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	altar_n	odour_n	33	3	11.0623	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10345	The summe of the conference betwene Iohn Rainoldes and Iohn Hart touching the head and the faith of the Church. Wherein by the way are handled sundrie points, of the sufficiencie and right expounding of the Scriptures, the ministerie of the Church, the function of priesthood, the sacrifice of the masse, with other controuerises of religion: but chiefly and purposely the point of Church-gouernment ... Penned by Iohn Rainoldes, according to the notes set downe in writing by them both: perused by Iohn Hart, and (after things supplied, & altered, as he thought good) allowed for the faithfull report of that which past in conference betwene them. Whereunto is annexed a treatise intitled, Six conclusions touching the Holie Scripture and the Church, writen by Iohn Rainoldes. With a defence of such thinges as Thomas Stapleton and Gregorie Martin haue carped at therein.	Rainolds, John, 1549-1607.; Hart, John, d. 1586. aut; Rainolds, John, 1549-1607. Sex theses de Sacra Scriptura, et Ecclesia. English. aut	1584 (1584)	STC 20626; ESTC S115546	763,703	768

it is impossible they should merit Hart. Nay I meant not so For though they be defiled as they are of our selues yet as they are of Christ whose grace worketh in vs they are pure and perfit Rainoldes Then as they are wrought by the grace of Christ so they may be the offering which the Prophet speaketh of For they are pure and perfit so and therefore cleane by your owne opinion Hart. But the Propheticall offering is cleane of it selfe Our workes are not cleane of them selues but of Christ and therefore can not be that offering Rainoldes Now may you féele the falshood of D. Allens dealing For himselfe addeth those words of it selfe to make his reason serue the Prophet saith no more but that the offering is cleane Wherefore sith our workes are cleane and vndefiled chiefly as Papistes iudge our workes might be meant by the Propheticall offering howsoeuer they be vnperfit and impure of them selues Hart. What And doo you thinke M. Rainoldes that our workes though vncleane of them selues yet as they are wrought by the grace of Christ are cleane and vndefiled And see you not then that of the other side you consent in the chiefest point of Catholike faith with Papists as you terme vs For if you thinke in deede that our workes bee cleane as they are wrought by grace then must you néedes thinke that we may so fulfil the law and merit life and be iustified by workes not by faith onely Rainoldes I meant not so M. Hart. But according to the prouerbe that for a hard knot a hard wedge must be sought I thought good to cleaue a Popish dreame in sunder with a Popish fansy For otherwise I know that although our workes be wrought by Christes grace yet is mans nature and flesh in vs who worke them and therefore doo they cary a staine of vncleannes It was of grace that the children of Israel did consecrate their holy thinges and giftes to God Yet that worke of theirs was not frée from spot in so much that Aaron must beare on his forhead a plate of pure gold wherein was ingrauen Holines of the Lord a monument of Christ that hee might take away the iniquitie of the holy thinges which they consecrated of all the giftes of their holy thinges and he should beare it alwayes to make them acceptable before the Lord. It is of grace that the Saintes of God doo pray to him Yet the other Angel that stoode before the altar with a golden censer had much odours giuen him that hee might put them into the prayers of all the Saintes vpon the golden altar which is before the throne and the smoke of the odours put into the prayers went vp before God out of the Angels hand Which is a token that the prayers of Saintes haue their infirmitie and yeelde no sweete smelling fauour vnto God without fauour in Christ. To be short in all the gratious and good workes of men God doth worke in vs both to will and to doo But euill is so present with vs that the good which we would doo we can not wee would through Gods grace we can not through our frailtie Yea when we doo good it is a will rather of dooing then a dooing we are so farre from perfit dooing it For wee ought to loue God with all our heart and with all our soule and with all our strength with al our thought and our neighbours as our selues But as long as the flesh doth lust against the spirit and a law in our members doth rebell against the law of our minde which is as long as we are in this body of death we loue him not with all our heart soule strength and thought but with part and therefore in lesser measure then we ought Now whatsoeuer is lesse then it should be is fautie for it transgresseth his commandement Wherefore sith our workes should bee doon with perfit loue of God and men and that perfit loue we haue not in this life it foloweth that our workes in this life are fautie yea though they 〈◊〉 wrought by the grace of Christ. Not as though his grace had any blemish God forbidde but because our selues in whom it worketh are corrupt as water though it flow from a fountaine most cléere yet if it doo runne through a muddy chanell it becommeth muddy So nether fulfill we the law in any worke much lesse in all our workes which they must doo who will fulfill it for he that offendeth in one is guiltie of all nether can we merit ought at Gods hands much lesse eternall life for he oweth vs no thankes though we did all thinges which are commaunded vs because we ought to do them and what is our desert then who doo not all things nether may wee possibly be iustified by workes before the iudgement seat of God for cursed is euery man that continueth not in all things which are written in the booke of the law to doo them and we all offend in many things Hart. But if all our workes be muddy as you say and stained with vncleannesse then is it much surer that the cleane offering which the Prophet speaketh off cannot betoken them For the Lord reproueth the Iewish Priests there for offering vncleane bread and sacrificing the blinde the lame and the sicke Wherefore sith of the contrarie he saith that the offering made among the Gentiles shall be a cleane offering it foloweth that he meant not the spirituall sacrifices that is the workes of Christians and what then but the outward sacrifice of the Masse Rainoldes In déede if cleane things stained with vncleannesse were the verie same that vncleane things you might iustly thinke that our spirituall sacrifices could not be allowed no more then the carnall of those Iewish Priests But the onely sacrifice that is cleane perfitly and hath no staine at all is Christ the vndefiled and vnspotted Lambe offered on the crosse to sanctifie vs with his blood The sacrifices of the faithfull are cleane but vnperfitly and therefore néede his fauour with pardon as I shewed that they may be acceptable to God through Iesus Christ. The sacrifices of the wicked and hypocrites are vncleane as being either vnlawfull such as were the blinde and lame and sicke among the Iewes or offered vnlawfully with mindes and consciences defiled So the sacrifices of those Iewish Priests which God reproueth were absolutely vncleane Our spirituall sacrifices are vnperfitly cleane cleane in comparison and cleane by acceptation Cleane in comparison respect of men as Habacuk complaining that the wicked man deuouteth the righteous saith him that is righteous in respect of him selfe praysing not the righteous man as simply righteous but in comparison of the wicked Cleane by acceptation in the sight of God who dealing as a louing father with his children taketh in good part that which they

Grecians idols your pilgrimage to Saintes images where they are most famous as our Ladie of Lauretto like Diana of Ephesus with infinit such other fansies doo resemble liuely the Heathnish rites of Paganisme and grew by likelyhood from the Heathens But I because the temple of Salomon had images although not of men the Leuites had shauing although not of crownes the tabernacle had lightes although not in the day time much lesse at the beginning of Februarie more then other times did speake of your Popish rites herein as Iewish to make the best of them And for all the difference that you find betwixt them of waxe in yours and oyle in theirs and their perfume and your frankincense though frankincense was mingled with their perfume also and made an incense too without it but granting this difference betwixt them to the vttermost yet are yours Iewish in the kinde thereof because they are shadowes such as were the Iewish And it is likely that they who deuised them did fetch them out of Moses as they who defend them doo ground them vpon Moses For the fairest colour that eyther Bishop Durand or others set vpon them is that God ordeined them in Moses law As Pope Innocentius saith that the Catholike Church doth holde that Bishops ought to be anointed because the Lord commanded Moses to anoint Aaron and his sonnes and againe that temples and altars and chalices ought to be anointed because the Lord commanded Moses to anoint the tabernacle and arke and table with the vessels Hart. But Pope Innocentius addeth that the sacrament of vnction or anointing doth figure and worke an other thing in the new testament then it did in the old And thereof he concludeth that they lye who charge the Church with Iudaizing that is with doing as the Iewes did in that it celebrateth the sacrament of vnction Rainoldes Yet Pope Innocentius doth not bring that difference betwene the Iewes and you that your holy vnction is made of oyle and balme where theirs was made of oyle myrrhe with other spices He knew that the difference of this or that ingredient in the stuffe of it would not cléere your Church from Iudaizing in the kinde of the purgation that is the rite whereby you sanctifie Priests and altars No more then if you should sacrifice a dogge and say that you doo not therein as the Iewes did because they did sacrifice not dogges but shéepe oxen As for the difference by which the Pope seuereth your vnctiō from theirs that yours doth worke and figure an other thing then theirs did first it wrought as much in their altars as in yours for any thing that I know Secondly it figured in their Priests the giftes of the holy ghost which he saith it doth in yours Thirdly were it so that it had an other either worke or meaning with you then with them as after a sort it hath both in respect of him who ordered theirs and the cause why yet might the ceremonie be Iewish notwithstanding For I trust you will not maintaine but it were Iudaisme for your Church to sacrifice a lambe in burnt offering though you did it to signifie not Christ that was to come as the Iewes did but that Christ is come and hath by his passion both entred in himselfe and brought in others to his glorie At the least S. Peter did constraine the Gentiles to Iudaize as you terme it when they were induced by his example and autoritie to allow the Iewish rite in choise of meates Yet neither he nor they allowed it in that meaning which it was giuen to the Iewes in For it was giuen them to betoken that holines and traine them vp vnto it which Christ by his grace should bring to the faithfull And Peter knew that Christ had doon this in truth and taken away that figure yea the whole yoke of the law of Moses which point he taught the Gentiles also Wherefore although your Church doo kéepe the Iewish rites with an other meaning then God ordeined them for the Iewes as Pope Innocentius saith to salue that blister yet this of Peter sheweth that the thing is Iewish and you doo Iudaize who kéepe them Hart. S. Peter did not erre in faith but in behauiour when he withdrew him selfe from eating with the Gentiles For that was a defaute in conuersation not in doctrine as Tertullian saith Neither doth S. Austin thinke otherwise of it Rainoldes I graunt For he offended not in the truth of the gospel but in walking according to it that hauing liued before not as the Iewes but Gentile-like yet then hee left the Gentiles for feare of the Iewes and dissembled his iudgement touching that point of Christian doctrine But this doth so much more conuince both your Church of Iudaizing in her ceremonies and your doctrine of corrupting the gospell with that leauen For if S. Peter was to be condemned as causing them to Iudaize whom through infirmitie he drew by example to play the Iewes in one rite what may your Church be thought of which of setled iudgement doth moue and force Christians to play the Iewes in so many And he did acknowledge the truth of the doctrine by silence and submission when S. Paul reproued him But Pope Innocentius saith that they lye who touch your Church for it Wherefore the Pope or rather the Popes and Papists all who maintaine the doctrine of the Trent-Councell approuing both the rest of your Iewish rites and namely that of vnction confirmed out of Moses by Pope Innocentius they doo not offend as the true Apostle of Christ S. Peter did but as the false Apostles who troubled the Galatians and peruerted the gospell by mingling of the law with it Hart. Your wordes should haue some coolour of truth against the Church if we taught that men ought to be circumcised as did the false Apostles Rainoldes Why Shall no heretikes be counted false teachers in the Church of Christ vnlesse they teach in al point● as did the false Prophets Hart. But as I haue shewed out of the Councell of Trent the ceremonies which we vse in the sacrifice of the Masse as namely mysticall blessinges lightes incense vestiments and many other such thinges came all not from the false but from the true Apostles And if there be any which they ordeined not that might be ordeined by our holy mother the Church As it was that some thinges should be pronounced in the Masse with a soft voice some thinges with a lowder For such is the nature of men that it can not bee lifted vp easily to the meditation of diuine thinges without outward helpes Which reason added by the Councel doth warrant all our rites both of the Churches ordinance and the Apostolike tradition against your cauils and surmises

thirtéenth a most louing father of the Churches children Rainoldes Whether that these Popes or other haue béene good and their elections lawfull it is not the question Perhaps you praise them for affection perhaps they haue béene good as Popes For Popes in our daies are praysed for their goodnes when they surpasse not the wickednes of other men as a good historian who knew and loued them well doth note in Clemens the seuenth Marcellus the second dyed the two and twentéeth day of his Popedome not without suspicion of poyson saith your Genebrard because some men thought that he would be to good Pius the fourth Pius the fifth and Gregorie the thirtéenth haue held the Popedome longer If they were good Popes I trust they were not too good As for their electious the daies are yet too young to sée the faithfull stories of them But if they were chosen as their predecessours according to the custome of the Church of Rome then by the elections of Pius the third Iulius the second Leo the tenth Clemens the seuenth and Cardinall Woolseis letters suing to succéede Clemens wise men may coniecture how lawfully they were chosen You say that there were many tumultes and schismes chiefly through the Emperours meanes before the Popes election could bee wrested from them and brought to the Cardinals but after that time thinges began to mende In déede they haue mended as sower ale doth in summer For of thirtie schismes in the Church of Rome so many as no Church can boast of besides the worst and the longest hath béene sith that time euen the nine and twentieth which lasted by the space of fiftie yeares together first with two Popes at once then with three And if the Emperour Sigismund had not béene through whose meanes the Councell of Constance was assembled and the three remoued by this time your Church might haue had as many Popes as in the Reuelation the scarlet coloured beast hath heads But to leaue the Emperours and proue the point in question that since the Popes were chosen onely by the Cardinals there haue béene as monstrous Popes as were before and haue come in as vnlawfully there are so many examples that it is hard to make choise or know where to beginne amongst them Let him be the first who compiled part of the canon law and that lusty decretall of the Popes supremacy euen Boniface the eighth Who being inflamed with desire of the Popedome induced Pope Caelestin a simple man to resigne it whether by perswading him that hee was not able to wéelde a charge so weighty or by procuring some to sound vnto him in the night a voice as it were from heauen that if he would be saued he must resigne the Popedom or by both these practises but he induced him to resigne it and not looking to be called by God as was Aaron he got it to him selfe by vnorderly meanes all that ambition could deuise Neither did he gouerne it better then he got it For being a man of intolerable pride and thirsting after gold vnspeakeably he bore himselfe as Lorde of spirituall thinges and temporall throughout the whole world He tooke vpon him at his lust to giue and take away kingdomes to banish men and to restore them and sought to bréede terrour rather then religion in the mindes of Emperours of Kinges of Princes of peoples and of nations He was the first autour of your yeare of Iubilee proclaiming full remission ofsinnes to all them who came in pilgrimage to Rome a great gaine to him and his and at that Iubilee he shewed himselfe in his solemnities one day attired like a Pope an other like an Emperour and hauing a naked sworde before him he sate and saide with loude voyce Beholde the two swordes here He cast his predecessour Caelestine into prison and brought him there vnto his graue He vexed the countrie of Italie with warres and nourished discords amongst them He saide that both the land and persons of the Scottes belonged to his Chappell that vnder that pretense hée might trouble England and cite king Edward to his iudgement He refused to accept of Albert chosen Emperour by the Princes of Germany because they made choise without his authoritie who had he said him selfe the right ofboth swordes Hee depriued the French king of his kingdome vpon displeasure and moued the king of England to make warre against him and graunted to Albert that he should be Emperour on condition that he would take the realme of Fraunce also and thrust the lawfull king out of it And more he would haue done of such Papall affaires vnlesse the French king to tame his pride had tooke him prisoner whereupon he dyed within a few dayes for griefe This is that Boniface ofwhom the saying goeth He entred like a foxe he raigned like a lyon hee dyed like a dogge An other like to him but in an other kinde is Iohn the three and twentéeth Who got while he was Cardinall a great deale of mony and finding the Cardinals somewhat poore and néedy gaue them gentle rewardes Whereupon they seing him to be a liberall man made him Pope for it But that liberalitie was his chiefest vertue For he was fitter for the campe then for the Church for profane thinges then for the seruice of god as knowing no faith nor religion at all an oppressour of the poore a persecuter of iustice a mainteiner of the wicked a sanctuarie of Simonie an ofscouring of vices giuen wholy to sleepe to fleshly lustes wholy contrarie to the life and maners of Christ a mirror of vnhonest and infamous behauiour a deuiser a profound deuiser of all vilanies in a worde so lewde and wretched a caitife that amongst them who knew his conuersation he was called commonly a diuell incarnate Yet these most holie Lordes Boniface and Iohn are nothing in comparison of Alexander the sixth For although they both did get the triple crowne corruptly yet they conueyed it closely Alexander the sixth did buy the voyces of many Cardinals openly partly with money partly with promises of his offices and liuinges chiefely the voyce of Cardinall Ascanio for which hee did couenant to giue the chiefest office of the Court of Rome and Churches and castles and a palace full of moueable goods of marueilous great value According vnto which beginning he went forwarde and proued as it was thought he would most pernicious to Italie and all Christendome For though hee excelled in sharpenes of wit in iudgement in eloquence and was verie carefull and quicke in matters of importance yet hee passed farre these vertues with his vices maners most beastly not sinceritie not modestie not truth not faith not religion couetousnes vnsatiable vnmeasurable ambition