Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	believe_v	faith_n	foundation_n	1,927	5	8.7886	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11086	Two treatises of the Lord his holie Supper the one instructing the seruants of God how they should be prepared when they come to the holy Supper of our onely Sauiour Iesus Christ: whereunto is annexed a dialogue conteining the principall points necessarie to be knowne and vnderstood of all them that are to be partakers of the holy Supper: the other setting forth dialoguewise the whole vse of the Supper: whereunto also is adioyned a briefe and learned treatise of the true Sacrifice and true priest. Written in the French tongue by Yues Rouspeau and Iohn de l'Espine ministers of the word of God, and latelie translated into English.	Rouspeau, Yves.; L'Espine, Jean de, ca. 1506-1597. Dialogue de la Cène de N.S. Jesus-Christ. aut; Rouspeau, Yves. Traitté de la préparation à la saincte cene.	1584 (1584)	STC 21354; ESTC S106120	65,641	128

twelfth is that if Iesus Christ were bodilie eaten there were no necessitie to prooue to examin our Faith or our conscience when we would prepare our selues to the eating of his supper but onelie our teeth to wit whither they were sharpe and able enough to chew it and the stomach to see whither it were apt to digest it as we do in all other corporall meats The thirteenth is that we eate the flesh and drinke the blood of Iesus Christ euen in the selfe same maner as the Apostles haue done long before vs. But they did not eate the same corporallie for so men might haue seene the Apostles eating his bodie with their bodilie eies euen as wel as they did see his body before them when he ministred the same vnto them Now we must inferre that no more do we eate his flesh corporallie If anie will saie that God by a miracle prouideth that this eating be not discerned with bodilie eies to the end it should not be abhorred I answeare that in this case the onelie conceipte and inward imagination were sufficient as we reade of S. Peter who in a vision abhorred the eating of those creatures Act. 10. that were in the law forbidden to be eaten The fourteenth is that it is plainelie forbidden in Genesis Gen. 6. To eate flesh with the life thereof that is with the blood thereof Whereupon it may be inferred that Iesus Christ who is not come to abolish the law but to fulfill the law hath not enioyned vs a thing so strictlie forbidden euen more abhominable then murther And the reason alleaged by S. Augustine to shew that al the places wherin Iesus Christ doth exhort his disciples to eate his flesh and to drinke his blood are vsed by waie of figured and shadowed speaches I wil turne the place of S. Augustine in his booke of Christian doctrine to the end that the readers maie vnderstand his iudgement in this matter If there be anie sentence or anie manner of speach in the Scripture saith he that seemeth to commaund anie outrage or wickednesse or contrarily to forbid any bountifull and liberall action the same is spoken by waie of a figure But this sentence following Ioh. 9. Except you eate the flesh of the sonne of man and drinke his blood ye haue no life in you seemeth to commaund an horrible and detestable case wherefore it followeth that this is a figure by the which he commaundeth vs to be partakers and to haue communion in the death and passion of the Lord and for the profit and comfort of our consciences to enclose this point within the most secret corners of our memorie that his humanitie was crucified and wounded for our cause This is S. Augustine his iudgement which I haue turned word for word The fifteenth is that we cannot receiue the corporal eating of the flesh of Iesus Christ but we must admit alow his bodie to be infinite which thing entirely derogateth from the truth of his nature and by the same meanes vtterly ouerthroweth the chiefest grounds most principall foundations of our Faith For except we beleeue him to haue bin man and the sonne of man in al things our sinnes and imperfections onely reserued like vnto vs whereupon shall we build our assurance and persuasion that he hath redeemed and ransomed our nature and that he is our high priest which hath compassion vpon all our infirmities Further it maie be alleadged that we cannot deuise to speake any thing more fauourable and auaileable for the herises of Marcion and Apollinaris the one of whom maintained that the body of Iesus Christ was a fantastique bodie and the other said that it was an heauenlie bodie as the foresaid corporall eating of the flesh of Iesus Christ is heauenlie The sixteenth is that if we eate the flesh of Iesus Christ bodilie the substance of our bodies must of necessitie be augmented therebie and nourished euen as it is by other corporall meates that we receaue a thing wholie and altogether contrarie to experience for the bodies of the faithfull notwithstanding the eating onely of his flesh drinking of his blood must of necessitie perish and wither awaie except they be nourished and preserued by some other food or else by some other meane The seuenteenth is that as we doe not eate corporall meates spirituallie euen so we can not eate according to this proportion things spirituall carnallie The eighteenth is That if we eate the flesh of Iesus Christ corporallie so little a bodie as his was being so broken in peices and parted should not suffice so manie as by eating were made partakers thereof Wherefore we may safely inferre vpon all these reasons that the meane whereby we are ioyned to Iesus Christ is spirituall and that by Faith wrought in vs by the power of the Spirite we do eate his flesh and drinke his blood that is to say that we are vnited and ingrafted in his bodie and more and more lincked and allied vnto him And so saith Sainct Augustine verie plainelie writing vpon the 26. Psalme Behold saith that holie father our pledge and our assurance that we by Faith Hope and Charitie are for euer ioyned to our head in heauē as he by diuinitie bountie vnion is with vs vpon the earth euen vnto the worlds end And vpon the 30. Psa Whole Christ is the head with the bodie the heade is the sauiour of the bodie the head I say which is already ascended vp into heauen and the body is the church which yet doth labour and is sore troubled heere vpon the earth Now if the bodie had not bin ioyned and bounde to the head with a chaine of Charitie that of the head bodie there might be made but one he would neuer haue spoken from heauen in this manner rebuking that persecutour Saul Saul Saul why persecutest thou me Act. 22. Minist Then this ioyning is not after the manner of things natural or conteined and circunscribed and enclosed in any place as the ioyning together of two stones in one place with lime and sand or of two peeces of wood the one to the other with glew but it is a diuine and mysticall ioyning as you haue sufficientlie declared and what maner of faith we ought to bring with vs when we come to celebrate the Supper Now if it please you I would haue you to proceede to shew me in like manner what manner of Charitie is required Euseb We maie carrie no hatred ne anie euill affection in our heart against our neighbour but forget and pardon one another all such iniuries and offences as being remembred might breake or otherwise offende that mutuall friendship which ought to compasse in and enclose the whole bodie of the Church And yet thus much is not sufficient but we must moreouer reknowledge our selues to bee brethren and the sonnes of one father and members not only of one bodie but also of another haue but one heart one soule and

the knowledge that he hath giuen you of the substance meaning of this misterie beseeching him to the end it be not prophaned made vnholie that by his good will and pleasure al such as shal be to celebrate the same mysterie may haue like measure of vnderstanding And now because I haue no leisure to continue longer with you I wil commit you to God and leaue you to his protection vntill our next meeting A TREATISE OF THE TRVE SACRIFICE AND TRVE PRIEST Made by I. de l'Espine Minister of the word of God THere be many that meruaile why we refuse and condemne the Masse with so great constancie and vehemencie and slaunder vs grieuously in that respect spredding sowing rumors of vs in the eares of the common people and also of great and mightie Princes that we are opinatiue arrogant seditious rebellious factious and manie other slaunderous lyes wherewith they do fill and breake continuallie the eares of the vnlearned and ignorant and of those that take any delight in hearing them But to shew that we are not ledde by any opinion or fond and foolish fancie nor by seeking of any vaine glorie nor by any other passion which troubleth and carieth away our wits I wil in this smal treatise render reason as it were in a summe of that which we hold and mainteine to euery one that is willing to know the same And I doubt not my Lord if it wil please you to do me so much fauour as to reade and to marke my writing but you will stoppe your eares henceforth against the lying and slanderous speaches of our aduersaries whereby they seeke to defame to discredite vs and in time you will take vpon you the protection and defence of our cause I will not spende time in expounding the name of the Masse nor in shewing of what pieces in what age and by whom it was first patched together neither will I blase the crosses and other pettie aperies and monkeries therein vsed seruing more to moue laughter then to edifie in true pietie godlinesse All such trifles I will ouerpasse and wil handle onely the chiefest and most principall points such as are thought to be the grounds and foundations of the Masse namely the office of the Priest the Sacrifice and the things that haue beene added to the one and the other Touching the office of the Preist it is an honor and an estate the title execution whereof cannot belong to any other then to Iesus Christ For we beleeue that he alone is our Christ that is to saie he whom God the Father hath anoynted and ordeined to be our king that hee might gouerne and defende vs and our Prophet to teach and to instruct vs in all things apperteining to our saluation and to his honor and glorie and our Priest to offer Sacrifice and by his sacrifice to appease the heauie wrath and displeasure of God against vs and further to praie and to make intercession for vs and by his sute to entertaine and to keepe vs in his fauour Therefore euen as it were blasphemous to acknowledge approoue any other king and lawmaker to rule and to gouerne our consciences then Iesus Christ or any other master teacher then him to traine vs vp in matters of God so we commit blasphemie against his honor if we admit or acknowledge anie other Priest to sacrifice for vs then him Further no man may attribute vnto himselfe any honor herein Except he be called thereunto of God as Aaron was But there is none saue onelie Iesus Christ whom God hath glorified by ordeining and creating him high Priest and to whom he hath said Thou art my Sonne this day haue I begotten thee Whereupon it followeth that vnto him alone belongeth this honor and dignitie Heb. 7.26 Againe the qualities and conditions of the Priest of the new Testament are these that he be holie innocent vnspotted separated from sinners and exalted far aboue the heauens Which points cannot belong to any other thē to Iesus Christ because al men he only excepted being borne and brought foorth of flesh are flesh that is to saie defiled sinful as their parents were and therefore vncapeable of the Priesthood Againe the Priest must be eternall and for euer after the order of Melchisedech Heb. 7.3 that is to saie as it is expounded by the Apostle without father without mother without kindred hauing neither beginning of his dayes neither end of his life Which cannot be applied to our Priests nor to any mortall man Againe Heb. 7.22 He needeth not daylie to offer vp Sacrifice for his owne sinnes as the Priestes of Leui did neede From which necessitie there is none that can be freed and deliuered but onely Iesus Christ insomuch as by reason of sinne abiding in them and of infirmities wherewith they are inclosed and compassed they haue neede continuallie to pray vnto God and to aske him pardon for the same Again if any other were capeable of the estate of the Priesthood then Iesus Christ they must needs be Priests after one of these two orders to wit of Leui or of Melchisedech but they cannot be after the order of Leui because all the ancient ceremonies yea and the Law it self that commanded them are now abolished So it should remaine that They must be after the order of Melchisedech Psal 110. But that is no more possible thē the other because they should be Priests for euer which is not incident to any mortall man Againe the Priest must be more worthie honorable then the sacrifice that he doth offer for the Sacrifice of whatsoeuer it be cannot please God but onely in respect of him that offereth And it is the reason alledged by the Apostle Heb. 11. why Abel by Faith did offer vnto God a more excellent Sacrifice then Cain meaning thereby that the price and worthinesse of the Sacrifice proceeded hence that he which offered being faithfull was by Faith acceptable to God Whereupon it must needes be that if the Masse Priests were true sacrificing Priests and did offer Iesus Christ in their Masse as they pretend that they should be of more worthinesse and honor then he and that he should not be in the fauor of God but by their credit and fauor Lastlie whosoeuer is Priest by the same meane is become Mediator betweene God man for the end of the Sacrifice is to procure the remission of sinnes and so consequently to reconcile man vnto God So if the Massepriests could be Sacrificing Priests they should also be Mediators which they cannot be For euen as there is but one God so there is but one Mediator betweene God and man And thus yee see by these proofes that the name the title and dignitie of Priesthood cannot belong to anie other then to Iesus Christ and without great and monstrous blasphemie that we cannot attribute the same to any other In like manner it is he onely that can