Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	death_n	life_n	world_n	5,607	5	4.5010	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07929	Thomas Bels motiues concerning Romish faith and religion.	Bell, Thomas, fl. 1593-1610.	1593 (1593)	STC 1830; ESTC S101549	148,032	178

est quodolim non erat vsque adeo ecclesiae notum purgatorium Imo Graecis inquit adhunc vsque diem non est creditum whereof the first reason is that in old time purgatorie was not so well knowen vnto the church yea saith he the Greekes do not to this day beleeue it And doubtlesse if there were anie purgatorie besides Christs passion the thiefe that lived wickedly to the last houre should have had his part therein who yet went incontinently to paradise as saith the holie scripture The third Conclusion AFter this life is neither place to merit demerit or satisfaction This conclusiō is proved out of Ecclesiasticus where it is writtē Ante obitum tuum operare iustitiam qui a non est apud inferos invenire cibum Before thy death worke iustice because there is no reliefe to be found among the dead Correspondent hereunto is this saying of Aquinas Dicendum quod mereri demereri pertinent ad statum viae vnde bona in viatoribus sunt meritoria mala vero demeritoria in beatis autem bona non sunt meritoria sed pertinentia ad eorum beatitudinis premium sic mala in damnatis non sunt demeritoria sed pertinent ad damnationis poenam we must answere that to merit demerit perteine to the state of the way wherefore good workes are meritorious to suche as be viatores and liue in this world and likewise euill workes demeritorious But in the saintes of heaven good vvorkes are not meritorious but appertaine to the reward of their beatitude And in like manner euill workes in the damned are not demeritorious but perteine to the paine of their damnation Dominicus Soto commenting vpon the maister of sentences holdeth the selfe same opinion For which cause saint Paul exhorteth vs to doe good dum tempus habemus while wee haue time This the preacher confirmeth in these words Viventes sciunt quod morientur mortui nesciunt quicquam non est eis amplius merces in oblivione enim est memoria eorum The living know that they must die and the dead know nothing at all neither haue they henceforth a rewarde for their memorie is forgotten Vppon which wordes saint Hierome hath this glosse Viventes metu mortis possunt bona operaperpetrare mortui uero nihil valent adid adijcere quod semel secum tulere de vita Sed dilectio eorum odium aemulatio omne quod in seculo habere potuerunt mortis finitur adventu nec iuste quippe possunt agere nec peccare nec virtutes adijcere nec vitia The living may doe good woorkes for feare of death but the dead can ad nothing to that which they once tooke with them out of this life Their loue also and their hatred their emulation and what soeuer they could haue in this world all is ended with death For they can neither doe well nor sinne neither addevice nor vertue All which Saint Cyprian comprised in these fewe golden words Quumistine excessum fuerit nullus iam locus paenitentiae est uullus satisfactionis effectus VVhen vve shall depart out of this life there will be no place to penance no effect of satisfaction Saint Augustine teacheth the course of Gods iustice to be such as wee must either attaine remission of our sinnes in this world or never to expect the same These are his wordes Morum porro corrigendorum uullus alius quam in hac vit a locus nā post hanc quisque idhabebit quod in hac sibimet conquisierit There is no other place but this life to reforme our manners For after this life everie one shall have that which hee purchased for himselfe in this life many other like sayinges the said holie father hath to the like effect and purpose which I now let passe with silence thinking that sufficient which is alreadie said hereof Most miserable therefore are the soules in popish purgatorie as who by popish doctrine can neither merite nor satisfie for their sinnes For if soules in purgatorie can satisfy or merit then can they also demerite because the selfe same reason holdeth in both alike and if they can demerite they can also sinne mortally and so perish eternallie contrarie to popish doctrine Again if any mercie can be found after this life the reason made by saint Paul to the Corinthians which was grounded vpon the chiefest misterie of our Christian faith is doubtlesse of no force at all to wit when hee concludeth of the faith vpon Christ his resurrection from the dead Thus standeth the Apostles discourse they that die in the faith of Christ are either saved or damned who if they be saved then is Christ risen againe and become a true saviour but if they be damned then doubtlesse is Christ not risen againe neither become a true saviour Now to confesse a thirde place where soules remaine neither saved or damned but in a perplexe manner that indeed may stand with popish doctrine but is flatte against Saint Paules discourse Againe to hold a third place doth overthrovv another of Saint Paules reasons when he affirmeth the being in this bodie to keepe the faithfull from Christ. For if popish purgatorie be admitted the soules suffering there shall be as well absent from Christes presence as when they were in Christes bodie But perhaps saint Paul knew not how to conclude his purpose or at least was not in love with papistrie Yet the papistes will say that it is verie common with the fathers to pray for the dead To this I say that in verie deede it cannot be denied but that sundrie of the fathers have both praied themselues for the dead and haue also approved the praiers of others to the like end But this will neither establish the popish purgatorie nor their manner of praying for the dead VVhich obiection because it seemeth to carrie a great maiestie with it and indeede seduceth many a one as which is plainly set downe in verie expresse termes in many places of the auncient writers I purpose a litle to stand vpon it nothing doubting but to satisfy the indifferent reader therewith through the power of God so he will yeeld attentiue eares vnto my words 1 I therefore say first as is proved elswhere in this treatise that what writer so euer affirmeth any doctrine contrarie to that which is taught in the holy scriptures he who soeuer he be must be reiected and his doctrine in that point contemned VVhich thing I doe not barely say but I haue prooved the same out of the doctrine of the fathers by the flat and expresse wordes of the fathers themselues peruse the ninth chapter of credit to be giuen to writers 2 I say secondly that it is a seemely good and godly maner to pray for the dead so our hearts bee rightly disposed and our praiers framed accordingly As for example when it is said of some friend departed out

these Dicendum quo daliqua satisfactio potest dici dupliciter sufficiens Uno modo perfectè quia est condigna per quandam adaequationem ad recōpensationem culpae commissae sic hominis puri satisfactio sufficiens esse non potuit pro peccato alio modo potest dici satisfactio hominis esse sufficiens imperfecte scilicet secundu acceptationem eius qui est ea contentus quauis non sit condigna Et hoc modo satisfactio puri hominis est sufficiens VVe must answere that satisfaction may be called sufficient two waies one way perfectly because it is vvorthie by a certaine adequatio nor equalitie to the compensation of the fault committed And so the satisfaction of pure man can not be sufficient for sinne Another vvay vnperfectly to vvit according to his acceptation vvho is content vvith it although it bee not vvorthie and this vvay the satisfaction of pure man is sufficient This is the ansvvere of Aquinas vvhose doctrine is confirmed for authenticall by papall authoritie Now marke it well for Christes love This great doctour was so busied to defend popish pardons and the ground or foundation of the same which is the supererogation of mans deserts as we haue heard that he had no other shift in the worlde but to coine a new no distinction of dubble sufficient satisfaction which distinction for all that if I doe not proove it to confute and make frustrate it selfe I will desire no credite of the reader Satisfaction saith Aquinas may be called sufficient either because it is indeed sufficient as which is an equivalent compensation or it may be called sufficient not because it is equivalent and sufficient indeed but because it is accepted and admitted albeit it be not worthy Now what I pray you can be more foolishly spoken or more against a mans owne assertion hee woulde establish a sufficient satisfaction and yet is enforced to acknowledge a satisfaction not sufficient but accepted as if it were sufficient which is the verie same that I would never denie and which overthroweth all popish doctrine For it prooveth in deed that no workes of the regenerate are good and without sinue though they be accepted and imputed for good and without sinne and consequently if the papistes would be constant in their owne doctrine wee and they woulde soone agree But what doeth not our holy father the pope tell us that though Christ pardon a penitent sinner yet must he suffer temporall paine in purgatorie and so to need the popes pardons yes doubtlesse as you haue heard and the pope and papists glory in the same And yet this notwithstanding if a man can get a plenarie pardon from the pope for the houre of his death he shall come to heaven with all speed and never once enter in at purgatorie gates If any credit not my wordes let him yet credit their doctout Sylvester who writeth in this manner Qui plenariam indulgentiam ritè assecutus est si eo instanti moreretur evolaret statim ad coelum He that hath lawfully gotten a plenary pardon if he should die at that instant should incontinently goe to heaven The popes pardons then are so farre from beeing such as they are preached to be that they doe not onely not yeelde us any remission of paine but greatly increase our paine when wee beleeve them as vvhich derogate no little from Christes passion and from the veritie of his sacred vvorde For indeede saintes can no more satisfie for us then they can merite for us and yet dareth not Dominicus Soto avouch their merites for us though he be the popes doctor deare For which cause vvisely and gravely saith Augustine Vaeetiam laudabili vitae hominum siremota misericordia discutias eam VVoe euen to the laudable life of men if thou discusse and examine it thy mercie set a part which thing their owne frier Iohn de Combis did well perceiue when in his Theologicall abridgement he affirmeth itto be a maxime with God euer to reward us above our well doings and to punish us lesse our euill demerits His wordes be these Et hoc patet quia Deus semper remuner at supra meritum sicut punit citra condignum And this is evident because God euer rewardeth aboue our merites and punisheth us lesse then we be worthy so then wee see it manifest that euen by popish doctrine there is no place for popish pardons The sixt Conclusion POpes usually giue many pardons affirming most impudently in the same that whosoeuer shall pray in such maner say masse over such reliques visite such a Church or contribute so much to such an end shall deliuer a soule from purgatorie which kinde of pardons Pope Gregorie graunted often during my abode at Rosse as to the bishop of Rosse in the behalfe of the Scottish Queene to Stukeley for the trecherous practises he should haue contrived against England to Alphonsus the Iesuite for the successe of English complots and such like This notwithstanding these solemne and glorious pardons be nothing els but mere fabulous and lying graunts For first there is no purgatorie after this life as shall be prooved hereafter and consequently the pope can deliver no soule from thence though he graunt never so many pardons Secondly because to giue pardons is an act of Iurisdiction as appeareth by the Scripture which they alledge and consequently that act can not be exercised but upon the popes subiects and therfore not upon the soules in purgatorie who are exempt from his iurisdiction All which their owne schoole doctour Richardus de Mediavilla prooveth out of their canon-law in these wordes Indulgentiae non prosunt illis qui non sunt de iurisdictione illius qui eas concessit extra de pe re illi autem qui sunt in purgatorio non sunt sub iurisdictione praelatorum Ecclesiae quod satis datur intelligi cum dixit dominus Petro quodcunque solveris super terram addendo enim super terram videtur referre collationem huius potestatis tantum superviventes hac vita mortali Pardons do not profit them vvho are not of his iurisdictiō that granteth them but they vvho are in purgatorie bee not vnder the iurisdiction of our prelates of the church vvhich is sufficiently giuen to be vnderstood vvhen our Lord said to Peter vvhatsoeuer thou shalt bind vpon earth for adding vpon earth he seemeth to referre and extend this povver onlie to the liuing here on earth Novv if answere be made as is vsed by the vviser sort of papistes that the pope pardoneth in purgatory onelie by vvay of suffrage then doe I reply that that is petitio principij and that that kind of pardoning is vncertaine and fallible and so still I haue my purpose For the preachers of the pardons and the pardons also tell vs that vvhosoeuer visiteth such a church saith masse at such an aultar or contributeth to such an ende shall deliuer a soule from