Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	drink_v	eat_v	show_v	5,113	5	5.5114	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09287	Rhemes against Rome: or, The remoouing of the gagg of the new Gospell, and rightly placing it in the mouthes of the Romists, by the Rhemists in their English translation of the Scriptures. Which counter-gagg is heere fitted by the industrious hand of Richard Bernard ...	Bernard, Richard, 1568-1641.	1626 (1626)	STC 1960; ESTC S101681	240,340	338

the ground Let them proue to vs by Gods owne voice as here that their Images are holy and that Gods presence is in them And yet for all that will not this procure adoration to them no more then Moses adored the earth Fourthly this place if Images were holy should rather keep vs from them then make vs come to them For it is said Approach not or come not hither loose off thy shooes from thy feet for the place whereon thou standest is holy ground It s therefore rather against going to Images then to goe to worship them Ador●●●e the footstoole of his feet Vnderstood say they of the Arke 1. Chron. 28. 2. Which was worshipped of the Iewes in regard of the Images set vpon it Answ Vnderstanding this footstoole of the Arke as they say it will helpe nothing their worship of Images For first the Arke was of Gods own appointment to be made for manner matter and end Exod. 25. 9. but so bee not their Images Secondly the Arke is called his footstoole But Images are not so called neither claimeth he them for his Thirdly God promised his presence with the Arke Exod. 25. 22. But where is his promise to be with their Images Fourthly the Arke was not an Image What is this then to an Image Fiftly the Arke was in the most holy place into which none could enter but the High Priests Therefore the people could not adore it but a farre off as being in the out-Court without any sight thereof Now their Images are neere and in the peoples view and not only where the High Priest of Rome comes If they will haue Images as the Arke then let his High Priestship keepe them in his most holy Chappell for himselfe and let them be for him only as the most Holy was for the high Priest Sixtly by the Arkes being in so remote a place its cleere that the words must be translated Adore yee towards his footstoele as in 1. King 8. 44. Pray towards the holy Citie and the house which hee had chosen And then the Arke was not adored but God it being the signe of Gods presence before which they worshipped 1. Sam. 1. 19. Seuenthly if it was worshipped because of the Images vpon it then was it only worshipped in the Sanctum Sanctorum For there the Cherubims were spred ouer it and not elsewhere and then onely the High Priest adored it for he onely saw the Images ouer it And then this Text seemeth to speake not to all but to him What is this to the peoples worshipping of Images Eighthly and lastly it is vntrue to say the Iewes worshipped it because of the Images on it For first they neither did nor could euer see any Image vpon it Secondly wee reade of the Arke brought forth in their iourneyings in the wildernesse so in going ouer Iordan also into the Campe of Israel 1. Sam. 4. 5. and at other times but wee neuer read of any that did worship it But if this had beene a commandement here surely there would haue beene some example of adoring it Thirdly they were commanded to worship God Deut. 6. 13. 10. 20. but no where to worship any other thing Fourthly how could it be that they worshipped the Arke because of the Images vpon it when the angels which by the Images were represented were not adored of them Would they worship the Image and not the things themselues For as Origen saith No Contr. Cels lib. 5. man adored the heauenly Angels which did submit himselfe to the Law of Moses Phil. 2. 10. At the name of Iesus c. Answ 1. Here is no Image mentioned What is this to Saints worship and their Images For this Text speakes of Iesus our Lord Sauiour Christ because we must bow downe to him the Sonne of God one person God and Man when wee doe make mention of his name Will it follow therefore that we should doe so to dead Images XXIII Proposition That the Lords Supper is to be administred to the people in one kinde onely Confuted by their owne Bible 1. IT teacheth vs that Christ instituting this his last Supper administred it in both kinds giuing a commandement to take and eate and also to drinke Mat. 26. 26 27. Luk. 20. 20. Secondly the Apostle Saint Paul repeating the institution mentioneth both the Bread and the Chalice 1. Cor. 11. 24 25. And first he tels them that this hee receiued of the Lord. Secondly that he deliuered the same vnto them verse 23. Thirdly he in verse 28. plainely prescribeth the eating of the Bread and drinking of the Chalice and that to euery one that commeth prepared and proueth himselfe saying Let him eate of that bread and drinke of that Chalice Out of which place it is euident that the drinking of the Chalice is of equall extent with the duty of prouing our selues before wee come vnto this Sacrament But the duty is generall and belongeth vnto all indifferently The drinking of the Chalice therefore may not be denied vnto any Thirdly the Church then in his dayes did receiue it in both kindes 1. Cor. 11. 26. For it is said there So often as you shall eate this bread and drinke this Chalice you shall shew the death of our Lord vntill hee come By both they shew his death And this place shews clearely that so often as they receiued they did eate the Bread and drinke the Chalice Fourthly the Apostles and Ministers of Christ did administer in both For the Apostle saith 1. Cor. 10. 16. The Chalice of benediction which we doe blesse is it not the communication of the bloud of Christ and the bread which wee breake is it not the participation of the body of the Lord Here the Apostle first mentioneth both the Chalice and Bread Secondly by the word we he vnderstands himselfe and other which did blesse the Chalice and breake the Bread Thirdly he saith that by the Chalice we communicate of Christs bloud and by the bread wee participate of his bodie and not by one of them of them both Saint Paul would haue Christs bloud out of his bodie in the Against concomitancy See D. White his last booke pag. 460 466. Chalice represented and not by the bread onely both his body and bloud Fourthly Christ is perfect food wee must therefore eate him and drinke him Drinke alone preserues not life nor onely to eate but both to eate and drinke therefore Christ instituted both to be receiued If the Aduersaries say that this receiuing was of the Apostles and as they by consequent would See an answer to this there also pag. 488 489 492. inferre of Priests onely which may receiue in both kindes but not the Laitie I answer first that the Apostles receiuing the Sacrament from Christ were then and there for the whole Church They receiued alone because they were Christs family to receiue together the Passeouer Secondly the Apostles were not as yet fully ordained till Christ breathed on them after

as either concerne the ciuill Magistrate to inflict temporally here or such meant as God will inflict eternally in another world but these are not punishable by the Magistrate in these cases for we finde not in Scripture any Law of Moses for Magistrates to call men into iudgement for vnaduised anger or to a Councill or to burne men for calling one Racha or Foole proceeding no further Therefore the punishments are meant such as God will inflict eternally in the life to come If so then I answer Fourthly that Iudgement Councill and hell fire are the degrees of Gods punishment vpon the wicked in hell Fifthly and lastly whereas by the translation hell fire is giuen to the third and not to the other two they would by the other vnderstand onely temporall punishments and by this eternall they are greatly deceiued or would deceiue or do both First for that these kinds of sinnes here expressed will not admit this distinction there being no such great difference betweene the sinnes as that the former should deserue but onely temporal punishments in this world or as they dreame in Purgatory and the other eternall in hell Secondly because the words in all the punishments are first to be conceiued and taken according to the proceeding after the accustomed forme of ciuill iudgements among the Iewes for some punishment was inflicted according to the sentence of the lowest Court here vnderstood by iudgement like to our petty Sessions Some according to the sentence of a higher Court their Sanhedrin consisting of three and twenty Elders like to our Quarter Sessions and some according to the sentence of the highest Court the great Councill at Ierusalem consisting of seuentie Elders like to our great Assizes whose sentence was inflicted vpon the presumptuous and greatest offendors Deut. 17. 12. worthy of the place named Gehenna which was also called Topheth in the valley of the children of Hinnom in the Suburbs of Ierusalem where Idolaters made their children to passe thorow the fire to the Idol Molech 2. King 23. 10. 2. Chron. 28. 3. Ier. 7. 31 32. which places Iosias defiled with filth in detestation thereof and became to be for such execrable Idolatry most accursed and so detestable as that for such as were worthy the greatest torments Topheth was said to bee prepared Esai 30. 33. Whereupon it came to be at length taken for Hell fire the place of the damned as here in Matth. 5. 29 30. and 10. 28. and 18. 9. and 23. 25 33. Iam. 3. 6. but here first taken properly as the other two are before and then applyed vnto Gods inflicting punishment as if it had been said As you Iewes here in your countrey doe make difference of offences and so haue differing degrees of punishing with death according to your seuerall Courts So after this life God accordingly in Hell hath degrees of punishment for differing sinnes which here men doe commit Thus standeth the similitude Else it were absurd as Papists make it to be partly of temporall and partly of eternall punishment for as there bee three degrees of sinne bad worse and worst of all and three degrees of punishment with death by hanging stoning and burning first by iudgement which is great then by Councill which is greater and lastly by highest Court as with Gehenna the greatest of all so is it with God in punishing the wicked with seuerall degrees of punishments after death Matth. 23. 24. Blinde guides that straine at a Gnat and swallow a Cammell Here is sinne compared one to a Gnat and another to a Cammell so in Luk. 6. 41. one to a moate and another to a beame Answ The places shew that all sinnes are not equall but some farre greater then other-some which we beleeue teach But they proue not that therefore some onely deserue eternall death and the other only temporall and not eternall For all sin bee it as a Gnat or a moate deserues in it owne nature death eternall as well as the sinne which is as a Cammell or as a Beame as before is proued Luk. 12. 59. Thou shalt not goe out thence till thou hast paid the very last mite This mite is veniall sinne say they Answ 1. The place is allegorically interpreted and therefore from the bare words is no sound proofe Secondly the absurditie and falshood of such an exposition is before confuted out of Matth. 5. 25 26. where it is alledged for Purgatorie in which place onely veniall sinnes are payed for compared to farthings and mites But what is this last mite a mite of Is it of a summe which consists all of mites or else of other moneys and of greater summes To affirme it a summe of all mites were but an idle dreame and if it consists of greater summes then is the party cast into prison for these also Then the Allegorie vrged to maintaine Purgatorie makes it a place to satisfie both for mortall and veniall sinnes which our Aduersaries deny 1. Cor. 3. 12. Where by Wood Hay and Stubble are meant veniall sinnes Answ 1. It hath beene alledged before for Purgatorie and there answered at full But here yet further I answer Secondly that the Apostle speaketh here of vnwholsome and vnprofitable Doctrines And are these veniall sinnes Is errour in Doctrine not a sinne in its owne nature Is it not worthy of death to mis-lead by impure preaching and to breed errours in mens minds He is cursed with Amen that makes the blind goe out Deut. 27. 18. of their way Iam. 7. 14. Euery one is tempted of his owne concupiscence drawne and enticed then when lust hath conceiued it bringeth forth sinne and sinne when it is finished bringeth forth death Where they make some motions no sinnes some sinnes but not deadly and other-some deadly Answ Here is no distinction of sinnes in their natures but a genealogie of sinne from the mother concupiscence and the deserued reward thereof in the end which is death Here is no veniall sinne For first death is due to the mother lust which lust is sinne Rom. 7. and worthy of death Rom. 5. Secondly he speakes here of sinne singularly the fruit of lust conceiued brought forth and ripened as of one and the same sinne growing to the full height and not of diuers kinds of sinnes differing in nature Thirdly when Iames saith that lust brings forth sinne it is not by calling the fruit thereof sinne to cleere lust from being sinne for Saint Paul calleth it sinne Rom. 7. and what is it that naturally brings forth sinne that in it selfe is not sinne but it is to distinguish naturall corruption from actuall transgression Fourthly death is put in the last place for sinne consummate and not that lust is not worthy of death nor the sinne which floweth thence but to shew whereto our owne corrupt nature drawne and entised will at length bring vs by sinning euen vnto death if it bee not mortified And therefore this text is nothing for the proofe of their vntrue