Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	jesus_n	12,126	5	6.1739	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02358	Popish glorying in antiquity turned to their shame Whereby is shewed, how they wrong, villifie, and disgrace, that whereunto they pretend to carry greateste reuerence: and are most guilty of that which they vpbraide vnto others. Collected and proued out of themselues, for the singular profit both of pastors and professors. By William Guild, minister at King Edward.	Guild, William, 1586-1657.	1627 (1627)	STC 12490; ESTC S117899	90,426	272

Paris agayne apud Audoenum parvum Anno 1557 not one Syllable of them is to bee seene tho extant in the older Editions of the date of 1487 and after More-over Bertram who wrote in the 800 yeare of GOD agaynst Transsubstantiation then peeping out when in his Booke of the Bodie and Blood of Christ dedicated to the Emperour Carolus Calvus who set him a-worke hee hath clearlie in these wordes dashed that Babels Brood agaynst the Stone of solide holie Writ saying Thinges which differ one from another are not the same the Bodie of Christ which was dead and rose agayne and beeing made immortall dieth no more Death having no more dominion over it it is nowe ever-lasting and not subject to suffering But this which is celebrated in the Church is temporall not ever-lasting it is corruptible and not free from Corruption But as they professe in the Expurgatorie Index of this Author when they haue essayed for escaping to invent some fyne Devyce and feigne some cōmodious Sense for them which is this to wit That this is meant of the Accidents or Formes of the Sacrament sayth he which are corruptible or of the vse of the Sacrament which continueth onelie in this present worlde and in that sense is temporall And when not-with-standing they see that this will not serue them in respect the whole scope of the Discourse is agaynst this Shift and tendeth to proue That it is not the naturall Bodie of Christ which was borne died and rose agayne which Christians externally receiue in the blessed Sacrament what then is their next Recourse Even this bankrout Shift Non male aut inconsulte igitar omittantur omnia haec that is It is not amisse then say they nor vnadvysedlie done that those things be left out al-to-gether Yea not onlie haue they paired away parcels but as shall bee showne God willing heere-after they haue razed and bereaved vs of whole Records and entire Treatises that haue made against them And as Erasmus in a word tolde vs before who were those Aegyptian Flies who were the Corrupters of the wholesome travels of ancient and holie Authors in the Church of CHRIST before the noysome Crew of Iesuiticall Frogges with more whoorish fore-heads eased that filthie Swarme and being the last Emissaries of that false Prophet vnder-tooke that Taske So to confirme the trueth of Erasmus speach I will heere relate one onlie proofe there-of which that learned Father B. Vsher helped to discover In the yeare 1616 one Petrus Stuartius set foorth at Ingolstadt amongst other Treatises one especiallie of Rabanus Maurus Archbishop of Mentz called his Penitentiall in the 33 Chapter whereof answering to a question of a Bisshop named Heribaldus concerning the Eucharist what became of it after it was consumed after the manner of other Meates and sent into the Draught Rabanus hath these wordes Pag. 669 Some of late sayth he not holding rightlie of the Sacrament of the Bodie and Blood of our LORD haue saide That the verie Bodie and Blood of our LORD vvhich vvas borne of the Virgine Marie and in which our LORD Him-selfe suffered on the Crosse and rose againe from the Graue Against which Errour writing vnto Abbot Egilius According to our abilitie wee haue declared sayth hee what is truelie to bee believed concerning CHRIST'S Bodie Heere wee see then that Rabanus tongue is clipt for telling of Tales as sayth that former Father first therefore wee must see who is the Doer and next what are the words that are razed out Stevartius the publisher freeth him-selfe of the fact telling vs in the margent that hee found that blank in the manuscript Copie But whence had hee that manuscript Out of that famous Monasterie of Weingart saith he So that wee see clearlie that the Monkes of Weingart stand on the Chalke Next let vs see vvhat are the words that are razed B. Vsher as I said before hath helped notablie to cleare this to Posteritie thus In the Liberaries of that worthie Knight Sr Robert Cotton and D. Ward Mr of Sidney Colledge in Cambridge hee found a Treatise of the Sacrament of great Antiquitie as he reporteth beginning thus Sicut ante nos quidam sapiens dixit c. In which the Author laying downe the opinion of Paschasius Radbertus who was Bertram's Antagonist that the flesh which is received at the Altar is no other than that which was borne of the Virgine Marie and suffered on the Crosse and rose out of the Graue and is yet daylie offered for the life of the Worlde Contra quem sayth this Author satis argumentatur Rabanus in Epistola ad Egilonem Abbatem Ratrannas quidam libro composito ad Carolum Regem dicentes ali am esse that is Against vvhom both Rabanus sufficientlie doth reason in an Epistle vvritten to the Abbot Egilo as also one Ratrannus alias Bertramus in a Booke made vnto King Charles saying That it is another kinde of f●esh to wit Sacramentall Where-by we may now see what it is that these razed-headed Monkes of Weingart haue razed with their hands out of Rabanus Penitentiall seeing vvee are given to vnderstand by this Author vvhat his opinion vvas in this point in his Epistle to Abbot Egilo And therefore that the fore-said blanke hath beene filled vp before vvith these vvords to vvit That the naturall Bodie of CHRIST is that selfe same Bodie which is by the mouth received at the Altar Against vvhich Errour sayeth Rabanus vvriting to Abbot Egilo vve haue according to our abilitie declare● vvhat is truelie to bee believed to vvit the cleane contrarie Thirdlie Examples of Popish Altering the words of the Fathers FIrst for proofe of this Practise as the thirteenth Chapter shall giue Instances of their Alteration of the wordes of a whole Convent of Fathers conveaned in Councell So how they deale with them particularlie let these Examples testifie Saynct Ambrose to show that Personall Succession is nothing without Succession of Doctrine sayeth Petri hereditatem non habea● qui nō habent Petri fidem that is They haue not hereditarie Succession from Peter who keepe not Peter's Fayth But how is this Testimonie corrupted as is to bee seene in Gratian and in their later Editions For mayntayning the Pope onelie to bee the lawfull Successour to Peter and that such locall and personall succession is the Note of the true Church Petri hereditatem non habent qui non habent Petri sedem say they that is They haue not hereditarie Succession to Peter who haue not P●ter's Chayre Where ye see Sedes put for Fides The Chayre at Rome for The Christian Fayth where-so-ever Lyke-wyse Bellarmine to establish the adoration of the Virgine Marie hee citeth Chrysostome translating that place of Genesis 3 15. Ipsa Shee which Chrysostome hath plainlie in the Greeke masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse or bee shall treade the head of the Serpent vnderstanding CHRIST and not the Virgine Marie Also to prooue the adoration of Reliques

coelesti dogmate humanae superstitiones introducuntur bene fundata antiquitas scelesta novitate subruitur nova cōtagio non tantū portiunculam sed totam pariter Ecclesiam invasit that is While as humane superstitions are broght in for an heavenly point of Faith well grounded Antiquitie is overthrowne by wicked Noveltie and a new contagion hath broken in not vpon a little part but vpon the whole Church alyke As the Ephesians therefore tumultuously cried out Great is Diana of Ephesus so howsoever they in like manner crye and appeale as Paul did to Caesar to Antiquitie to Fathers and Doctors of the primitiue Church yet when they are brought thither whither they haue appealed they are seene evidentlie as much to reject their orthodox doctrine as ever the Ievves did the Prophets whose Tombes they were decoring and as much to abuse them in their holie pains as ever their truest successours were in their harmlesse persons and like Iudah to Tamar to be most guiltie themselues of what they vp-braide to others straining out the Gnat but swallowing the Camell Yea as Salomō judged between the two Women which of them was the mother of the living child or as Saul confessed of David that hee was more righteous than he So everie judicious discerner may easilie here-by perceiue which of vs more righteouslie or reverentlie dealeth with Antiquitie for beside the particulars ensuing in this Treatise they thinke it no fault to appeale frō the Fathers to the Popes judgement and so to mans mouth But wee never appeale from them but to Scripture and so to GODS Mouth Againe to reject their sayinges when they are contrarie to Scripture is thought piaculum in vs But to reject them when they are contrarie to the Popes Decrees is thought onelie pium to them In like manner wee subject Councels and their direction onelie to Scripture and so vnto GOD But they subject Councels and their direction to the Pope and so to fraile man Wee esteeme likewise no man to bee exeemed from the authoritie of a lawfull Councell nor no flesh to bee aboue the same But they advance their papall Dignitie aboue Councels in authoritie and exeeme the same there-frae not only in suffering correction but also as Terrecremata affirmeth in matter of doing and direction The other particulars of their dealing with Antiquitie I haue in some measure heere-after manisted more amplie and especiallie cleared the same succinctlie out of their Grand Bellarmine to avoyde thy distraction about manie Bookes and that Gentle Reader thou mayest haue the evidence out of one of best account with them and moste obvious to vs Et ut ex ungue Leonem That thou mayest know the Lyon by his Paw and rightlie consider if so great evidence may bee had in one or a fewe how much more ample may bee had in the Writs of manie These paynes then taken by mee heere-in for thine avayle and excitation of others accept thou graciouslie censure charitablie peruse profitablie applie prudentlie and the LORD giue thee the good and His owne Name the Glorie Thine in CHRIST IESUS W. Guild The Contents FATHERS OF Antiquitie what we bold of the severall sorts therof Chap. 1 What the Romanists say of all the Fathers in generall both in exposition of the Scripture and dogmaticall pointes of Fayth Chap. 2 How they reject them all when they make not for them altho consenting in one Chap. 3 1. In dogmaticall points of Faith 2. In exposition of Scripture How they deale with the Fathers severallie and first with those of the Greeke Church Chap. 4 Howe they deale next with the Fathers of the Latine Church Chap. 5 Howe they haue corrupted the Fathers ancient Writers of both chap. 6 1. By adding vnto them lyke coloquintida vnto the wholesome Herbs prooved by examples 2. By purging and pairing from them and so making them Eunuches by violent castration 3. By altering their words and so prooving vnfaythfull Messengers by fraudfull relation Howe manie vnder the name of Fathers amongst them are eyther shameleslie counterfeit or wofullie vitiate going masked lyke Ieroboams wyfe to deceiue and this thorowe the first fiue Ages or Centuries of the Church Chap. 7 How like those who vse divers weights in the Bag they adduce Testimonies of some Fathers against vs as true whom they disclaime as counterfeit and corrupt when they are opposed against themselues Chap. 8 How like those who cryed Osanna and anone Crucifie they extoll and bring the Fathers for them in one place and point of Doctrine and at their pleasure reject them in another chap. 9 Some notable Fraudes like the Snares of that proverbiall Harlot vsed by our Adversaries in citation of the Fathers where-of the Reader would carefullie beware Chap. 10 How they preferre the judgementes of their late Divines to the Fathers both in dogmaticall points of Fayth and exposition of Scripture as Rehoboam did the counsell of the young Men to his Fathers Ancients Chap. 11 Last by what partiall and corrupt rule they admit or reject the Exposition of the Fathers Chap. 12 COUNCELS HOW manie wayes injuriouslie they deale with ancient Councels Chap. 13 1. By corrupting them themselues and that diverslie 2. By accusing them when they make against them eyther of ignorance and fraude in determination or of after falsification 3. Howe they admit Councels onelie where-in they make for them and disdainfullie reject them where-in they make against them Popish avowed rejection in their late Councels of the most powerfull principall and Primitiue Antiquitie Chap. 14 HISTORIES LAst of all how they deale with ancient Historiographers and their owne Records Chap. 15 1. By giving them the Lie verie vncivellie 2. By alleadging them also to bee corrupt when they make against them 3. By admitting them onelie where-in they make for them but other-wyse without reason roughlie rejecting them 4. Howe them-selues haue formerlie corrupted those Recordes which were extant and taken some wholie out of the waye that in matters of trueth that maketh agaynst them they haue left little to bee seene and foysted in in their place manie contrarie Falsehoods TO THE AVTHOR THis late not least embroydred Worke of Thyne With costlie Arras of a rich Engyne Argues that Tullie did to thee bequeath His flowing Tongue when hee did lose his Breath Haere thou vnfoldest those Sophisticke Charmes Of rayling pedant Papistes by strong Armes Even of their owne Confession making plaine Their Wronges to Age and their vnjust disdaine Heere thou mak'st cle●re to all judicious Eyes That they not wee Antiquitie despyse Even from their sheathes thou doest vnsheath these Swords Which to vs Lyfe but Death to them affords Hence feare not then fond Criticks sharpe-vngrate Thy Works beare proofe against the puffe of Ha●e M. WALTER FORBES TO THE PATRON IT is no wonder tho the Learned Crue Of Thee and of none else Protection sue Since Thou doest Vertue Vertue doth Thee crowne With

impudentlie that Chemnitius added this worde where-in the whole pith of the Testimonie consisteth to Athanasius of his owne head The contrarie where-of may bee seene in all olde Impressions of that Father where-of I haue one beside mee printed at Paris by Iohn Petit Anno 1520 or anie later over which the seaming Fire of the Expu●gatorie Index hath not passed hither-to CHAP. X. Some notable Frauds vsed by the Romanists in Citations of the Fathers where-of the Reader would carefullie beware 1. By citing of Heretickes wordes for them as if they were the wordes of the Orthodox Fathers A Notable Example of this fraudfull Tricke wee haue in Bella●mine who to proue by the Testimonie of Fathers That Scripture without Tradition is sufficient to determine Controversies citeth Ireneus alleadging Because the Scriptures are Variouslie expounded that there-fore Scripture onlie cannot bee Iudge VVhich wordes are not Ireneus owne wordes as Bellarmine giveth them out neither did Ireneus ever alleadge anie such Reason as that There was need of Tradition because the Scriptures were Variouslie expounded but hee setteth downe this to bee the Hereticke's Reason for Traditions whome Ireneus refuteth There-fore Ireneus wordes are these VVhen they are convinced out of Scripture saieth Ireneus speaking of the Heretickes of his time straight-way they fall out in the accusing of Scripture it selfe as if thinges were not well set downe there nor that the same had not authoritie of its owne and because the same is variouslie expounded and there-fore Trueth cannot bee found there-in by those that are ignorant of Traditions In which wordes Ireneus if hee had beene living and heard a Papist in our dayes pleading for Traditions and accusing God's word of Imperfection Obscuritie plyablenesse anie way and wanting authoritie of its owne but such as it hath from the Church and the Pope he could not more viuelie haue painted nor described him than hee doeth heere by the Patterne of an olde Hereticke This necessarie Caution therefore wee would keepe for obviating such Fraude that is we would carefullie remarke that the wordes bee a Father 's owne words which are adduced and expressing to vs his owne mynde and meaning And this wee should doe not onelie in cleare places as this former is but vvee would more carefullie advert the same in some that are obscurer in which it can bee hardlie discerned vvhether the vvords bee a Father 's owne or some Heretick's vvhom hee refuteth An Instance vvhere-of Bellarmine him-selfe giveth vs saying of a Testimonie cited out of Clemens Alexandrinus which seemeth to favour the Pelagian Heresie It is not surelie known sayth he whose those words bee whether Clement's owne wordes or those Hereticke's with whom he is in that place disputing And to this the Reader would the more diligentlie take heede because the Papists lyke the Donatists out of the obscurest places of Scripture or Fathers ever seeke to make their best advantage 2. How they cite the Fathers quyte contrarie to their mynde A Remarkable Example heereof wee finde in Bellarmine's citation of Augustine out of whom to proue that the Virgine Ma●ie was conceived without Originall Sin hee adduceth a Testimonie wherein Augustine never meaned nor affirmeth that in her owne conception shee was free from Originall Sinne but onlie that from the time of CHRIST'S cōception in her wombe that shee was preserved thence-foorth from actual sinning thorow that singular Priviledge as he thought that then was granted vnto her by being the Mother of the Lord Iesus And that this is the trueth we shall cleare the same out of their Master of Sentences who speaking of Christ's conception showeth what was the qualitie of the flesh of the Virgine Marie before that time and in that verie instant to wit sinfull as the rest of the race of Adam saying Surelie it may bee cruelie saide and must bee believed according to the vniforme agreement of the holie Fathers witnessing the same that that substance of Marie where-of Christ tooke His humanitie was first subject to sinne as all the rest of the flesh of the Virgine was but there-after by the operation of the holie Ghost the same was so purified and made cleane that beeing free of all tainture of Sinne it might bee so vnited to the WORD And after that the fore-saide Master of Sentences haue saide thus farre of Christ's owne conception then he commeth in the next Section to d●clare what Priviledge was given to Marie after that time of Christ's conception to wit That from thence-foorth shee was fred from actuall sinne and to this effect hee citeth that same place of Augustine which Bellarmine wresteth and abuseth to proue her Immunitie from Originall Sinne even in her owne conception and which Augustine nor none of the Fathers ever once did meane 3. How they vrge vs with Testimonies of Fathers which are the brood of those Errours which them-selues disclayme AN Instance heere-of in place of manie is cleare in the Point of Purgatorie and prayer for the dead where-in Bellarmine and his Fellowes adduce Testimonies of Fathers importing the last therby to proue the first and from prayer to the dead argue so to Purgatorie as if there were such a Relation betweene those two that there could no separation bee anie wyse made between them Whereas prayer for the dead where-of the Fathers speak proceeded from this ground Errour for the most part which both the Grecian and Latine Fathers mayntayned to wit That the Soules of the Faythfull vvho departed this lyfe remayned till the day of the generall Refurrection vvithout attayning to the blessed Vision of GOD in certaine Places of Rest vvhich Ireneus calleth Invisible Holds destinated to them by GOD or as Augustine tearmeth them Hid Receptacles or as Lactanctius styleth the same A common Custodie or as Hilarie speaketh A Bosome of Rest or as Ambrose nameth them Places of Suspence and Habitacles or last of all as Bernard calleth them Atria or Vtter Portches or Courtes Nowe seeing this was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ground Errour which the Papistes disclayme as well as wee and vpon this evill layde ground that they founded onelie their Practise of prayer for the dead seeing the Papistes reject the first as an illegittimate Birth why vrge they vs then with the secōd after-birth vvresting their speaches farre agaynst the mynde of the Fathers for their new-conceited Purgatorie where-vnto their prayers for the dead had no Relation at al. And there-fore when as they vrge vs with the Testimonies of the Fathers for prayer for the dead they them-selues must first belieue this confining of Soules of the Godlie in those hidden Receptacles of Rest where-in they are kept from the tyme of their death vntill the Resurrection as in a Common Custodie and which quyte everteth Purgatorie as their owne Suar●z confesseth or else they must cease by those Testimonies to induce vs fraudfullie to belieue that there is such coherence and