Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	israel_n	lord_n	pharaoh_n	1,941	5	10.2752	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17591	An aunsvvere to the Treatise of the crosse wherin ye shal see by the plaine and vndoubted word of God, the vanities of men disproued: by the true and godly fathers of the Church, the dreames and dotages of other controlled: and by lavvfull counsels, conspiracies ouerthrowen. Reade and regarde.	Calfhill, James, 1530?-1570.	1565 (1565)	STC 4368; ESTC S107406	291,777	414

might haue cursed himselfe for leauing behinde him so leude a President But by the way to prosecute a little the two poyntes of Gregories determination First that they teach not according to his wil then that they be worshipped contrary to his wil If any instruction might be taken of them and there were no peril annexed to them God that omitted nothing necessary for our saluation and comforte would not so earnestly in scripture haue forbidden them I referre you to the places themselues most manifest in that behalf to many to be rehearsed But I haue quoted the Boke the Chapter and the sentence that you may easily finde them and I exhort you to reading of them Exod. 20.4 Leuit. 19.4 Numer 23.23 Deut. 4. from the first sentence to the .48 Psal 115.4 and so forth Psal 135.15 Sap. 13.14.15 Esay 40.18 and forward Esay 42.8 Esay 44.9 Ezechiel 6. Baruch 6. Act. 7.48 Act. 15.28 Rom. 1. 1. Cor. 5.10 1. Cor. 10.14 2. Cor. 6.14 Gal. 5.20 1. Iohn 5.21 And although there be none that thinke the golde and syluer the stocke or the stone to be God himselfe yet is it great preiudice great derogation from the glory of God to séeke so great a God after so base a sorte Yet seking it is not but rather forsaking whatsoeuer pretext or good intent go with it Iud. 17. Michah when he had stolne the .xj. C. Sicles of syluer from his mother being somewhat religious otherwise and fearing the curse that she layd vpon the théefe confessed the fact and brought the goods home agayne His mother was glad and as the story witnesseth did dedicate straight the syluer for hir sonne not to any idoll but to God himself made an image of it Whē this was don Michah set it vp in his own house builded a chapel made an altare prepared furniture appointed seruice for it the Ephod the Teraphin the Albe the Vestement the Leuite of Bethlehem the Priest deputed for it And say not here that I thinke Ephod to be Latin for an Albe and Teraphin for a Vestement But I know that by the names of Ephod Teraphin all superstitious attire is signified Thus they pretended to serue God with an Image Thus theft gaue occasion of superstitions Thus Idols brought in Oratories chapels and altares sacrifices vestementes and suche lyke which al be vtterly condemned of the Lord. For it followeth in the historie In those dayes there vvas no King in Israell but euery man did that vvhich vvas good in his ovvne eyes But in the lawe we reade commaunded the directe contrary No man shal doe that Deut. 12. vvhich semeth good in his ovvn eyes Wherfore in the same chapter a certaine place is prescribed where Gods seruice should be And afterward to the same intent first the tabernacle the one onely altare then the temple it selfe was builded by Salomon Nor the temple was soner reared than a certaine due forme of Gods seruice was appoynted from which if the people any deale swarued it was holden fornication And the Prophetes cryed out Dereliquistis dominum seruijstis Dijs alienis Iere. 2.5.11.13 Ye haue forsaken the Lord and serued strange Gods This as Michah did for deuotion Ieroboam afterward did for policy For when the kingdome of Israell was pityfully diuided by the worke of God for Idolatry sake and that onely the tribe of Iuda with a fewe of the Beniamites cleaued to the house of Dauid the rest of the ten tribes followed this wicked tirant He fearing greatly least by the doctrine of the Leuits the kingdome might growe agayne into one body if the people according to their auncient order went vp to Hierusalem to serue God to the ende he might estraunge the people both from the temple and discipline of the lawe partly for feare partly for ambition instituted a newe religion different from that which they had receyued another than that which God appoynted Wherefore he made them two golden Calues 1. Regū 12. not to be Idols but to represent the true God vnto them and this in effecte he sayd Ye haue long taken paynes to trauayle to Hierusalem I pity your vvery iourneyes I haue cōpassiō of your great expenses I haue prouided therefore that ye may serue God neerer home that at your ovvn dores ye may haue the religion vvhich is as acceptable vnto God as that Wel did the wise worldling foresee that without religion no pollicy could stande and therefore he would haue a cloke of that to couer his shame withall He bringeth forth Images He doth not vse any new sacrifice or solemnities vnto them But as the Israelites in the wildernesse cryed to their one Calfe These are thy Gods O Israell Exod. 32. that brought thee out of the land of Egipt So doe they now cry out to their two Calues These are thy Gods O Israell that brought thee out of the land of Egipt But as they before were not so diuelishe and beastly to think that Aarons Calfe deliuered them frō Pharao his bondage for Aaron himself at that time sayde Festum domini cras est To morrowe is the feaste of the Lorde not the feaste of the Calfe or of the Oxe so nowe Ieroboam taught not the people beléeued not that those molten thinges were Gods in déede but attributed to the signe the name peculiar to the thing that was signified although they directed their words to the Images yet they erected their hearts vnto God Nothwithstanding Abiah the Prophet sayd thus to Ieroboā Thou hast done euill aboue all that vvere before thee 1. Regū 14. for thou hast gone and made thee other Gods and molten images to prouoke me and hast cast me behinde thy backe For Augustine sayth Quisquis talem cogitat deum qualis non est deus Quest sup Ios lib. 6. Cap. 29. alienum deum vtique falsum in cogitatione portat Whosoeuer ymagineth God to be suche a one as he is not carieth in hys thought a strange and a false God True godlinesse telleth vs that we ought not otherwise to déeme of him than in hys worde he hath set forth vnto vs. Socrates was wonte to say Vnumquemque Deum sic coli oportere August de Cō Euan li. 1. cap. 18. quomodo seipsum colendum esse praecepisset Euery God was so to be honored as he him selfe had giuen in commaundement Wherefore as Michah and Ieroboam grieuously offended so who soeuer brings into Gods seruice any thing of his owne deuise he sinneth deadly But Images Crosses and Crucifixes are mennes deuises whereby they flatter themselues in pleasing God they ought therefore to be abhorred Erasmus Erasmus sayth in Cathechesi Vt imagines in templu sint nulla praecipit vel humana constitutio He maketh an argument from the lesse to the more saying that not so much as mans constitution doth binde that Images should be in Churches therefore much lesse the lawe of God For God seing

with handes stretched out bicause they are harmelesse bare headed bycause we are not ashamed without any prompter bycause we pray from the hearte alwayes do make our supplications for all Princes and rulers beseching God to send them a long life a quiet raigne an housholde in safetie and valeaunt souldiours counsellers faythfull and people vertuous a merry world and whatsoeuer themselues wish for besyde These things I can not pray for of any but of whome I knowe I shall obtayne bycause he it is that only perfourmeth and I am he that must obtaine his seruaunt which honour and esteme him onely which offer vnto him a fat and full Sacrifice which he hath commaunded me a prayer that procéedeth from a sobre chaste flesh an innocent soule and from the holy ghost In which wordes Tertullian declareth the order of Gods seruice in his time which consisted not in outwarde shewes but inwarde veritie nor in their distresses they called vpon any as you doe in your Litanies saue onely vpon him that only can and will rewarde his Wherefore your Litanies of late deuised Papists superstitious and vvhy be most vnlawfull and notwithstanding your Crosses you be most superstitious Superstitiosi enim vocantur as Lactantius sayth non qui filios suos superstites optant omnes enim optamus sed aut hij qui superstitē memoriā defunctorum colunt aut qui parentibus suis superstitibus colebant Imagines eorum domi tanquam Deos penates Nam qui nouos sibi ritus assumebant Lactantius diuin inst Li. 4. Ca. 28. vt in deorum vicem mortuos honorarent quos ex hominibus in coelum receptos putabant hos superstitiosos vocabant For they are called superstitious not that desire their children to be long liued for so we doe all but eyther such as haue the memorie of the deade fresh with them and estéeme the same or such as hauing their parents aliue did worship their Images at home as their housholde Gods For they that toke new fashions vnto them to honour the dead in steade of the Goddes which men they supposed to haue bene receyued out of earth into heauen them did they call superstitious And forasmuch as you M. Martial your fellowes be such which so diligently retaine the memory of the deade which call vpon the deade and make your prayers to them Lactantius sayth you be not religious but superstitious As for the ensigne of our master Christe vvhich you say vve labour to haue out of the fielde Folio 97. a. bycause we knowe the fight of our aduersary is vncessant without any truce or intermission vntill this soule of ours doe vnbody we carry this ensigne alwayes wyth vs we neuer suffer it to depart from the walles of our heart but sleping and waking eating and drinking at Church and at home we haue it alwayes afore vs. And this is in dede the Crosse of Christ not caried on a staffe not set vpō an altar but fixed in our harts with a ioiful remēbrance of his merits for vs. Hoc enim vexillo antiquus hostis non Imaginibus victus est Car. Mag. de Imag. lib 2. Cap. 28. hijs armis non colorum fucis Diabolus expugnatus est per hanc non per picturas inferni claustra destituta sunt per hanc non per illas humanum genus redemptum est In Cruce namque non in Imaginibus pretium mundi pependit Illa ad seruile supplicium non quaedam Imago ministra extitit Hoc est nostri regis insigne non quaedam pictura quod nostri exercitus indesinenter aspiciunt legiones Hoc est Signū nostri Imperatoris non compaginatio colorum quod ad praelium nostri sequūtur cohortes For by this ensigne saith Charles the great not by Images our auncient enimy is ouercome The materiall no ensign of Christ By this artillarie not by any counterfets of coloures the Diuel is vanquished By this not by pictures the dongeons of hell are emptied By this and not by them mankinde is al redemed For the price of the world hanged on a crosse and not in Images The Crosse and not an Image was the matter of a seruile punishment This and not a picture is the ensigne of our king which the bandes of our army continually doe loke on This and not a tempering of certaine colours is the signe and banner of our Emperor and captaine which our hostes of men do follow to the warres By which relation of contraries it apeareth playnly what the Crosse is that we ought to reuerence and what Christes banner that we ought to dysplay Not the Image the signe and picture but the memoriall of his death and passion Wherefore he concludeth Non quaedā materialis Imago sed dominicae crucis mysteriū vexillum est quod in campo duelli vt fortius confligamus sequi debemus It is not any material Image but the mysterie of the Crosse of Christ the death it selfe which is our ensigne The true ensigne of Christ that in the fielde of our conflict we ought to followe to the end we may more manfully fight And thus you sée that all authority and reason condemns you There is nothing in Gods seruise that you myslike in vs but rather ought to be reputed prayse The reliques Folio 97. b. For Reliques of Anastasius brought in with procession which ye also do bring to proue the vse of a Crosse shewe that you stande in great néede of good proues when you can be contented with so slender aydes I nede no more to aunswere but that a superstitious instrumente was méetest to serue a superstious effecte Num. 19. We reade in the olde testament that who soeuer touched the deade corps of any man and purged not himselfe defiled the tabernacle of the Lord and should be cut of from Israell And shall in the new testament the rotten bones of a deade carcase make men the holier If all the Scripture be readde ouer and writings of the fathers for CCC yere after Christ we shal finde no commaundement or example in the world of reliques kept or bones translated We reade of Moses the seruaunt of the Lord that he dyed in the land of Moab and the Angell of the Lord buried him in a valley Iosue 34. but no man knoweth of his Sepulchre vnto thys day Which thing was of purpose by the prouidence of God appoynted so that the Iewes might haue no occasion thereby to commit Idolatry But if the translating of dead bones had made eyther for the glory of God or commoditie of man the reliques of such a one as Moses was shuld not haue bene hydden For doubtlesse of al Prophetes he was the greatest by the testimony of God hymselfe Num. 12. Who called hym faythfull in all hys house to whome he spake mouth to mouth and by vision and not in darke wordes yet was not hys body shryned nor hys bones caried in procession nor any