Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	drink_v	eat_v	supper_n	10,350	5	9.1429	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66976	Two discourses the first concerning the spirit of Martin Luther and the original of the Reformation : the second concerning the celibacy of the clergy.	R. H., 1609-1678.	1687 (1687)	Wing W3460; ESTC R38320	133,828	156

the history concerning Christ that He was born crucified dead c. But neither Turks nor we Damned Spirits do confide in his mercy or so much as own him as a Mediator or Saviour but dread him as a severe Judge Here alto Luther might easily have replied that there is a medium between an historical or the devil's faith and his new belief of Justification by faith alone and that if his former faith was such as did not fidere misericordiae Christi nec habuit eum pro-Mediatore sed exhorruit ut saevum Judicem confide in the mercy of Christ nor acknowledg him for a Mediator but tremble at him as a severe Judg yet such was not the faith of the Church which he deserted Ejusmodi fidem non aliam tu habebas cum ab Episcopo unctionem acciperes omnes alii ungentes simul uncti sic sentiebant non aliter de Christo This kind of faith and no other had you when you received Holy Orders from a Bishop and all others likewise Ordaining and Ordained did so believe concerning Christ This indeed if true would make one sweat but might he not here have told Satan he lied if not concerning his own yet concerning the Churches faith and have required a further proof of his word Ideo a Christo tanquam crudeli Judice confugiebatis ad S. Mariam Sanctos illi erant Mediatores inter vos Christum sic erepta est gloria Christo Hoc neque tu neque ullus alius Papista poterit inficiari Therefore flying Christ as a cruel Judge you address your selves to St. Mary and other Saints making them Mediators between you and Christ So was Christ robb'd of his Glory This neither you nor any other Papist can deny Here also Luther might truly have told Satan that he belied and mis-represented the Doctrine and practice of the Church which desires the Intercessions of the Blessed Virgin or Saints deceased to God or Christ in no other manner than she doth the intercessions of Saints living the desiring of which intercessions of Saints living is granted lawful without inferring Christ a cruel Judge or these Saints living and not Him our Mediatours c. Nor do any make their addresses so to Saints but that the same do also to Christ himself Mean-while here we may observe how zealous Satan is to rectify Luther concerning Invocation of Saints so prejudicial to our Lord's Mediatorship and accordingly Luther and his followers have endeavoured to rectify the Christian world herein Ergo uncti estis consecrati rasi sacrificastis in Missa ut Gentiles Ethnici non ut Christiani Quomodo ergo potuistis is in Missa consecrare aut veram Missam celebrare Ibi deficit quod secundum vestram propriam doctrinam vitiat personae habens potestatem consecrandi Ye were Ordained therefore Consecrated and offered Sacrifice in the Mass like to Gentiles Heathens not like Christians How therefore could ye in the Mass consecrate or celebrate true Mass when-as there was wanting what according to your own doctrine destroys the whole a person having the power of consecrating i.e. Without a true faith and knowledge of Christ no true Priests and so no true Ordination by them and so no true Consecrating or offering of Christ's true Body and Blood and so the Adoration of that which is taken for such Body is committing Idolatry This seems the Summe of the Devils arguing But the contrary appears by what hath been already said viz. That there was a true faith and knowledge of Christ retained in the Church before Luther's times and so a true Priesthood and if there was not so before how can there be any since for none may make himself a Priest nor is there any other to make him if the former Priesthood perished But whatever Satan might perswade Luther his followers are wiser than to deny a true Priesthood in the Roman Church and so might he had not Satan bin his Doctor § 40. n. 3. 2. Vnctus es tunc in Sacerdotem Missa abusus es contra institutionem contra mentem sententiam Christi instituentis Nam Christus voluit Sacramentum inter pios communicantes distribui ad edendum bibendum Ecclesia porrigi Sacerdos enim verus est Minister Ecclesiae constitutus ad praedicandum verbum porrigenda Sacramenta sicut hoc habent verba Christi in Coena sicut Paulus 1 Cor. 11. de Coena Domini loquitur Vnde a veteribus Communio appellata est quod non solus Sacerdos debeat uti Sacramento juxta institutionem Christi sed reliqui Christiani fratres una cum ipso Nunc annos quindecim totos semper solus privatim pro te in Missa usus es Sacramento non communicasti aliis You was then ordained a Priest and have ever since abused the Mass contrary to the Institution of it contrary to the mind and intent of Christ the Instituter For Christ would have it as a Sacrament distributed amongst the pious Communicants given to the Church that all may eat and drink of it Because a true Priest is a Minister of the Church appointed to preach the Word and administer the Sacraments according to the words of Christ in his last Supper and according to St. Paul 1 Cor. 11. where he speaks of the Supper of our Lord. From whence also by the Ancients it was call'd the Communion because according to Christ's Institution the Priest ought not to celebrate this Sacrament alone but other Christian brethren together with him Now for fifteen whole years together you have constantly received this Sacrament by your self and not communicated it to others Here again he might have answered that he in all his his Masses wherein himself received the Sacrament was ready also to have administred it to othes nor ever in any of them denied it to persons rightly prepared much less held it unlawful or was prohibited to exhibit it to them That therefore his partaking it alone was not his but their fault if any other were obliged to accompany him in it but neither this their fault who were no way engaged to receive it so often as he offered it nor lastly that he is obliged by any precept of our Lord 's to forbear offering to God the Father this Commemorative Sacrifice of the Death of his Son from which Christianity obtains so many benefits and consequently the partaking it himself when others do not also communicate with him And lastly concerning the sense of any Scriptures that should be pressed by Satan to be such a precept that he was to adhere not to Satan's or his own but the Churches judgment thereon He goes on Ideoque interdictum tibi erat ne porrigeres totum Sacramentum aliis And therefore was you forbidden the giving this Sacrament in both kinds to the people Here again Luther might have answered Satan as the Church doth other Adversaries That there is no precept of our Lord 's

rites of the Church the doctrine of the Fathers approv'd Legends and most ancient custom That I will hear none of these things Be it known to the ignorant Popes wicked Priests sacrilegious Monks c. that we are not baptiz'd nor do believe in the name of Augustin Bernard Gregory c. Tell not me Bernard liv'd and wrote so and so but so he ought according to the Scriptures to have liv'd and writ Concerning the chief Controversy that of the Mass being pressed by King Henry the 8th with the authority of the ancient Church concurring with the present that it is a Sacrifice and using it as such he answers thus Vltimo dicta Patrum inducit Rex pro Missario Sacrificio ridet meam stultitiam quod solus vellem sapere prae omnibus Hoc est quod dixi c. Lastly the King alledges the Fathers for the Sacrifice of the Mass laughing at my folly that would be wiser than all the world besides Is it not as I said these block-headed Thomists have nothing to produce for themselves but a multitude of Authors and ancient custom And Captiv Babylonica he resolves Si nihil habetur quod dicatur satius est omnia negasse quam Missam Sacrificium esse concedere Is there nought to be reply'd i. e in answer to the Fathers Better however to deny all than grant the Mass to be a Sacrifice And on the same matter in Missa privata Hic non moramur saith he si clamitent Papistae Ecclesia Ecclesia Patres Patres quia ut dixi hominum dicta aut facta nihil in tam magnis causis curamus Scimus enim ipsos Prophetas lapsos esse adeoque Apostolos c. Here we value not the Papists crying the Church the Church Fathers Fathers because as I said what men say or do in such cases as these it matters not For we know the very Prophets nay even the Apostles themselves have err'd By the words of Christ i. e. by that which he apprehends to be the sense thereof wherein why may not he be mistaken if others are we judg the Church the Apostles nay even the Angels Lastly see his Colloquies c. 27 29 30. what a character he gives of the Fathers to his companions That God's Word of it self pure bright and clear through the doctrines books and writings of the Fathers like milk streined through a Coal-sack is very sorely darkned falsified and spoiled That there is great darkness in the Books of the Fathers concerning Faith That Austin wrote nothing to the purpose concerning Faith For he was first rouzed up and made a man by the Pe●agians That at the first he willingly read Austin but when the door of St. Paul was opened unto him insomuch that he knew what was the righteousness of faith then he had done with St. Austin and that the Fathers were of very small value That Chrysostom was only a talker Bazil meerly a Fryer Cyprian a weak Divine Tertullian amongst the Church-teachers a meer Carolostadius That Bernard did nimium tribuere praeceptis libero arbitrio attribute overmuch to precepts and free-will That Macarius Antonius and Benedictus brought apparent mischief to the Church with their Monkery that they lead a private grizly kind of life far from a Holy That he knew none among the ancient Teachers of the Church that he hated like Jerom for he writeth only of fasting of victuals of virginity c. teacheth nothing neither of faith nor hope nor love nor of the works of faith That the Fathers stumbled oft-times and mingled in their books many impertinent and Monkish things That the Apology of P. Melancthon surpasseth all the Fathers of the Church yea St. Austin And in his Preface to his Works he saith Non in omnibus omnium Patrum scriptis tantum reperiri Eruditionis Theologiae quantum in locis hisce Communibus Et si omnia illorum Scripta conflentur colliquescant non tamen Locos Philippi inde prodituros More learning to be found in those Common-places than in all the Fathers which all melted in one lump together would not make one such book as Melancthons Such stuff as this it seems he usually vented and his friends Aurifaber and others who heard them from him had not the discretion to conceal them and to cover his shame and nakedness § 21. n. 1 The 6th his setting up his own authority and maintaining his own doctrines as certain and infal●●ble truth This his contempt and low esteem of all other humane authority and of their doctrines was accompanied as usually with a most high esteem of his own so greatly liable to mistakes and errors he thought others so little himself and how much uncertainty he put in their opinions so much certainty in his own confidently stiling by the name of God's word his Expositions and sense thereof tho these contrary to that formerly delivered using frequently such expressions That if an Apostle or an Angel from Heaven should come and teach contrary to such his Expositions let him be Anathema and That if he was deceived God had deceived him and such things he said not only of those Expositions of his against the Church of Rome but those made against other Protestants those made against Zuinglius Oecolampadius c. and of the contrary of which his Protestant-posterity think themselves most certain equally certain always of his being in the right and having no less affirmed his certainty even in those things wherein himself afterwards changed his opinion who is much noted both by his enemies and friends to have contradicted in his latter many things in his former Works as better discerning truth say the one as more still departing from it say the other and to have contradicted those Expositions of Scripture concerning the Lord's Supper in his latter writings against Carolslad and Zuinglius which he delivered for certain in his former against Catholicks See the particulars shewed by Hospinian hist Sacram. 2. part fol. 8 9 12. and so of many things whereof he was once certain he became afterwards as certain of the contrary § 21. n. 1 Tho these in his latter and former times much varying For example see in his doctrine of Consubstantiation wherein he was opposed by other Protestants he pretended as much certainty and as clear revelation thereof in God's word as in any of those wherein he opposed the former Church Si quisquam mihi persuadere potuisset saith he Ep. ad Argent in Sacramento praeter panem vinum esse nihil magno beneficio me sibi devinctum reddidisset gravibus enim curis anxius in hac excutienda materia multum desudabam omnibus nervis extensis me extricare expedire conatus sum c. Could any man have perswaded me these was nothing but bread and wine in the Sacrament he had much oblig'd me For being in great perplexity I took great pains in discussing this point I endeavoured with all my might to