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	sin_n	temporal_a	8,837	5	8.6794	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42568	An answer to the compiler of the Nubes testium wherein is shewn that antiquity (in relation to the points of controversie set down by him) did not for the first five hundred years believe, teach, or practice as the Church of Rome doth at present believe, teach, and practice : together with a vindication of the Veteres vindicati from the late weak and disingenuous attempts of the author of Transubstantiation defended / by the author of the Answer to Mr. Sclater of Putney.	Gee, Edward, 1657-1730.	1688 (1688)	Wing G453; ESTC R21951	96,934	107

never any before CHAP. V. Concerning Prayers for the Dead SECT I. THE next point under debate that our Compiler presents us with is that about Prayers for the Dead Aerius he says condemned Praying for the Dead and that the Fathers practised it and owned it as advantageous to the Souls departed Every word of which we freely grant how then is this a Controversie betwixt us at present under debate They of his Church have been so often told of and shewn the vast difference betwixt the Prayers used in the Primitive Church and those by the present Romish Church that I cannot but wonder that they are not ashamed of still urging the Prayers of the Ancients and making them the grounds of their Belief of a Purgatory We always grant that Antiquity practised Praying for the Dead so that our Compiler's Testimonies borrowed from F. Alexandre's fourty first Dissertation a Nat. Alex. Dissertatio quadragesima prima in Par. secunda Sec. 4. p. 392 c. are mustered up to no purpose since they are brought in here to prove that which no one denies That which is a real Controversie betwixt us if our Compiler durst have spoken out as his Master F. Alexandre doth who urges all the Testimonies b Purgatorium esse in quo expientur animae justorum Preces Ecclesiae ipsis illo in statu prodesse Traditione demonstratur And then he sets down the Authorities which our Compiler borrows p. 392. our Compiler sets down for the Proof of Purgatory it self is whether there is such a place as Purgatory and whether consequently we ought to use Prayers for the Souls in it or can help them out thence by the saying of Masses here and this is that which we demand of them to prove that either the Scriptures taught or the Primitive Church believed that there is a third state or place called Purgatory wherein the souls of those who died in the favour of God were in order to the satisfying the Justice of God for the temporal punishments due to those sins the eternal Punishment whereof God had already remitted before death to endure fiery torments equal to those in Hell till they had fully satisfied God's Justice or their Friends had obtained a release of part of those torments for them and got them released thence into the place and state of justified Souls and we demand farther of them to shew that the Word of God supposing that it did teach and Antiquity believe a Purgatory did injoin or commend the Prayers of the Living for the Souls of their deceased Friends in Purgatory or that it did any where declare that such Prayers would be advantageous to the Souls in Purgatory and could release them thence and we demand of them lastly to shew that Antiquity for the first three hundred nay five hundred years did ever use Prayers for the Release of the Souls of their deceased Friends out of this Purgatory This is the true state of the Controversie betwixt us we deny that the Word of God doth teach any such thing as a Romish Purgatory or that Antiquity believed any such place we deny that either the Scriptures did enjoin or commend or that Antiquity did use Prayers to deliver the Souls of their deceased Friends out of the flames of Purgatory as for the mistaken passage in the Maccabees which is also against their Tenets they know we do not own it for Scripture They of the Compiler's Church do affirm the contrary and therefore why did not he go regularly to work to disprove us why did not he bring us the passages of the Primitive Fathers which shew they believed Purgatory and the Prayers which were used then for the release of those miserable souls out of the fiery torments of Purgatory if there were such a belief of Purgatory and such Prayers used as are now in the Church of Rome during the first three or five hundred years But this is that which they are never able to doe and therefore instead of keeping close to the point under debate and proving either a Purgatory or Prayers used by the Primitive Church for release of Souls in Purgatory they slip the Debate let fall the Question and fall a proving of that which no body denies that the Fathers in the first ages used Oblations and Prayers for the Dead never considering in the mean time that those Prayers and Oblations were used by the Ancients for the very best of men for their Martyrs and Saints for the Virgin Mary herself that they were put up for those whom they believed to be in a state of Light and Joy and Comfort than which what can be farther either from the Doctrine or the Practice of the present Church of Rome We do confess withall that these Prayers were offered up also for pardon of sins but neither will this reach the case of the Church of Rome since these prayers for pardon of sins were generally for those who were in a state of Rest and Comfort and there is not a word in them for deliverance from pains and torments undergon in Purgatory SECT II. Thus in the Testimonies themselves which F. Alexandre and after him his implicit servant the Compiler have heaped up under this head the first of them c Nub. Test p. 85. Nat. Alex. Dissert 41. in Par. 2. Sect. 4. p. 392. from the pretended Dionysius makes the Bishop offer Prayers over the dead for pardon of sins of humane infirmity and that he may be placed in the Region of Light but if our Compiler had read the whole Chapter he from F. Alexandre quotes he might have seen the Services and this Prayer was put for one who was a Holy Servant of God who was by death at an end of all Combats and was already in joy and settled hopes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys de Eccles Hierarch c. 7. p. 407. Edit Antuerp 1634. waiting for a blessed Resurrection not a word of which is consistent with being in the flames and torments of the fire of Purgatory or could be said of one who was now a purging in them And so the next from Tertullian appears not to be different especially since all are agreed that Martyrs themselves were herein commemorated e Nub. Test p. 85. Nat. Alex. p. 394. and for the Refreshment prayed for in the second quotation it did relate to that state of Sequester wherein Tertullian thought the Souls of the most holy were deteined till the day of Judgment and not at all to any Purgatory The next from St. Cyprian f Nub. Test p. 85 86. Nat. Alex. p. 394 395. relates onely to the same that Dionysius's did The following Testimonies from Arnobius and St. Cyril g Nub. Test p. 86. Nat. Alex. p. 395 396. prove onely what hath been hitherto granted that they then prayed for the dead but say not a word of delivering them from Purgatory But though these Testimonies hitherto promised but little service the next