Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	bread_n	father_n	17	3	4.4172	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12793	The sale of salt. Or The seasoning of soules Namely such, as for whom the chapmen here doe come, and whom the author, which taketh the name of a salter, is willing, what in him lieth, to season with the salt of the Word, leauing the successe to the Lord, without whose blessing in such works we can do nothing. Written by Iohn Spicer, minister of the word of God at Leckhamsteed in the county of Buckingham.	Spicer, John.	1611 (1611)	STC 23101; ESTC S117790	175,913	412

the end Saint Austins minde in this point may the more appeare I will set downe some of his speaches touching some words of our Sauiour in the sixt of Iohn Ioh 6.44 Your fathers did eate Manna in the wildernesse and are dead What cause is there saith Saint Austen to the Iewes why you should bee proud they did eate Manna and are dead Why did they eate and died because they beleeued that which they saw and vnderstood not that which they saw not therefore your fathers because you are like them For as touching this visible and bodily death brethren we also dye that eate of the bread which came downe from heauen And a little after But as touching that death meaning eternall death whereof the Lord terrifying spake when hee said These mens fathers are dead Moses eate Manna Aaron eate Manna Phin●es eate Manna and many others there which pleased God did eate and died not why Quia visibilem cibum intellexerunt spiritualiter spiritualiter esurierunt spiritualiter gustauerunt vt spiritualiter satiarentur Because they vnderstood the visible meate spiritually they spiritually hungred for it they spiritually tasted it that they might bee spiritually filled with it For wee also hodie to day or now in the time of the Gospell haue receiued visible meate but the Sacrament saith he is one thing the vertue of the Sacrament is another thing many take or receiue from the Altar and dye and euen in taking dye And heere-hence it is that the Apostle saith They eate and drinke to themselues Iudicium iudgement or damnation For the Lords morsell was not poyson to Iudas yet hee tooke it and when hee had taken it the enemy entred into him not because hee tooke an euill thing sed quia bonum malè malus accepit But because hee beeing a bad man tooke a good thing in a bad sort Looke to it then brethren panem caelestem spiritualiter māducate innocentiam ad altare portate that is eate the heauenly bread spiritually bring innocency to the Altar Thus hee counselleth such as minde to come to the Altar Tract 26. de ca. 6.10 which twise together in the same treatise he calleth the Lords Table saying the Sacrament of this thing that is of the vnity of the body and bloud of Christ some where dayly c is prepared in Dominica Mensa in the Lords Table Et de mensa Dominica sumitur and taken from the Lords Table Hee counselleth such I say before they come there to marke what they say in that prayer Forgiue vs our trespasses or debts as wee forgiue them c. If thou forgiuest saith he thou shalt be forgiuen come secure and safe meaning with a good conscience panis non venenum est the bread is not poyson but see thou forgiue for if thou doe not thou lyest vnto him whom thou deceiuest not thou maist lye to God but thou canst not deceiue God But to come to that which chiesly now I would shew out of that Tract touching these words ● 5 catabanon this is the bread descending or as Saint Austin saith which descendeth from heauen This bread saith hee Manna did signifie this bread the Altar of God signified those were Sacraments in their signes diuers but in the thing which is signified paria sunt 1. Cor. 10. they are like Heare the Apostle I would not saith he haue you ignorant brethren that all our fathers were vnder the cloud and all passed through the sea and were all baptized vnto Moses your vulgar edition hath in Moyse citton Mosen 1. Cor. 10.3 in Moses in the cloud and in the sea and did all eate the same spirituall meat The same spirituall meate indeed saith Saint Austin nam● corporalem alteram for another bodily meate for the Manna nos aliud wee another thing but the same spirituall meate that wee eate sed patres nostri non Patres illorum but our fathers not their fathers quibus nos similes sumus c. to whom we are like not to whom they were like meaning though the vnbeléeuing Iewes then and such as abide not in Christ nor haue Christ abiding in them now of whom he speaketh afterwards had then or haue now the Sacrament of the body and bloud of Christ which Sacrament he calleth bodily and visible meate and saith it is pressed with the téeth in a carnall sort and visibly yet they do not eats his flesh nor drinke his bloud spiritually for that is done of them which abide in Christ and in whom Christ abideth Read the whole tract M. Tractable Rom. I maruell our Sauiour should rather say Take and eate c. then looke on a Crucifix in remembrance of mee Guid. Our Sauiour knew the Images set vp in the sight of the simple sooner made Idols then bread that is eaten vnlesse any would be so bold to teach and so foolish to beléeue that bread is God because he called it his body Besides this the Sacrament being a seale of the promise and taken so soone after these words This is my body which is giuen for you c. doe stirre vs vp as much as such things may by faith to féede on the body and bloud of Christ which worthily eaten and drunke do nourish vs to eternall life as Bread and Wine doe strengthen and comfort vs in this life Tract Maister Guidewel you seeme to speake many good things but I would heare one substantiall Argument out of any one of the Fathers against Transubstantiation Guid. Yee shall Whosoeuer commendeth his body and bloud in those things which are brought together into one consisting of many Cornes and many Grapes commendeth them not onely in that which is called Accidents as the forme the colour and taste of Bread and Wine but also in the substance and subiect in which those Accidents haue their beeing But our Sauiour commended his Body and Bloud in such things as consisted of many Cornes and many Grapes Ergo he commended them in things substantiall and not in Accidents wanting their substance Tract I deny the minor Guid. If you deny that Christ commended his body and bloud in such things as consist of many Cornes and many Grapes I haue S. Augustine against you for he on the fixth of Iohn saith that our Lord Iesus Christ commended his body and bloud Aug. Ioan 6. tract 26 in those things which beeing many are brought together into some one thing saying Let them be the body of Christ if they will liue of the Spirit of Christ Aug. in Ioan tract 26 Nam aliud in vnum ex multis granis conficitur constat aliud in vnum ex multis acinis confluit For one thing consisting of many Cornes is wrought or made into one and another thing sloweth togegether into one consisting of many clusters Now take the meate and drinke spoken of in that sixth of Iohn in what sence you wil but tell me how we may haue a thing that consisteth of many

had to it otherwise they might haue deuised decent apparell differing from that of their enemies the knew wel if Saul had Ioued Steuen hee would neuer haue kept the cloathes of him that stoned him Salt Saul kept the persecutors cloathes as one consenting to his death and he did it willingly and as one that hated Steuens doctrine but these reuerend fathers whose loue to the Gospel and suffering for the same is worthy to be remembred while the Sun and Moone keèpe their course though some whose filthy idolatry cannot be but hated of the iealous God do cal them stinking Mattyrs these godly and true zealous men I say did not consent but lament for the bloudy butchering of all that trusted to be saued by the mercy of God towards them through the merits of Iesus Christ our onely redéemer so the howsoeuer some of them thought good not onely to kéepe them but also to were such things for a time yet it is well knowne they did as much detest their aduersaries cruelty as Saul conuerted was sorry for his persecuting as those graue wise and godly men thought good to beare with the weakenesse of men then hoping that in time they would become perhaps stronger though things fell not out to their expectations so now it may bee those that are in authority thinke that the wearing of ●his coate would bee a politique kind of ●hewing-horne if I may so call it without ●ffence to draw such as are backewards to ●●ng another note so that the Shepeheards ●ou speake of if they may with any quiet●●esse of conscience shall do well as I think ●eing now vrged to obey least they séeme ●o such as be in authority rather opiniatiue ●hen zealous Chap. It may be these Shepeheards are ●erswaded that it is no more expedient for 〈◊〉 professor of the Gospell to weare these ●hings Tertul. de Coron millitis then in Tertullians iudgment as I ●aue heard for a Christian to goe as the ●leathen did with a laurell garland vpon their head Sal. It was méete that the Christians should abstaine from that Beatus Rhenanus in argu●●●●●● in libro Tertul. de Cōron iml. as Beatus Rhenanus saith for these causes Partem ne infir●nior ex Christianis offenderetur partim ●e echunici in suis erroribus cōfirmarenter dum rectius putant esse quod etiam Christianos obseruare vident partly least any of the weaker Christians should bee offended partly least the Heathen also should bée incouraged in their errours thinking that thing for that the Christians themselues do it to be the better but if you haue any more to say touching these Shepeheards speake quickly for I would faine make an end of this matter Chap. What if some of their Sheepe should iudge according to the outward appeerance and say if our Shepeheards yeeld to any thing which heeretofore they haue misliked we will come to the fold with the inside of our cloakes outwards doe you thinke it would not grieue our Shepeheards to heare this Salt If they haue fed their Shéepe with sound fodder heretofore let them do so still let them in that point vse the same whistle and the same note and the wiser sort things béeing as they bée will think neuer that worse of thē Hungry Shéepe that bée not wanton will hearken to the note not stand staring on the coate they séed vpon fodder not vpon colour vpon substance and not vpon shewes Chap. But it may be if they should yeeld to this they should be vrged further Salt And it may bée if they could or would yéeld so farre they might find such fauour being skilfull and painefull Shepheards that they should be vrged no further Howsoeuer it be God grant for Christ his sake that both commanders and such as be commanded may do his will But now I sée more Chapmen therefore tell mée quickly what ●isease he hath whom you called a mā of my ●oate for our digressing to others hath ●ade vs almost forgetfull of him for whom you came Cha. It may bee ere I come home to that man I may meete with some of those Shepheards wee haue talked of therefore if you haue any Salt to season them let mee ●aue some Salt I know there is not any Canoni●all Salt that sauoreth of obedience but they haue it already and know how to vse ●t Chap. Haue you no other Salt here Sal. If Canonicall Salt will not serue what do you aske for other I haue but a ●ittle other Salt heere and touching these matters I remember I haue some in a Lattine boxe made by one whose labours in searching for the truth all that loue the truth are to praise God Chap. I pray let mee haue that box and if it bee too heard for mee to open I will get some that haue skill to help me Salt I know by some of your former speeches that you can make a shift to open a harder Lattine box then this Chap. Well let me see it Sal. Si non licet obtinere quod cupimus fe●ramus illos defectus non approbemus modo 〈◊〉 subsit illic impietas aliudue dei verbo repugnans vt si quod Cal. in quadam Epistola verbi gratia idolatriae specime● existeret illi ad mortem vsque resisti a nobi● oporteret vbi verò Doctrina ipsa sana at que pura est ac ceremoniae ad ciuilem quandam honestatem vel decorum vsurpantur silentio nobi● praetereunda sunt ista magis quam vt corum occasione ad disceptationes et grauiores motus veniendum sit Chap. Will you giue me leaue to open it heere before I goe hence Sal. Yes Chap. If we may not obtaine that which we desire let vs beare those defects not approoue them see that no impietie be there vnder or any other thinge repugnant to the word of God as if for examples sake thereshould be any kinde of Idolatrie we ought to resist it euen to the death But where the Doctrine it selfe is sound and pure and the ceremonies vsed for some ciuill honestie and decencie these thinges are rather to be passed ouer of vs with silence then that for their cause we should come to wrangling and more grieuous broyles now if you haue any more Boxes of this kind I pray you let me haue one more Sal. Itaque primum respondemus The. Beza Epist 12. c. quum non sint ex earum rerum genere quae per se impiae sunt non uideri nobis tanti momenti vt propteria Pastoribus descerendum sit potius Ministerium quam vt vestes illas assumant vel gregibus omittendum publicum pabulum potius quam it a vestitos Pastores audiant Open it now Chap. Therefore first we answere c Sithe these things be not of that sort which are of themselues impious they seeme not to vs to be of so great moment that for them eyther the Pastors should choose to forsake their Ministery rather

prefigure Christ but such also as séemed by their prefiguration to teach morall duties so as now without great sin none of them can bee continued in the Church no not for signification Of this iudgement were the Fathers in the Councell of Nice and Iustin Martyr Bullinger Lauater Hospinian Piscator B. Cooper B. Westphaleng and others Do not yo● see here that P. Martir is reckoned amon● them which held that no significant Ceremonies ought to bee continued in th● Church Cath. Yes what then Guid. Marke what is said in anothe● place of the same booke Such men as hau● béene let on worke in our Church to defen● the vse of it meaning the Surplesse both i● King Edwards time and since and wh● were therefore best likely to know the meaning of our Church imposing it haue auouched that it is and ought to bee continue● in the Church for signification sake videlicet Peter Martyr Hooker D. Covell Gardiner and Hacket and others Do not you sée that Martyr is there named among those which hold the Surplesse is to bee continued for signification sake If Peter Martyr writing on the Epistle to the Rom. allow of this argument the significant Ceremonies of the Law are abrogated ergo it is not lawfull for man to bring in any significant Ceremonies into Gods worship now and in his Common places auoucheth that the Surplesse is to bee continued in the Church for signification sake he may seeme not to agree with him selfe Mad. As simple as I am mee thinkes I ●●uld reconcile those 2 places thus In the ●●rst place he denyes that any significant ce●emonies especially of the Law are to bee ●rought in now as parts of Gods worship ●nd in the later he granteth that the Surples ●●ay continue for significatiō so it bee rek●oned for no part of Gods worship though 〈◊〉 be worne in his seruice But howsoeuer 〈◊〉 be you see neighbour Cathara that as ●ome learned men refuse the Ceremonies 〈◊〉 other learned men which are in authori●y command the vse Heb. 1● ● neither our Minister ●or we are bid to obey euery learned man ●ut such as haue the ouersight of vs whose ●ules and orders wee are to interpret to ●he best that so with more quietnesse wee ●ay obey Cath. I haue seene the reasons of such ●s mis-like the Ceremonies but I doe not ●emember the reasons of such as speake for ●hem Guid. Haue you not heard the latter Canons Cath. They spake of Dedicating the Childe by the signe of the Crosse I had thought that had beene done by baptisme Tract The Crosse is of great antiquity Guid. The brazen Serpent In 〈…〉 which being lifted vp as Saint Augustine saith did figure the death of the Lord vpon the crosse was of greater Tract I speake not of things before the incarnation of Christ do not you read those words in the New Testament 1. Cor. 18.23 Whosoeuer will follow me let him forsake himselfe and take vp his Crosse and follow me And these words The preaching of the Crosse is to them that perish Gal. 6.14 foolishnesse Eph. 2 16 And these words God forbid that I should reioyce but in the crosse of our Lord Iesus Christ And these also That hee might reconcile both vnto God in one body by his Crosse Guid. Yes wee haue read all this and some of vs haue read an Homily also that beareth the name of Saint Chrysostome in praise of the Crosse in which the Crosse is named 53 times together I will not recite all but giue you a taste of them as it is turned into Latine by Tilman a Monke 1 Cruxspes Christianorum 2 Cruxresurrectio Mortuorum 3 Crux dux Coecorum 11 Crux victoria aduersus Diabolum 23 Crux custos infantium 24 Crux caput virorum 26 Crux lumen in tenebris sedentium 51 Crux panis esurientium 52 Crux fons sitientium 53 Crux velamen nudorum The Crosse the hope of the Christians The resurrection of the Dead The guide of the blinde Victory against the Diuell The keeper of Infants The head of men The light of such as sit in darknesse The bread of the hungry The wel-spring for the thirsty The couering for the naked If you apply this and the rest which is found there to the bare signe of the Crosse and not to Christ and his suffering on the Crosse you will haue Saint Chrysostome to robbe Christ of his glory for all these things belong to Him And so likewise these words of our Sauiour and of S. Paul in which wee finde the word Crosse If we thinke they meant the bare signe or a crosse made of Wood Stone Copper or whatsoeuer we shall be found grosse interpreters For to take vp our Crosse is to prepare our selues against persecutions and affliction and to beare it patiently when it commeth and the other places are to bee vnderstood of Christ crucified for to preach that saluation is to besought in Iesus Christ which was fastened to a Crosse with nayles is foolishnesse to them that perish through want of faith in him If was Christs passion on the Crosse wherin the Apostle reioiced Through an earnest meditation thereon the world was crucified to him and hee to the world Christ hath recōciled such as beléeue in him both Iewes and Gentiles by his Crosse that is by his sufferings Tract You say sufferings Saint Paul saith Crosse Guid. If you will vse words without their sence then the Crosse hath bloud Tract How so Guid. The Apostle to the Colossians saith Col 1.19.20 That it pleased meaning the Father that in him meaning the Sonne should al fulnesse dwel ●ee Rollocke how hee expou● deth and by him to recocile all things vnto himselfe and to set at peace through the bloud of his crosse by the Son both the things in earth and the things in heauen Tract Why doe you say it pleased him meaning the Father Erasmus hath complacitum est Patri it pleased the Father Guid. I said meaning the Father because the word Father is not in the Greek and Erasmus sets it into the text to make it more plaine euen as your vulgar edition vnto the words all fulnesse addeth diuinitatis of God-head Col. 1.19 which is not in the 19. verse in the originall Col. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug per sanguinem crucis c. Mundata sumt omnia peccat●● ipsorum in epi. B. Ioan tra 1. though it bee in the 9 verse of the second Chapter But as that Latine Edition called Vulgata hath in the verse 19 added Diuinitatis God-head so in the 20 verse I meane of the 1. Chapter it doth not set downe as Erasmus doth the Latine of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Sonne But to returne to the words Through the bloud of his Crosse if I should presse you with those worde and say it is a proper speech as you vrge the word Crosse in the places you cited then the Crosse hath