Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	aaron_n	apostle_n	priesthood_n	36	3	10.9405	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10352	A refutation of sundry reprehensions, cauils, and false sleightes, by which M. Whitaker laboureth to deface the late English translation, and Catholike annotations of the new Testament, and the booke of Discouery of heretical corruptions. By William Rainolds, student of diuinitie in the English Colledge at Rhemes	Rainolds, William, 1544?-1594.	1583 (1583)	STC 20632; ESTC S115551	320,416	688

that Christ hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sempiternall euer lasting vnchangeable or vnremoueable priesthod far otherwise then Aaron and the Leuitical priests had This being the Apostles reason and sense and word what foloweth hereof or what would M.W. inferre I see not what may be concluded but ether it is so true that we wil neuer denye it or it is so foolish that he should be ashamed to mention it if he say Christ is a priest for euer we affirme no lesse that his priesthod passeth not from him it is our beleefe that the force and vertue thereof endureth foreuer we liue and die therein and all the baptismes recōciliations sacrifice sacramentes al grace vertue sanctification which is in the church Catholike dependeth of this faith and floweth from the eternity of this one euerliuinge priest and priesthode But will he inferre hereof that therefore there ought to be no other inferior priestes and that this derogateth from his priesthode this lo is so chyldish that amongest meane learned diuines it deserueth rather laughter then answeare Christe is a priest for euer therefore there are no priestes whie then let vs argue Christ is a true man for euer therefore we are not or he hath a soule for euer therefore we haue none or he is a kinge for euer therefore let vs depose all princes and remoue princelie authoritie Christ is our doctor maister and teacher for euer and so farewel al maisters and doctors so the Eschequer shal saue that which the Q. Maiestie bestoweth on the Vniuersitie readers finallie because Christ liueth for euer therefore let vs rid our selues out of the way lest we derogate from Christ For as Christ in most excel lent sorte hath the one that is priesthod so hath he all the rest bodie soule kinglie power prophecie to be a maister doctor and teacher all agree to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that eternallie vnchangeablie and vnremoueablie But ô miserable people whose soules are committed to such teachers most vnfortunate church where such doctors possesse the principal chaires where the very learned mē who should be lightes to the rest are so blinded with heresie that they see not so much as ether common knowledge of meane diuinitie or the continual practise of ciuil policie or their verie Communiō booke thrusteth into their eyes and cares for how is it possible that a learned man hauing any sense of diuinitie should be moued with this new deuise hanging vpon one Greeke or Latine worde which so many hūdreds of learned fathers Greeke and Latine could neuer yet espie but though they knew both this particular controuersie and generallie all truth by many degrees more fullie then possiblie can any of these sectaries or secte-maisters yet were they so far from anie such collection that euermore in saynge and writing in teachinge and confutinge in lyfe and death they practised the contrarie And what reasonable man castinge his eyes vpon the Q. maiestie should not by and by descrie the vanitie of this sophistication for if she may conferre vpon some of her subiectes in euerie shier of her realme authoritie and gouernemēt to rule to imprison to chastise to correct to release to decide controuersies to arraygne in iudgement to condemne and execute euen vnto death al this with out empayringe or diminishinge her princelie authoritie nay to the much greater shew declaration thereof for so much as her subiectes doinge these offices vnder her hauing al their power depēding of her she absolutely rulinge dependinge of none by these so manye litle riuers as it were doe more excellētly set forth the largenes of the mayne springe how much more easelie may we conceaue this of Christ our vniuersal and absolute kinge and priest in the regiment of his Church that he without empairinge of his supreme euerlastinge and incommutable priesthode may communicate these sacred priestlie functions with his ministerial officers for the benefite of his subiectes the Christiā-Catholikes dispersed thorough out the world and so much the more as in euerie holie action wrought in the Church in euerie consecration in euerie sanctification in euerie reconciliation in euerie baptisme in euerie sacramente and sacrifice whatsoeuer is done to the benefite of mans soule Christ our high priest hath therein a more true and effectual operation concurring with his minister then hath any prince vnder the sunne in lyke case in regiment of his owne realme And if this can not sinke into their heads how is it that they consider not their verie Cōmuniō booke where the Parlamēt from whēce that booke hath his authoritie geueth power to the minister in some case to remitte sinnes then which nothing is more proper to Christ nothīg more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing more neerelie vnited to his diuine person And yet thus it is appointed there Here shal the sicke person make a speciall cōfession if he feele his consciēce troubled vvith any vveightie matter after vvhich confession the priest that is the minister shall absolue him after this sorte And so foloweth a verie forme of Absolutiō borowed from the vse of our Catholike Church Our Lord Iesus Christ vvho hath least povver to his Church to absolue al sinners vvhich trulie repente and beleeue in him of his great mercie forgeue thee thine offences And by his authoritie committed to me I absolue thee from all thie synnes in the name of the Father and of the Sonne and of the Holie Ghost Amen Wherefore if ether reason or sense or experience or humanitie or diuinitie preuaile with M. W. he can not vpō Christs sempiternall priesthode make any probable coniecture against the priesthode of the Church or say it derogateth from Christ Contrarywise if he wil stand ether to his owne writing or to the iudgement of his felow-zuinglians Martir Bale and Caluin or to the proofes and testification of the lutheranes his brethren for so he calleth them Illyricus wigandus c. or will admitt the vniforme consent of the fathers in the primitiue Church or the veritie of Christs promise he must needes acknowledge not onlie that in S. Augustines time but euen from the Apostles time priestes properlie so called were pastors rulers of the church and haue had their origine from Christ And therfore as before so here I tell him againe that in calling them Baalites Antichristians he calleth Christ Baal he calleth our Sauiour Antichrist And therefore if I thought my counsaile might preuaile with such prophane ministers geuē ouer I feare into a reprobate sense and vessels of damnation I would say as S. Peter said to Simon Magus Repente thee of this thy vvickednes and pray to God if perhaps this cogitation of thy harte may be remitted thee For in this blasphemous sentence most certaynly he hath troden the sonne of God vnder foote and esteemed the bloud of the Testament polluted vvherein he is sanctified and hath done contumely to

the mysterie and their incredulitie or feeblenesse to vvhom he vvrote yet it is euident in the iudgment of al the learned fathers vvithout exception that euer vvrote either vpon this epistle or vpon the 14 of Genesis or the psalme 109 or by occasion haue treated of the sacrifice of the altar that the eternitie and proper act of Christs priesthod and consequently the immutability of the nevv lavv consisteth in the perpetual offering of Christes body and bloud in the Church VVhich thing is so vvel knovven to the aduersaries of Christs Church Priesthod so graunted that they be forced impudently to cauill vpon certaine Hebrevv particles that Melchisedec did not offer in bread and vvine yea and vvhen that vvill not serue plainely to deny him to haue bene a priest vvhich is to giue checkemate to the Apostle and to ouerthrovv al his discourse Thus vvhiles these vvicked men pretend to defend Christes only priesthod they in deede abolish as much as in them lieth the vvhole order office and state of his eternal lavv priesthod Arnobius saith By the mysterie of bread and vvine he vvas made a Priest for euer And againe The eternal memorie by vvhich he gaue the soode of his body to them that feare him in psal 109.110 Lactantius In the Church he must needes haue his eternal priesthod according to the order of Melchisedec Li. 14. Institut S. Hierom ep 126. to Euagrius Aarons priesthod had an end but Melchisedecks that is Christes the Churches is perpetual both for the time past and to come S. Chrysostom therefore calleth the Churches sacrifice Hostiam inconsumptibilem An host or sacrifice that can not be consumed ho. 17 in 9 Hebr. S. Cyprian Hostiam qua sublata nulla esset futura religio An host vvhich being taken avvay there could bene religion de coena Domini nu 2. Emissenus Perpetuam oblationem perpetuò currentem redemptionem A perpetual oblation and a redemption that runneth or continueth euerlastingly ho. 5 de Pasch And our Sauiour expresseth so much in the very institution of the B. Sacrament of his body and bloud specially vvhē he calleth the later kind The nevv Testament in his bloud signifying that as the old lavv vvas established in the bloud of beastes so the nevv vvhich is his eternal Testament should be dedicated and perpetual in his ovvne bloud not only as it vvas shed on the Crosse but as geuen in the chalice And therefore into this sacrifice of the altar saith S. Augustine li. de Ciuit. 17. c. 20. S. Leo ser 8 de Passione and the rest vvere the old sacrifices to be translated See S. Cyprian ep 63 ad Cecil nu 2. S. Ambrose de Sacram. li. 5. c. 4. S. Augustine in psal 33 Conc. 2. and li. 17. de Ciuit. c. 17. S. Hierom ep 17. c. 2. ep 126. Epiph. haer 55. Theodoret. in psalm 109. Damascene li. 4. c. 14. Finally if any of the fathers or al the fathers had either vvisedom grace or intelligence of Gods vvord and mysteries this is the truth If nothing vvil serue our aduersares Christ Iesus confound them and defend his eternal Priesthod and state of his nevv Testament established in the same In vvhich vvords of ours if thou marke wel and conferre them with his thou shalt find that in this short paragraph he hath povvred out together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fovvle and stinking heape of lyes errors ignorances and contradictions to him selfe and his brethren For first vvhere say vve that Of al those things vvhich are proposed by the Apostle it folovveth not that Christs priesthod is eternal say vve not the cleane contrarie when vve auouch that Al the fathers gather not of them selues or their ovvne vvittes but of this deepe and diuine discourse of the Apostle the eternitie of his priesthod Is this to vvrite flatly that of al the things proposed by the Apostle it folovveth not that Christs priesthod is eternal when we write flatly that not one or other but al the fathers teach that eternitie groūding them selues vpon this discourse of S. Paule and hovv could they ground them selues vpon S. Paules discourse if no such thing vvere to be foūd there This perhaps he might haue gathered and vve vvould haue graunted that this deduction can hardly or neuer be perceaued of a Luther of a Beza of a Stancarus or such other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damned in their owne iudgement vvhom for punishment of their Apostasie from Christ his Church God hath geuen vp into a reprobate sense Vt videntes non videant et audientes non intelligant sed credant mendacio That seing they see not and hearing vnderstand not but beleeue lyes because they would not beleeue hold fast the truth when they had it but to a S. Ambrose to a S. Chrysostom S. Primasius S. Beda or any other directed by the spirit of God these things which are proposed by the Apostle ministred sufficient matter to find out the eternitie of Christs priesthod as by their commentaries vpon these very places we learne For albeit expresse mention of the Sacrifice of the Church be not here made for reason geuen in the annotation and by the Apostle him selfe cap. 5. v. 11. yet the truth there of is inuincibly concluded out of this very disputation and that so pregnantly that vvho soeuer denieth the Churches Sacrifice he consequently denieth al the Apostles drift argument he denieth the vvhole state of the old and nevv Testamēt This therefore is the first maine and capital lye and in vvhich he inueigheth not against vs alone but also against al the Fathers without exception Arnobius Lactantius S. Cyprian S. Ambrose S. Hierom S. Austin and the rest named in the annotation From this lye he draweth out 4 other as that we say The Apostle proueth not that vvhich he meant that we prefer the Fathers before the Apostle that we find fault vvith him and finally reprehēd the holy Ghost Al which is nothing els but lye vpon lye no one of which is or euer was in word or sense vttered or in thought or cogitation cōceaued of vs. No saith M. VVhitaker make you not the oblation of bread and wine a principal part of Christs eternal priesthod we do so with al the Fathers of Christs Church Yet the Apostle maketh no expresse mention thereof VVe graunt Then he proueth not that which he intended This is a lying and ignorant conclusion lying because the Apostle proueth most abundantly his purpose by sundry other meanes though he vrge not that point ignorant because you knovv not what the Apostle would conclude or wherevnto he applieth his argumēt which being deliuered most euidently in sundrie places of the 7. 9 10. chapter and repeated againe and againe I wil not h●re make a new t●eatise thereof Thus much the reader that knoweth a litle diuinitie may cōsider of him selfe that whereas the Apostle

scriptures and Caluine more execrable then the rest addeth that the aūciēt Church expressed the verie forme and type of the Aaronical Leuitical sacrificing eo excepto quòd panis hostia loco animalis vtebantur sauing that insteed of a beast they vsed bread all which proueth that in propre maner of speache they sacrificed and therefore by your owne definitiō in propre speache were priestes And finallie doth not Illyricus with his companions confesse in worde proue by deede that sacrifices were ordinarelie offered to God in the flower of the primitiue Church in the middest of the persequutions for the soules departed in the honor of Saintes for general and particular necessities as is now vsed in the Churche of Rome Thus write they To this end S. Cyprian in his third booke and sixte epistle to the priestes of Rome willeth those dayes diligentlie to be noted wherein the martyrs departed this life In the same place he speaketh of oblations sacrifices obserued in the memories of martyrs Let vs be informed sayth Tertullian vvhat be those dayes vvherein our blessed brethren by glorious death passe to immortalitie that vve here may celebrate oblations and sacrifices in remēbrance of thē And there is verie cōmon mētion of oblations in Tertullian as in his booke de corona militis vve offer sacrifices yerelie for the dead and for byrthdayes S. Cyprian saith that oblations and sacrifices vvere yerelie made in the remembrance of martyrs lib. 3. epist 6. lib. 4. epist 5. li. 1. epis 9. he speaketh of sacrifice for the dead And to end with one sentēce of S. Cyprian by them alleaged thus they cite him Our lord Iesus Christe sayth S. Cipriā lib. 2. epist 3. be is the high priest of God the father and sacrifice to God the father he first offered and commaunded the same to be done in remembrance of him And that priest trulie executeth Christs steede or roome vvho doth imitate that vvhich Christ did and thē in the Church offereth he a true and full sacrifice to God the father if he begin so to offer as he seeth Christ himself to haue offered Thus ascēding from our time vp to the primitiue and most pure and vncorrupte age of the Church yet we finde not the performance of that promise order set by Christ that his Church should be gouerned by pastors that were not priests And here by the waye to put you in minde because in this preface so freshlie you prouoke M Martin now departed and renew M Iewels challenge may it please you being put a litle besides his byas of comparing phrases together which was the verie bones and marrow of M. Iew. diuinitie to waigh how wel you can make his challenge agree with the manifest confessions of these your own doctors and if it lyke you to vew Caluine in the booke before quoted yow shal there find fiue Doctors within M. Iewels compasse by name S. Ireneus Arnobius S. Athanasius S. Ambrose and S. Augustine not the least or meanest of the fathers ether for ātiquity or holines or learning reproued and checked by Caluin for this great ouersight forsooth because to proue the vnbloudie sacrifice of the church which they beleued els would they neuer haue applied the scripture to confirme it they misinterprete and falsly applie the scriptures ita vidiculè these are his wordes vt dissentire cogat ratio et veritas so ridiculously as both reasō and truth constraineth me to dissent from thē whereas if he had lyued vntil this time and had bene acquainted but with half those phrases which in the 17 article M. Iew. hath raked together of which benefite by your labours he might now haue bene partaker he neuer neded to haue runne into that desperate vaine of bidding plaine defiance to al the primitiue church And thus much being spoken by the way through occasion of M.I. challēg renewed by you let vs returne to conclude if it may be our former matter from this age vnto the primitiue church we find not as you see pastors without priests then it foloweth say we that Christ neuer appointed anye such For then surelie in some age yea in euerie age they would haue appeared And how you wil lose this knot I muche doute yet I feare you wil take Alexanders sworde and cut it a sunder and now applie that to your self which before you yelded to Luther that when your iudgment agreeth with scripture you set more therby then by a thousand Augustines a thousand Ciprians and al the churches If you thus say as I thinke you haue nothing els to say yet remember that besides these many Augustines and Ciprians and churches you haue one Christ standing against you who promised and apoīted as you confesse far otherwyse But passe we on what scripture haue yow against priestes S. Paule vvho saith that Christ is an eternal priest after the order of Melchisedec and hath his priesthode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what gather you of this you leaue the word in greeke as though it were so much the more terrible and able to confounde al priestes then if it were in latin Our old interpreter translateth it sempiternum Beza perpetuum Caluin immutabile Castalio nunquam transiturum the Englishe bible of one yere vnchangeable of an other euerlastinge make the best of it and take which you list or all if ye please The sense of the Apostle is easie inough by the comparison which he there prosecuteth that as Christ had many excellent prerogatiues aboue the priestes or priesthode of Aaron so amonge many other this was one that whereas the priesthode of Aaron passed from one to an other from father to sonne by reason of death Christ neuer dying but euer lyuing neuer departeth from his priesthode but reteineth it for euer To make the reader better conceaue this which though it be many times read in your congregations yet is perhaps neuer or seldome wel vnderstoode of the minister himselfe the priesthode of Aaron is brieflie to be recalled to memorie In the booke of Numbers God thus speaketh vnto Moyses Take Aaron and his sonne vvith him and leade them into the mountaine Hor. And vvhen thou hast taken from Aaron his priestlie vesture thou shalt put it on Eleazarus and Aaron shal die there Moyses did as our lord commaūded c. And vvhen he had spoiled Aaron of his garments he put them on Eleazarus and Aaron died there In this short storie is noted the nature and state of the leuitical priesthode passing from father to sonne and ending in the first by death in lyke sort as any other facultie of life or bodie ciuil or naturall endeth But in Christ it is not so who euer liuing keepeth euer his priesthode as wel as his life neuer departing with it to anie other as did Aaron to Eleazarus he to Phinees and so one to an other in course of succession So