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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	dead_a	faith_n	lively_a	5,187	5	10.6802	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80756	The royal prerogative vindicated in the converted recusant convinced by Scripture, reasons, fathers, and councils, that the oath of abjuration (compared with those of allegiance, and supremacy) containeth nothing, but what may be lawfully taken by every pious Christian, and loyal subject; and that the known doctrine, and discipline of the Church of England, in opposition to Popery on the one hand, and all sects, and schisms on the other, is the safest way to peace and loyalty here, and salvation hereafter. To which is annexed The King's supremacy in all causes, ecclesiastical, and civil, asserted in a sermon preached at the assises at Monmouth before Sir Robert Hide, one of his Majestie's judges, March 30. 1661. / By John Cragge, M.A.	Cragge, John, M.A.	1661 (1661)	Wing C6790; Wing C6786; Thomason E2261_1; Thomason E2261_2; ESTC R210148	173,676	266

preaching of his former Death and Passion was not prevalent Romish pretended Purgatory and Indulgences pleads not for a remission or pardon of Sins but onely of temporal punishment due to Sins unsatisfied So conformable to (t) Aquin. Quodlib 2. artic 66. 1 2. Q. 47. art 3. 4. Cajet Opusc Tom. 2. q. 4. Aquinas and Cajetan saith Zerula (u) Per Indulgentiam non remittitur culpa peccati nec poena aeterna mututur in temporalem sed solae temporalis remittitur tota vel pars Zerula De Indulgentiis lib. 1. cap. 11. By Indulgence is not remitted the Fault of Sin neither is an eternal punishment changed into a temporal but onely the temporal is remitted whole or part But admit pardon of Sin were in Purgatorie's jurisdiction how is it gathered from these words It shall be forgiven him neither in this World nor in the World to come Amongst the Logicians (x) Ex meris Negativis Syllogismus est vitiosus ut Aristoteles prolixè repetit cap. 4 5 6. primi Priorum two Negative Propositions are not wont to conclude an Affirmative it is an Hebraism by way of exaggeration intimating it shall never be forgiven for so Saint Mark iii. 29. in aequivalent Terms expresseth the same thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is said Rom. viii 38. Neither things present that is of this Life nor things to come that is of the Life to come shall separate us none gathers hence that they that are in Christ shall be separated from his Love in the World to come but it is an emphatical expression signifiying They shall never be separated Gent. But the Apostle Saint Paul speaketh expressly of Purgatory-fire 1 Cor. iii. 15. If any Man's work shall be burned he shall suffer loss but he himself shall be saved yet so as by Fire Minist You are like them that think the Bells ring whatsoever they fancy or the Pythagoreans that had so moulded their imagination to Numbers that they found them in every thing You are so possessed with this Lunacy of Purgatory that Kitchin-fire Elementary-fire Hell-fire yea Metaphorical fire must serve to kindle your Vtopian-Forge Erasmus in his Annotations upon this place saith (y) Erasmus Annot. supra locum It is a vain thing to interpret it of Purgatory seeing it is here meant far otherwise Saint Chrysostom (z) Chrysost supra locum with the Greek Scholies understands it of Hell St. Augustine (a) August De Fide et operibus cap. 15 16. Enchirid ad Laurent cap. 69. De Civitate Dei lib. 21. Octo quaestiones ad Dulcit q. 1. Supra Psalm xxix and Saint Ambrose discover it to be onely a Symbolical or Typical fire and that by it is onely meant the Word Spirit and Afflictions which Mal. iii. 2. like a Refiner's fire or Fuller's sope shall try every Man's Doctrine whether it be Sound or Heterodox and is such a fire as they finde it rivetted in the Text which is common both to the Good and Bad Builder whether fundamental or praeterfundamental which is not pretended for Purgatory Peter Martyr (b) Josias Sinlerus in Oratione De vita morte Petri Martyris Vermilii Governour of the Neapolitan College of Saint Peter at Spoletum reading his usual Lecture as it fell out upon this Chapter coming to those words He shall be saved yet as by Fire in conformity to Saint Augustine and the Antients interprets it of a Metaphorical not Purgatorial fire because it was common both to Saints and Reprobates whereupon he was interdicted to proceed any further which occasioned his more diligent search into Antiquity which he found against Purgatory and other Popish points and consequently his Reformation Gent. But nothing that is defiled shall enter into the Kingdom of Heaven Men when they dy are not perfectly pure and sanctified therefore it is requisite before they enjoy the presence of the Lamb and eternal bliss that they have their purgation Minist We have our Purgation not by the natural energy of any Creaturè as Fire Water but by the moral and spiritual influence of the Blood of the Lamb applyed by faith 1 John 1. 7. The Blood of Jesus Christ cleanseth us from all Sin The Holy Scripture teacheth us expresly that all spiritual redemption is (c) Vult docer● Apostolus legem veterem per Christum abolitam esse totámque ejus obligationem cessare introductâ lege Christi Estius immediately wrought by the blood of Christ Hebr. i. 3. When he had by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purged our Sins Coloss 2. 15. Triumphed over them in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereupon Saint Cyprian saith (d) Sanguis tuus O Domine non quaerit ultionem sanguis tuus lavat crimina peccata condonat Cyprian De passione Christi Thy blood O Lord seeketh no revenge thy blood washeth our Sins and pardoneth our Trespasses And Saint Augustine (e) Valeat mihi ad perfectionem liberationis tantum pretium sanguinis Domini mei Augustin in Psalm xxv Let onely the price of the Blood of my Lord avail me to the perfection of my Delivery And whereas Purgatery-mongers restrain these and the like places to the stain and eternal guilt of Sin the Apostle Colloss 11. 14. (f) Lex enim judicabat nos reos dum non praestabamus quod praecip●ebatur unde etiam dicit Chirographum ipsum fuisse contrarium nobis hoc Chirographum delevit Christus quia ejas beneficio non amplius tenemur lege Adam Sa●bo● affirmeth that Christ bletted out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the handwriting of Decrees contained in the Law that was against us and took it out of the way But the temporal punishment of Sin is contained within the latitude of the Law Levit. xxvi 14. Deut. xxviii 15. therefore Christ Jesus our Saviour immediately and by himself and not mediately and the passions of Saints or Purgatory-fire wiped out and removed out of the way the malediction of temporary punishment as well as the guilt of eternal Gent. But Sins cannot be washed away but by long tract of time and pain in Purgatory Minist There needs no tract of time to them that truly by faith lay hold on the infinite merits of Christ Isaiah liii 5. By his Stripes we are made whole Revel xiv 13. Blessed are the Dead that dy in the Lord even so saith the Spirit for they rest from their Labours and their works follow them he saith not They shall be in Purgatory but they rest from their Labours Revel vii 16 17. They shall hunger no more they shall thirst no more for the Lamb which is in the midst of the Throne shall lead them not into Purgatory but into the lively Fountains of waters and God shall wipe away all tears from their eyes Whereupon St. Augustine saith (g) Quando aliquis se converterit ad Deum prorsus illi omnia dimittuntur August De Verbo Dom ●erm 59. Whensoever any

splendour of both these Metals they may deceive the simple which errour saith he is now crept in amongst us that be Christians Athanasius saith (p) Athanasius Adversus Gentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The invention of Images is of evil and not of good and the thing that hath an evil beginning can never be judged good in any thing as being in all respects and altogether evil St. Cyprian saith (q) Ad defunctorum vultus per imagines det●nendos expressa sunt simulachra indè posteris facta sunt sacra quae primitùs fuerunt assumpta solatia Cyprian De Idolorum vanitate Images were first drawn thereby to keep the countenance of the dead in remembrance upon occasion thereof things grew at length unto holiness which at the first were taken onely for solace (r) Concil Nic. 2. Artic 6. Gregory the Bishop of Neocaesarea saith Gentilitas inventrix caput est imaginum Heathenism was the first deviser and head of Images (s) Euseb lib. 7. cap. 17. Eusebius speaking of the Images of Christ Peter and Paul saith that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by observation of an Heathenish Custom for with such Images they honoured them whom they thought worthy of honour Saint Augustin saith (t) Augustin Contra Adamant Simulant se favere simulachris quod propterea faciunt ut miserrimae vesanae suae sectae etiam Paganorum concilient benevolentiam They would seem to favour Images which thing they do to the intent to make the Heathens to think the better of their most miserable and lewd sect For according to (u) Verentur nè Religio vana sit si nihil videant quod adorent Lactan. lib. 2. cap. 2. Lactantius They are afraid their Religion should be in vain if they see nothing that they may worship Hence if you have nothing further to object I conclude That which is contrary to Scriptures (x) Nè facias adversus legem similitudinem aliquam nisi ibi Deus jusserit tu imitare Mosen Tertul De Idololatria Fathers and all venerable Antiquity had its ground from Paganism and condemned Hereticks and is plain Idolatry ought to be renounced Idem Deus lege vetuit similitudinem fieri extraordinario praecepto Serpentis similitudinem edixit Tertul. suprá and abjured But such is worshipping of the consecrated Hoast Crucifixes Images Therefore it ought to be renounced and abjured Gent. I have spent my whole stock of Objections concerning this and I am ready to entertain your Discourse touching the next Article The Sixth Article And I also believe That Salvation cannot be merited by Works Gent. THis is contrary to the Canon of the Council of Trent wherein it is defined (a) Si quis dixerit Hominis justificati bona opera ità esse dona Dei. ut non sint etiam bona ipsius justificati merita aut ipsum justifica●um bonis operibus quae ab eo per Dei gratiam Jesu Christi meritum cujus membrum vivum est fiunt non verè mereri augmentum Gratiae vitam aeternam et ipsius vitae eternae si tamen in gratia decesserit consecutionem atque etiam gloriae augmentum Anathema sit Concil Trident. Sess 6. Can. 32. If any shall say that the good works of the justified man are so the gifts of God that they be not also the good merits of him that is justified or that the justified man by his good works which he doeth by the grace of God and merit of Christ Jesus whose lively member he is doth not truly merit the increase of grace eternal life and the consecution of the same eternal life if he shall depart hence in Grace and also the augment of glory let him be accursed And this is consonant to the antient Fathers in whose writings no Term is more frequent then that of Merit Minist Though it clash with the Definition of your Novel Trident Conventicle yet it is agreeable not onely to the eleventh Article of our English Confession and the Homily of Justification but to Scripture and all reverend Antiquity And albeit the Word Merit be sometimes used by the Antients yet never with approbation in your sence for the name of Merit is taken in two Notions First Properly strictly and univocally Rom. iv 4. Deut. vii 10. Secondly Improperly largely and aequivocally Eccles xvi 15. The first is termed by Scholemen Merit of Condignity The latter Merit of Impetration or Cengruity If you maintain Merit according to the first acceptation then out of all question the Doctrine of Merit is not Catholick for St. Hierome saith (b) Nee aff●rmare licet 〈◊〉 nostra ex aequo Dei gratiae et misericoratae re●●●nd●re alioqui perper●m dixisse● Paulus Rom. xii Non sunt condignae passiones Hieron supra Ephes 2. It is not lawful to affirm our Merits equally to answer the grace and mercy of God for then Paul had spoken amiss saying Rom. viii 18. I account the sufferings Martyrdoms of this present time not to be worthy of the glory to be revealed And St. Basil avoucheth That (c) Manet requies sempi 〈…〉 ●lio● qui hac vita le 〈…〉 certaverunt non ●●●●uam de●i●●●● operibus 〈◊〉 sed ob munifi 〈…〉 Dei gratiam in 〈◊〉 speraverunt exhibi 〈…〉 Basil supr Psalm c●i● Eternal rest abides for them that have lawfully striven not as merit or due debt to be rendered to their works but for the grace of the most bountiful God in whom they have trusted If it be onely Merit of congruity and meetness you maintain we acknowledge it sometimes the Language of the Fathers but they meant no more by Mereri to merit but Impetrare to obtain or impetrate seeing they apply it to wicked and graceless men as St. Augustine saith 〈◊〉 et alia vitae 〈…〉 ●●●oe●●um accipere 〈…〉 non per●● 〈…〉 reg●u● Dei Au 〈…〉 Dei 〈…〉 24. d These and the gifts of this life certain worshippers of Devils have merited to receive who pertain not to the Kingdom of God This acceptation is so far from being advantageous that it countermines your design Gent. But our Authours tells us that you extenuate the value of the price of our Redemption not making it sufficient to give inward sanctity and purity to mens souls nor to raise the good works of God's Children to a due proportion with their reward Minist No Christian Church ever prized the oblation and Merits of Christ more highly and religiously than we Hebr. x. 14. Ephes v. 2. Acts iv 12. John i. 29. and we firmly believe the (e) Mirabilis Passio tua Domine Jesu quae pastiones omnium nostrum propulsavit propitiata est omnibus iniquitatibus nostris nulli unquam pesti nostrae invenitur inefficax Bernard 4. Heb. Pentecost inestimable price and virtue thereof for man's redemption sanctification justification and glorification 1 Cor. i. 30. and in particular we believe expresly and contrary to