Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	aaron_n	according_a	order_n	137	3	7.1745	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65422	Popery anatomized, or, A learned, pious, and elaborat treatise wherein many of the greatest and weightiest points of controversie, between us and papists, are handled, and the truth of our doctrine clearly proved : and the falshood of their religion and doctrine anatomized, and laid open, and most evidently convicted and confuted by Scripture, fathers, and also by some of their own popes, doctors, cardinals, and of their own writers : in answer to M. Gilbert Brown, priest / by that learned, singularly pious, and eminently faithful servant of Jesus Christ M. John Welsch ...; Reply against Mr. Gilbert Browne, priest	Welch, John, 1568?-1622.; Craford, Matthew. Brief discovery of the bloody, rebellious and treasonable principles and practises of papists.	1672 (1672)	Wing W1312; ESTC R38526	397,536	586

in the Old Testament was and is fulfilled in the New Testament But the New Testament hath not so much as one syllable of your sacrifice of the Mass therefore it could not be prefigured in the Old Testament For if it were prefigured by the sacrifices of the Old Testament it behoved either to be one with the spiritual sacrifice of all Christians or else one with the bloody sacrifice of Christ upon the cross for only these two sorts of sacrifices are prefigured in the Old Testament recorded to be fulfilled in the New Testament but your sacrifice of the Mass is one with neither of them for it is not one with the first sort for they are spiritual you will have it external neither is it one with the other of Christs sacrifice upon the cross for there he died there he shed his blood and there he suffered the torments of Gods wrath and indignation for our sins and there he satisfied the justice of God and merited an everlasting redemption to us But in your sacrifice of the Mass your selves grants that neither is he crucified nor is his blood shed nor suffers he the wrath of God for our sins nor satisfies properly the justice of God for the same nor properly merits remission of our sins in the Mass Bellarm. lib. 2. de missa cap. 4. therefore it is not one with that sacrifice of Christ upon the cross For two several actions which have two different forms and are done in divers times and places for divers ends cannot be one only and the self same sacrifice for it is the form that gives a thing to be and distinguishes it from all other things But Christ his offering up of himself upon the cross and your sacrifice of the Mass have different forms are done in divers places and times and for diverse ends therefore they cannot be both one Further if they were both one then it should follow that as the sacrifice of Christ upon the cross is of an infinit valor so the sacrifice of the Mass should be of the same valor But Bellarmin saith lib. 2. de missa cap. 4 fol. 740. That the sacrifice of the Mass is but of a finit valor and the sacrifice of the cross of an infinit valor Therefore they cannot be both one and the self same sacrifice Therefore this sacrifice of your Mass seeing it is not one with neither of these two sorts of sacrifices is not prefigured in the Old Testament As for the second that it was fore-told by the Prophets It is as true as the former for all the sacrifices which were fore-told by the Prophets in the Old Testament are fulfilled in the New Testament But the New Testament as hath been said makes only mention of these two sorts of sacrifices Christs on the cross and our spiritual sacrifices and not a syllable or the sacrifice of the Mass Therefore it is not fore-told by the Prophets in the Old Testament As for these Scriptures which ye quote Malac. 1.10.11.12 Isai 19.19.21 and 56.7 they speak of the spiritual worship of God and of the spiritual sacrifices which the Gentils being called should offer up unto God under the Gospel whereof mention is made in these places Heb. 13.15.16 1. Pet. 2.5 Rom. 12.1 and 15.16 For either they speak properly and literally or else figuratively But if you say they speak properly of external sacrifices then they speak here of that legal and ceremonial worship of the Jewes and so these places doth not appertain to the New Testament Or if you will say they speak figuratively then I say they make nothing for your external sacrifice in the Mass which you will have to be a sacrifice not figuratively but properly So howsoever ye expone them they can no wayes make for your external sacrifice in the Mass Either therefore must ye prove this sacrifice of your Mass in the New Testament first which ye will never be able to do or else the figures and prophesies in the Old Testament will never prove it seeing there is nothing either prefigured or fore-told in the Old Testament but that which in the New Testament is fulfilled Let us see therefore what you can alledge for this your sacrifice in the New Testament You say that Christ the chief Priest according to the order of Melchisedeck in this action and according to the order of Aaron upon the cross instituted it Matth. 26.26 Luke 22.19 Mark 14 22. and commanded to be observed to the end of the world Before I come to the institution there are two things to be examined which you have written here The first that you say that Christ according to the order of Aaron did offer up himself upon the cross Unto the which I answer first that you gain-say here two great Papists Alanus and Bellarmin whereof the one saith that Christ never sacrificed Aaronicè that is according to the order of Aaron Alanus de Eucharist lib 2. cap. 9. The other saith that Christ his sacrifice upon the cross was neither according to the order of Melchisedeck nor yet according to the order of Aaron Bellarm. de Missa lib. 1. cap. 6 fol. 626. And not only he affirmes it that it is not according to the order of Aaron but also he affirmes that this should be certain to all the faithful So if you be of the faithful and his doctrine be true which the Pope your head hath priviledged to be printed this should also have been certain to you and so you should not have gain-said it You had need to beware of this M. Gilbert to contradict so openly the learned Fathers and Maisters of your Catholick faith for by this doing ye will both bewray your selves that you have no unity and concord one with another and also ye will bring your self in suspicion with your head that ye are not a defender of the Catholick faith seeing you so openly contradict the maisters and defenders thereof Mark this Reader what concord these men have among themselves some saying one thing some another Next I say if you refer this also to his person that as this action was according to Aaron so himself was a Priest according to his order in his sacrifice Then I say you both gain-say the plain Scriptures of God Heb. 5.6.10 and 7.11 and also the learnedst of your Church Bellar. lib. 1. de missa cap. 6. For suppose it be true that this sacrifice of his upon the cross did accomplish all the sacrifices of Aaron and put an end unto them according as he said It is finished Yet he offered up this sacrifice not as he was a Priest according to Aaron for he was not a Priest according to his order at all but as he was a Priest according to the order of Melchisedeck and therefore the Scripture joyns both together Heb. 5.6.7.10 to assure us that he offered up himself upon the cross as he was Priest not according to Aaron but according to Melchisedeck

The second thing is that you say Christ according to the order of Melchisedeck in this action which you mean the Mass did offer up his body and blood under the formes of bread and wine It is true indeed that Christ according to the order of Melchisedeck is an high-Priest and not according to the order of Aaron but yet neither is it certain out of the Scripture that Melchisedeck did offer up bread and wine in an external sacrifice For the Scripture saith only he brought it forth For this is the proper signification of the Hebrew word Hotzsi as in sundry places of Scripture Ezech. 22. Psal 135. Exod. 8. Num. 30. and so the Chaldaick Paraphrast Amena which is to bring forth and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Cyprian Epist ad Caecil Chrysost hom 35. in cap. 14. Genes Joseph lib. 1. cap. 19. Ambros upon the 7. cap. Epist ad Heb. he brought forth for to refresh Abraham c. And Cardinal Cajetan saith the same upon the 14 of Gen. There is nothing written there of a sacrifice or oblation but a bringing forth of bread and wine to refresh the victors saith he which is not to sacrifice And it is certain that he gave it to Abraham and his company to refresh them with after the slaughter of these Kings And the Apostle Heb 7 whereas he sets down these things wherein Melchisedeck was a type of Christ he doth not so much as give any inkling of this For there he compares Melchisedeck with Christ First that as Melchisedeck was both King and Priest so was Christ Next as Melchisedeck was without father and mother beginning and ending the Scripture not mentioning of it so was Christ Thirdly as Melchisedeck was greater then Aaron and had a more excellent Priesthood then the Levitical Priesthood so was Christs But never a word here of a sacrifice of bread and wine wherein Melchisedeck should have resembled the sacrifice of your Mass as ye suppose So you find out here that which the Spirit of God found not out and so ye make your self wiser then the holy Ghost in his Epistle But we will learn not to be wise above that which is written and to search no further then the Spirit of God hath found out already And suppose it were granted to you which ye are never able to prove that Melchisedeck did offer up bread and wine yet what to do hath this with your devilish abomination of your Mass wherein ye say the substance of bread and wine is gone away only the formes remaining For if your sacrifice in the Mass be like the sacrifice of Melchisedeck then the substance of bread and wine should remain as it did in the sacrifice of Melchisedeck and the bread and wine should be offered up and not Christs body and blood as bread and wine only were offered up in Melchisedeck his sacrifice So then either Melchisedeck his sacrifice is not a type of your sacrifice in the Mass or else true bread and wine remains in the Sacrament and not Christ his body and blood which is offered up Choose you then whither you will deny your sacrifice to be according to the order of Melchisedeck or else will you let go your real presence your transubstantiation and your personal offering up of Christ Jesus in your abominable Mass for one you must do Thirdly if Christ offered up such a sacrifice at his Supper as was prefigured by Melchisedeck which you affirm here then must it follow that Christ fulfilled that figure perfectly and so the same sacrifice needs no more to be offered up again and so here will follow the desolation of your Mass-Priests whose work is chiefly in repeating of this sacrifice again Fourthly I would ask you whither is this sacrifice which ye say he offered up according to the order of Melchisedeck in his last Supper one with that sacrifice which he offered up upon the cross or not If it be one then I say as he died and shed his blood on the cross and purchased an everlasting redemption by the same so this sacrifice of your Mass must be joyned with his death and shedding of his blood and must have the like vertue and effect to redeem us and so two absurdities will follow The one that Christ not only should twise have died once in the Supper and afterward upon the cross but also dies and is crucified continually in your Mass and yet the Scripture saith he died but once The other that that sacrifice of his upon the cross is superfluous for what needed him to die again to redeem mankind since the first offering of himself in the Supper was a sufficient redemption For if his sacrifice upon the cross was a sufficient redemption which you cannot deny and if the sacrifice of him in the Supper be one with that of necessity it must follow that as his sacrifice upon the cross was a sufficient redemption even so his sacrifice in the Supper must be a sufficient redemption for mankind And therefore Alanus a great defender of your Catholick faith saith according to the judgement of the Council of Trent That the new Covenant is founded on the blood of Christ offered up in the Supper before he was crucified and that Christ was truly our passover the day before he suffered and he saith This is the foundation of all Christian doctrine according to the judgement of the Council Alanus de Euchar. lib. 2 cap. 28. Now if this be true that he was our Passover before he died and the covenant was founded in his blood which he offered up in the Supper then certainly Christ died in vain which is more then blasphemous and so blasphemous must that doctrine of your Mass be which carries with it such a blasphemie And if you will say it is not the same with that sacrifice upon the cross then I say First you are contrary to your own Church in this who saith it is one with that sacrifice of the cross Next Christ his body and blood is not offered then in the Supper for his body and blood was offered up upon the cross and so your Mass is gone or else make two Christs one in the Supper under the forms of bread and wine which the Disciples saw not and another who was offered up upon the cross which was seen of all So whither will ye go and unto what side will ye turn you M. Gilbert for the uphold of your Mass For there are rocks and sand-beds on every side So neither did Christ offer up himself in a sacrifice at all in his last Supper neither did he it according to the order of Melchisedeck But now let us see how ye prove this sacrifice out of the institution And seeing this point of doctrine is such a weighty point as whereupon the salvation and damnation of souls doth hing therefore I pray thee Christian Reader deceive not thine own soul to thy everlasting perdition but take

own heads as may be seen in our Psalm books Whereunto I answer If ye respect the matter contained in our thanksgiving it hath the warrant of the Scripture and so in that respect it is not our own invention If ye respect the authority we are taught and commanded by our Savior both by his example for he gave thanks and also by his commandment Do this to do the same And so in that respect it is not our own invention If you respect the end it is Gods glory which is the proper end of all thanksgiving If ye will respect the form of this thanksgiving to wit the words and order wherein it is conceived I say it is left indifferent to the Church of God to form their prayers and thanksgiving so being the matter end and authority of the using of them publickly have their warrant out of the Word of God So seeing the authority to give thanks and the matter also of our thanksgiving and end thereof is set down in the Word and seeing the Lord hath left it free to the Church of God concerning the outward form of the same the Scriptures not determining it which your self I hope will not deny For your Canon hath many forms of prayers and thanksgiving in your Mass which after that form and order is not set down in the Word of God Therefore you injury the Lords Spirit and his Church who calls our thanksgiving our own invention As to the third concerning blessing which you distinguish from thanksgiving and saith we have blotted it out of our Scots Bibles and put thanksgiving in the room thereof and so you say we want that part First then I will ask you Did not Luke and the Apostle Paul set down the whole form and the chief points of the institution of that Sacrament I suppose you will not deny it for it were too plain an impiety for you to say that either Luke the sworn pen-man of Gods Spirit or Paul who said I have received of the Lord that which also I have delivered unto you 1. Cor. 11.23 that either of these had omitted the history of the institution of this Sacrament a principal point thereof but either this blessing is one with thanksgiving or else they have omitted a principal point thereof for neither of them makes mention in these places of blessing but only of thanksgiving therefore it is one with thanksgiving Secondly I say either the whole three Evangelists and the Apostle Paul in setting down the institution of the Sacrament of the Supper omits a chief thing to wit the blessing of the cup which I suppose ye will not say or else the blessing of the cup is one with thanksgiving for the Apostles Paul Luke makes no mention at all of blessing but only of thanksgiving and the two Evangelists Matthew and Mark makes no mention of the blessing of the cup but saith that after or also he took the cup and when he had given thanks c. therefore they are one Thirdly if ye will credit one Evangelist exponing another whereas Matthew and Mark have this word and he blessed Luke and Paul have these words And he gave thanks And whereas Matthew and Mark have this word blessing after he took the bread they use the word thanksgiving after he took the cup to signifie that they are both one And therefore if ye will believe Scripture exponing Scripture they are both one Yea what will you say to Bellarmin who saith lib. 1. de sacram Euchar. cap. 10 That some Catholicks contends that both the words to bless and to give thanks in the Scripture signifies one thing and therefore they interpret thanksgiving blessing So if you will credit your own Catholicks they are both one here And whereas you say that both in the Greek and Latin they signifie diverse things I answer Indeed it is true that sometimes they signifie diverse actions as blessing Numb 6. for the petition of a blessing But yet sometimes also blessing is taken in the Scripture for thanksgiving as both I have proved in these places as also if ye will deny there is many places in the Scripture for the contrary as Luke 1.65 Eph. 1.3 1. Pet. 1.3 And whereas you say that in Mark they signifie two distinct actions I have proved before they are both one And last of all I say if by blessing you mean the words of the consecration this is my body which is broken for you c. as Bellarmin affirms lib. 4. de sacram Euch. cap. 13 that the Roman catechist so expones it and the Theologues commonly teaches the same then I say we want not that chief point for we rehearse the words of the institution So howsoever the word blessing be taken either for thanksgiving or for the sanctification of these elements to an holy use by prayer which is comprehended in the thanksgiving or for the words as ye call them of the consecration we have always this blessing in our cōmunion And as for your hovering and blowing of the words of Christ over the bread and calice with your crossing and charming them after the manner of Sorcerers with a set number and order of words and signs your hiding it your rubbing of your fingers for fear of crums your first thortering and then lifting up of your arms your joining and disjoyning of thumb and fore-finger and sundry other vain and superfluous ceremonies and curiosities which you use in blessing of the elements they have neither command nor example of Christs institution and action and the Apostles doctrine and doing in the Scriptures of God Now as to the fourth giving or offering up of the body and blood of Christ to his Father by the faithful We confess a giving to his Disciples which you call afterward a communicating But for another giving that is as you expone it an offering up of his body and blood to his Father we utterly deny it as a thing not so much as once mentioned in the whole institution but contrary to the same and Antichristian and therefore we utterly abhor it and detest it as an invention of your own as Antichristian as idolatry as abomination as that which derogates from that blessed only one sacrifice whereby he offered up himself once upon the cross never to be offered up again as the Scripture testifies Heb. 25. And Bellarmin saith plainly lib. 1. de missa cap. 12. 24. That this offering up is not expresly set down in the words of the institution and that it cannot be easily discerned And as for the fifth a communicating we have it and that not only of the bread and wine as ye here imagine but of Jesus Christ God and Man his very flesh and blood and all his blessings by faith spiritually seeing therefore we have all these points which are requisit in the institution a lawful Minister thanksgiving blessing giving and communicating therefore we have the true institution of Christ in the