen and Nicephorus witnesse How could he appeare to S. Paul as in the 9. Chap. of the Actes of the Apostles in the 22. and 23. For in none of these apparitions could he Calu. in c. 9. act l. 4. Instit c. 17. §.

all kind of sinne another guilty of mortall the third only spotted with some veniall fault The first whither goeth he To Heauen immediatly The second whither goeth lie To Hell no doubt The third whither goeth he Not to Hell because he is departed in the grace and fauour of God Not to heauen immediatly Apoc. 21. v. vlt. because Nothing defiled can enter that kingdome Therfore to some purging place where his soule may be cleansed frō the staines of infection 22. No such place is necessary sayth M. Field for Field in appen 1. p. fo 65. 66. by the dolours of death at the moment of dissolution all impurity of sinne is purged forth But how can this be so Death is the punishment of Originall and not any remedy against actuall sinne It is the state and condition of our corruptible nature inflicted on the Reprobate as well as on the Elect. And so neither by it selfe nor by the ordinance of God hath force and vertue to scoure out of our souls all the rust of sinne a prerogatiue denyed by you to the holy Sacraments of God And such a prerogatiue as is proper indeed to the excellency of Martyrdome and not common to the departure of euery faythful sinner whose panges are often more short and farre lesse painefull then the grieuous dolours of the cleane and vnspotted 23. Besides to procure this abolishment of sinne Field ibid. fol. 60. M. Field requireth Charity and sorrow in such perfection as may worke our perfect reconciliation to God And may not thousands or some at least with the spot of veniall or remainder of mortall crime be taken out of this world either in their sleep or vnawares before they arriue to that depth of sorrow It being so hard a thing in perfect health much harder in the agony of death impossible in tyme of sleep to attaine vnto it Or if you pretend the prouidence of God to be so carefull of his elect as they cannot be surprised vpon a sudden to what effect I pray are those exhortations of Christ so often repeated in Scripture Matt. 24. Matt. 25. That we pray and be watchfull least death preuent vs before we are aware To what effect the Parable of the foolish Virgins the Parable of Death stealing vpon vs like a thiefe To what effect are the labours and works of Pennance many zealous followers of Christ vndertake to expiate the faults of their former life when euery faythfull belieuer let him be neuer so slouthfull in this behalfe shal be sure in the last houre to haue grace inough to redeeme the debt and cancell the obligation of his sinnes This is a doctrine I graunt sutable to Protestant professiō it tendeth to the restraint of vertue it tendeth to all vitious and Epicurean liberty it ministreth occasion of slouth to Christian people and maketh God tooto indulgent to their idle sluggishnes But they that make him authour of the horrible iniquityes of the Reprobate what meruaile though they would haue him a fauourer of the smal imperfections and negligences of his Elect And rather then they will iniury as they fondly surmise the bloud of Christ they iniuriously blaspheme and truly wrong heerin the Iustice of God 24. To be briefe Caluin and Plessy Mornay affirme The hereditary naughtines and corruption of Originall sinne drowneth Calu. lib. 2. I●st cap. 1. §. 8. 9. l. 3. inst cap. 15. §. ● Plessy l. 3. de Eucbar cap. 2● as it were with a deluge the whole nature of man so that no part remayneth free from this filthy contagion Secondly they auouch No worke proceedeth from man be he neuer so perfect but is defiled with the staines of sinne Graunt these assertions true which commonly all Protestants defend how can there be either charity or sorrow in such perfection as is able to purge out all impurity of sinne When the most perfect Charity it selfe is impure and stayned how shall these staynes be taken forth By some other act of charity or worke of repentance But this worke also issuing from the inward rottenes of mans corrupted nature shall still be putrifyed with Originall infection 25. For this cause D. Field is so vnconstant in resoluing Field in append 1. part p. 66. p. 65. ibid. in appe● 1. par p. 4. p. ●4 65. how or when the whole vncleanes of sinne is washed from the soule as he wauereth and reeleth vp and downe not knowing where to take hold One while he sayth It is purged out by Charity and sorrow of sinning otherwhile by the dolours of death then by the very separation of soule and body wrought by death but when he dareth not auouch and therefore stammeringly vttereth It is in or immediatly vpon the dissolution of soule and body in the first entrāce of the soule into the state of the other world What giddines is heere If by the dolours of death al sinnefullnes be expelled how in the moment of dissolution If in that moment how immediatly vpon it How in the first entrance into the next life Or if in that entrance how doth Charity then worke or sorrow procure it Read his wordes Field in append 1. part p. 4. 26. The vtter deletion and full remission of their sinnes the perfect purging out of sinne being in or immediatly vpon the dissolution in the last instant of this life and first of the next and not while the body and soule remaine conioyned Pitty it is great pitty to see vnto what distresse a man of wit and learning may be driuen by the weaknesse of his cause For heere M. Field in these few wordes maketh either two instances immediatly togeather the last of this life and first of the next and so composeth diuisible tymes of indiuisible moments against the principles of Philosophy or he supposeth the instant in which sinne is remitted to be intrinsecall to this life and extrinsecall to the next and so crosseth himselfe in his owne speach affirming this full remission of sinne both to be and not to be while the body and soule remaine conioyned Or he taketh the instant of Purgation to be extrinsecall to this life and intrinsecall to the next And contrary to the whole stream of Sectaryes he alloweth with vs a remission or Purgation of sinne and Purgatory-place after this life at least for a moment For that which is done must be done in some place or els it is not done at all To which of these inconueniences he will yield I know not to one he is constrained And if I may gesse at the meaning of his variable and vnconstant speaches seeing he will not haue the perfect purging out of sinne c. while the body and soule remaine conioyned he alloweth it after the dissolution and so admitteth a remission and purgation of sinne in the next life which his fellowes renounce he himselfe would seeme to impugne 27. But when I pray is this perfect purging out of of sinne

cut his garments with the rest of his company which he likewise did for Abner 4. Yea this praier for the Dead hath beene a thing so generally receaued so inuiolaby practised amongst the Iewes euen then when they were Gods chosen people as when Iudas Machabaeus appointed publique Sacrifices 1. Reg. 3. 2. Reg. 1. 2. Reg. 1. 2. Machab. cap. 12. Ioseph de Bello Iudaic c. 19. Baruch c. 3. vers 5. Vrbanus Regius baec verba Baruch to be offered for them not one was found amongst the huge number of souldiers not one amongst the Priests and Leuits of Hierusalem not one amongst the Patriarches and Prophets of God most vigilant alwaies in checking Superstuion who euer reprehended that charitable deed But Iosephus the Historiographer plainly alloweth it And Baruch the Prophet as Vrbanus Regius a Protestant of no small account beareth witnesse made supplication himselfe for his Predecessours soules saying O Lord omnipotent remember not the iniquities of our forefathers And now at this present time the Iewes aboue all other Nations peculiarly wedded to the Traditions of their ancestours obserue by prescription a solemne praier for the Dead called * Paulus Fagius in c. 14. Deut. Genebrard in fine Chronol VVbitak cont Duraeum p. 85. See Caluino-turcis l. 4. c. 8. and Hilalar deca 4. feria 5. post dominicam 4. Quadrag Luc. 16. Haskaba pronounced by their Hazan or publike Minister of which M. Wnitaker auerreth I know the Iewes haue Rituall books which they read in their Synagogues and I am not ignorant that euen now they are wont to vse certaine praiers for the Dead 5. Neither was it any Ceremoniall Rite proper to the Iewes but a generall law or print of nature stamped in the hearts of all both sauage ciuill Nations In Grecians Indians Moscouites Aethiopians Turkes Persians Mores Arabians c. Who with a dissonant and disagreeing manner yet with one and the same hope of relieuing the departed offered their Praiers and Sacrifices vnto God To leaue Iewes and Gentiles and come to Christians 6. Our blessed Sauiour seemeth to exhort hereūto saying Make your selues friends of the Mammon of iniquity that when you faile they may receiue you into the eternall tabernacles Where by friendes S. Augustine and S. Gregory vnderstand the Saints in heauen whose necessities we once succoured heer vpon earth and who when we faile that is depart this life not so pure from the reliques of sinne as we may by our good deeds presently enter the kindgdome of heauen then they supplying our wants as we once relieued theirs receaue vs by their praiers and merits into the Mansions of euerlasting rest By their merit saith S. Austen charitable men obtaine mercy and pardon and Aug. ser 35. de verb. Domini l. 21. de ciuit Dei cap. 27. Greg. l. 21. moral c. 14. 1. Cor. 15 S. Gregory If by their friendship we gaine eternall Tabernacles we ought to consider when we bestow vpon them that we rather offer presents to Patrons then giue almes to the Poore 7. Secondly S. Paul sayth What shall they do that are Baptized for the dead if the Dead rise not againe at all Heere the Apostle argueth not from the erroneous practise which long after his tyme was broached by the Montanists Marcionists and Cerinthians who ministred true Baptisme to the liuing as profiting the departed for whose sake it was receaued but he taketh Baptisme heere Metaphorically for punishment and affliction as Christ vseth Luc. 12. Marc. 10. the word I haue a Baptisme to be baptized withall And Can you drinke the Chalice which I drinke or be baptized with the Baptisme wherewith I am baptized After which manner S. Nazian orat in SS lumina Cypr. ser de Coena Domini Gregory Nazianzen acknowledgeth a Baptisme of teares and Pennance And S. Cyprian sayth He baptizeth himselfe in tears Therefore the force of S. Pauls argument is to this effect What doth it auaile the faythfull people to punnish fast pray and afflict themselues for the soules departed if the Dead rise not againe and receaue the fruit and benefite of their prayers 8. Thirdly S. Iohn writeth There is a sinne to death 1. Ioan. 5. for that I say not that any man aske This sinne to death is not euery mortall sinne which killeth the soule but that Aug. v infra Aug. l. 21. de ciu Dei cap. 24. 1. Ioan. c. 5. v. 16. only as S. Augustine teacheth In which a man dyeth without repentance because the Apostle dehorteth not to pray for remission of any mans sin during life And the custom● of the Church is to pray for Heretikes Schismatikes Apostataes or whosoeuer while they liue But If there be any sayth S. Augustine that persist till death in impenitency of hart doth the Church now pray for them that is for the soules of them that are so departed For these the Apostle exhorteth vs not to pray but if we know our Brother to sinne a sinne not to death that is in which he dyeth not with finall impenitence for him he perswadeth and willeth vs after his departure To aske with confidence to obtaine pardon saying And life shall be giuen him sinning not to death Which Burchar l. 19. de poenit decret Vas c. 2. 4. Carth. vide Burchard Cabilon cap. 39. Flor●● in initio Dionys Areo. de Eccl. hier cap. 7. Cypr. l. 1. epist 9. Tertul. l. de Corona militis Greg. Nazian orat in Caesariū reliq Field in append x. part p. 13 Ibid. p. 4. Chrys hom 69. ad Popul●um Fulke against Purg. pag. 303. Fulke in c. 21. ● ad Cor sect 22. is a most forcible argument and a great encouragement vnto vs to pray for such as depart not this life in state of deadly sinne Agreeable heereunto it was defined in the Councell of Brachara as the learned Bishop Burchardus who liued about 600. yeares ago recordeth that for such as should cast violent hands vpon themselues no mention should be made in the oblation for them yet for others oblations and prayers were offered as the Councel of Vase of Carthage of Cabilo of Florence and many more haue decreed 9. All our forefathers with vniforme consent absolutly teach and confirme this doctrine their wordes I need not rehearse because the Protestants freely graunt they taught defended and commonly vsed Prayer for the dead Only D. Field to file their sayings to his purpose affirmeth first That the ancients commemorated the departed by rehearsing their names Secondly They offered the Sacrifice of the Eucharist that is of prayse and thankesgiuing for them Thirdly They prayed for men in their passage hence entrance into the other world Fourthly They prayed for the Resurrectiō publike acquitall in the day of Iudgment and perfect consumation of the departed All which customes obseruations I allow sayth M. Field and approue But he vtterly denyeth That the ancient Catholike Church did generally intend in her prayers and

as holy Iob complaineth iniquity like water and multiply their offences aboue the sands of the sea These I say be the yeares these be the Lents cut off by Indulgences wherby you may see how impertinent that obiection of our Aduersaryes is that Purgatory shall not continue so many yeares as our Pardons specify for they are not meant of the yeares or dayes of penall affliction which there are imposed but of such only as should by the Canonicall decrees be heer inflicted Now God may sometyme by the bitter sharpnes of Purgatory-paines in an houre or in a short momentary tyme expiate that which the slow and cold satisfaction of this life could scant redeeme in the mountenance of diuers yeares 14. Against other abuses which either by negligēce of Pastours or couetousnes of inferiour Officers haue beene practised in promulgating Pardons the generall Councell of Lateran the Councell of Vienna and of late Conc. Lat. in Decreto Inno. 3. Vienn●n in Decreto Clementis 5. Trident. s●ss ●5 ecreto de Indulgentijs the Councell of Trent hath made such seuere and holesome lawes as they cannot be free from egregious treachery who attach vs of allowing those crimes which we vtterly labour to suppresse 15. In which kind because our English Protestantes peruersly weene and obstinatly auow our supreme Pastours guilty of an abhominable sacriledge which neuer entred their Holynesse harts to wit of graunting Pardons to ratify murders or to perpetrate sinnes because I say they are so willfully setled in this vile conceit as nothing whatsoeuer we say or do no words no writinges no Breues of Popes no oathes no protestations no meanes at all that man can vse can euer extirpate that pe●uish deep rooted wicked damnable perswasion 16. It pleased God in the secret disposition of his hidden iudgment to reueale the contrary vnto them by this wonderfull and vnexpected manner About the yeare of our Lord 1608. in the 6. of his Maiestyes raigne ouer the kingdō of great Britaine as the Sexton or other officer appointed for that purpose was digging a graue in the Cathedral Church of S. Paul in London he chanced to light vpon the Coffin of one Syr Gerard Braybrook Knight who had been buryed there two hundred years before where finding the cordes whole the flowres fresh he espyed also a Charter of Pardon or Indulgence not consumed not eaten not defaced in so long a tyme which thus began BONIFACIVS Episcopus seruus seruorum Dei. Dilecto filio Nobili viro Gerardo Braybrooke Iuniori Militi dilectae in Christo filiae Nobili mulieri Elizabethae eius vxori Lincolniae Diocaesis salutem Apostolicam benedictionem Prouenit ex vestrae deuotionis affectu quo Nos Romanam Ecclesiam reueremini c. I omit the rest in Latin because the whole I set down verbatim in English as followeth BONIFACE Bishop seruant of the seruants of God To his beloued son the noble Gentleman The copy of a Bull ●ound in the tombe of Syr Gerard Braybrooke Knight in S. Pauls Church in London Gerard Braybrooke the yonger Knight and to his beloued daughter in Christ the noble Lady his wife Elizabeth of the Diocesse of Lincolne salutation and Apostolicall benediction It proceedeth from your affectionate deuotion with which you reuerence Vs and the Church of Rome that We admit your petitions to a fauourable hearing especially those which concerne the saluation of your soules For this cause We being moued to yield to your supplications by the tenour of these Presents doe grant this Indulgence to your Deuotion that such a Ghostly Father as eyther of you shall choose shall haue power by Apostolicall authority to grant to you persisting in the sincerity of faith in the vnity of the holy Church of Rome and in obedience and deuotion toward Vs or Our Successours Popes of Rome Canonically entring into that Sea full remission only once at the point of death of all your sinnes wherof you shall be contrite and confessed in such manner neuerthelesse that in those cases where satisfaction is to be made to any other the same Confessour shall enioyne you to doe it by your selues if you suruiue or by your heyres if you shall then die which you or they ought to perform as aforesaid And least which God forbid you should by this fauour become more prone to commit vnlawfull thinges hereafter We declare that if vpon confidence of this Remission or Indulgence you shall commit any such sins that this present Pardō shall not be any help to you concerning them Furthermore let it be lawfull for no man to infringe this Writing or Grant of Ours or with whatsoeuer boldnesse to contradict it And if any shall presume to attempt any such thing let him know that he shall incurre the indignation of Almighty God and of his blessed Apostles S. Peter and S. Paul Giuen at Rome at S. Peters vnder the Fishers-Ring the fifth of Iune in the second yeare of our Papacy 17. Let our Sectaries peruse this Breue and tell me whether their consciences will euer serue them againe to vpbraid our Pastours with the former sacriledge so rise 4. Conditions necessary to gaine an Indulgence heretofore in all their mouthes Let them read the conditions here required to gaine an Indulgence and tell me whether they any way incourage or authorize vs to sinne For first it is necessary therunto to persist in the sincerity of faith Secondly to be sorrowfull contrite and confesse our sinnes Thirdly to make satisfaction or restitution if any be needfull Fourthly not to presume hereby to attempt vnlawfull things But who can be sorrowfull much lesse fruitfully confesse or duly satisfie for that which he purposeth to commit who can be embolned to fall into sinne in hope to obtaine a Plenary Indulgence when this very hope and presumption is a maine barre not to gaine the Indulgence And strange no doubt strange and admirable was the prouidence of God in manifesting these things in so fit a time 18. For as in the dayes of Theodosius the Emperour Gregor Turon de glo Mart. l. 1. c. 95. Baron in annal an Christ 357. This happened in the yeare of our Lord 1582. vnder Pope Gregory the 13. he awaked and reuealed the happy Martyrs S. Maximian Malchus Martinian and the rest after they had slept 372. yeares when the article of our resurrection was most eagerly impugned by the Sadducean heresy as he reuealed the body of S. Felix Pope and Martyr by meanes of some who to find a treasure digged at Rome in the Church of S. Cosmas and Damianus the very day before his feast is celebrated when so many doubts were made about his Martyrdome as his name might haue byn otherwise in danger to be blotted out of the Calendar So the Diuine wisedome who with admirable sweetnes disposeth all things euen then in the Royall Citty in the chiefest Temple in the greatest recourse of English Sectaries disclosed this pardon