Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	damnation_n	drink_v	eat_v	10,899	5	8.2264	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14212	A collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man	Ursinus, Zacharias, 1534-1583.; I. H., fl. 1600.; Pareus, David, 1548-1622. aut; Junius, Franciscus, 1545-1602. aut	1600 (1600)	STC 24527; ESTC S100227	171,130	346

from sin Mat. 26. 26. 28. the bread wine is the body bloud of Christ And 1. Cor. 10. 16. It is called the communion of the body and bloud of Christ And so expoundeth it selfe Gen. 17. 11. Rom. 4. 12. Circumcision is a signe of the covenant Exod. 12. 27. The paschall lamb● was a signe of the passeover Exod. 31. 14. The sabbaoth a perpetuall signe of grace and sanctification Heb. 9. 24. Ceremonies are similitudes types of true things Marc. 16. 16. He that beleeveth and is baptised shal bee saued Luc. 22. 21. The bread of the Lords supper is commanded to be eaten in remembrance of Christ 8 The lawfull vse of sacraments is when such as are converted obserue those rites which God hath commaunded for such ends as God ordained the sacraments The proofe That onelie is the lawfull vse vvhich agreeth with Gods institution but the institution comprehendeth these circumstances of persons rites and endes therefore these once broken the fignes are presentlie abused Esa Ier. 7. Psal 50. 9 In this vse the things signified are alwaies taken togither with the signes The proofe For thus much the rites do signifie the promise annexed to the rites doth containe as Mar. 16. He which shall beleeue and be baptised shall bee saued but God is true speaking to vs as well by signes as by wordes Therefore the signes are not in vain● though the things be taken in one sorte the signes in an other 10 But without the vse appointed by God which is not without conversion neither the ceremonies haue the nature of a sacramēt nor gods benefits thereby signified are receiued with the signes The proofe The signes of the covenant confirme nothing to them which keepe not the covenant or substitute others in their places or refer them to an other end but sacraments are signes of the covenant wherby God bindeth himselfe to grant vs freelie remission of sins eternal life for Christ ergo they confirme not them in the grace of God which are without faith and repentance or vse other rites or to other purpose then God hath appointed Besides it is superstitious and idolatrous to attribute the ●est●fying of Gods grace either to an externall worke without promise or to a worke devised by men Wherfore this abuse of sacraments hath not the grace of God annexed vnto it or confirmeth any man therin as it is said Rom. 2. 25. Circūcisiō availeth if thou keepe the law but if thou be a trāsgressor of the law thy circumcision is made vncircumcision 11 The Godly receiue these signes to their salvation the vvicked to their condemnation but onely the godly can receiue the things signified to their salvation The proofe Vs saith Peter vz. which beleeue amongest whome hee reckneth himselfe baptisme saveth not the washing away of the filth of the flesh but the request of a good conscience vnto God And Paule 1. Corinth 10. 16. the breade which wee breake is the communion of Christs bodie And whereas the Sacraments are an external instrument wherby the holy Ghost cherisheth preserveth our faith is followeth that as the preaching of the word so they also further the saluatiō of the faithful But contrariwise the wicked by abuse of sacramēts cōtēpt of and his benefites which are offered them in the worde sacraments and confession of that doctrine which with a trewe faith they do not embrace heape vnto themselues the anger of God and fearfull punnishment according to these sayings He that offereth an oxe is as if he killed a man hee which offereth a ramme is as if hee slew a dog c. Esa 66. 3. He which eateth and drinketh vnworthily eateth drinketh his owne damnation not making any difference of the Lordes bodie for this cause manie amongst you are weake and sicke and many are fallen a sleepe 1. Cor. 11. 27. But the things signified because they are receaued only by faith and are either the true causes of saluatiō or saluatiō it selfe namely Christ and his benefittes they neither can be receaued by the wicked nor of any but vnto saluation as Christ saith Ioh. 6. 12. But in the elect after they are converted the fruits of a sacrament though vnworthily receaued do in the end follow The proofe The promise and the signes of that promise which hath a cōdition of faith annexed vnto it are ratified and take effect whensoeuer the condition is performed but such 〈◊〉 the promise which is signified and confirmed by the sacraments therfore if there be faith beleeuinge the promise and signes whether in the vse or after the things promised and signified are then receaued I might deale with thee as thou hast done when thou didest despise the oath in breakinge the couenant Nevertheles I will remēber my couenant made with thee in the daies of thy youth wil cōfirme vnto thee an euerlasting couenant 13. Of sacraments some are once onely to be receaued some often-times some are to be ministred onely to those of ripe yeares others euen to infants also according as they are ordained for once making a couenaunt with all those that are conuerted and which are to be receaued into the church as circumcision and baptisme or instituted to renue the couenant and preserue the vnitie and fellowship of the church after our fall cōflict against temptatiō as the arke the paschal lambe with other sacrifices the Lords supper The proofe The iterating or renewing of baptisme is no where commaunded the reason is manifested because those sacraments are instituted to be an initiating or solemn receauing into the church which is euer firme to him that repenteth or persevereth But the iteratiō of the vse of other sacraments is commaunded as in sacrafices in the Paschal lamb in worshiping before the arke in sanctifying and clensing it is apparent Also of the Lordes supper it is said As often as yee do this yee shall shew the Lords death The reason is because they are testimonies that the couenant begunne in circumcision baptisme is ratified and firme to him that repenteth And this often exercising of our faith is necessarie 14. The thinges common to the sacramentes of the new and olde testament are those which are before set downe in the definition of a sacrament The differences betweene both are these that the sacraments of the olde testament did prefigure Christ which was then to 〈◊〉 the sacramentes of the newe testament represent vnto vs Christ with all his benefits being alreadie come the olde were others and more rites as circumcision sacrifices washings the Pascall lambe the sabbaoth worshipping before the arke c the new are likewise others and onlie tvvo baptisme the supper of the Lord the old were obscure the new are more plaine easie the old were commanded to Abrahams posteritie their housholds the new to the whole church culled and collected out of Iewes and Gentiles The proofe That one definition serveth for the sacraments of both new and

the true reall and spirituall communion of the bodie it selfe of Christ 10 The lawfull vse of the Lords supper is when the faithfull obserue this rite instituted by Christ in remēbrance of him that is to stir vp their faith and thankefulnesse 11 As in this vse the body of Christ is eaten sacramentally and really so without this vse as by infidels and hypocrites it is indeede eaten Sacramentallie but not reallie that is the sacramental signes as bread and wine are indeede receaued but not the things themselues signified by the signes namely the bodie and bloud of Christ 12. The doctrine of the Lords supper is grounded vpon manie those very forcible argumēts All places of scripture which mention the Lords supper do cōfirme it And Christ doth not cal any invisible thinge in the bread his bodie giuen or brokē for vs but that verie visible bread which he brake which because properlie it could not be so meant himselfe addeth an exposition that hee woulde haue that bread receaued in remēbrance of him which is as much as if hee had saide that this bread was a sacrament of his bodie Also he saith that the supper is the new testament which is spiritual one and eternall And Paule saith that it is a communion of the bodie and bloud of Christ because all the faithfull are one bodie in Christ which can haue no fellowshippe with the divell Also he maketh the same engraffinge into Christes bodie by one spirit in baptisme and the holy supper The whole doctrine and nature of sacraments doth confirme it which represent vnto our eies the same spiritual cōmunion of Christ to be receaued by faith which the worde or promise of the Gospell declareth to our eares and therfore they are called by the nāes of the things signified and haue not except in the lawful vse the receauing of the verie thinge annexed vnto them The articles of our faith cofirme it which teach that Christes body is true humane not present in manie places at once and that now it is receaued vp into heauen and shall there remaine vntill the Lord returne to iudgment that the cōmunion of the godlie with Christ is wrought by the holie Ghost not by enterance of Christs body into the bodies of men therefore al the purer antiquitie of the church with verie great and open consent professed the same doctrine 13 The Lords supper differeth from baptisme 1 In rite and manner of signifying because the washing signifieth remission and clensing of our sins by the bloud and spirit of Christ and societie of the afflictions and glorification of Christ But the distribution of breade and wine signifieth the death of Christ imputed vnto vs for remission of sinnes and that wee beeing nowe ingraffed into Christ are become his members 2 In special vse because baptisme is a testimony of our regeneration or covenant betweene God and vs and of our admission or being receiued into the church but the Lords supper witnesseth that we are perpetually to be nourished by Christ abiding in vs and that the covenant which we haue once made with God shall ever endure steadfast and that we shall for ever abide in the church and bodie of Christ 3 By the persons to vvhom they must bee ministred Baptisme is due to all which are to be accounted for members of the church vvhether aged or infantes the Lords supper to them onely which can vnderstande and celebrate the benefites of Christ and examine themselues 4 In often vse Baptisme must only once be received because the covenant of God once begun is ever firme and steadfast to them that repent But the Lords supper must be often receiued because the renuing of that league and often remēbrance thereof is necessary for the strengthning of our faith 5 In the order of vsing because baptisme must be ministred before the Lordes supper never but after baptisme 14 They come worthily to the Lords table which examine themselues that is which are endued with true faith and repentance Which who so do not finde in themselues they must neither presume to approach without them least they eate and drinke iudgement to themselues nor deferre repentaunce whereby they may approach least they pull vpon themselues hardnesse of hart and eternall punishments 15 The church ought to admit to the Lords supper all that professe that they embrace the foūdation of Christian doctrine purpose to obey it and to prohibit all such as being admonished by the church and convicted of their errors will not for all that desist from their errors blasphemies or manifest sinnes against conscience 16 The Pope hath done wickedly in taking the breaking of bread from amongst the rites of the the Lords supper as also in barring the people the vse of the cup. He hath also done wickedly in adding so many ceremonies never commanded by the Apostles Hee hath fowly transformed the Lords supper into a theatricall masse that is into a foolish imitation of Iudaical traditions stage-like gestures But most impious idolatrous are those devises to perswade that the masse is a propitiatorie sacrifice wherein by the Masse-Priests Christ himselfe is offered vp to his father for the quicke and dead and by vertue of consecration is substantially present and so abideth as long as the bread and wine remaine vncorrupt and bestoweth the grace of God and other benefits on them for whom he is offered and by whom he is eaten with the bodily mouth without any good motion of their owne and also that he is to be adored worshipped as he is included and borne about vnder those two kindes namely bread and wine For these damnable and abominable idols it is very necessary that the masse bee banished from the Christian church A FVNERALL ORATION OF D. FRANCES JVNIVS Professor of Divinity in the famous Schoole of Neustade vpon the death of D. ZACHARY VRSINE a most worthy man and vigilant Doctor and Professor of Divinity in the saide Schoole of Neustade WE haue lately lost noble and worthy auditors the most faithfull servaunt of God Zacharie Vrsine a reverende vvitnesse of our Lorde Iesus Christ a right vertuous man my sweete fellow-professor and one most beneficiall to Gods church of this man are we deprived and this our orphan-schoole left destitute of her parent The greatnesse of which losse if I woulde amplifie I shoulde but giue occasion of more heavinesse to your mindes that are already in this case too tenderly affected and faile exceedingly of that excellency of discourse which in so excellent a subiect may iustly be expected For though faine I would and could hartily wish that I might speak much to this purpose yet I neither thinke it fit considering I should but minister fuell to the fire of your affection nor accompt my selfe able as well for divers defects which I feele in my selfe of wit learning exercise continuance of conversing with that man of happy memorie whereby I am

Communiō is an vnion with Christ and an enioying of all his benefites by faith To this belongeth the similitude of the Body and the Members of the Vine the Branches which hath no reference to any corporall eating This communion both was is common to all the godly from the beginning of the world to the end therof But they could not eate it bodily That wee may growe in him of whome the whole body is coupled He that cleaueth to the Lord is one spirit with him And wee are all baptised by one Spirit into one bodie But this wee knowe that wee dwell in him and he in vs in that he hath given vs of his Spirite This vnion then is that communion which is by the holy Ghost and therefore spirituall For breade cānot be this communion but only by a figuratiue speech called Metonymie 2 GVILTY OF THE BODY He that is guiltie of the body of Christ eateth it They that receiue veworthily are guiltie of the body of Christ Therefore they eate it corporally For spiritually they can not for if they should so care they were not guiltie Ans I doe deny the Maior For he is guilty of the bodie of Christ who by his sins crucifieth it and despiseth the benefite of Christ Now vnto this gu●lte there is no neede of anie bodily eating but not to receiue Christ by faith when he is offered vnto vs. So the iniurie offered vnto the Arke is said to be offered vnto the Lord. 3 Nor discerning the bodie of the Lord. They that discerne not the bodie of the Lorde eat it The guiltie discerne it not Therefore they eate it Ans We grant if the Maior be taken sacramētally viz. of that bread which is named Christs bodie it is true if properly it is false For not to discern● is not to yeeld honor therevnto due to contemne him and not to receiueth thing signified So Heb. 10. ver 29 they are said to treade vnder feete the Son of God and to account the bloud of the covenant an vnholy thing which contemne him Arg. 5. Drawne from the testimonies of the Fathers and godlie antiquitie in the vncorrupt Church Ans The sayings of the Fathers are to be taken Sacrament allie or of the spirituall Communion They saie often that the bodie and bloud of our Lord is giuen vnto vs with the bread wine If thē they allowe of Corporall presence they allowe also of the Papistes Concomitancie or the separation of the blouds from the bodie 1. Augustine saith Thou receiuest that in the bread which hange on the Crosse that in the cuppe which wa●shed from Christ his side Ans In the bread as in a signe that is togither with the Signe thou receivest the thing signified Whē we receiue the bread we are sure that we haue Christ 2 Cyrillon Iohn saith By a naturall participatiō 〈…〉 spiritually but also corporally not only according to the spirite but also according to the flesh corporally and essentiallie Auns Cyrill speaketh not of the manner of eating but of the thing eaten he sheweth that we are made partakers not only of the spirit but also of the humane nature of Christ Now he meaneth the spirituall communion 1 Vpon it he citeth the places of Ioh 6. 54. 1. Cor. 6. 15. where there is no mention made of any corporall eating 2 He speaketh of the presence of Christ not in the bread but in vs. 3 He proveth this abiding of Christ by the vse of the supper not by the corporall eating of it 4 He so describeth it as that he faith it shall endure in the life eternall 5 He speaketh of that Cōmunion which is proper to the Saints now that is spirituall For else it should also happen to the wicked III. The Shiftes of th● Consubstantials in eluding some not al for there are more obiected against th●●● of ●ur obiections 1 We doe not meane say they a naturall and 〈◊〉 eating Ans We obiect not this against them but only we aske whether Christ be eatē bodilie either after a grosse or sub●●e manner How so ever they answere there is too much idolatrie in their opinion For Christ refuting the Capernaites distinguisheth not the eating of himselfe into a grosse subtile manner but he simply saith that his body cannot be taken with a bodily mouth For hee saith that he shall ascend and that the words which he speaketh are spirit and life Ob. 2. We mainetaine not the vbiquitie For thereof is not one word mentioned Ans Here is to be noted the disagreement of ou● adversaries about Vbiquitie Neither is there one word mentioned to this purpose that the body of Christ is at once in many places For it is a properly belonging only to his divine nature to be 〈◊〉 once in many places Moreouer vpon this opiniō of theirs followeth the Vbiquitie for hee which at once is all in divers places must needs be infinite therefore necessarilie everie where Ob 3. We doe not destroy the article of Christs ascension Aunsw But they stumble at it For whilest they avouch that as often as the Lordes Supper is celebrated CHRIST is eaten corporally they must needes say that hee remayneth invisibly vpon earth whereas indeede hee is saide to haue left the worlde to haue ascended from an inferior to a superiour place there to remaine in heaven vntill he come to iudgment or that he descendeth from heauen as often as the Lordes supper is celebrated This is allready refuted How then is he in the breade Obiect 4. Wee take not awaie the doctrine of the proprieties of his humane nature Ans Yes quite awaie For they will haue his humane nature to be such as is neither seene felt nor circumscribed Repl. But Christ layde a side these infirmities and reserued his naturall proprieties Ans Nay these are his naturall proprieties which being taken awaie the truth of his humane nature is also taken awaye Augustine take away the space dimension of bodies and they wil be no where Obiect 5. We do not abolish the doctrine of communicating proprieties Aunsw Yes they doe For they applie the properties of the divine nature which are attributed to the whole person in cōcrete vnto both natures I will be with you vnto the end of the worlde this they take as spokē of both natures Which is as much as if saying Christ was circūcised I should thus vnderstand it Christ was circumcised both in his godhead and also in the flesh Repli This onelie wee adde that those articles concerne not this place Ans By this reason all sectes might shift of all testimonies of scripture But by their leaue they concerne this place for two reasons 1 Because They are wrighten of the body of Christ But the body of Christ concerneth the Lordes supper Ergo these articles also concerne this place For they teach vs how Christes body is to be eaten 2. Because no one article of faith is contrarie to an other but everie one is

a rule by which we must interpret an other so the doctrine of iustification pertaineth to this because in the Lords Supper must no other righteousenesse be sought then by the bloud of Christ Obiect Wee must not sette downe the manner howe Ans Here is a double errour 1. When they say we must not define or set downe the manner and so they contradict scripture which defineth it teacheth vs that it is spirituall that the vnion with Christ is made in faith by the holy Ghost 2. Themselues set downe the manner as appeareth manyfestely by their wrightings Obiect 7. It is trewe that Durandus sayth Wee heare the wordes perceaue the motion beleeue the presence and knowe not the manner Ans 2. This neither helpeth you nor hurteth vs because Durandus was a Papist Aunsw Wee may graunt this saying so it bee rightly vnderstoode VVee heare the worde this is my bodie not that in the breade wee doe with our mouthes feede on the bodie of Christ We perceiue the motion that is that the breade entereth into our mouth not the body of Christ We know not the manner that is perfectly namely how the holy Ghost is everie where all in Christ and in all the god he and how he doth vnite vs in Christ We beleeue the presence but such a presence as is the eating and as is the vnion of the members and the head Ob. 8. This 〈…〉 that the bodie and bloud of Christ is given vnto 〈◊〉 cruelie substantiallie and 〈…〉 Ans We grant that wee eate the true bodie of 〈◊〉 then the whole disputation is to no purpose 1 Because they coufesse that we are made partakers of the true bodie of Christ and that we 〈◊〉 of the manner which also we grant 2 Because the reasons o● refutations which they bring are or no moment 4 ARGVMENTS WHEREBY IT IS proved that the bodie of Christ is present neither IN nor VNDER nor TO the bread of the Lords supper nor is corporally eaten IN it VNDER it WITH it c. 1. BEcause he tooke on him very nature of mā Besides we cannot eate him otherwise then did his disciples in the first supper 2 Hee did truely ascende from earth into heaven 3 Such is the eating of him as is his aboad with vs 4 Al the godlie of the Old and new Testament haue the same aboad with Christ 5 Christ alone can offer himselfe to his Father Nowe in the vse of the Lordes supper wee must needs craue of God remission of sins If therefore he be present with the bread wee must desire this of him so we offer bread In the new testamēt it is not lawful to direct our praiers to any one certaine place 6 Those good gifts which are promised only to the godly are spiritual To these and others aboue cited may be added the consent of Fathers as Ambrose Athanasius Augustine Basill Ba●e Bertra●s Chrysostome Clemens Alexandr●●● the Nicene Counsell Cyprian Cyrill Dionysius Gelasius Gregorie the Greate Gregorie Naz●●zen He s●chius Hierom Hilarie Irenaeus Iustin Leo Macarius Orig●n Procoplus Gaza Tertullian Theodoret c 5. Arguments whereby the opinion of the Vbiquitaries is refe●●ed and the truth of the right doctrine confirmed Arg. The Marcion●●es and Manichees fained that Christ had no true solid humane bodie but onlie an imaginarie or seeming bodie so that he did only seeme to haue flesh bones whereas indeed he had none And that the verie incarnation and al motions and operations of Christ did only appeare in shew wheras indeed there was no such thing But this opinion of Vbiquitie and real communication of proprieties revoketh from hell that phantastique dotage of Marcion and Manes Wherefore this also as the Man●chea● heresie is to be condemned banished from Gods Church vnto the very deepest pit of hell The Minor is thus proued The Vbiquitaries beleeue and teach that all properties of the Deity were at the instant of conception really transfused from the Deity of the Worde into the humane nature assumed by Christ Hence follow these absurdities 1 Christ shall not be truelie borne of the Virgin if according to the nature of his humanity hee were truely essentiallie without his mothers wombe before he were borne and after his birth were according to his humane nature as truely and substantiallie in his mothers wombe as before 2 In his humane nature Christ was not truly weak and subiect to passions if then also he were partaker of divine maiestie and omnipotencie 3 He was not truely dead if in the verie instant of death both in soule and bodie he were essentially everie where present with his Deity For his soule everie-where-present with his everie-where-present bodie could not reallie bee separated by distance of place and therefore his body could not die but imaginarily 4 He did not truelie ascend into heavē but we must say it was onlie an imaginarie and phantastique shew if in bodie he were there substātially before he ascended thither after he ascended nevertheles he remaine in the earth nay in the very bodies of the faithfull by substantiall presence of the same bodie as truely as before if these things did indeed so fall out it will follow that the same bodie of Christ was at once weake and yet omnipotent base and glorious able to suffer and vnable dead and living limited and vnlimited which to saie were blasphemie To avoide these prodigious and impious absurdities they tell vs that Ob. Christ in respect of his bodie was in deed limited weake passible mortall in the time of his humiliation because he did empty himselfe would not before his resurrection shew forth that maiestie which hee imparted to his bodie Ans They doe ill to interpret this emptying of concealing all his glorie and maiestie for the time wherein he tooke our nature vpon him whereas indeed it is to be vnderstood of the divine nature of the worde as it vouchsafed to take vpon it the shape of a servant that is the Masse of our nature and would become man Besides it would followe that Christ did even then shew forth the power maiestie communicated to his flesh when he was truely subiect to infirmitie and circumscribed by his body as which weeping he raized Lazarus and beeing taken by the Iewes healed Malchus which was wounded by Peter But what is it to fetch backe the Marcionites from hell or in the greatest mystery of religion to speak blasphemie if this be not Argum. 2 This is the blasphemie of Samos●te●●● Airtus and the late Antitrinitaries that the man Christ is not properlie and naturally God but only by accidentall participation of the Divine proprieties maiestie honor power and vertue In like manner conceaue the Vbiquitaries of the deitie of the man Ch●ist de●ining the personal vnion by this only cōmunicating of proprieties wherby the flesh of Christ is made omnipotent present in every place So that the same man is and is called God not because properly