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	death_n	father_n	18	3	6.3070	4	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

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

Next let him note that this his argument is the very shipwracke of Christian religion roote of al Paganisme destroyng our redemption destroyng our resurrection confounding and destroyng al the articles of our faith although it pretend the honor of god as wel writeth Caluin of Seruetus and the Anabaptists For what is the first corner-stone of the Seruetan and Anabaptistical buylding against Christes Incarnation Euen that which M. W. here tendereth them and was squared before to their handes by Zuinglius the Sacramentaries The Anabaptists I say vrging the selfe same Philosophical and Phisical rules obiect that the Papistes beleefe of Christes Incarnatiō of the Virgin besides that it is base and attributeth to much honor to that woman besides this is also against the rules of Phisicke and Philosophie and implieth a contradiction For ex arte medica Philosophia out of Philosophie and Physicke rules they fynd that vvomen are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore to say that Christe had a true humaine body as is ours and yet of a virgin without the seede of man was to saye he had a true humaine bodie in worde denie it in deed And if M.W. waygh the matter well he shal find their argument better then his and that it toucheth more intrinsecally the essence and origin of our nature to be conceaued of the seede of man that to be formed of a virgin is much more repugnant to nature and sith the beginning of the world hath bene wrought more seeldō thē a body to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof he talketh so peremptorily or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which others of his secte vrge is more to the purpose that is not circumscript nor visible nor local where of the first was practised in the self same body in his natiuitye resurrection ascension and in S. Peter Actorum 12. The second is more common and was not only in our Sauiour whē the Iewes meante to haue throvven him dovvne headlong from the hill and he passing through the middes of them went his waye but also in Elizeus when the hoste of the King of Syria hauing him in the middes of them yet saw him not in S. Felix a martir priest of the citie of Nola of whom S. Paulinus bishop of the same citie writeth that in time of persequutiō when the citizens such as were infidels wel acquainted with him would haue apprehēded him they could not see or discerne him being in the middes of them although which is more straunge the faithful at the same instant saw him knew him and perceaued in him no difference or chaunge at al. So that at one and the self same time he was visible and inuisible knowen and vnknowen endued with his accustomed figure proportion and lineaments yet altered chaunged and so forth subiect to other such maruelous accidentes as M.W. fondly and falsly nameth contradictions The third is so far beneath the omnipotency of God that by the vulgar opinion of Philosophers the first heauen being a perfect natural body is notwithstāding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no place and therefore much more may we yeld this prerogatiue to Christ the Lord of heauen and earth whose worde wil is the very rule squyre of nature And let M.W. see how vrging so vehemently his proposition Chri●tes body is per omnia nostris corporibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sauing glory and immortalitye and he hath all the propertyes of a true and humaine bodye how he will free him self from the filthy and wicked heresies of the Ebionites Nestorians Who vpon this general proposition may must inferre their opinions that Christ was begotten betwene our Lady Ioseph as other men are they may and must infer that Christ assumpted as wel the person as the nature of man the personalitie being a thing much more nylie and essentially ioyned to the nature thē are these accidental qualities of visible and circumscript which here are obiected Thirdly I answere that this absurdity was forseene by the aūcient fathers who for al that were neuer induced to inuēt this distinctiō that you haue foūd out that is to deny the verity of Christes presence Let vs euermore beleeue God saith S. Chrisostom albeit it seeme absurd to our sense cogitation that vvhich he saith albeit his vvords surpasse our sense and reason Thus as in al things vve ought to doe so especially in the sacramentes not beholding those thinges vvhich lie before our eyes but holding fast his vvordes For in his vvordes vve can not be beguiled but our sense is easely deceaued Therefore sith he said This is my body let vs beleeue it vvithout casting any doubt and vvith the eyes of our vnderstanding conceaue the same The lyke is vsed by diuers other fathers which they neuer needed to haue spoken nether could haue spoken with reason had their faith bene so agreable to the rules of Philosophie as you would now make it Fourthly I say that your owne brethren and maisters though in other heresies they agreed with you yet in this kind of argument detested and abhorred you So the Historiographers of Magdeburg in their fourth Centurie where they proue by many authorities of S. Ambrose S. Hierome S. Hilary S. Epiphanius S. Nazianzen S. Basil and others the verity of Christes presence dedicating the same to the Quenes Maiestie thus they speake vnto her And this most excellent Quene is not to be ouerpassed that vvhereas novv there grovv euery vvhere diuers as it vvere factions of opinions amonge vvhich some flatly by Philosophical reasons make voyd and frustrate the testament of our lord so as they take avvay the body bloud of Christ touching his presence and communication according to the most cleare most euident most true and most puissant vvordes of Christe and deceaue men vvith marueilous aequiuocation of speach principally your maiestie hath to prouide that the sacramentes may be restored vvithout such pharisaical leauē c. And Melanchthō whom Peter Martyr maketh equal for learning and godlines with S. Austin S. Hierom S. Leo the auncient fathers debating this matter with Oecolampadius There is no care saith he that hath more troubled my mynde then this of the Eucharist And not only my self haue vvayghed vvhat might be said on ether syde but I haue also sought out the iudgemēt of the old vvriters touching the same And vvhen I haue laid al together I find no good reason that may satisfye a cōscience departing from the propriety of Christes vvordes You gather many absurdities vvhich folovv this opinion as here we see in M.W. but absurdities vvill not trouble him vvho remembreth that vve must iudge of diuine matters according to Gods vvorde not according to Geometrie And not far after in the same booke I find no reason hovv I may depart from this opinion touching the real