Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	work_n	worship_n	40	3	6.2422	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13169	The examination and confutation of a certaine scurrilous treatise entituled, The suruey of the newe religion, published by Matthew Kellison, in disgrace of true religion professed in the Church of England	Sutcliffe, Matthew, 1550?-1629.	1606 (1606)	STC 23464; ESTC S117977	107,346	141

the aduersaries that wil haue Christ as God to act nothing but ascribe the whole office of Christes Preest-hood to the humane nature doe deuide the person and not onelye the two natures approching neerer to Nestorius then our teachers to error Finally hee alleadgeth the testimony of Egidius Hunnius against Caluin as if in expositiō of scriptures he did Iudaizare or fauour the Iewes But neither is the testimony of a sworne enemie to be much regarded nor hath any man that felicitie in expounding Scriptures that he fayleth in nothing In the second chap. he chargeth vs that we make Christ an absurd redeemer these are the words of this absurd surueyor And why so I pray you forsooth because we hope onelye to be iustified by Christes iustice But this doth not touch vs onely but the holy prophets apostles also God by his prpophet Isay c. 53. saith that his iust seruant shall iustifie many by his knowledge shal beare their sins The Apostle 1. Cor. 1. teacheth vs that he is made vnto vs wisdome righteousnesse sanctification redēption To make his matter good page 257. hee maketh vs to say that there is no justice but Christes justice nor good workes but Christes workes nor merit but his merit nor satisfaction but his satisfaction But these are his owne sottish ideotismes and not our wordes For wee doe not denye that there is a certaine imperfect iustice in man sanctified by Gods holy spirit and that such doe good workes pleasing vnto God We confesse also that man by sinne doth merit death albeit his workes be not so perfect that they can deserue eternall life Finally we know that the Fathers sometime accompt the obedience of the law to bee a satisfaction and so cal the performance of penalties enioyned by the Church But did we attribute all the honor of our iustification and saluation vnto Christ our Sauiour yet this is neither absurditie nor dishonour to him But this absurd and kettle Diuine dooth dishonour and blaspheme Christ ioyning the wordes absurd and redeemer together He doth also contradict the Scriptures where hee saith that Christ with one word or teare or drop of blood might haue redeemed vs. And therein he passeth the impudency of his holy Father Clement the sixt in the chap. vnigenit extr de poenit remiss for he saith one drop of blood would haue sufficed But this dropping dreary dunse addeth a teare or a word How cōtrarie they are to scriptures these testimonies declare Isay 53. therfore shal he deuide the spoiles of the strong because he hath giuen his soule to death Mat. 20. We reade that he came to giue his life a ransome for many and Luc. 24. that so Christ must suffer and 1. cor 15. that Christ dyed for vs according to the Scriptures Gal. 3 We learne that to deliuer vs from the curse of the law he was made accursed and Hebr. 2. that it was fitting that the author of our saluation should by suffering be cōsummated Heb. 9. that his testamēt could not bee fulfilled without the death of the testator Absurdly also he talketh of a storme raysed in heauen for the Sonne of God when Lucifer wold be like the highest For it is ridiculous to thinke of any stirre or storme raysed in Heauen where there is and alwaies was such quiet and content or to suppose that Lucifer contended with the Sonne of God Hee might doe well to tell vs what Deuill tolde him this For in holy Scriptures no such thing is found Finally describing the blessed state of man in Paradice and of his miserie being throwne out of Paradice vnawares he ouerthroweth with his boysterous eloquence two bulwarks of Popery to wit Freewill and Purgatory For if euery sinner bee a slaue to his flesh and a captiue to the Diuell and a slaue to sinne and the Diuell as hee saith then hath hee not freewill For to bee free and bound at one time implyeth contradiction Againe if the deuill hold sinners in hell perpetuallye as page 254. hee confesseth then there is no redemption out of Purgatory which as Papists teach is in hell Pag. 258. he chargeth vs farther that we teach that good workes are not necessary and thence inferre that no Lawes eyther humane or diuine can bind vs in conscience And lastly he sayth that we hold that no sinnes nor euill workes can hurt vs because Christes justice being ours no sinne can make vs sinners And so he runneth on in a course of wild eloquence like a Colte that hath broken his halter But as Hierome sayth in his Booke against Vigilātius stultum est fingere materiam cui rhetorica declamatione respondeatur It is a foolish and dizardly thing to feine matters thē in a rhetorical surueying declamatiō to answer In his fictions certes this man seemeth neither to haue reason nor conscience For first albeit we say that we are not iustified by workes yet we teach that as many as are iustified by faith in Christ are also sanctified by his grace and that workes are necessary effects of our iustification Secondly we directly affirme that Gods Lawes doe bind in conscience and mans Lawes as farre as they commaund for Gods Lawe albeit through Christ Iesus we are deliuered from the curse of the law being iustified by fayth and walking no more after the flesh but after the spirit Thirdly we beleeue that all sinnes and euill workes do hurt those that doe them Although we also beleeue that he who is borne of God and iustified by fayth sinneth not vnto death Finally most falsely he maketh vs to teach first that Christ hath redeemed vs because no sinne can hurt vs and next that we are deliuered from the Law because no Law can binde vs and thirdly that we are deliuered from the Diuel and Hel because howsoeuer we liue they cannot hurt vs. Nay we pronounce him anathema that shall hold that eyther sinne cannot hurt or that the Law bindeth not or that howsoeuer Christians liue they cannot be damned to Hell And thus much may serue to cleare vs from this barking curres slaunders But Popish Doctrine concerning our redemption is not so easily defended For Papistes beleeue that the Pope by his indulgences can redeeme soules from Hell They teach also that euery man is to satisfie for his sinnes committed after Baptisme But then Christ is but halfe a redeemer Neither do they sticke to say that the sonne of God assuming the nature of Thomas Aquinas or some other might haue redeemed the world which is contrary to all the promises made to the Fathers concerning the Messias to come of the seede of Abraham Kellison pag. 261. sayth that Christes Passion was not our formall justification nor satisfaction he should haue said Christes Passion obedience and iustice if he would formally haue crossed our Doctrine but only the meritorious cause of our redemption and saluation which deserueth for vs at Gods hands grace by which together with our cooperatiō we may

profess fid cath affirmeth that Christ according to his humanitie did grow and profit in age and wisedome Quamobrem fatendum est saith he deum natum ex foemina non secundum diuinitatem sed secundum humanitatem deum in cunis iacentem pannosum sordibus inuolutum creuisse et profecisse aetate et sapientia secundum humanitatem non secundum diuinitatem Finally if Christ as man by the Vnion be omniscient why is he not omnipotent and praesent in all places and why should not al the rest of the diuine attributes be really transfused into his humanitie as well as this one In the the tenth Chapter he saith we make Christ a desperate man and for proofe he alleadgeth certaine places as taken out of Caluin But what if Caluin haue not these wordes doth not this K. desperately abuse his readers patience I would also complaine that Maister Caluin is wronged but that the enemies of truth take pleasure in slaundring him Whosoeuer list to compare Caluins wordes with Kellisons reporte shall easilye perceiue the wrong offered him For neither dooth hee say that the horrible confusion of damnation did fiercelye torment Christ with feare nor that hee had to doe with the iudgement of God albeit Kellison impute both vnto him Falselye also hee translateth Caluins wordes in Math. c. 27. v. 46. turning reum culpable and exitio deuotus already condemned making him to affirme that which hee obiecteth to himselfe and answereth But suppose Caluin in tearmes had passed to farre yet if this surueyor had doon his office hee would not haue reported other mens wordes for groundes of our religion The eleuenth chapter conteineth nothing but an inuectiue against Caluin who supposed that the article of the creede concerning Christes discending into hell ought to be expounded of his greeuous suffringes in his soule which in bitternesse might be parangoned as he thought to hellish paines But all this concerneth vs and our religion nothing which mislike his particular opinion heerein All this while therefore that he bauled against Maister Caluin the Surueyor seemeth to bée out of his way Furthermore moste shamefully hee belyeth Caluin diuers waies First he saith that Caluin acknowledged no locall hell Secondly that hee affirmed that these wordes my God my God why hast thou forsaken mee were the wordes of a damned man And lastly that Caluin at the houre of death dispayred and called vpon the Deuill The two first are confuted by his writings vppon the Creede and the passion The last by the testimonie of all that were present at his death Neither must Kellison thinke to escape hell for reporting these hellish vntruthes deuised by Bolsec Genebrard and such like hel-houndes vnlesse hee repent Finally hee saith first that all hellish paines are without end Next hee counteth it strange that Caluin brought Christ into hell And lastly affirmeth that Christes blood was sufficient to redeeme the Deuill and the damned But his followers teach first that the paines of purgatorie are hellish and caused by the flames of hell Next they say the limbus patrum whither Christ discended is in hell and lastly that Christ came not to redeeme Deuils nor tooke the nature of Deuils but of men In the 12. Chapter he goeth about to traduce vs as not louing Christ And why Forsooth because sayth hee you loue not the Mother of Christ nor the Saintes nor the Crosse nor the Images of Christ or the Saintes nor his Nayles and other things belonging to him He might if it had pleased him haue added also the Asse wheron Christ rode to Hierusalem and the Bones of the Paschall Lambe and the Baskets wherin the Fragmentes were gathered after hee had fed fiue thousand with fiue Barly loues and two Fishes But how prooueth hee that we doe not loue the blessed Mother of God nor the Saintes Forsooth because we do not worship them as the Papistes doe But if this bee an argumēt of want of loue thē neither the Apostles nor first Chrstians loued Christ or his Saintes He telleth also how Quintin an Heretike vsed the Apostles with lewd termes But we do detest Quintin as we doe Kellison Thirdly he sayth that Caluin called Sayntes long eared creatures and Wicleph called them scurras principis and that Luther wrote that euery Ministers yoake-fellowe may bee as holy as the Mother of God But these are calumniations deuised by them that neither loue Christ nor the professors of the Christian faith It may be that Caluin said the Papistes made them to haue long eares and that Wicliph said they were vsed as Princes vshers But against Gods true Saints they neuer opened their mouth or thought basely Further he talketh idely of the Crosse of the nayles and Images of Christ and the Saintes For it is no great signe of loue to keepe the instruments which were cause of our friends death and well may Christians detest the worship of Images and yet loue the memoriall of holy mē that either trauailed in setting forth the Christian faith or suffered for the same This scuruy Surueyor in seeking to set forth the honor of the Mother of God and the Saintes doth most shamfully abuse them endeuoring to prooue that we loue not Christ because that we loue not his Mother nor his Saintes euen as those loue not a man that loue not his Dogge and so most blasphemosly he compareth Gods Saintes to Dogges Much hee talketh of the worship of Saintes and their reliques after the Popish manner But if he were the man he would be taken for he should leaue his vagrant scurueying discourses and prooue the same with arguments That hee will be able to doe it wee haue cause to suspect seeing feeling his weaknesse in this kinde Pag. 355. hee saith the Saintes see and knowe euen our cogitations and prayers But that is as much as if he should make them Gods For to God alone it belongeth to search the hearts He telleth vs also how they see all in the face of God But then they must comprehend Gods infinite essence which implyeth a contradiction Thus we see our Doctrine concerning Christes person and nature cleared But the wicked Doctrine of Papistes concerning not only the same articles but also his office and the partes therof neither shall Kellison nor all his consortes be able to cleare or defend Chap. 6. A collection of certaine absurd and blasphemous assertions of the Papistes concerning Christ his incarnation person natures and offices THIS argument if I should prosecute it fully would require a very ample and large Treatise The absurd and impious assertions of the aduersaries are so many But I will content my selfe with few that out of them we may collect what the qualitie is of the rest First then Alexander Hales p. 3. qu. 2. membr 13. sayth that although man had not fallen yet Christ should haue bene in carnated With him also consenteth Vdalricus Lib. 5. sum and other Doctors Thomas Aquinas in scripto holdeth the opinion to be