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	word_n	100	3	3.2378	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00294	A booke intituled, The English Protestants recantation, in mattersof religion wherein is demonstratiuely proued, by the writings of the principall, and best learned English Protestant bishops, and doctors, and rules of their religion, published allowed, or subscribed vnto, bythem, since the comminge of our King Iames into England, that not onely all generall grownds of diuinitie, are against the[m], but in euery particular cheife question, betweene Catholicks & them, they are in errour, by their owne iudgments : diuided accordingly, into two parts, whereof the first entreateth of those generall grounds, the other of such particular controuersies, whereby will also manifestely appeare the vanitie of D. Morton Protest. Bishop of Chester his boke called Appeale, or, Ansuueare to the Catholicke authour of thebooke entituled, The Protestants apologie.	Broughton, Richard.	1617 (1617)	STC 10414; ESTC S2109	209,404	418

themselues to the Church of Rome and doctrine thereof as hee hath before aduised CHAPTER XIIII CONCERNINGE REVERENCE of holy Relicks WHEN I entreated before of the religeous vse of holy Imadges I would also haue spoken of this question the reuerence of holy Relicks being so neare and symbolizing doctrines had not the Relator of Religion before referred mee to an other course Therefore I will now speake thereof in which case the Catholick doctrine expressed in the Councell of Trent is this Cōcil Trid. Sesi 9. Veneranda esse àfidelibus c. The bodies of Martyrs c. Are to be reuerenced of the faithfull According to which thus I argue in this Article by these Protestants That which was the doctrine of the primatiue Church in this question is true and what it cōdēned for Heresie is false But the primatiue Church taught reuerence of Relicks as the present Romane Church now dothe and condemned the contrary of Protestants for Heresie Therefore the Catholicke doctrine is true in this controuersie and the contrary of Protestants false and Hereticall The Maior proposition is euidently true by often graunte before And the Minor is thus proued First D. Willet citeth and approueth S. Ambrose thus speaking Willet Antill pag. 201. Sutcliff Subu pag. 27. Pag. 50. of Valentinian deceased I will honor his Relicks and commend his gratious memorie D. Sutcliffe wittnesseth that S. Gregorie and S. Augustine that conuerted this nation esteemed much the relicks of Saincts And in their time Churches were built in the honor of Saints and their relicks worshipped And D. Willet with others Willet Antil pag. 13. acknowledge as they needs must that Vigilantius was condemned of heresie for denyall thereof in the primatiue Church and by the authoritie thereof Secondly I argue thus againe That which was the custome and doctrine of the primatiue Church may or is still to bee kept and defended But to pray at the monuments of Saincts and reuerence their Relicks was the custome and doctrine then Therefore still to bee kept and defended The Maior is euident and the Minor thus proued First M. Wotton Wotten def of Perk. pag. 9 hath these words It was the maner of the primatiue Church to pray at the Tombes of Martirs and the Christians assembled ordinarily where the Martirs were buried And to shew what they did there which hee would willingly haue concealed for hee loueth not prayers to Saints nor reuerence of their Relicks for which causes the primatiue Christians so there assembled hee citeth S. Hierome writing Wotten sup pag. 544. in this maner of holy Paula shee went into the Sepulchre and kissed the stone of his Resurrection which the Angell had remoued from the dore of the Tombe the place of his bodie where the Lord had lien as if shee had thristed for the desired waters shee li●k●d with her faithfull tonge D. Downame writeth the like of the holy pilgrimadge of that blessed woman And to giue moste conuincing instance and proofe in this matter M. Perkins in his Problema writeth thus Primitiua Perkins problem pag. 81. Ecclesia honorauit veneratione prosecuta est reliquias mortuorum The primatiue Church did honour and prosecute with reuerence the Relicks of the deade Thirdly thus I argue That vsadge and behauiour which was lawfull to the Iewes and practized of them towards their Reliks is now in the time of grace giuen by Christ as lawfull for Christians towards their holy Relicks and things But the true faithfull Iewes lawfully vsed reuerence and honour to their Relicks Therefore it is lawfull to Christians to doe the like The Maior is euident this beeing no ceremoniall or legall thinge abrogated by Christ but rather confirmed by making the things of his lawe and Ghospell more reuerentiall then the figuratiue was The Minor is thus proued by M. Wotton in these words You bringe diuers Wotton def of Perk. pag. 581. proofes that the Arke was had in greate reuerence all needlesse for whoe denies it and againe The Iewes saith Hierome in foretimes worshipped the holy of holies because there were the Cherubins and the propitiatorie and the arke of the testament Manna Aarons rodd and the golden altare and further in this maner Hee speakes not of worshippinge the Pag. 581. 582. Arke but the holy of holyes because of the things that were in it Hee makes the Propitiatorie Manna Aarons Rod and the golden Altare causes of that worship as well as the Cherubins In the words followinge hee counts the Sepulchre of our Lord more worthie of wor●hip Then seeing those Relicks vnder the lawe and before Christ the meritorious cause of all grace and such excellencie were so worthie of worshipp and reuerence that they were not onely reuerenced in themselues but other things were worshipped and reuerenced because of them and yett by this Iudgment the Relicks in Christianitie as the Sepulchre no part of Christ but the place of his sacred bodies some few howers lyeing there are more worthie of worship as this Protestant writer confesseth wee may not deny this Reuerence and the Catholick doctrine thereof to bee holy euen by English Protestants sentence Lastely thus I argue from the generall practice of English Protestants if it is lawfull to giue ciuill reuerence to the bodie of a noble man or woman deceased because they were noble and honored when they liued much more reason there is to giue religeous and spirituall Reuerence to the bodie of a Saint holy and honored by God and man when hee lyued and now in Ioyes in heauen truely and for euer honorable But the Antecedent is true by English Protetestants whoe by their Heralds of armes allowe and practice that all Inferiours shall giue and yeeld the same honour to the bodie of the honorable parson deceased that was due vnto him lyuing his soule and bodie beeing vnited and this though in all morall Iudgment the soule of such an one is damned And this is the custome and ceremonie not onely with Heralds but vsed in Court ratified by their Bishops Doctors and Vniuersities as many and late examples teache which I will vrge no further but desire all may liue and die well that they may leaue behinde them sufficient or some motiue eyther to bee honored or helped by the prayers and deuotions of the lyuinge The consequence is euidently true and thus demonstrated for as excellencie is the cause of honor and ciuill excellency of ciuill and terrene honor so spirituall or religeous excellency of spirituall and such honor And much more for the ciuill honor and motiue thereof is onely ens rationis an inuention worthines and attribute of men and nothing at all Inherent in the bodie or soule of the partie so honored when the other excellency and cause of honor is both permanent and an Inherent dignitie as is proued before of inherent Iustice and for euer remayneth in the soule glorified in the presence of God his Saints and Angells in heauen and

Whitsontide was generally receaued as a Tradition deliuered by the Apostles then the times themselues not being either commaunded or directly exemplified in scripture must also be allowed by tradition And yet the Sabboth day in the old lawe which was abrogated by this tradition of the Sonday the Lords day as hee nameth it was so expressely commaunded by scripture that in order it is the third of the ten cheife commaundements and one of the first table belongeing to the worshipp of God Therefore a Tradition so powerable as to giue a ceaseinge to the expresse writtē worde lawe and commaundement of God must needs be of equall power And the Christians feaste of Easter likewise crosseing with and euacuateing the Pascha of the lawe written and without scripture onely by the prerogatiue of Tradition cannot be inferior especially seeing as before the Quartadec●mans denyers thereof were condemned as Hereticks by the primatiue Church for that cause And the like reason is of the feast of Whitesontide in the Church of Christ receaued by the same Rule of Easter onely by vnwritten tradition yet clearely abolisheinge and takeinge away the written lawe and word of God in that behalf Further I argue thus whatsoeuer is not a perfect and compleate Rule and Square in matters and questions of Religion without the help and dyrection of vnwritten traditions cannot be termed an absolute Rule in this kinde But the scripture and written worde of God by these Protestants is such Therefore by them no absolute and perfect Rule in matters of faithe The Maior is euidently true in the light of nature otherwise one and the same thinge in the same respect might be absolute and not absolute perfect and not perfect and two Contradictories might be true which is vnpossible The Minor proposition is thus proued by D. Feilde who speakeing of traditions Feild l. 4. cap. 20. pag. 239. vnwritten and yet allowed by him hath these wordes The third kinde of tradition is that forme of Christian doctrine and explication of the seuerall partes thereof which the first Christians receauing of the same Apostles that deliuered to them the scriptures commended to posterities This may rightly be named a tradition for that wee neede a playne and distinct explication of many things which are somewhat obscurely conteyned in the scripture Which is sufficient proofe that tradition vnwritten is the cause why many things are beleeued by faith grownded vppon tradition not written which the scriptures could neuer warrant vs to beleeue For things obscurely handled and not playnely and distinctly explicated which as hee saith is by tradition cannot be the formall obiect of faith by any possibilitie for seeing true certayne and vndoubted Reuelation from God euen by Protestants is the formall cause of beleeueinge things obscurely conteyned or taught cannot haue this priuiledge And yet by D. Feilds wordes many thinges be in this state without the assistance of tradition and yet firmely to be beleeued Therefore not the obscuritie in scripture but to vse his wordes a playne and distinet explication of many thinges by tradition receaued by the first Christians from the Apostles commended to posterities is the formall cause and reason of beleeueinge such verities Now to drawe to an end in this question of traditions D. Feild to his fowre before acknowledged kindes of traditions The holy scriptures the Creede of the Apostles the forme Feild pag. 238. l. 4. of Christian doctrine and explication of the seuerall parts thereof which the first Christians receaueinge of the same Apostles that deliuered to them the scriptures commended to posterities and the continued Feild pag. 239. practise of such thinges as neither are conteyned in the scripture expressely nor the example of such practise expressely there deliuered thoughe the growndes reasons and causes of the necessitie of such practise be there conteyned and the benefitt or good that followeth of it hee addeth the fift kinde in these wordes The fift kinde of traditions comprehendeth Feild supr pag. 239. such obseruations as in particulare are not commaunded in scripture nor the necessitie of them from thence concluded though in generall without limitation of times and other circumstances such things be there commaunded Of this sorte many thinke the obseruation of the lent faste to be the faste of the fourthe and the sixt dayes of the weeke and some other This supposed as also the Feild pag. 242. same Protestant Doctors Rules before to know true traditions the consent and doctrine of the Churche the moste renowned for learninge the constant Testimonie of the pastors of an Apostolicke Church amonge which next to generall Feild pag. 202. Councells bynding and commaunding all the Church of Rome is especially to be obeyed reuerenced and respected as moste priuiledged from error yt must needs be euident by these Protestants that Traditions whether deliuered in scripture to be deduced from them or to be receaued without scripture are to be adiudged for the Romane Churche for that before is proued by them to be the true Church of Christ the Pope of Rome to be the supreame commaunding Ruler in it that the scriptures receaued by it are Canonicall and the vndowbted worde of God and all true and Iuridicall expositions and deductions from them are onely for the doctrine of the same Churche of Rome And so their other grounted Rules of generall Councells and Learned Fathers to be handled in the next chapters doe also teach vnto vs the same doctrines by these Protestants for by their Iudgment they may not nor can proceede in such b●sines but by the holy scriptures and true expositions and deductions from them allreadie proued by these Protestants for the present Roman Church Therefore I conclude this question with this Arguments following Whatsoeuer doctrines in Religion generall Councells the highest binding and commaunding Rule and authoritie ouer all Christians in the Iudgment of Protestants haue defined by the Bishops and Fathers assembled in them in matters of Religion by traditions written or vnwritten are to be receaued and embraced of all But all or the cheefest Articles in question betweene Catholicks and Protestants are directly concluded by the grounte of these Protestants by the Councells and Bishops in them assembled at Nyce the seconde the greate Laterane Florence and Constance Basile cited and allowed for generall Councells by the Protestant Bishop of Winchester D. Bilson D. Willet D. Couell M. Bils Middlet papist ●9 119. 120. 124. 125. Willet synop cont 1. q. 7. Liniban ap Parkes and others in such maner as the present Church of Rome now teacheth Therefore they ought so to be receaued and embraced of all Christians bothe propositions are graunted before by these Protestants or in these citations Therefore nothinge remayneth to be proued in this Argument And because these Protestants Parkes pag. 137. 180. Couell def of Hook pag. 21. Parkes ag lymb pag. 176. Willet Antil pag. 178. c. Abbot ag Hill pag 38. 48. 49. 51.

ensue Transsubstantiation the Sacrifice of Masse worshipping of Imadges Iustification by workes the supreamacie of the Pope prohibition of Marriadge in the cleargie which hee calleth the grossest points of popery Hee addeth also an equalitie of Bishops onoly approueth the Hebrue scripture Iustification by faith and disliketh free will These bee all their Exceptions neither doth the Booke of Articles of their Religion make mention of any other much materiall except Sacraments whereof hereafter then either such as I haue allreadie handled or bee comprised in these Cataloges Allthough all in these remembred are not the doctrine of the Parlament Protestant Church of England But Additions and new Inuentions of particular Puritanes as D. Willets Hebrue scriptures equalitie of Bishops c. In which excepting that which I haue spoken of the scriptures before consonant to the Councell of Trent I must leaue him to bee censured as a periured man hauing sworne to their Articles by their owne Religion lawes and proceedings For the rest most of them bee proued by themselues before as Popes supremacie Indulgences Imadges Iustification by workes or inherent Iustice not onely by faith and free will All the others I am now to examine And first of Transsubstantiation and Christs reall presence in the blessed Eucharist Because it comprehendeth as well this maner of Christs presence and a true Sacrifice as they all graunt vppon proofe of that veritie as the question also of D. Sutcliffs termed half communion For if Christ bee substantially truly and wholly present in both kinds Then it is not an half but whole communion and receauing of Christ for hee must needs bee equally receaued and participated vnder the one as vnder bo●h kindes and formes according D. Thom. 3. p q. 80. ar 3. Gabr. lect 84. Ric. d. 11. Caiet 3. p. q 3. ar 3. Sot d 12. q. 1. ar 12. pet Sot lect 20. Euchar L●des Claud. de Saincts Ruard alij to the common opinion of schooles aswell longe before the Councell of Constance as after teaching that no more fruite is communicated and giuen to the Receauers and Communicants by both then by one kinde this supposed I Argue thus in this Question Whatsoeuer doctrine the highest binding authoritatiue and commaunding Iudgment which by these Protestants before is a generall Councell hath determined defined concluded is to bee embraced and mayntained But the doctrine of Christs reall presence and Transsubstantiation is such Therefore to bee embraced and maintayned The Maior is euident and often graunted by many of these Protestants among whome D. Feild writeth thus The Bishops assembled in a generall Councell may interpret Feild l. 4. c. 16. the scripture and by their authoritie suppresse all them that shall gayne say such Interpretations and subiect euery man that shall disobey such determinations as they consent vppon to excommunication and censures of like nature The Minor is also proued Couell defof Hook pag. 21 Parkes against Limbom pag. 176. Tom. ● Cōcil in Concil Later Bergam hist an 1213. Genebr hist an 1215. Palmer Floren. chron an 1215. Concil Lateran cap. 1. by them directly in this maner for first both D. Couell and M. Parkes cite and allow the Councell of Laterane as a Rule of faith And hauing present in it the Patriarkes of Greece Constantinople and Hierusalem 70. Metropolitanes 400. Bishops and other Fathers aboue 800. together with the Legates both of the Greeke and Romane Empire with the Orators of the Kings of Hierusalem Fraunce Spayne England so especially binding vs and Cyprus I trust the rest of them cannot deny it to bee generall if euer any was so termed this beeing farr the greatest that euer was in the worlde now that it defined Christs reall presence in the blessed Sacrament is euidently demonstrated by these expresse words of the Councell graunted by Protestants Verum Christi Corpus Sanguis in Sacramento altaris sub speciebus panis vini veraciter continetur transsubstantiatis pane in Corpus vino in Sanguinem potestate diuina The true bodie and blood of Christ is truely conteyned in the Sacrament of the altare vnder the formes of breade and wyne the breade beeing transsubstantiated into his bodie and the wine into his blood by the diuine power Therefore all English Protestants are Feild l. 4. c. 16. suppressed by D. Feilds sentence before from gayne saying it And to shew further that this was no new and straunge doctrine then first held and defined but of the auncient primatiue Fathers thus I argue againe in this question Whosoeuer held that there is in this Sacrament a conuersion mutation of one thinge into an other and not in shape but in nature that breade is made Christs bodie that the visible creatures are chaunged into the substance of Christs body blood c. Doe and must needs graunt transsubstantiation and Christs reall presence in the B. Sacrament But the auncient Fathers doe this Therefore they teach and graunt Transsubstantiation The Maior is euident those termes beeing equiualent with transsubstantiation and seme the verie same both in effect and name The Minor is proued by M. Perkins in these Perkins probl pag. 153. 154. words The Auncients when they speake of the supper haue many formes of speache which shew a conuersion Ambrose vseth the name of conuersion and the name of mutation Ciprian saith it is chaunged not in shape but in nature Origen saith that breade is made the body by prayer Gaudentius saith Christs bodie is made of breade and his blood of wyne Eusebius Emissenus saith that the Preist by secret power doth chaunge the visible creatures into the substance of Christs bodie and blood And that the breade doth passe into the nature of our Lords bodie Anselmes saith that the breads doth flitt into Christs bodie Fulbertus saith it is transfused Algerus saith it is transiected and transferred into Christs bodie Hitherto this Protestants words of those auncient Fathers doctrine in this point to which hee might haue added many more and more conuincing But hee knew these too many and manifest against them as appeareth by this his friuolous glosse vppon their expresse sentences confounding and confuting himself in his owne words which bee these But the Auncient Doctors where they speake of the conuersion and chaunge of the breade they vnderstand the chaunge of the vse and condition not of the substance What man but impudent and voide of all shame and grace would Father vppon so many holy and renowned Learned Fathers so grosse equiuocation or rather flatt lyinge to speake one thinge and meane an other as hee speaketh and this in so cheefe and materiall article of Faith and Religion wherein not the least equiuocation may bee vsed if it could saue the life of thousands or millions of men And to confound this Sacramentarie by his owne fellowes First D. Feild Feild pag. 150. writeth thus The bodie of Christ is present in and with the sanctified Elements The primatiue Church

of hande is Diuinae ordinationis and de iure diuino The ordinance of God and by his diuine lawe From which doctrine graunted by them in so publicke assemblie one of their owne fellowes in Religion inferreth this conclusion in these termes If the English Protestants opinion bee maintained Certaine cōs pag. 46. that Bishops Iurisdiction is de iure diuino his Maiestie and all the Nobilitie ought to bee subiect to excommunication Neither do I vrdge these Protestants Authorities The Authors intēt and meaning by prouing seuen Sacramēts by Protestants how to bee vnderstood either for this or the other Sacraments that I seeme to graunt vnto Protestants that number of seuen Sacraments to bee among them to whome as to other Hereticks of any other now want a true and lawfull succession in orders as they do I can onely allow two Sacraments Baptisme and Marriage whereof the first for the necessitie thereof may bee in such cases of extremitie as this Inundation of heresie is not onely bee administred by Hereticks but Infidells themselues retayning the true matter forme and Intention due in that holy Sacrament And the other of Matrimony not requiring as of the essence thereof the operation of the Preist Yett do I not graunt the grace of this Sacrament to any Protestant or other out of vnitie of the Catholicke Church out of which as there is no saluation so no grace to bee hoped for bringing men to eternall beatitude But seeing this number of seuen Sacraments hath beene so much Impugned by Protestants and denied by them to bee in the true Catholicke Church which before I haue proued the present Church of Rome to bee I haue now made demostration by them selues that by their owne proceedings they ought to allow this number vnto the Church of Rome And now I proceede in like maner to Matrimonie and Extreame vnction and in the first I argue thus That which hath an externall or visible Matrimonie a Sacrament by English Protestāts signe or Ceremonie instituted of God signifying or giuing grace and sanctification is an holy estate honorable representing the grace of vnion betweene Christ and his Church is a Sacrament But Matrimonie is such therefore a Sacrament The Maior consisteth of the Protestant definition of a Sacrament wholly conteyning it and more them Protestants require vnto it and so cannot by them bee denied The Minor is proued by their owne publike directorie where in the treatise intituled The forme of solemnization of Comm. Booke tit Matrim §. dearely c. Matrimonie it is called in these termes Holy Matrimonie an honorable estate instituted of God signifying vnto vs the mysticall vnion which is betweene Christ and his Church which holy estate Christ adorned and bewtified with his presence and first miracle And in an other place it is named holy wedlocke §. For asmuch c. To which purpose tendeth also that their prayer ouer those that bee married in these words God the father God the sonne God the Sup. §. God c. holy Ghost blesse preserue and keepe you the Lord mercifully with his fauour looke vppon you and so fill you with all spirituall benediction and grace Againe thus I argue That externall visible ceremonie or signe that is consecrated of God to such an excellent misterie as to signifie the spirituall Marriadge betwixt Christ and his Church and by the grace and bonde whereof men are bound to loue their wyues as their owne bodies to leaue Father and Mother to whome by nature wee are so much bownde and to bee but one fleesh with his wiffe c. must needs bee a Sacrament But Matrimonie is such by Protestants of England Therefore by them to bee esteemed a Sacrament The Maior is manifestly true in it self And the Minor in those §. ô God §. all yee which words and more expressely to proue it a Sacrament sett downe in that their publicke directorie in the places here cited And had not the licentious wantonnes of these men soe much for their ownc lasciuiousnes mayntayninge Marriadge and accomptinge it an holy state in those of the cleargie in whom the holy Fathers before name it incest sacriledge and matter of excommunication disliked of the inseperabilitie betweene man and wife which beeing graunted for a Sacrament it bringeth with it they would neuer haue denyed vnto it that dignitie and denomination To which soe often and many pluralities of wiues in their ministry it self and some Protestant Bishops amonge them vntill a little restraint was ordayned by his Maiestie in parlament are more then The Sacrament of Extreame vnction Iacob 5. v. 14. 15. sufficient testimonie in this case That Extreame-Vnction is a Sacrament by their Articles and S. Iames his doctryne in his epistle ●eceaued by them for canonicall is more then manifest And soe manifest that except credible Protestant Testimonies deceaue mee greater Protestant Authoritie hath soe graunted then these their Doctors may contradict In which I will bee silent and onely add in this place that their Communion Booke it self and their common doctrine conteyned in their Catechisme there set downe to bee beleeued of all sufficiently insinuate that either there be seuen Sacraments as Catholicks beleeue or at the leaste more then two accordinge to their Article doctrine before For in proceedinge dialoguewise by question and answeare their words be these Question How Communiō Booke Tit. Catechisme many Sacraments hath Christ ordeyned in his Church Answeare two onely as generally necessary to saluation that is to say Baptisme and the supper of the Lorde Where the words generally and necessary to saluation do emply that there be others not generally to be receaued of all as Matrimony is peculiar to the marryed Orders to cleargie men c. neyther are these absolute necessary to saluation otherwise the vnmaryed and virgyns could not bee saued all women which are vncapable of preisthood should be damned and none but cleargie men saued c. And these Protestants doe not holde that those words generally necessary to saluation are essentiall to the definition of a Sacrament which they define in the next words followeinge in this maner By this word Sacrament I meane an Catechis supr outward and visible signe of an Inward and spirituall grace giuen vnto vs ordeyned by Christ himself as a meanes whereby wee receaue the same and a pledge to assure vs thereof Which aswell proueth the Catholick doctryne that Sacraments giue grace of which hereafter as also that which I haue vrged in this place CHAPTER XX. PROVING BY THESE PROtestants the Catholicke doctrine of an Indeleble Character in the Sacraments of Baptisme Confirmation and Orders CONCERNING the Catholicke doctrine of the Church of Rome teaching a spirituall Character to bee impressed in some of these Sacraments and hitherto denyed by Protestants The Councell of Trent hath thus defined In three Sacraments Baptisme Confirmation Cōcil Tridēt Sess 7. cap. 4. and Orders a Character is