Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	earth_n	life_n	4,047	5	4.4029	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04458	An apologie, or aunswer in defence of the Church of England concerninge the state of religion vsed in the same. Newly set forth in Latin, and nowe translated into Englishe.; Apologia Ecclesiae Anglicanae. English	Jewel, John, 1522-1571.; Parker, Matthew, 1504-1575.	1562 (1562)	STC 14590; ESTC S107763	88,955	140

of heauen We do beleue that Iesus Christe the onely sonne of the eternall father accordinge as it was decreed longe sythens before all beginninges when the fulnesse of time was come toke fleshe and the whole nature of man of that same blessed and pure Uirgine to the entēt to declare vnto men the secret and hidde will of his father whyche was hydden from all ages and generations and to the entente that in the bodye and nature of man he myght accomplish the mistery of oure redemption naylinge oure Sinnes and y t same Handewriting whiche was written againste vs vnto the Crosse. We beleue that for oure sakes he dyed and was buried descended into Hell the thyrde day by diuine power retourned vnto lyfe and rose agayne after forty dayes in the sighte of his disciples he ascended into heauen for to fulfill all thinges and the very same bodye wherein he was borne wherein hee was conuersaunte vpon earthe wherein he was mocked wherein hee suffered moste greeuous tormentes and cruell kynde of deathe wherein he rose againe wherein he ascended vnto the ryghte hande of the father hee hathe placed in maiestie and glorie aboue all princely dignitie and power and vertue and rule and all names that are named not onely in this worlde but also in the worlde to come and that nowe he sitteth there and shal sitte vntill al things be perfectly fynyshed And albeit that the maiestie and diuinitie of Christe bee spred ouer all yet his bodie as Augustine saithe muste bee in one place Christe gaue vnto his bodie maiestie but the nature of his bodie hee toke not awaie Nor we muste not affirme Christe in suche sorte to be God that we shal deny him to be man And as Uygill y e martyre saithe Christ in his humaine nature did leaue vs but in his diuinitie he did not leaue vs thoughe he be absent from vs touching the forme 〈◊〉 a seruant yet he is alwaies w t vs in y e forme of God From that place wee beleue that Christe shall come agayne for to execute that same publike and vniuersall Iudgemente as well ouer those whiche hee shall finde yet remayninge a liue in their bodies as those that be deade We beleue that the holy ghoste whoe is the thyrde person in the holie trinitie is very God not made not created not begotten but proceedinge from boothe the father and the sonne by a certaine waie whiche is vnknowen to menne and not able wyth wordes to be expressed that yt is hys worke to make tender the hardnesse of manes harte what tyme as other by the holsome preachynge of the Gospell or by any other meanes hee is receaued into mans harte and that he lightneth them and leadeth them into the knowledg of God and into all way of truthe and into a newnesse of their whole life and perpetuall hope of saluacion We do beleue that ther is onely one Churche of God and that the same is not shut vp as in time past among the Iewes into any one corner of kingedome butte is Catholike and vniuersall dispersed into al the world so that nowe there is no nacion that maye truely complaine that thei be excluded and can haue no parte with the Churche and people of God He doe beleue that the same Church is the kingdome is the body is the spouse of Christe and of this kingdome that Christe is the only Prince of this body that Christe is the onely heade of this spouse that Christe is the onely bridgrome and that there be in the Churche diuers ordres of ministers some be Deacons some Elders some Byshoppes vnto whom the instruction of the people and the charge and prouision for thinges appertaininge to religion is committed and yet that there is noe one man nor that any one can be superioure and ruler ouer all for wee beleue bothe that Christe is alwaies present with his Church and that he needeth no Uicare that shoulde supplie hys roume in all pointes and that it is vnpossible for anye mortall man so muche as to comprehende in his minde muche more to set in ordre and rightly and profytablye to gouern the whole vniuersall Churche that is to say all partes of the worlde that the Apostles as Cypriane saithe were all of lyke authoritie and that the rest were in the very same degree that Peter was That it was spoken indifferently to them al Feede to them all Go in to the whole worlde to them all Teache the Gospell And as S. Ierome saithe that all Byshops in what place so euer thei be other at Rome or at Eugubin or at Constantinople or at Rhegium be al of like desert of like Preesthoode And as Cyprian saith that ther is but one Bishoperike and euery one holdyng a part therof dothe administer the whole and accordinge to the sentence of the Councel of Nice that the Romaine Byshoppe hathe no more right ouer the Churche of God then the other Patriarks of Alexandria of Antioche as for the byshop of Rome who at this day chalengeth all thinges to himselfe alone vnlesse he do his office vnlesse he administer the Sacraments vnlesse he instructe the people vnlesse he admonishe vnles he teache ought not of right to be accompted a Byshoppe or so much as an Elder in the Churche for a Byshoppe as Augustine saith is the name of a worke and not of honore so that he may know assure himself to be no Bishop that coueteth to beare rule and not to profite as for to be heade of the whole Churche or an vniuersall Byshop it is no more possible for him or any other mortall man then to be the bridegrome the light the saluacion the life of the Church for these be the priuileges and names of Christ onely and vnto him alone proprely and only thei do appertaine Nother before Phoeas the Emperours tyme whoe wee knowe well inoughe by a moste detestable murder in killinge the Emperoure Maurice his Lorde master aspired vnto the Empire that is to say before sixe hūdreth thirtene yeares after the byrth of Christ was there euer any Bishop of Rome that euer suffered himself to be called by so proude a name The Councell also of Carthage did expresly forbid that any Byshop shoulde be called other the highest Byshop or the chiefe preest And for the bishoppe of Rome in asmuche as he wil be called at this day after this sorte and chalengeth to hymfelfe an authoritye not due vnto hym besydes that openlye hee doothe contrarye to the olde Councels and contrary to the fathers if hee will beleue hys predecessor Gregory he taketh to himself an arrogant prophane sacrilegious Antichristian name he is the kinge of all pride he is Lucifer in asmuche as he preferreth himselfe before his brothren he hath cast away faith he is the fore runner of Antichriste We say also y t ministers

ought to be lawfully called rightly and ordrely appointed vnto the administration of the Churche of God and that no man maye thruste in himselfe to the holy ministerie after his owne wyll pleasure So much greater is the iniury y t these men do vnto vs in whose mouthes nothing is more common then that amongest vs nothinge is done by ordre nothinge comely al things in confusion ful of troble amongest vs all men to be preestes al men to be doctors all men to be interpreters We say that Christe hathe geuen vnto ministers authoritie to binde to lose to open and to shutte And y t the office of losinge dothe consiste herein when that other to suche as are ouerthrowen in their owne consciences and ar truly returned to a better minde the minister by the preaching of y e Gospel offereth y e merites of Christ and absolucion and doth assure him of the remission of his synnes and of the hope of eternall saluacion other when suche as in any greuous and slauderous offence by some notable publike faulte haue offended their brothrens consciences and therby haue in manner alienated themselues from the cōmon societie of y e Church and from the body of Christe after that thei do returne againe to a better minde he dothe reconcile gather and restore home againe vnto the felowship and vnitie of the faithefull and the authoritie of bindinge and shutting we saie he exerciseth as oftē as other vnto the vnbeleuers stubburne persons he shutteth vp the gates of the kingedom of heauen and threateneth vnto them the reuenge of God euerlasting punishment or when he excludeth out from the bosome of the Church such as are openly excommunicated the sentence that is geuen after thys sorte by the ministers of the Churche God doth so cōfirme y t whatsoeuer by their ministerie here in earthe is losed or bounde that same will he lose and binde and make good also in heauen The key whereby thei haue power other to shut vp or to open the kyngedome of heauen we say with S. Chrysostome that yt is the knowledge of the scriptures and with Tertullian the interpretation of the lawe and with Eusebius the worde of God and that the disciples of Christ receaued this authoritie not for to heare the secret cōfessions of the people or to occupie thēselues about priuy whysperinges whiche their sacrifisinge Prestes at this daye al of them do in euery corner in suche sorte thei do it as thoe the whole power and vse of the keys did consist therein alone butte to the entent thei shoulde go thei shoulde teache thei shoulde openly preache the Gospell that vnto suche as beleued thei mighte be a sauer of life vnto life vnto the vnbeleuing and vnfaithful persons the sauer of death vnto death to the entent y t the mindes of the godly beinge ones astonnied with the conscience of their life paste of their synnes after thei shoulde beginne to beholde the light of the Gospell and beleue in Christe euen as a dore with the key so might they be opened wyth the worde of God that the wicked and stubborne and such as woulde not beleue returne into y e high way as men y t wer faste locked shut vp should be lefte to themselues become euery day as S. Paule saith worse and worse This saie we is the reason and ordre of the keys and by this meanes mens consciences ar other opened or closed vp The minister we deny not is the Iudge but as Ambrose saith he hathe no title of right to take any rule and power vpon him Wherfore Christe for to reproue their negligence in teachinge cried out vpon the Scribes and Pharises in these words Wo saith he be vnto you Scribes and Pharises whyche haue taken away the keis of knowledge and haue shutte vp the kingedome of heauen before men And for as muche as the key wherwith the entry into the kingdome of God is opened vnto vs is the worde of the Gospel the interpretation of the law and of the scriptures whereas Gods worde is not there we say is not the key And by reason that one Word is geuen vnto al and all haue but one key the authoritie of al ministers concerninge openinge and shutting must nedes be one Yea moreouer the Pope himselfe althoughe his Parasites singe this songe neuer so sweetlye vnto him Unto thee will I giue the keys of the kingedome of heauen as though thei appertained vnto him only and to no man els vnlesse he endeuoure himselfe so that the consciences of men may be tourned and submitte themselfe vnto Gods worde we deny that other he openeth or shutteth or hath any keys at al. And albeit he should teache and instructe the people the whiche woulde God he woulde bothe do it in deede and finde in his harte at y e length to thinke y t it were at the least some part of his office yet his key shoulde be nother better nor greater than the keys of other men for who did exempt hym Who did teache him to open more cunningly or to loose better then his brothren Matrimony we say in al kindes and states of men in Patriarkes in Prophets in Apostles in holy Martyrs in Ministers of the Churche in Byshops is holy honorable And as Chrysostome saith that it is lawfull and rightefull to ascende therewith vnto the Byshopps chaire as Sozomenus saith of Spiridion and Nazianzenus of his father that a godly a diligent Byshop exerciseth hys office in the Ministerie neuer a whitte the worse for that cause but rather better and to more profite That lawe whiche violently taketh this libertie frō men and driueth them against their will to a single life we saie with S. Paul is the doctrine of Diuells And y t thervpon as the Byshop of Ausboroughe Faber the Abbot Panormitanus Latomus and the Thre parted worke whiche is added vnto the seconde Tome of the Councells with others of the Popes garde yea and the matter it selfe and al histories do confesse an vncredible vncleanes of life of manners in the ministers of God and moste horrible mischiefes haue insued And therfore Pius the seconde a Byshopp of Rome sayde very well that he sawe many causes why wyues should be taken away from the ministers of the Churche but hee sawe bothe many moe and more waightier why thei should be restored agayne We do receaue and embrace all the Canonicall scriptures bothe of the olde and of the newe Testament and we giue thankes vnto our God that he hathe raised vp that light before vs that we mighte alwaies haue it before our eies lest that other by the deceit of mē or guiles of the deuil we shoulde be caried away after errors and fables These we acknowledg to be y e heauenly wordes by the which God hath declared his will vnto vs vpon them

onely men may repose there conscyences In them all those thinges what soeuer are necessarye vnto oure saluation as Origen Augustine Chyrsostom and Cyryl did teache are fully and plentifully contained These be the myght and powre of God vnto saluation these be the foundacion of the prophets the Apostles whervpon is builded the Churche of God these be the moste certaine rule whereby the Churche of God in case it do stagger or erre may be directed and to the which al doctrine of the Churche ought to bee called to his triall Against the which no lawe no tradition no custome is to be hearde no not if Paule him selfe or an Aungell from heauen shoulde come and teache an other way We doe receaue the sacramentes of the Churche that is to say certen holy tokens ceremonies which Christ woulde haue vs to vse that in them he might set before our eies the mysteries of our saluatiō and more strongli confirme that faith whiche we haue in his bloude and seale vp his grace in oure hartes And these we doe call w t Tertullian Origen Ambrose Augustine Hierome Chrysostome Basile Dionyse and other Catholike fathers Figurs Signes Badges paterns counterpanes formes seals tokens Similitudes examples Images Remembrances and memories And we doubt not also to say with the selfe same fathers that they be certaine visible words seales of righteousnes badges of grace and we doe expressly pronounce that in the supper vnto suche as doe beleue there is truly deliuered the Body Bloude of the Lord the flesh of the son of God quickning our soules the foode of immortalite grace trouth life that y e same supper is the cōmunion of the body bloode of Christ by the partaking wherof we are quickned we are norished fed vnto immortalite and by the which we ar ocupied we are vnited grafted into y e body of Christ that we might dwell in hym and he in vs. Of Sacraments which are proprely to be reckened vnder that name we do acknowledg twoe the sacramēt of Baptisme and the sacrament of Thankes giuing for so many do we find deliuered consecrated by Christe approued of the olde fathers Ambrose Augustine And that Baptisme is a sacrament of Remission of sinnes and of that same wasshing wherby we ar clensid in the bloud of Chryst and from this sacrament no mā that will professe the name of Christe nother yet the young Infantes of Christian men in asmuche as they ar borne in sinne and do appertayne vnto the people of God ought to be put backe We do acknowledg the Lordes supper to be a sacrament that is to say an apparant symbole signe of the body and bloud of Christ wherin is set after a manner before our eis the death of Christ and his Resurrection and whatsoeuer he did here in his humane body to the intent we should gyue thanks for hys death and our deliuerance y t by often resorting vnto the sacramentes we shoulde continually renew the remembrance therof that we might be fedde with the trew body and bloode of Christ to the hope of resurrection and of lyfe euerla 〈◊〉 that we might be most assured that the bodye 〈◊〉 Christe is the same thing towardes the nourishing 〈◊〉 our soules y t breade wine is in y e feding of our bodies Unto this bāket ought al the people to be biddē that altogither might be partakers one with an other and might yelde an open signification and testimony of the felowship thei haue amongest them selfe and of that same hope whiche thei haue in Christe Iesu. Wherefore in case there were any that would only be a looker on abstaine from the holy communion such y e olde fathers and the Bishops of Rome in the first age of the Church before that priuate masses came vp did excommunicate as a wycked and a Heathen man neither was there any Christian man in those daies that toke vpō him whyles other men gased on to communicate alone Suche a decree Calixtus in time paste dyd make that after the consecration all shoulde communicate vnlesse thei had rather stande without the Churche dores for so saithe he hath the Apostles ordeined the holy Church of Rome doth holde Unto the people also what time thei come to the holy communion we saye bothe the partes of the sacrament ought to be giuen for so Christe commaunded it and the Apostles in al places did ordeine it and al the olde fathers and catholike Byshops did folow it And y t if any man do the contrary he committeth as Gelasius saith sacrylege and that oure aduersaries suche as at this day reyecting and abolyshing the holy communion without gods worde without any authoritie of the olde Councells without any Catholike father yea and without reason do defende priuate Masses and the dismemberinge of sacraments and do it not onely contrary to the expresse commaundement and will of Christe but also contrary to al Antiquitie do moste wickedly therin and are cursed theues and commit sacrilege We say that the breade and wine are holy and heauēly misteries of the bodye and bloode of Christe and that in them Christe himselfe the true breade of eternall lyfe is so presently deliuered vnto vs y t we do truly receaue his body and bloode through faith Neuerthelesse we do not so speake it as though we supposed that the natures of breade and wine were vtterly chaunged and came to nothinge as many in these laste ages haue dreamed though hetherto thei could neuer wel agre among themselfe of their dreame For Christe neuer went about to make that a wheaten cake should cast away his own nature and put vpon hit a certeine newe Godheade but rather for to chaunge vs and as Theophylactus speaketh to transelement vs into his bodye What maye be more plainely spoken then that whiche Ambrose sayth The bread wine are the same thyngs that thei were and are chaunged into an other thing Or whiche Gelasius saith It ceaseth not to be the substance of breade or nature of wine or whiche Theodorete saithe After the sanctification the mystycall signes caste not away theyr owne propre nature for thei remaine in their owne former substaunce figure and kinde or whiche Augustine saith That whiche you se is the breade and the cup the whiche thing euen your eies do tell you but that which your faith comminge to be instructed dothe require the breade is the body of Christe the cup his bloode or whiche Origen saith That breade which is sanctified by the word of God as concerninge the matter goeth into the belly and is cast into the withdrawing place Or which Christe said not onely after the consecratiō but also after the Communion ended I wil drinke no more of the frute of the vyne for it is certaine that oute of the vine cometh Wine not bloode Nother yet in