Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	aaron_n	apostle_n	priest_n	49	3	6.8929	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77473	A parallel or briefe comparison of the liturgie with the masse-book, the breviarie, the ceremoniall, and other romish ritualls. VVherein is clearly and shortly demonstrated, not onely that the liturgie is taken for the most part word by word out of these antichristian writts; but also that not one of the most abominable passages of the masse can in reason be refused by any who cordially imbrace the liturgie as now it stands, and is commented by the prime of our clergie. All made good from the testimonies of the most famous and learned liturgick writers both romish and English. By R.B.K. Seene and allowed.	Baillie, Robert, 1599-1662.	1641 (1641)	Wing B465; Thomason E156_9; ESTC R4347	78,388	109

out of all the Liturgie chuseth this one place to prove that the English Church in the Supper offereth up to God a proper outward unbloody sacrifice These words as in the English Liturgie they stand in a thanksgiving after the Communion have no such shew but as they are transposed to stand at the back of a consecration in a prayer of oblation before the communion may well prove this intent Wee must offer the Popish sacrifice of the Masse Farther the sacrifice which here we pretend to offer is the oblation of praise and thanksgiving See how Bellarmine expounds this part of the Canon of the Masse L. 2. c. 21. Falsum est per sacrificium laudis cujus in canone fit mentio debere accipi sacrificium spirituale quod in laude et gratiarum actione consistit significatur enim ea voce sacrificium veri corporis Domini quod sacrificium laudis dicitur quia p●r illud Deus magnopere laudatur et gratiae illi aguntur pro summis ejus in nos beneficijs unde eti●m sacrificium eucharisticum merito nominatur that the Canterburians take this sacrifice no otherwise now see Peter Heylen in his Antidotum about the midst where in the matter of this sacrifice my L. his Grace gives him leave to utter at length far other speeches than ever dropped before from any English man which pretended opposition to Papists the farthest that Montague himselfe let be Andrewes Hooker or any other of their Divines did goe was to a commemorative improper spirituall sacrifice but that man will have here a proper corporall outward unbloody sacrifice offered for which the Ministers of the Gospell are constitute by Christ as proper Priests of Melchisedecks order as ever were these of the Law after the order of Aaron this sacrifice cannot possibly be any other but of the body and blood of Christ for the offering of the bread and wine is the first sacrifice and but preparatory and upon it the Evangelicall Priesthood is not grounded the offering up of praise almes our selves are expresly by Heylen excluded from that sacrifice he speaks of so it remaines that he must professe the offering up the very body and blood in an unbloudy and propitiatory Sacrifice In this place heart his own words The passion of Christ as it was prefigured by the Lords ordinance to the Jewes in the legall sacrifices a parte ante so by Christs institution it s to be commemorate by us Christians in the holy Supper à parte post a sacrifice it was in the figure a sacrifice in the fact and so by consequent a sacrifice in the commemoration or in the postfact a sacrifice there was among the Iewes foreshewing to them his comming in the flesh a sacrifice there must be among the Christians to shew forth his death till he come and if a sacrifice must be there must also be Priests to doe and Altars whereupon to doe for without a Priest and an Altar there can be no sacrifice yet so that the precedent sacrifice was of a different nature from the subsequent and so are also both the Priests and the Altars from these before a bloody sacrifice then an unbloody now Priests derived from Aaron then from Melchisedeck now an Altar for Mosaicall sacrifices then for Evangelicall now the Priests were ordained by Christ to wit the Apostles and their successors in the Evangelicall Priesthood there is a hoc facite for the Priests onely who have power to consecrate hoc edite is both for Priest and People Thereafter at length he produceth many testimonies of antiquitie for true proper externall corporall visible mysticall sacrifices in the Church but for no better purpose than the Papists before him have done who laid all these citations to his hands If there be any clause in the Masse prayer of oblation concerning their unbloody propitiatory sacrifice for the remission of sinnes which is not in ours as hardly ye will misse any sentence necessary for this purpose yet if any be it is little matter it may be soone added for there is naught in this part of the Canon which our men will not gladly embrace for this see the Appendix to Dr. Field L. 3. c. 1. p. 201. where he justifies all this part of the Masse to a letter and shews how wee may truly offer to God the body and blood of Christ in a propitiatory sacrifice for remission of sinnes and pacifying of God Such justifications of the Masse were wont to be counted most unreasonable albeit possible by all Protestants even those who came neerest to the Roman Church yea by Papists themselves who had any ingenuitie In that same place of Field we may reade of Luthers censure of the Canon yea of Cassander and other Papists their desire to have the Canon reformed at least glossed with marginall notes but in that 28 yeare wherein this Appendix long after the pretended Authors death was Printed my L. of Canterbury did sit in the sea of London and had power to make men both living and dead speak from the Presse language which was never before heard in the reformed Church albeit since the uncouth voices of sundry their dead men both Andrewes Overhall Field and others have been made to ring lowd over all the I le for mens amazement Our men doe reject nothing of the Canon of the Masse We have gone thorow the principalll parts of the Canon that which Pope Innocent styles the heart of the Canon and head or top of the Masse Cor summus vertex there is in it yet foure other prayers two before the consecration and sacrifice and two after these our Book hath passed by but upon no necessitie there is nothing in any of them which our Men have not avowed thus have they made Field speak after his death for all these foure prayers and what ever else is in the Canon p. 221. The Canon of the Masse rightly understood is found to containe nothing in it contrary to the rule of faith and the profession of Protestant Churches what dislike they have of any thing in these prayers wee shall see in discussing the particulars the first of these foure because it is long let it be divided in three parts behold the first Te igitur clementissime Pater per Jesum Christum filium tuum Dominum nostrum supplices rogamus ac petimus ut accepta habeas benedicas haec dona haec munera haec sancta sacrificia illibata inprimis quae tibi offerimus pro Ecclesia tua sancta catholica quam pacificare custodire adjuvare regere digneris toto orbe terrarum unà cum famulo tuo Papa nostro antistite nostro Rege nostro omnibus orthodoxis atque Catholicis Apostolicae fidei cultoribus The chiefe things here that our Book-men might seeme to have reason to mislike is the making of the Sacrament a sacrifice which they offer to God for the Church and all the members of it