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A72264 The touch-stone of the reformed Ghospell. Wherin sundry chiefe heads and tenets of the protestants doctrine (obiected by them commonly against the Catholicks) are briefly refuted. By the expresse texts of the protestants owne Bible, set forth and approued by the Church of England. With the ancient fathers Iudgments thereon, in confirmation of the Catholike Doctrine; Gagge of the new gospel Heigham, John, fl. 1639. 1634 (1634) STC 13033.8; ESTC S125239 50,830 222

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That no man hath seene God in any forme and that therefore his Picture or Image cannot be made COntrary to the expresse wordes of their owne Bible Gen. 3.8 where God appeared vnto Adam walking in the garden of Paradise in a corporall forme And Gen. 28.12.13 to Iacob standing aboue the ladder whereon the Angells ascended and descended For we must know that it is only the outward shape and forme of the thing which is expressed eyther in this or the like Image and not the inward substance thereof which is not possible for any Painter or Caruer to expresse which though it expresse not all that is therein yet that which it expresseth is a truth and thus may God be expressed to vs. Yea why may not God be expressed in the same forme manner wherein he hath manifested himselfe to mortall eyes Therfore his Picture or Image may be made Exod. 33.11 God appeared spake vnto Moyses face to face as one man speaketh to another To the Prophet Isay 6.1.5 Sitting vpon a throne To Daniel 7.9 Sitting wearing garments and hauing haire on his head like pure woll How then can any wise man doubt but that that thing may be lawfully set forth or expressed in an outward Image which necessarily must be conceiued by an inward 1. Kinges we 3. 22.19 I saw the Lord sitting on his throne and all the host of heauen standing by him on his right hand and on his left But perhaps they will say that God commandeth vs to heare his word and the Histories which speake of his apparitions but not to paint them I answere that seeing we learne by our eyes as well as by our eares there is no reason why that may not be painted before our eyes which may be preached to our eares Againe seeing we may find the aforesaid Visions and Histories in the Bible why may we not as well see them painted in pictures as written in a booke of white paper LI. That blessing or signing with the signe of the Crosse is not founded in holy Scripture COntrary to the expresse wordes of their owne Bible Reuelat 7.3 Where one Angell sayd to foure other Angels Hurt not the earth neither the sea nor the trees till we haue sealed we read signed the seruants of our God in their foreheads Againe Marc. 10.16 And he tooke them vp in his armes put his handes vpon them and blessed them Therefore signing and blessing is founded in holy Scripture Luc. 24.50 And he led them out as far as to Bethany and he lift vp his handes and blessed them Therfore c. ¶ See the Fathers that affirme the same Dionys Areopagita cap. 4.5.6 Eccles Hier. Tertul. lib. de corona milit Origen in Exod. cap. 5. hom 6.5 S. Cyril Cat. 1. S. Basil lib. de spir sanct cap. 37. S. Chrysost hom 55. in Mat. cap. 16. LII That Concupiscence remayning after Baptisme is truly and properly sinne though not imputed to the faithfull COntrary to the expresse words of their owne Bible Iames 1. 14.15 But euery one is tempted when he is drawne away of his owne lust and entised Then when lust hath conceaued it bringeth forth Sinne and Sinne when it is finished bringeth forth death Heere 4. thinges are distinguished Concupiscence that is a power of couering prone to euill and her 3. motions Suggestion Delectation and Consent Now Concupiscence and her first motion S. Iames doth not call Synne but a Temptation to Sinne. Delight but not fully deliberate he calleth Sinne but not mortall the which only Consent causeth ¶ See in confirmation heerof S. Cyril l. 4. in Ioan. e. 51. S. Austine l. 5. cont Iulian. c. 3. 5. where he calleth Concupiscence not Sinne but the punishment of sinne besides the whole streame of Fathers LIII That Bishops and Priestes are not bound to liue a single life but may lawfully marry wiues COntrary to the words of their owne Bible Exod. 19.22 And let the Priests which come neere to the Lord sanctify themselues lest the Lord breake forth vpon them we read strike them Those also that were to eat the Paschal Lambe were commanded to haue their Loynes guirt Exod. 12.11 that is as S. Gregory expoundeth obseruing Continency hom 22. in Euangel In the New Testament S. Paul teacheth that a Bishop must be giuen to hospitality gentle sober iust Chast 1. Tim. 3. where insteed of the word Chast the Protestants in their later Editions translate of good behauiour therby to elude their state of liuing without wiues Also 2. Tim. 3.4 Thou therefore endure hardnes as a good souldier of Iesus-Christ No man that warreth intangleth himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier Which all the Fathers do vnderstand of liuing a single life and not to be entangled with wiues ¶ See Concil 2. Carthag can 2. Where it is expressely decreed that all Bishops Priests Deacons and those that handle the Sacraments be keepers of Chastity and to abstaine themselues euen from wiues S. Hieron l. 1. cont Iouin Apol. ad Pamach c. 3. Origen hom 23. in Num. Epiphan haer 59. Ambr. in 2. Tim. 3. and others LIIII That the publique seruice of the Church ought not to be said but in a language that all the people may vnderstand COntrary to the expresse wordes of their owne Bible Luc. 1.8 And it came to passe that while he executed the Priests office before God in the order of his course according to the custome of the Priests office his lot was to burne Incense in the Temple of the Lord and the whole multitude of people were praying without at the time of Incense Where it is to be noted 1. That this was then the common custome 2. All the people were without and the Priest within how then did they vnderstand him Therfore the publique seruice of the Church may be so said as all the people vnderstand it not Leuit. 16.17 And there shal be no man in the Tabernacle of the congregation when he goeth in to make an attonement in the holy place vntill he come out haue made an attonement for himselfe and for his househould and for all the Congregation of Israel Therefore c. I shal not need to produce the authorities of Fathers for this point when the as practise of the whole Christian world for these many hundred yeares together hath byn directly contrary to our Reformers heerin against which to dispute as S. Aug sayth were insolent madnes See to Rhe. Test. pag. 46. But against this they will obiect out of Scripture this their probablest place 1. Cor. 14.16 When thou shalt blesse with the spirit how shall he that occupyeth the roome of the vnlearned say Amen at thy giuing of thankes seeing he vnderstandeth not what thou sayest For thou verily giuest thankes but the other is not edifyed Heer to I answere that there be two kindes of prayer or giuing of thankes in the Church The one