Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	worship_n	worship_v	worthy_a	28	3	6.9146	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01324	A reioynder to Bristows replie in defence of Allens scroll of articles and booke of purgatorie Also the cauils of Nicholas Sander D. in Diuinitie about the supper of our Lord, and the apologie of the Church of England, touching the doctrine thereof, confuted by William Fulke, Doctor in Diuinitie, and master of Pembroke Hall in Cambridge. Seene and allowed.	Fulke, William, 1538-1589.	1581 (1581)	STC 11448; ESTC S112728	578,974	809

the world made to be similitudes and images Irenaeus lib. 2. cap. 6. Such was the crosse that Christ suffered vpon and all other crosses made to the similitude of it of which S. Paul by their fantasie shoulde say God forbidde that I should reioyce but in the crosse of Christ c. whose figures that they vsed in their consecration and baptizing it may appeare in Iren. lib. 1. cap. 18. where although the figure of the crosse be not named yet their termes of redemption confirmation diuision which they vsed in powring on of water annoynting them doe infinyate that they vsed some signes of the crosse to whome they gaue those titles as before is shewed Finally when it is certein by Iren. lib. 2. cap. 6. that they affirmed those similitudes and images in materiall thinges were made vnto the honour of their inuisible and spirituall phantasies there is no doubt but they had in great price the materiall image or signe of the crosse for reuerence of that high mysterie whereof they dreamed the same to be an image or similitude Concerning the images of Iesus which the Carpocratians and other like heretikes made and worshipped Bristow sayth it toucheth not the papistes because they also made and worshipped the images of heathen Philosophers like as the Samaritans ioyned the worshipping of false Gods with the worshipping of our Lorde If I shoulde obiect vnto you the worshipping of the images of saint Sonday saint Hardhuffe saint Vncomber yea saint Christopher and saint George on horseback which al were meere Idolls after your owne diffinition of Idols I wote not howe you coulde quite your selfe from the case of the Samaritanes But Irenaeus and Epiphanius charge the heretikes not onely for ioyning the images of Philosophers and Poets with the Image of Iesus but also for fayning the Image of Iesus and worshipping it Irenaeus againste Basilides lib. 1. cap. 23. saith absolutly Viuntur autem imaginibus incātationibus invocationibus c. They vse images and inchauntmentes inuocations and all the rest of superstitions Here he placeth the vse of images with inchauntementes inuocation of spirites and other superstitions of magike and chapter 24. against the Gnostikes and Carpocratians he saith Etiam imagines quasdam c. Also they haue certayne images painted and some made of other matter saying that the forme of Christ was made by Pilate in that time which Iesus was with men If it had not beene a faulte to haue had these counterfete images Irenaeus woulde not haue ioyned it amonge other hereticall practises of the Carpocratians The like sayth Epiphanius against Basilides and the Gnostikes Haere 24 Habent imagines c. They haue images paynted in coulers some also haue them of golde and siluer and other matter which they say are the images of Iesus and that these images of Iesus were made vnder Pontius Pilate when he was conuersant amongest men And these images they haue closely Moreouer they haue the images of certaine Philosophers c. Who seeth not by this context that Epiphanius accompted it hereticall to haue such images in any vse of religion although they had not made any other images of philosophers besides Also against the Collyridians which with certayne cakes offering as the Papistes doe candles worshipped the image of the virgin Marie he asketh what this desire of making images can be else but a deuilish enterprise yet the Collyridians worshipped no heathen Philosophers with the virgin Marie Neither doeth hee simply charge them that they worshipped her as a God but siue velut ipsam c. Whether these foolish women offer this cake to her as worshipping Marie her selfe or whether they go about to offer the saide stincking offering for her the whole matter is folishe and straunge and a fraude and deceite of the motion of diuelles Therefore that I extende my speech no longer let that which hath beene sayde suffice Let Marie be in honor let the Lord be worshipped And what thinke you woulde he haue iudged of the pilgrimage and offering of men and women to the images of the virgin Marie which coulde not abyde to see a vaile in which was painted the image of Christ or some sainct hanging in a Church of Christians but rent it in peeces at Anablatha Epiph. Epist. ad Ioan Hieron But for the defence of Images Bristowe referreth the reader to Sanders booke of Images and I likewise to my confutation of the same In the meane time it is a small matter that Bristowe vrgeth my confession that crossing at euery step which is saith he a making and great religion of Images is referred by Tertullian vnto tradition of the Apostles seeing that is shewed to haue a later and corrupter beginning and other fables beside by Tertullian referred to Apostolike tradition 2 Of inuocation of sainctes and worshipping of their reliques You remember since the 3. chapter sayth Bristow by your owne report that the true Church counted Vigilantius an heretike for denying the inuocation of Sainctes and the worshipping of their reliques I aunswere that I remember no such matter neither do I finde any where that Vigilantius was publikely condemned for an heretike in his time but onely in the priuate iudgement of Hierome although Bernardus long after account him litle better But of worshipping the reliques of Sainctes and of their images the case say you is all one then by Hieromes iudgement neither of both is to be worshipped For wee worship not sayth he the reliques of Martyrs no nor the sunne and Moone no not Angelles and Archangels Cherubim and Seraphim c But we honor the reliques of the martyrs that wee may worshippe him whose witnesses the martyrs are By which saying and other to the same effecte it is manifest that although Hierome defended some honoring or moderat reuerēce of reliques yet he abhorred idolatrous worshipping of them and much more of their images Where I say the superstition of reliques is receiued of the Ossenes Bristowe sayth it perteyneth not to them because the Ossenes worshipped them for Gods whose reliques they had in such estimation But that is false for they helde Marthys and Marthana for Sainctes proceeding out of the holy seed of Elxai whom they neuer worshipped but as a great Prophet and teacher although Epiphanius saith pro diis adorabantur they were worshipped as Gods meaning that worship which is proper vnto God onely was giuen to them as it is of Papistes vnto sainctes whome they worship as God geuing that worshipp vnto them which is proper onely vnto God as faith inuocation But Bristow would haue the snottie cloutes of Thomas Becket that were worshipped after his death to bee all one with the napkins and partletts that were caried frō the bodie of S. Paul the Apostle to cast out vncleane spirites when hee liued which napkins and partletts yet he cannot proue either that they were euer worshipped or that they were reserued for reliques after the worke of miracles

All true doctrine is taught in the scripture Purgatorie is not taught in the scripture therefore purgatorie is no true doctrine Bristowe denyeth both the maior and minor The maior I haue prooued in this chapter part 1. after the examination of the 8. text of scripture The minor hee would prooue to be false by these reasons First purgatorie is taught in the scripture in the Machabees Which he saith is in the canon of the true Church which I also confesse to be the true Church in the thirde counce 〈…〉 of Carthage and therefore it is canonicall if any other scripture be Canonicall Supposing that which is false that the Macabees were canonicall yet is not Purgatorie prooued by them prayer for the deade doeth not necessarily drawe purgatorie after it The Grecians of longe time haue vsed prayer for the deade yet they doe not receiue the doctrine of purgatorie But to prooue the Machabees to be Canonical he citeth the third councel of Carthage wherein the two bookes of Machabees are accounted amongest the rest But there are also fiue bookes of Salomon whereas wee knowe there are onely three namely the Prouerbes the Canticles and the Preacher Therefore that canon prooueth a manifest error of the councell to allowe fiue bookes of Salomon in steede of three Let Bristowe now bring out the fourth and fifth booke of Salomon and say they bee Canonicall if any other scripture bee Cano nicall The Councell of Laodicea more auncient nameth not the Machabees Hierome a Priest of Rome expressely denyeth them to bee Canonicall Praefatione ●n Prouerbia Ruffinus also in his exposition of the Creede affirmeth the Church not to receiue them as Canonicall beside so many argumentes as the bookes them selues doe minister which agree that they were writen by the spirite of man and not by the spirite of God To proceede Bristow saith that purgatory is taught so plainely 1. Iohn 5. that I could not auoyde the place but by falling into this horrible absurditie that wee may not praye for all men liuing I saide in deede we ought not to pray for them that sinne vnto death of which Iohn saith I say not that you shoulde pray for it or that any man should pray for it as your vulgar trāslation hath it But howe it is prooued out of that place he saith neuer a worde Last of all purgatorie is taught saith Bristowe Specially against you sir. Iohn 11. For you say after your manner passing confidently that Martha and Marie as the scripture is manifest did not hope for any restitution of their brother Lazarus to his bodie before the generall resurrection If that bee so manifest what else was it then but the rest of his soule that Martha woulde haue Christ to pray for when shee saide thus vnto him But also nowe I knowe that what soeuer thinges thou shalte aske of God God will graunt thee To which purpose also some auncient writers expounde the place Thus farre Bristowe But I pray you sir why doe you not tell vs the names at least of those auncient writers that so expounde the place Peraduenture they were not worth the naming But are you such a cunning disputer ex concessis to wrest that I say of Martha and Marie before the comming of Christe to all times after as though I sayd that they neuer hoped for their brothers restitution because they hoped not before Christe came to Bethanie as Allen impudently coniectureth that Lazatus was restored to his bodye at their prayers made at his tombe where there is no mention of any prayers but of lamentation only I can not tel whether I shuld here require in you more wit or honestie or else lesse impudence malice But this was your purpose of cauilling and quarilling when you durst not attempt the confutation of my bookein such plaine order as I aunswered Allen but in this confuse manner to bring all my argumentes first out of ioynt and then to play with them at your pleasure 2 Ab authoritate scripturae affirmatiuè First about certaine foundations of purgatorie and prayer for the dead I saide the worde of God ouerthroweth the popish distinction of sinnes mortall Veniall shewing that all sinnes of their owne nature deserue eternall death and yet all by the mercie of God are pardonable or veniall except the sinne against the holy ghost Bristowe saith that I here graunt the doctrine and yet deny the distinction which is vtterly false for that all sinnes deserue eternall death and yet be pardonable it ouerthroweth the doctrine and distinction both For the Papistes holde that there are some sinnes so small as they deserue not in their owne nature eternal damnation as Bristow immediately hereafter confesseth where he denieth that the curse of God pronounced Deut. 27. and Gal. 3. against all them that abide not in all thinges written in the lawe extendeth not vnto eternall death saying that hanging on tree or crucifying is not eternal death and yet is accursed of God Deut. 21. Againe euery one in the saying of the Apostle is not meant of Christians but of them which trust in the lawe it selfe c. Doe you not heare playnely the olde serpentes voyce Nequaquam moriemini Tush you shall not die the curse of God doeth not bring eternall death you neede not be so greatly affraide of it c But where learned you Bristowe that the curse of God which is vppon him that hangeth on tree is not a visible token that hee deserueth eternall death Is ●ot the text plaine against you Deut. 21. When a man ●ath sinned worthy of death and is iudged to death ●anged on the tree his carcase shall not remaine vppon 〈…〉 e tree but shal be buryed the same day for he is accur 〈…〉 d of God that is hanged on the tree therefore thou 〈…〉 alt not defile the lande which the Lord thy God hath ●iuen thee to possesse He is not therefore accursed be●ause he is hanged on the tree if he were innocent but ●ecause he hath sinned worthie of death so is hanged 〈◊〉 which respecte our sauiour Christ being hanged on 〈…〉 e tree though most innocent in his owne person 〈…〉 et bearing the guiltinesse of all our sinnes became ●ccursed for vs not to discharge vs of such a curse 〈◊〉 did not bring eternall death but by your imagi 〈…〉 tion might fall vppon an innocent person but 〈◊〉 redeeme vs from the curse of the lawe whiche wee ●aue incurred more then tenne thousand times through 〈…〉 r manifolde sinnes and transgressions And that 〈…〉 e curse pronounced Deuteronom 27. bringeth with it 〈…〉 e payne of eternall death I wishe euerie man 〈…〉 at will not bee deceyued with the flattering voyce 〈…〉 f the Serpent to giue eare to the worde of GOD ●here hee shall see that this is a conclusion of the 〈…〉 rses solemnely to bee pronounced by the Levites 〈◊〉 which Amen was to be aunswered of all the people ●gainst idolaters cursers

I vsed in the Chapter last before But Sander exclaimeth against the shamelesse interpretation of heretikes which imagine that S. Paul said he that eating by mouth materiall bread at Christs ●●●per refuseth to eate by faith the bodie of Christ sitting in heauen 〈◊〉 guiltie of not eating Christs bodie Who euer heard of such a 〈◊〉 Nay rather who euer heard of such a lie For which of y● Sacramentaries as you call them doeth so interprete S. Paul Although we say that he is guiltie of Christs bodie which contemneth the same in his Sacrament and either receiueth it negligently or els refuseth to receiue it contumeliously For not only the reprobates receiue vnworthily but sometimes also the elect of whome the Apostle especially speaketh disswading them from receiuing vnworthily wherby as by other sinnes they pro uoke God to punish them deserue eternal damnation if god should deale with them according to their deserts But to condemne a man for eating the bodie of Christ who did eat only the figure of it semeth great vniustice to Sander And yet the scripture neuer saith that any mā is condemned for eating the bodie of Christ but for eating the Sacrament vnworthily he is guiltie of the bodie bloud of Christ wherof that is a Sacrament Tush saith Sander if it were so meant the talk of Saint Paul would no more hang together then if it were said he that toucheth vnworthily the kinges garment is guiltie of murthering his person I answer first the Sacrament of the bodie bloud of Christ is a thing that more neere cōcerneth Christ then the kings garment doth concerne the king therfore the similitude is nought but yet he that with contempt toucheth the kings garment is guilty of cōtempt of the kings person And he that of malice thrusteth his weapon through the kinges garment might iustly be guiltie of murthering his person euen so and much rather as the neglect or contempt of the Lords sa crament is lesse or more so much is the guiltines against the Lords person although his bodie bloud be no more touched by the contemners then the kings person by the abusers of his garment image crown scepter seal or instrument Sander after this professeth that he is loath to heap vp in this place the manifold witnesses of the auncient fathers cōcerning that euil men eat Christs body whose words he hath partly touched before li. 2. Cap 3. And I am as loth to repete that I haue so often answered vn ●o him others therfore I wil only note the places wher 〈◊〉 fathers cited by Sander are both rehersed more at larg fully answered Namely Theodoret in 1. Cor. Cap. 11. ●llud autem c. In mine answer to D. Hesk li. 3 Ca. 52. Pri●osius li. 3. Ca. 50 Sedulius 〈◊〉 Ca 49. S. Hierom in 1. Cor. Cap. 11. ●i 3. Ca. 54 Chrysost in Math. Hom. 83. li. 3 Cap. 46. Augustin de baptismo cont Donatist li. 5 ca. 8. li 3. ca 48. As for Haymo Theophylact late writers I wil no● sta●d vpon their authorities There remaineth only Cy 〈…〉 l in Ioan. li. 9. Ca. 19. vpon these word● Exiuit conti 〈…〉 Iudas went out by by after the supper c. which Sander citeth thus Timet diabolus benedictioris virtutem n● s●intillam in animo cius accenderit The a●uell feareth the vertue of the consecration or blessing lest perhaps it might haue kindled a sparke of grace or of repentance in his minde But the words of Cyrill howsoeuer it bath pleased M. Sander to mangle them are thus Timet vt credo diabolus ne morando locus poenitentiae detur quasi a temulentia mentem suam rectius cogitans homo cripiat hac de causa festinat impellit Nam etiam Iudam cùm post panem omnino se parauerit tum moram tum benedictionis virtutem timens ne scintillam in animo eius accenderit ac inde illuminauerit ad meliora retraxerit magna praecipitem agit ecleritate The diuel as I think feareth lest by tarying place might be giuen to repentance the man thinking better might deliuer his minde as it were from dronkennes For this cause he maketh haste driueth forward For with great celeritie he driueth euen Iudas hedlong when after the bread he had altogither prepared himself fearing both the delaie and the vertue of the blessing least it hath kindled a sparke in his minde and thereof hath lightened him and drawen him to better thinges This saying of Cyrillus doth no lesse differ in sense and vnderstanding from Sanders slanderous report of him then it doth in forme context of wordes from that which Sander affirmeth to be his saying For Cyrill plainly caleth it bread which Iudas had receiued Again it was the vertue of the blessing and not the presence of the body of Christ which the diuel feared What is this for the reall presence ACP. X. The reall presence is prooued by the kinde of discerning 〈◊〉 Lordes body First he laboureth to proue that the fault of the Corinthians was not malicious contempt of Christ but such contempt as riseth of negligence and lack of discretion Thē he reasoneth thus because S. Paul chargeth them to be guiltie not onely of Christes worship and name but also of his owne bodie and bloude with which fault he neuer burthened any other then the vnworthy receiuers or the Iewes that laide iniurious hands vpō Christ at his death it must needes be that such a communicant receiueth Christs naturall bodie I answere not onely they are guiltie of Christes bodie and bloude which receiue the communion vnworthily and which laide violent handes on Christes person but euen they also that crucifie the sonne of GOD againe of whom the Apostle speaketh Heb. 6. verse 6. and corrupt the bloud of his Testament by which they are sanctified wholy Heb. 10. vers 29. Neither are they burthened with a greater fault then they committe which vnworthily receiuing the pledge of Christes presence are saide to offend against Christ himselfe But Sander vrgeth the argument of discerning further because the Apostle biddeth them put a difference betweene Christes bodie and all other meates or creatures in the world it is euident that none other mea●e or creature is present besides the bodie of Christ. I deny the argument which followeth as this He that despiseth circumcision hath broken the couenant of God as God saith Gen. 17 ergo circumcision is nothing but the couenant of God and not an outward seale and signe thereof He that despiseth Baptisme despiseth the bloude of Christ and the spirit of God by which baptisme is sanctified therefore the water of baptisme is the bloud of Christ or the holy Ghost really Wherefore he that discerneth not the Sacrament which is called and to the worthy receiuer is in 〈…〉 ede the body and bloud of Christ after a certaine ma 〈…〉 r from common meate is guiltie of the bodie and