Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	abraham_n	teach_v	24	3	6.0463	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00908	A defence of the Catholyke cause contayning a treatise in confutation of sundry vntruthes and slanders, published by the heretykes, as wel in infamous lybels as otherwyse, against all english Catholyks in general, & some in particular, not only concerning matter of state, but also matter of religion: by occasion whereof diuers poynts of the Catholyke faith now in controuersy, are debated and discussed. VVritten by T.F. With an apology, or defence, of his innocency in a fayned conspiracy against her Maiesties person, for the which one Edward Squyre was wrongfully condemned and executed in Nouember ... 1598. wherewith the author and other Catholykes were also falsly charged. Written by him the yeare folowing, and not published vntil now, for the reasons declared in the preface of this treatyse.	Fitzherbert, Thomas, 1552-1640.	1602 (1602)	STC 11016; ESTC S102241	183,394	262

eucharist whereof I haue spoken already but also before when he promised it for that whē soeuer he spoke therof he represented the same to the vnderstanding of the hearers as a body sacrificed dead not speaking of his whole person or of himselfe as liuing but of his flesh of his body of his blood as my flesh is truly meate and my blood is truly drink and the bread which I will geue is my flesh this is my body this is my blood or if he spoke of himselfe or of his person it was with an addition to shew that he was to be eaten as when he sayd he which eateth me liueth for me which kynd of speech made some of his disciples forsake him say●ng it was durus sermo ae hard speeche conceauing therby that they were to eate him dead as other flesh bought in the shambles wheras he spoke in that manner to signify that he shuld be sacrificed before he should be eatē and therefore he euer spoke of himselfe as already killed and dead for that no creature whyles he is liuing is in case to be eaten as S. Gregory Nissen doth note very wel in the place before alledged in which respect Paschasius also sayth that our Lord is killed to the end wee may eate him and Isichius that Christ killed himselfe when he supped with his disciples not because he is truly killed or doth truly dy but because he dyeth mistically that is to say for that his death is mistically and truly represented by the separation of his blood from his body vnder seueral and dyuers formes of bread and wyne for although by reason of his immortality and impassibilytie he cannot dy neyther yet be so deuided but that he remayneth whole vnder both kynds yet for as much as the forme of wyne rather representeth his blood then his body and the forme of bread rather his body thē his blood according to the very woords of our sauiour saying of the one kynd this is my body and of the other this is my blood it followeth I say that by reason of this separation wrought by the force of the woordes of consecration he is exhibited in the Sacrament as dead and so dyeth in mistery as wel to represent his death vpon the crosse as also to offer himselfe in sacrifice to his father for the which it is not of necessity that he truly and realy dy but it suffiseth that he dy in some sort that is to say mistically for although all liuing creatures that are sacrificed are offred to God with the losse of their lyues and so are made true sacrifices yet in such other creatures as are not subiect to death it sufficeth that they be offred to almighty God and receiue withall some notable mutation or change to make the action to be sacrifical and different from a simple oblation for when any thing is offred to God and remayneth stil in his owne kynd forme and nature it is called an oblation so the first fruits the tythes the first begotten or borne of liuing creatures yea and religious persons as leuits and others in the old law were only offred to God for that they were no way changed wheras al things sacrifysed were eyther wholy destroyed or consumed by swoord or fyre or els at least receiued by the actiō of the priest some notable mutation Therfore seeing our sauiour being now eternal immortal and impassible is not subiect to death nor to any destruction or mutation by losse of his lyfe it sufficeth to make him a true sacrifice that he be offred to God with such mutation or change as may stand with his present state and condition as wee see he is offred in this sacrifice wherein the selfe same body that was borne of the blessed virgin Mary and is now in heauen glorified with the proper forme and lineaments of a natural body is by the omnipotency of our sauiours woords pronounced by the priest represented vpon the altar as dead and in formes of bread and wyne his body to be handled broken eaten and his blood to be dronke or shed as the body or blood of any other liuing creature that is killed in sacrifice wherby he is also in some sort cōsumed for that his body being eaten and his blood dronke he looseth the forme and peculiar māner of beeing that he hath in the sacrament which beeing deuynes caul Sacramental in respect of all which admirable mutations S. Augustin doth notably and truly apply to our sauiour in this sacrifice the history of King Dauid when he changed his countenance as the scripture sayth before Abimelech or king Achis for they are both one which he sayth was verifyed in our sauiour Christ when he changed his countenance in the priesthood and sacrifice of Melchisedech geuing his body and blood to be eaten and dronk There was sayth he a sacrifice of the Iewes in beasts according to the order of Aaron and that in mistery and there was not then the sacrifice of the body and blood of our Lord which the faythful know and is dispersed throughout the world and a litle after shewing how Melchisedech brought forth bread and wyne when he blessed Abraham he teacheth that it was a figure of this sacrifice then prosecuting the history how Dauid being taken for a mad man went from Abimelech which signifieth regnum Patris that is to say as he expoundeth it the people of the Iewes he applyeth also the same to our Sauiour saying that whē he told the Iewes that his flesh was meat his blood drinke they took him for a mad man and abandoned him wherevpon he also forsook them changing his countenance in the sacrifice of Melchisedech that is to say leauing all the sacrifices of the order of Aarō and as it were disguysing him-selfe vnder the formes of bread and wyne which was the sacrifice of Melchisedech he passed from the Iewes to the Gentils This is the effect of S. Augustinus discours in that place concerning the mutation or change incident to our Sauiours person in the sacrament of the Eucharist and requisit to the sacrifice whereof I treat wherby it hath the nature of a true sacrifice as I haue declared before which being considered with the circumstances of our sauiours owne woords as wel in the promise as in the institution thereof all signifying that his flesh his body aud his blood was to be eaten dronk as of a creature killed in sacrifice yea that the same was then presently geuen or offred by him to his Father for his disciples who represented the whole Churche and for remission of sinnes besyds his manifest allusion to the promulgation of the old Testament dedicated with the blood of a present sacrifice and lastly the consent of the learned Fathers of the Churche confirming our Gatholyke doctrin in this behalfe no reasonable man can dout but that our Sauiour at his last super did ordeyn the Sacrament

of the Eucharist to serue vs not only for a food and spiritual meate but also for a sacrifice offring the fame him-selfe first to his Father and then geuing commissiō and power to his Disciples to do that which he did to wit to offer and sacrifice the same saying hoc facite in n●eam commemorationē that is to say do make or sacrifice this in remembrance of me for this woord facite as wel in the Syriac Hebrew and Greek as in the Laryn signifieth to sacrifice no lesse then to do or make as in Leuiticus faciet vnum pro peccate he shal sacrifice one of the turtle doues for remissiō of sinne and in the book of Kings faciam bovem alterum I wil sacrifice the other oxe the lyke may be seene in diuers other places of the holy scriptures where the Hebrew Greek woord which doth properly signify facere must needs be vnderstood to do sacrifice in which sence fac●re is also vsed amongst the Latins as cum faciam vttulapro frugthus c. when I shal sacrifice a calfe for my corne c also in Plautus faciam tib● fideliam mulsiplenam I wil sacrifice vnto the a po●ful of sweete wyne and agayne in Cicero Iunoni omnes consules facere necesse est all the consuls must needs sacrifice to Iune But howsoeuer it is it litle importeth for the matter in questiō whether faecere do properly signify to sacrifice or no seing it is euident that all the doctors of the Churche do vnderstād that Christ cōmaunding his Apostles to do that which he did commaunded them to sacrifice S. Denis who was conuerted by S. Paul at Athens declaring the practise of the Churche in his tyme fayth that the Bishop in the tyme of the holy mysteries excuseth himself to almighty God for that he is so bold to sacrifice the host that geueth health or saluation aleadging for his excuse our Sauiours commandment to wit hoc facite do this in my remembrance S. Clement in his Apostolical constitutions speaking to Priests in the name of the Apostles fayth suscitato Domino offerte saecrificium vestrum de quo vobis praecepit per nos hae facite in meam commemorationem on easter day when our Lord is risen offer your sacrifice as he commaunded yow by vs saying do this in my remembrance Martialis who also conuersed with the Apostles sayth that the Christians offred the body and blood of our Sauiour Iesus Christ to lyfe euerlasting because he commaunded them to do it in remembrance of him Iustin the Philosopher and Martyr within 140. yeares after Christ sayth that God who receiueth sacrifice at the hands of none but of Priests did foretel by his Prophet that those sacrifices should be grateful to him which Iesus Christ commaunded to be offred in the Eucharist S. Cyprian sayth our Lord and God Iesus Christe is the cheefe Priest and offred first sacrifice to God the Father and commaunded that the same should be donne in his remembrance S. Chrysostome teaching that the sacrifice which is dayly offred in the Churche ys alwayes one and the self same sacrifice be it offred neuer so oft addeth that which we do is donne in remēbrance of that which was donne by our Sauiour far he sayd do this in remembrance of me I omit for breuityes sake S. Augustin S. Ambrose Primasius Bishop of vtica S. Isidore Haymo and diuers others that testify in lyke manner that our Sauiour saying to his Apostles do this gaue them cōmission and power to sacrifice and thus much for the institution of the masse by our Sauiour THAT THE APOSTLES practysed the commission geuen them by our Sauiours sacrificing or saying Masse them-selues and leauing the vse and practyse therof vnto the Churche and that the ancient Fathers not only in King Lucius tyme but also for the first 500. yeares after Christ teach it to be a true sacrifice and propitiatory for the liuing and for the dead CHAP. XVII NOW then to speake breefly of the practyse of the Apostles and of Gods Churche euer since It being manifest by that which I haue sayd already that our Sauiour himselfe did not only institute offer the sacrifice of his body and blood at his last super but also gaue commission and power to his disciples to do that which he did it cannot be douted but that they executed this power and commission and did not only consecrate and make the body of our sauiour as he did but also sacrificed the same Therefore whereas we read in the Acts of the Apostles that they vsed to assemble themselues together ad frangendum panem to break bread it is doutles to be vnderstood that they offred this sacrifice informe of bread according to the commission cōmaundmēt of our Sauiour that the same was the publike ministery wherein the scripture sayth they were occupied when they were commanded by the holy ghost to segregat Paul and Barnabas whereof it is sayd ministrātibus illis Domino ieiunantibus c. whyles they were ministring to our Lord and fasting c. which being in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify the ministery of sacrifice in which sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken in the scripture when they are vsed absolutely and spoken of any publyke and holy ministery wherof wee haue examples as wel in the epistieto the Hebrewes in dyuers places as also in the gospel of S. Luke author of the Acts of the Apostles who speaking of Zacharias the priest and of his ministery or office which was to offer sacrifice calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therfore Erasinus of whose iudgement in lyke cases our aduersaries are wont to make no sma●e account had great reason to translate the foresayd woords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. sacrifican●bus illu Domino c. as they were sacrifycing to our Lord c. and so cōmon was this sence vnderstanding of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sacrifice that the grecians haue no other proper woord for the sacrifice of the Masse Furdermore that the ministery of the Apostles in breaking bread was a sacrifice it appeareth euidetly by S. Paule who to withdraw the Corinthians from sacrificing to Idols did represent vnto them the sacrifice which he and the Apostles did vse to offer in the breaking of bread making a playne antithesis betwyxt the one sacrifice and the other and comparing the bread which they brake as wel with the lawful sacrifices of the Iewes as also with the vnlawful sacrifices of the gentils Of the first he sayth Behold Israel according to the flesh are not those which eate of the sacrifices partakers of the Altar and agayne speaking of the other flie sayth he from the woorship that is to say the sacrifices of Idols and yeilding a reason thereof the cup sayth he which wee blesse

is diffused in our harts by the holy ghost which is giuen vs and that Christ dwelleth in our harts and that wee liue for iustification for that the spirit of God dwelleth in vs all which proue a real and inhaerent iustice in vs and not a iustice in Christ imputed only to vs this the Apostle signifyeth by the similitude of Baptisme with the death resurrection of Christ saying that wee are buryed with him by baptisme to the end that as Christ did rise from death so wee may walke in newnes of lyfe vpon which words S. Augustin sayth as in Christ there was a true resurrection so in vs there is a true iustification and S. Chrisostome proueth the same by the woords of S. Paule where he sayth you 're washed you are sanctified you are iustified he sheweth sayth he that you are not only made cleane but also that you are made holy and iust to which purpose he noteth that it is cauled lauacrum regenerationis and not remissionis or purificationis the water of regeneration and not of remission or purification for sayth he it doth not simply remit sinnes but makes vs as though wee were of a heauenly generation which Clemens Alexandrinus confirmeth saying being baptised we are illuminated being illuminated we are adopted to be the childrē of God being adopted wee are made perfect being perfited wee are made immortal according to that of the Psalmist I say you are all Gods and the children of the highest The same also in effect sayth S. Gregory Nazianzen Baptisme sayth he giuing help to our first natiuity of old makes vs new and of human deuine all which doth playnly proue that which we teach with saynt Augustin who sayth the grace of 〈◊〉 doth woorke inwardly our illumination and iustification neuertheles wee deny not that the iustice wherwith wee are ma●●●ust is the iustice of God by whose grace we haue it but we deny that it is not ours really in vs when he hath of his great mercy and liberality geuen it vs so that we say it is both his and ours his because he giues it ours because wee haue it by his gift Therfore saynt Augustin sayth let no Christian man feare to say that we are made iust not by our selues but by the grace of God working the same in vs. In this sence Elizabeth and Zacharias were called iust in the scripture of whome wee read that ambo crant iusti they were both iust not before men only but aute Deum before God and not because Iustice was imputed to them but because they did walke in omnibus mandatis Iustificationibus Domini sine quet●la in all the commaūdments Iustifications of our Lord without blame in this sence also it is said in the scripture the doers of the law are iustified before God not the bearers only which saynt Iohn confirmeth fore warning as it were and arming vs against these seducers for so he tearmeth all those which teach that a man is not iust by really doing the acts or works of iustice let no man sayth he seduce ●ow he which doth Iustice or righteousnes ys iust as God is iust he which doth sinne is of the diuel to this end apeared the sonne of God that he might dissolve the workes of the deuil thus farre S. Iohn If then the comming of our Sauiour and his suffring was to dissolue the woorkes of the diuel which is sinne and as yt is signified in infinit other places of scripture to redeeme vs from iniquity to deliuer vs from the seruitude of sinne to renew vs in spirit to make vs new creatures to cleanse vs to sanctify vs to iustify vs that is to say to make vs iust yea to make vs immaculat and irrepre●ēsible to make vs his tēples his friends his childrē how is this performed yf notwithstanding the merits of his passion applyed vnto vs by Baptisme and other meanes wee are only reputed to be iust and not so in deed but remayne stil soyled with sinne bondmen of iniquity and children of the diuel as S. Iohn sayth we are if wee be in sinne how can we say that Christ conquered the deuil and sinne and deliuered vs from the seruitude and bondage of them both if we remayn slaues of both for being bondmen of sinne as Luther makes vs wee are also slaues of the diuel by consequent and can it be any derogation to the merits of our Sauiours passion to say that he made vs who were before thralles captiues to both the deuil and sinne able to vanquish and conquer them both nay is it not far more glorious to him to conquer them dayly in vs and by vs then if he had only conquered them for vs for by making such weak ones as wee tread them vnder our feet his conquest and triumph is farre more glorious his mercy to vs more manifest his enemies ours more confounded and wee infinitly more obliged and therefore wee may say with saint Paulo Deo gratias qui dedit nobis victoriam God be thanked which gaue vs victory but how by our selues no per Dominum Iesum Christum by our Lord Iesus Christ. Thus thou seest good reader how consonēt to the scriptures how glorious to our Sauiour how comfortable to vs is our doctrin concerning iustification and merits of workes on the other syde how erronious and iniurious to his passion is the opinion of our aduersaries who to the end they may with better colour and more boldly bark against good woorkes and the merit therof seeme to haue in singular estimation the merits of his passion But where the ful force and true effect therof is to be shewed to Gods greater glory to the confusion of our enemy the diuel and our singular comfort there they hold it to be of no force or valew yea rather they make it a cloke to couer sinne then a meanes to cleanse it and to take it away and so they establish in the kingdome of Christ the tyrannie of the diuel whose instruments and proctors they shew themselues to be woorking in mennes myndes by their doctrin that which the diuel doth woork by temptation that is to say discouraging all men from doing we● and from keeping the commandments by teaching the same to be needlesse impossible and of no merit wherby they giue ful scope to sensuality and sinne and carry men after them headlong to hel as I could make it most euident yf I list to prosecute this poynt which my purposed breuity wil not permit THE CONCLVSION CONUINCING by the premisses that our Catholyk doctrin was deliuered to King Lucius by Pope Eleutherius aud is the vndouted truth that Christ left to his Church with a note of the notable impudency of our English ministers CHAP. XXI NOW to returne to King Lucius and to conclude I dout not good reader but thow hast perceiued by these few