Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	life_n	word_n	8,769	5	4.5336	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04376	A defence of the articles of the Protestants religion in aunsweare to a libell lately cast abroad, intituled Certaine articles, or forcible reasons, discouering the palpable absurdities, and most intricate errours of the Protestantes religion.	Barlow, William, d. 1613.	1601 (1601)	STC 1449; ESTC S100898	97,357	242

God risen for our iustification Rom. 4. as both God and man sitting at the right hand requesting for vs Rom. 8. 34. Of the Holy Ghost the life breath of our praye●s for we know not what to pray as wee ought but the spirit it selfe maketh request for vs within vs Rom. 8. 26. so that the establishing of prayer to Saintes were to subiect the spirite of God to the deuotion of men for postulare minoris est saith Aquinas it is the inferior his part to sue Wherefore the Apostle concludeth that the searcher of the hearts knoweth the meaning of the spirit qui postulat prosanctis vers 27. for the Saints not to the Saints Briefly whereas euerie prayer must be made in the name of Christ Ioh. 16. the sweetest In nomine we can sing and euerie praier not so made non solùm non delet peccatum sed fit ipsa peccatum saith S. Austen surely the prayer to saintes must needes be sinne because we must not pray to them per Iesum Christum for Christs sake for that were to make him inferiour to them and that is no maruaile in Rome for in their Canon of the masse the greasie priest requestes God the Father that hee would vouchsafe to heare his son Christ as if his orizon were more preualent with God then Christes intercession 3 They denie the Communion of the church militant the soules in Purgatory bereauing them of that Christian charitie which charitable compassion and mercifull pittie requireth and by mutuall affection the members of one bodie helpe one another Aunsweare It must needes prooue syncere religion which frames diuinitie of poetrie and fetcheth Virgils Aeneids into the Apostles creede maketh the Popes kitchē-stuffe the furnace fuell of Purgatorie an article of faith but heerein is that speech of Tertullian properly instified That Philosophers are the Patriarkes of heretickes This fancie of Purgatorie being imagined first in the dreame of Homer Plato and Virgill vpon a foolish pittie which this melting boweld traytor calleth charitable compassion that those who died in their sins which wer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venial curable though they were not woorthy to flie to heauen immediately yet not so cruelly to bee censured as to be throwne downe into Ta●arus or Hell the iudge who ballaunced the weight of the Painims sinnes was in exorable Radamanthus but of the Catholike ghostes the indulgent Pope Among the Christians the principall founders thereof either Clem. Alexand. who was so enamored of Philosophy that hee concluded the Grecians might be thereby saued or his scholler Origen of whome it is no maruell he should thinke the soules departed might bee freed from torment sithens hee also helde that euen the damned spirites and Lucifer himselfe should in the ende bee saued The scriptures for this place by their owne confession none or obscure the Fathers in this pointe to themselues contradictorie the greatest patrones among themselues vnresolued first of the place whether in the aire or vnder the earth or the brim of hell Secondly for the scite whether extensiue as a couer ouer hell in latitude or collaterall with hell seuered by a partition in longitude or circular about hell in seuerall celles as the spottes of an apple about the quore Thirdly for the nature of the place to some it shall not be fire but tanquam ignis as it were fire as out of S. Paul they collect to other it shall bee both fire and water as out of the Psalmes they inferre to other it shall bee a lake and no water as they cite Zachary to that purpose Fourthly for the parties tormented the most wil haue them a middle sorte betweene saintes and sinners this fellow as it seemes accomptes them saintes els why brings hee thē within compasse of this article Therefore we refusing to build vpon sand leaue them to their vnletled coniectures out of the Scriptures acknowledge no Purgatorie but one the bloud of Iesus Christ purging vs from all our sinnes wherein the garments of the saintes are washed white Apoc. 7. no other clensing but that which Aquinas mētioneth velper gratiam a culpa vel per lumen doctrinae a nescíentia either frō the guilt of sinnes by his grace or the drosse of ignorance by his word For which he hath appointed a double fire for doctrine the fire of the spirite 1. Cor. 3. to trie timber from stubble pearles from strawes for the other that which Peter calleth the fierie triall videlicet the afflictions of this life which are as fire to golde as the flaile to corne saith Gregorie But two sortes of vessels of wrath and sauour either for honour or contumelie Rom. 9. sheepe or goates for the right or left hande A double state of saintes which S. Paul resembleth to a gargarment in this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vesture of this flesh in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their inuestiture with immortalitie either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peregrination from God here or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a presence with him in heauē For both which there is allotted a seueral burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6. in this life that which S. Austen calleth onus mutuae charitatis mutuall affection and compassion in supporting each other vers 2. in the next life onus reddendae rationis the render of accompt which euery one must beare himselfe vers 5. But two places of resort Abrahams bosome the lake of brimstone two wayes thereunto the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a straightened path hardly passable the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a broadway a roadway with trauailers innumerable Math. 7. Two rewardes in the ende the crowne of righteousnesse eternall life 2. Tim. 4. the wages of sinne euerlasting death Rom. 6. which S. Austen calleth ignem aeternum and regnum aeternum Cyprian refrigerium iusti supplicium iniusti the atchieuement of both in this life in the other neither remission nor redemption saith Austen this beeing the time of working that of reward saith Nazianz this of striuing that of crowning saith Chrisostome The 3. Article is Remission of sinnes for they acknowledg no such effect in the Sacrament of Baptisme but onely accoumpt it as externall signe of a praereceiued grace of fauour of God by his eternall predestination against the expres word of God which therfore calleth the Sacrament the lauer of regeneration for that in it the soule deade by sinne is newly regenerated by grace Aunsweare This fellow purposed from the beginning Asellius his profession which P. Africanus said was malitia and nequitia to bee not onely a libeller but a liar that argues his mind to bee malitious this bewrayes his cause to be bad both make him shame lesse and all spring from ignorance either making report his ground or partiall

cōdemn vanished not by their authoritie personall but the power of the word the principall weeding hooke that cuts vp the tares Math. 13. so were the patrons of circumcision confuted in that Councell Act. 15 by Moses lawe so the Arrians in the Nicen Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiued their deaths wound by the sword of the spirit which is the word of God Eph. 6. But the Protestants admitting of the sole Scripture as Vmpire and Iudge in matters of controue●sie and allowing no infallible interpretor thereof but remitting all to euery mans priuate spirit and singular exposition cannot possibly without error winde themselues out of the Laborinth of so many controuersies wherwith th●ey are no so inueagled and intricated Aunswedre Ignorance ioyned with malice is importunate this section concerning the authoritie and Interpretation of Scriptures hath receiued a sufficient answere ridding vs from all blame for admitting that which Christ commaundeth whose will is that we should search the scriptures Iohn 5. which are not onely witnesses of him but Iudges for him therefore called the rule of life and beleefe discerning the crooked from that which is straight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saint Paul termes it Phil. 3 the one rule not partiall as Bellarmine calles it but totall perfect Else were it no rule sayth Theophylact if it admitted either appositiō or ablation the ignorance thereof is the cause of error by our Sauiour his iudgement Math. 22. the inquirie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a more exact addition thereuuto is heresie in the opinion of Basil it driueth from the Church as Christ the marchandize out of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all iarre which might engender controuersie sayth Constantine the famous Emperour by it onely were the Arrians quelled as Theodoret witnesseth to it from the Councelles Saint Austen reuoketh Maximinus the hereticke not doubting there to giue him the ouerthrow for whether shall wee goe sayth Peter Iohn 6 thou hast the wordes of eternall life which woord written teacheth all thinges that concerne both our faith the life of this our pilgrimage 2. Cor. 5. and our saluation the glory of our purchased heritage working in vs sayth Damascene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● euerie excellent vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sincere knowledge without spot or error and as the night extinguisheth not the starres it is the comparison of Zepherinus a Pope so no worldly pollution no soul heresie cā obscure or infect the mindes of the faythfull sacrae scripturae firmiter inhaerentes which holde themselues fast to the holy scriptures Other testimonies thou mayst beleeue or not beleeue according as thou shalt trust them sayth Austen but these are subiect to no humane iudgement beeing the sole and supreme iudge of all writings and decreementes saith hee else where and so the fittest Vmpire in all controuersies The same wee say of Interpretation appealing to the spirite working vppon the heart and the Scriptures explaning themselues the twoo most infallible interpretours For if that rule of the lawyers bee sound and currant Eius est interpretari cuius est condere hee may best expound the law which made it surely the speaches in holy writt being the motions and dictates of the spirite 2. Pet. 1 no expositor can be so sound and infallible as himself who best vnderstandeth his owne secretes 1. Cor. 2. and therefore Ierome thinkes that any sence which he giueth not that wrate it is an heresie Where if Bellarmine his obiection be recōmenced that the holy Ghost speaketh not and that the scriptures are as the philosopher said of law bookes Mutimagistri dumme schoolemasters Iudex mortuus a dead iudge as Canus cals it that is false for God saith the Apostle spake vnto vs by his prophets now by his sonne Heb. 1 not viua voce for they were deade but by their writinges and the word of exhortation speaketh vnto vs as vnto children Heb. 12 and the law hath a mouth Deu. 17. the scripture saith Chrisostom seipsam exponit expoundes it selfe not permitting the auditor to erre and doth present Christ vnto vs being vnderstood and opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the holy Ghost saith Theophyl For the teacher may bee a latere tuo but if there bee nullus in corde tuo thou canst not vnderstand saith Austen But because the holy Ghost appeared sometime in the forme of a Dooue therfore they take it hee hath that qualitie of dooues Aspicis vt fugiant ad candida tecta columbae to delight and reside only in glorious assemblies in general councels or in the radiant dooue-cote of the Popes braine but the Apostle giues that priuiledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to euery spirituall though a priuate man ● Cor. 2. For hee respectes not persons no● places nam vos vnctionem habetis sayth S. Iohn you also haue the annointing those were priuate men Which annointing teacheth you all thinges neither neede you vt quis that any man or Angell or Councell or Pope should teach you and therefore the scripture beeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule which cannot erre the spirite inwardly and the woord outwardly are the most infallible interpreters for exposition and by consequent the onely arbiter for controuersies beecause hee which knowes the trueth may soone discerne of a lie by S. Iohn his rule for that no lie is of the truth And they which know the truth saith Aquinas habent sc●ētiam discernendi agnoscendi haereticos haue the perfect vnderstanding to discerne and know heretikes and by knowing them to auoide them for that cause by Dauid called a guide to our pathes by S. Peter a light in darken●s by S. Austen the ballance to weigh all opinions whether light or heauie the touchstone to trie the mettall whether base or pure whether currant or counterfaite saith Chrysostome the only Ariadnees threed to extricate our inclosure within any maze of empestered errors the Alexanders sword to cut the Gordian knot of the most inexplicable ambiguities Vppon all which premisses wee conclude that the scriptures hauinge such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sole sufficiencie in themselues authoritie from the spirite thereby haue potéstatem decernendi power to iudge and for the exact knowledg they affoord haue vim discernendi faculty to discerne betwene trueth and falsehood therefore the Protestantes to bee commended for admitting them the sole Vmpiere in-controue●sies the most certaine interpreters of themselues Onely wee pray with Dauid renouncing our owne insight Open thou our eies that we may see the woonders of thy law viz the assistance of the spirite which both giues the sence thereof and mooues the assent therevnto saith Bernard And the i●reconciliable iarres betwixt them and the Puritanes in essentiall pointes of faith giue sufficient testimonie