Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	eternal_a	sin_n	wage_n	5,908	5	10.9941	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19252	Worke, more vvorke, and a little more work for a masse-priest Reviewed and augmented by the authour. VVith an epistle of an vnknowne priest remaining in London, sent to the authour, excepting against fiue points therein. With the authours answere thereunto: returned vnto the priest within twelue dayes after the receipt of the priests exceptions. ...; More worke for a Mase-priest	Cooke, Alexander, 1564-1632.; Cooke, Alexander, 1564-1632. Worke for a Masse-priest.; Cooke, Alexander, 1564-1632. Yet more worke for a masse-priest.	1628 (1628)	STC 5665; ESTC S117166	110,840	166

afflictiones in hac vita sicut aliorum iustorum fuerunt vltiones peccati actualis vel originalis No person besides Christ is exempt from originall sinne the virgin Marie died by reason of originall sinne and all the afflictions which she suffred in this li●e befel her as then befell to other good men viz. as punishments either of actuall or originall sinne Satisfactiones l●boriosae iustificatorum non valent expia●e de condigno poenam temporalem restantem post culpam condonatam The painefull satisfactorie workes of such as are iustified doe not condignely satisfie for the temporall punishment remaining after the fault pardoned Did not I say Michael Barus your Deane of Lovayne teach these doctrines and aboue 70 more much like vnto these all which are condemned by Pius 5. and Gregory 13. as partly hereticall partly erroneous partly suspitious partly temerariou partly scandalous partly offensiue And are you not ashamed to brag of your vnitie Me thinkes your vnity is like that of the Madianites who thrust every man his sword into the side of his fellow 112 You brag much of the commendation that S. Paul gaue vnto the Church of Rome in his Epistle to the Romanes and say It is much to be noted And is it not as much to be noted what commendations God by his Prophets gaue vnto Ierusalem the mother of all other Churches Is it not as much to be noted how God by his prophets affirmed that he chose Ierusalem that his name might be there and that for euer How God by his prophets affirmed that he meant to dwell there for euer because he had a delight therein His eyes and his heart should be on Ierusalem perpetually Ierusalem should be called a Citiy of truth and the mountaine of the Lord of hoasts the holy mountaine Doe not these commendations surpasse those which were given by Paul vnto the Church of Rome in his Epistle to the Romanes And if the Iewes now haue no occasion to bragge of the commendation given to the Church of Ierusalem of olde why should you stand so much vpon it that S. Paul in his time gaue commedation to the Church of Rome in his time May it not be that as Ierusalem of a faithfull Citie became a harlot so Rome since S. Pauls time of a virgin is become a strumpet Many virgine Churches ●ost their virginitie soone as you may see by Egesippus words recorded in Eusebius Againe was not the Church of Corinth as much commended if not more by S. Paul in his Epistle written to the Corinthians as the Church of Rome in his Epistle to the Romanes The Apostle writes of the Corinthians that they were rich in Christ in all kind of speech and in all knowledge that they were not destitute of any gift affirming further that our Lord Iesus Christ will confirme them to the end Which he writ not of the Romanes Of the Romanes continuing in that fame and renown of faith for which hee commends them hee speakes nothing and yet the Church of Corinth hath lost her maidenhead why not Rome If the naturall branches the Iews notwithstanding all their promises and the branches of the same Oliue-plant with the Romanes I meane the Corinthians notwithstanding all the commendations which S. Paul gaue them bee cut off be deceived what reason haue you who hold of Rome to please your selues with conceits of I know not what drie Summers because Saint Paul commended your predecessors 113 You brag that the faith which you professe at this day is the same with that which the Apostle commended in the Romanes in his dayes and yet though the Apostle in his Epistle to the Romanes wherein he commends the Rom. faith comprehends all kinde of doctrines and handles them very fully and exactly as Theodoret witnesseth and the Rhemists confesse hee speakes nothing therein of the Popes Monarchie of his power to iudge and determine all causes of faith of his calling of Councells of his Presidentship in councels of his right to ratifie their decrees to decide causes brought him by Appeales from all the coasts of the world of censuring Kings by deposing them and their Kingdomes by interdicting them he saith nothing herein of his right to bind Bishops Metropolitans and Patriarkes with an oath to bee his faithfull subiects to giue Church-livings and Offices to whom he list to break the bands of all Councels with dispensations He saith nothing of the Masse of the reall presence of Transubstantiation He saith nothing of the vowes of povertie of obedience and chastitie He saith nothing of Images of the Crosse of Pilgrimages of Iubiles of Pardons of Purgatorie of praying to the dead or for the dead Hee saith nothing I say no not a word not so much as in shew for the proofe of these or any such doctrines as these whereon yee stand most in these dayes but on the contrary in many places he speakes directly against many of your now-doctrines against many of your present positions As for example whereas you both in books and windowes paint God the Father in the likenesse of an old man and defend it as lawfull The Apostle in his Epistle to the Romanes teacheth that it is vnlawfull calling them fooles who turned the glorie of the incorruptible God to the similitude of the image of a corruptible man Secondly whereas you teach that religious worship is due to creatures to Angells to men to Images to Crucifixes c. The Apostle in this Epistle shewes how grievously they were punished by God who worshipped and served the creature forsaking the Creatour implying therein that it is not lawfull to giue religious worshippe vnto creatures Thirdly whereas you maintaine that the doctrine of faith onely iustifying is an old heresie the Apostle in this Epistle teacheth it for a Catholicke doctrine for we conclude saith he that a man is iustified by faith without the workes of the law which is all one to say a man is iustified by faith onely Fourthly whereas you teach that the virgin Mary was free from originall sinne the Apostle in this Epistle writes that in Adam all men and by consequent the virgin Mary sinned what exception haue wee but Christ Fifthly whereas you teach that some sinnes are veniall that is pardonable of their owne nature and not worthy of damnation the Apostle in this Epistle teacheth contrary saying The wages of sinne meaning every sinne is death Sixthly whereas you teach that everlasting life is a stipend the Apostle in this Epistle teacheth it is a gift The gift of God is eternall life saith the Apostle Seventhly whereas you teach that concupiscence is no sinne and besides that we may not safely call it sinne the Apostle in this Epistle by your owne mens confession calls it sinne Eightly whereas you account it heresie to teach that a iustified

for Saint Peters faith that it should not faile by the name of faith he meant a liuely Christian faith which workes by loue and which embraceth the promises of the mercie of God which whosoever hath hath assurance of eternall life and if so how is it credible that he prayed for all these 29 Your Sixtus 5. caused you vulgar Latine to be corrected and printed at Rome in the yeare 1590. The paines hee tooke therein as it seemeth was wonderfull For not withstanding all other his papall businesse hee read over every word of the Bible before it was printed and after too correcting with his owne hands the 〈◊〉 of the print Then hee published it and printed his B●●l before it in stead of a Pre●ace signifying therein that his good will and pleasure wa● that this onely should goe for Authenticall and that 〈…〉 impression● in time to come should be 〈…〉 to it without any change without taking away or adding so much as a letter and that all former impressions yea and Manuscripts differing from this should bee of no credit and all this he required vpon paine of the greater excommunication Yet after the death of Vrban 7. Greg. 14. and Innocent 9. successours of Sixt● 5. comes Clemens 8. and hee sets out another Bible differing much from that of Sixtus in many materiall poynts avowing that this Edition of his is doubtlesse better then any Edition whatsoever heretofore imprinted Now that which I desire to know of you is whether Sixtus erred in commending his Bible or Clemens in commending his Bible or both of them in their severall commendations for I thinke you will not say commending bookes so different they both spake truth 30 Sir Priest is not this of Athanasius good Divinity Filius à Patre soloest nec factus ne● creatu● The Son is of the Father alone not made nor c●eated If so then I pray you tell mee how without blasphemy you can say Sacerdos est creator sui Creat●ris A Priest is the creator of his Creator meaning Christ the Sonne of God 31 Againe if it be currant Divinity which the same Athana●ius delivers Christus Deus ex substantia Patris homoex substantia matris Christ is of the substance of his Father as he is God and of the substāce of his mother as he is man Tell me where the witt of your Iohn 22. was when he said Rex fit ex pane The King meaning Christ the King of heaven is made bread And why you are not ashamed to retaine in your Canon Law these words Corpus Christi sa●gui● expanis vini substantia efficitur The body and bloud of Christ is made of the substance of bread and wine 32 If it be true which Austin saith that God is nusquam inclusus penned in in no place and that the great Clyclops when Vlysses told him that the wine which he had in a bottle was the god Bacchus did not without cause in a wonderment reply what A god in a Bottle I pray you tell me why you pen vp your Sacrament which you acknowledge for your God in a pixt or in a boxe Of a bee in a boxe I haue heard much by many but of a god in a boxe I neuer heard but by papists 33. If it be euident that they are no gods whose priests keepe their Temples with dores and with lockes and with harres ●est their gods should bee spoiled by robbers as Baruch saith in his 6. Chapter which goes for Canonicall Scripture with you If they who cannot de●end themselues from thee●es and robbers deserue not to be reputed gods as the same Author saith If Chrisostome iustly derided Laban when he said O excellentem insipientiam T●les sunt dij tui vt quis eo● furari possit Non erubescis ●●cere Quare furatus es deos ●eos O notable foole●rie Are thy gods such gods as may be stolne Art thou not ashamed to say Why hast thou stolne my gods Why should not you and your fellowes sir priest be whoopt at for holding the Sacrament to bee God which for feare of stealing you would not haue hung ouer the high Alter vnder a Canop●● but reserued in a surer place vnder locke and key 34. If it bee euident that they be no gods which cannot be preserued from rust and wormes which feele not when things which creepe out of the earth ea● them as it seemes by Baruch before mentioned seeing it is the generall doctrine of your Church That wormes may breed in your Sacrament that bruite beasts hogs dogs mice choughs c. may eat 〈◊〉 Are not you singular o●-caps to hold the Sacrament for your Lord and your God 35 Ecuqem ●●m amentem esse putes qui illud quo v●●catur deum credat esse Thinkest thou there is any man so mad that holds that for his god whereof he eates saith Cotta Quomodo quis sanae mentis deum nuncuparit id quod vero Deo oblatum tandem ipse comedit How can any man of reason thinke that to be god which hee offereth in sacrifice to the true God and afterwards eates thereof himselfe saith Theodoret. And if this be true doe not you deserue to be sent to Bedlem for eating the Sacrament which you call your Lord and your God Auerroes they say professed that he had travailed a great part of the world and that hee had seene many men of different Religions and yet hee found not any Christiana deteriorem aut tam fatuam worse or foolisher then the popish Christian Quia Deum suum q●e● co●une dentibue devorabant because they tare him with their teeth whom they worshipped for their god 36 The God of right beleeving Christians is life it selfe and giues life to others even everlasting life to them who eate him as the Scriptures speake of eating him But your God is such a God and your fashion of eating such an eating as that a man by eating your God after your fashion may easily be poysoned And I pray you then how can your God bee reputed the God of right beleeving Christians That a man maybe poysoned by eating your God that is the Sacrament after your fashion it is plaine by diverse examples For Victor 3. one of your popes Fuit extinctus per venenum in calicem missum was killed with poyson in the chalice saith Polon●● and others Henricus Archiep. Eborac●●s cum diuine celebraret mysteria hausto in ipso calice vt aiunt ve●eno obijt Henrie Archbishop of Yorke died as they say of poyson by drinking of the Chalice when he administred the Sacrament saith Mathew Paris Henricus 7. Imperator intoxicatus fuit sumendo Eucharistiam Henrie 7. Emperour of Rome was poysoned in receiuing the Sacrament saith Fasciculus Temporum Nuper Prior noster misericordia Venetijs veneno in calice sublatus fuit Of