Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	work_n	worship_n	yield_v	41	3	7.2394	4	false

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

worde it was that he charged them wythall that was the treasure that being well bestowed Ioan. 4. Apoc. 22. Ioan. 6. Cantic 8. Psalm 119. Sap. 18. Naum. 2. Math. 16. 1. Cor. 10. Apoca. 15. should bring infinite pleasures with it For his worde is the lyuely water wherby the heates of our lusts are quenched the breade of lyfe to féede our hungry soules the pleasaunte wyne to cheare and make vs merry the lanterne to guide our steppes the sworde that ouerthroweth the enimies of the truth the fyrie shielde to defende vs agaynst our aduersaries the sure rocke wherevppon to builde the touch stone to try out doctrines what spirits are of God the key to open shut heauen gates the swete tuned instrumēt to passe away the tediousnesse of this our exile the medicine for all dyseases the ioy the iewell the only reliques of Christ departed hence which if we minde to knowe his will as it becommeth obedient children if we do loke to be heires with him as all men do make a rekening of then must we seke obserue and haue alwayes in reuerence For hence is the perfecte knowledge of all truth onely to be had and all other blessednesse in as ample wise as if that Christ were before our eyes ready to perfourme and pronounce the things Wherefore sith the Scripture is worthyed of these titles and none of them can iustly be applyed to the Crosse sith the worde is the ordinary and only meane that God now vseth for instruction of his the Crosse is a scholemaster of error and impietie let no man pleade ignorance for his excuse which may wel be increased but refourmed neuer by a beggerly boke of woode or stone As for the other percell of your aunswere that bycause all men can not so conuenientlie at all times heare a good preacher Folio 117. a. as they may see the signe of the Crosse therefore the Crosse must be had beside preaching I may tourne the argument on your owne heade that the more generall the matter is and more easily come by being in it selfe vnlawfull the more seriously it ought to be reproued the more iustly condemned For whereas Images doe but infecte the hearte are occasions of fall and nothing else it is a perillous matter the poyson to be more generall than the medicine the remedy to be harder than the offence to come by Bonum quo communius eo prastantius sayth Aristotle A good thing the more common it be the better it is The more vve may see a crosse the vvorse But a mischiefe the more it spreadeth the more it anoyeth And of all mischief an Image most For Images Crosses Crucifixes are euery mannes ware A good preacher is scarcely to be founde in a countrey Images continually doe preach Idolatry the preacher can not alwayes open his mouth against it Images are likely to seduce a multitude all men of nature being prone to Idolatry The preacher is able to persuade but a fewe fewe men inclined to credit sounde doctrine Wherfore the doctrine of a good preacher a gay puppet set vp in the church being direct contrary the lesse we may heare the preacher the more we may sée the puppet the lesse is our comforte in Christ our Lorde the more doe we stande in the Diuels daunger As for affectiō to be stirred by Imagery Leude affections stirred by Imagery I graūt they may be some but not such as they ought For impossible it is as in the preface is declared an Image to come in place of Gods seruice not allure to a wicked worship Experiēce hath taught vs examples doe proue the princes for their pleasure erecting Images haue bred the vile affection of Idolatry The booke of Wisedome is most euident therin Then if the picture of a liuing mā a mortall creature be of such force to crooke the soule what shall we thinke of Images of them that are reputed saincts of the Image of Christ our God and sauiour Luc. 10. Act. 14. Gala. 3. Whose names be written in the booke of lyfe they care not for their faces to be paynted on a post They that aliue abhorred any worship wyll not being dead prouoke so great offence Christ the as God wil be honored in truth must not to the world be set forth with a lye nec qui spiritu coeperūt carne consumādi nor they that began in the spirite must be made perfite in the fleshe The heathē the beleued not immortalitie of soule were altogither vainglorious and proude had a pleasure to haue their Images set vp their childrē reioyced in their parents folly but this must not be taken as president for vs Christians For they had no other rewarde of well deseruing we looke for an other maner of crowne of glorye 2. Tim. 4. 1. Petr. 5. which is layde vp in store for vs against a better daye They had no lawes to forbid such coūterfets yea the law it selfe to excite men to vertue decréed Statuas in foro Images in the market place Deu. 4.5.7 1. Ioh. 5. Car. Mag. Li. 3. ca. 15. We haue law inough from the maiestie of God to condemne Images in place of prayer Wherfore I may say with the good fathers of Franckeforde Si homines mortales proteruia vanitatis inflati c. If mortal men puffed vp with frowardnesse of their owne vanitie proude of worldly pompe bragging ambitious bicause they coulde not be in all places would be magnified in some place bicause they loked for no heauēly profit would therfore haue an earthly prayse Shal thys inforce vs to make a picture of our God who is in euery place can be contained in no place whose seate the heauens are whose fotestole is the earth who is wonderfull in all places can with the eye be discerned in no place Where hys vertue is so great hys glory so excellent hys myght so vnmeasurable he is not with coloures to be portrayed to be séen in temples made with mans hande to be honored or knowen in a beggerly picture but to be set forth in hys worthy workes soughte for in the heauens worshipped in heart the Prophet saying Adorate dominum in atrio sancto eius Psal 28. Ioh. 4. Worship the Lord in his holy Sanctuary And the Euangelist Deus spiritus est qui adorat deum in spiritu veritate oportet adorare God is a spirit and they that worship God must worship hym in spirite in truth Thus haue I proued that our affections to God warde nether ought nor cā be styrred vp by the vaine painters or caruers craft howsoeuer mens fansies are delited with them Yet to consider your own histories Whē Alexander the great was faire and finely painted Iulius Cesar beholding him was made more ambitious and he that otherwyse could haue bene contented with hys own estate was throughe a picture made a plague of the world Scipio the Aphricane by loking on hys

rose of ceremony Notwithstanding they squared styll For when Polycarpus came to Rome Anicetus beyng byshop there many quarels there were betwixt them well afterwarde composed but of this poynte they could not agrée Neque enim Anicetus Policarpo persuadere poterat ne seruaret quae cū Ioanne discipulo domini nostri ac reliquis Apostolis quibuscū fuerat conuersatus semper seruauerat Nec Policarpus Aniceto suasit vt seruaret qui sibi presbyterorū quibus successerat consuetudinē seruandam esse dicebat Et cum ista sic haberent cōmunionē inter se habuerūt For Anicetus could not as Eusebius sayth wyn Policarpus that he should not kepe those thinges which with Iohn the disciple of our Lorde For diuersity in traditiōs and ceremonies men not to be condemned the rest of the Apostles with whome he was conuersaunt hitherto he had kept Not Policarpus could persuade Anicetus to yelde vnto them who sayd that the custome of the elders whom he had succeded was to be kept of hym And whereas things stoode on thys sorte yet had they a communion betwixt them A worthy example for thys our age wherin such Victorines as you M. Martiall wyl by and by condemne of schisme heresy whosoeuer in traditions do not agrée with you These holy fathers dissented in opinion of the meane actions yet in the ende they ioyned and by the way frendly communicated We bicause we do not in opinion agrée bicause we go not against our conscience and the worde of God are accompted heretiques Act. 24. But after the way which you call heresy we worship the God of our fathers beleuing all thinges which are written in the lawe and Prophetes If so great offence hang vpon transgressing of Tradition we shall condemne all faythfull before vs all congregations and Rome it selfe Policarpus Traditiōs hovv they varie Ireneus contra Her lib. 5 cap. 3. For it was a Tradition in Policarpus tyme to kepe Easter day somtyme on one day sometime on another And Ireneus reporteth of hym Hic docuit semper quae ab Apostolis didicerat quae ecclesiae tradidit sola sunt vera He taughte alwayes those thyngs that he learned of the Apostles and those he deliuered vnto the Church and they onely be true Yet you obserue the Easter on one day euer the Sunday as you call it It was a tradition in Tertulliās tyme Tertul. de corona militis to giue milke hony to Infantes at their Christening and thys he helde Apostolique yet you kepe it not It was a traditiō in Augustines Augustinꝰ Cassulano tyme that mē should not fast frō Easter to Whytsontyde yet you decrée the contrary It was a tradition in Cyprians Cyprian de lapsis tyme which Augustine also confirmeth that the Supper of the Lord should be ministred to Infātes this was thought necessary to saluatiō yet you declyne frō this It was a tradition in Epiphanius tyme Epiphaninꝰ aduersus Aerium that for .vj. dayes before Easter men should eate nothing but bread drink with a little salt yet you obserue not thys It was a tradition in Basiles Basilius de Spir. Sanct. tyme which also Tertullian doth recorde the no man should serue God with bowing of the knée on the Sabboth day nor yet all the tyme from Easter to Whitsontyde yet you mislike with thys Wherfore sith Traditions honored with the name of the Apostles accompted of the fathers and doctors necessary do notwithstanding so often vary and you your selues in no wyse admyt them what reason is it that we should be condemned for refusall of the lyke which with lesse reason more inconuenience it pleaseth your selues to confirme and stablish I haue hitherto had in hand your .ij. fyrst poynts and stretching them a little they be broken both For neyther haue you proued sufficiently that they of the primitiue church vsed the signe of the Crosse themselues and counselled other to doe the like nor if it had bene proued it were sufficient to driue me to assent Nowe to the thirde that the sayed Crosse vvas erected in euery place althoughe in the thirde Article I haue in part declared the contrarye yet to your further proufe I must aunswere something And so fyrst to your Martialis Martialis though he were last founde after xiiij hūdreth yeares sléepe odde sodaynly astarted I say king Arthur was a noble king he had .xij. knightes of the rounde table and whether Launcelot du lake were one of thē I do not wel remēber but he was a Martial man too he was a doughty knight he did many worthy feates as it followeth in the texte Are ye not ashamed to vouch him to be one of the seauenty and two disciples Fol. 83. b. whome neyther they of the Apostles time nor they that succéeded after euer mentioned or knewe Seke for thys about the begīning of the first Article Shall he nowe by miracle be raked out of a donghyll where he hath lyen a stinking .xiiij. hundreth yeares Shall we nowe disproue Eusebius and al other writers to make your matter good Yet to say the truth hys wordes without wringing or wresting at all be taken of soberer wyttes than your owne to importe much lesse than you doe talke of For we may haue the Crosse in a signe according to the words of Christ in his laste supper Doe this as oft as ye doe it in remembraunce of me though we haue not the signe of the Crosse Therefore you be forsworne once For ye fayd Folio 83. b In good fayth it could not be so But what shal I séeke for any truth of you who shauing your crowne haue shaken all honestie and fayth from you You wysh with a sigh alack good heart that the readers should see hovv in the time of Athanasius Folio 84. b Athanasiꝰ Christē men made Crosses like vnto the Crosse of Christ and adored the same I should here passe the boundes of modestie and iustly offende the good readers eares if I should aunswere according to your professed impudencie and shamelesse deseruing Thought you that your writing should neuer come to scanning Was it not inough for you to béelie them that be most vnlike you the ministers of the Church of Christ now liuing but that you would styll falsefie the Scriptures and make lies of the fathers Remember your writings your wordes are these Folio 84. a. Novve that it stayd not here but vvas set vp and had in reuerence in other places and other ages it appeareth by Athanasius vvho asking the question vvhy all faythfull Christen mē make Crosses lyke vnto the Crosse of Christ and make nothing lyke to the speare rede or sponge being holy as the Crosse ansvvereth and sayeth Crucis certe figuram Martial maketh .3 lies of Athanasius together ex duobus lignis componentes adoramus c. We certes makyng the figure of the Crosse of ij peces of vvood