Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	prove_v	scripture_n	tradition_n	2,732	5	9.6275	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40639	Missale romanum vindicatum, or, The mass vindicated from D. Daniel Brevents calumnious and scandalous tract	R. F. (Robert Fuller), 17th cent.	1674 (1674)	Wing F2395; ESTC R6099	83,944	185

vivificated be seen to be in the Chalice when wine is wanting to the Chalice wherby Christs bloud is declared which is openly published by the sacrament and testimony of all the scriptures which the Saint proves there at large Again in the same place he says If Jesus Christ our lord and God he the high priest of God the Father first offered Sacrifice to God the Father and commanded this to be done in his commemoration verily the priest executes in the stead of Christ who imitates that which Christ did do and offers a true and full sacrifice in the Church to God the Father if he goes about to offer according to that which he has seen Christ himself to have offered Lastly in Ser. de coena Domini which is commonly attributed to him sith our lord has said Do ye this in my commemoration this is my flesh and this is my bloud as often as it is done with these words and this faith that substantiall bread and chalice consecrated by solemn benediction is profitable to the life and Salvation of the whole man being also a medicine and holocaust to heal our infirmities and purge our iniquities 203. Tertullian l. 5. advers Marcionem after having declared what Christ did in his last supper he concludes fieri semper quod postea Jussit he commanded the same to be done always afterward 180. S. Irenaeus lib. 4. cap. 32. He took bread and gave thinks saying this is my body and in like manner the chalice which he declares to be his bloud and taught the new oblation of the New testament Which the Church receiving from the Apostles Offers to God in the whole world and cap. 34. The oblation of the Church which our Lord has taught to be offered in the world is reputed before God a pure sacrifice and a little after The kind of Oblation is not reproved for Oblations were there and Oblations here Sacrifices in the people sacrifices also in the Church and beneath he makes an argument against the Hereticks of his time How is it manifest to them that bread in which thanks are given to be the body of our Lord and the Chalice his bloud if they say not him to be the Son of the maker of the world that is his World 130. S. Justin Martyr Apol. 2. ad Antonium The Apostles in their Commentaries which are called Gospells have so declared that Christ commanded them taking bread and giving thanks he said do this in memory of me This is my Body and also taking the Cup and giving thanks he said this is my Bloud and gave to them only S. Martial Epist ad Burdigal He that is Christ having a body both immaculate and without sin for he was conceived by the holy Ghost born of the Virgin Mary permitted himself to be immolated on the Altar of the Cross but what the Jews through envy did immolate hoping to abolish his name from the Earth we for our Salvations sake do set upon the sanctified Altar knowing that by this only remedy life is to be given us and death avoided for he our Lord commanded us to do this in his commemoration 100. S. Dionise Eccless Hist cap. 3. wherfore the venerable Bishop reverently and according to his pontifical office by holy praises of the divine works excuses himself that he sacrifices the salutarie host which is above him first in a decent manner exclaming to him Thou hast said do this in my commemoration next he asks that he may be made worthy of so great a Ministery ordained in the imitation of God and to become according to his forces like to Christ and that he may devoutly consecrate the Sacraments and purely distribute them 99. S. Clement l. 5. Apostol constit cap. 18. Our Lord being risen from death make ye your sacrifice which by us he has Constituted saying do this in my commemoration and l. 6. cap. 23. for one sacerdotal tribe he hath commanded to choose some of the best of every Nation to the Priesthood not regarding the defects of body but their religion and life for cruental sacrifice a rational and incruental and that mystical sacrifice of the body and bloud of our Lord which is celebrated in symbole of his death for worship determined by circumscription of place he hath commanded to celebrate the same with praises from the East to the West in every place of his Dominion These might suffice to shew the Authority of the Catholick Church in celebrating the holy sacrifice of the Mass and therfore I omit several other places of the holy Scripture and I will therfore make it more clear by the continual Tradition of the Church in those first 500. years CHAP. II. The sacrifice of the Mass proved by Tradition and practise of the Church within the five hundred years after Christ SAint Augustine Epist 118. ad Januarium cap. 5. affirms that whatsoever the Church in all the world uses carries with it full authority insomuch that to dispute whether it might be done is most insolent madness and lib. 1. contra Cresconium c. 33. to do that which the whole Church approves cannot be questioned for as the holy Scripture cannot deceive us so he who fears to be deceived by the obscurity of any question let him consult of it the Church which without any ambiguity the Scripture demonstrates or makes manifest Let us therfore now see what hath been the Doctrine of the Church within these 500. years after Christ wherto as I said before the Doctour appeals This cannot be made more manifest then by the Tradition and practise of the Church in her Liturgies or Masses for what the Grecians call liturgies that the Latin calls Missa and we in English Mass Now these Liturgies do come from S. Peter S. James S. Basil S. Chrysostome S. Ambrose and others of those times and within the times from five hundred years we hardly find any forms of Masses but what are deduced from them I will not say but that there have been some difference in their rites or ceremonies some diminutions and some additions yet none of them differ in the substance or nature of a sacrifice all agree in their forms in as much as concerns the due celebration of the Mass Now because the Doctour alledges the Liturgies of S. James S. Basil and S. Chrysostome I shall take a brief view of these in particular §. 1. of S. James Liturgie SAint Proclus Bishop of Constantinople l. de Traditione divina Liturgiae about the year 430. assures us that amongst the Apostles S. James did set forth a form of liturgie or Mass which Baronius ad an 63. confirms out of S. Cyril Bishop of Hierusalem Catechist 6. an 365. who Catch 5. explicates the most part of S. James Liturgie as of the pax or kisse of peace the sursum corda and Preface the cherubical hymn sanctus sanctus sanctus prayers before the consecration In which says he we pray our most benign God that he would send

to offer to thee that rational and unbloudy sacrifice for our sins and ignorance of the People The Consecration is some what different but by the action and words of our Saviour after which the Bishop prayes in secret Therefore O most holy Lord we also sinners and they unworthy servants who are ordained to minister at thy Altat not for our righteousnesse for we have not done any thing good on earth but for thy mercies and miserations which thou hast abundantly poured on us we confiding draw near to thy holy Altar propounding the things consigurating the holy body and bloud of thy Christ we beseech thee and ask thee O holy of holies that by thy wel-plensing benignitie thy holy spirit may comt upon us and on these guifts which are set before us to bless and sanctifie them and declare this bread to be the honour able body of our Lord God and Suvicur jesu Christ and that which is in the Chalice the very bloud of our Lord God and our Saviout Jesu Christ which is shed for the life of the world Again Make us all partaking of one bread and Chalice to be united together in the Communion of one holy Spirit and receive the holy body and bloud of thy Christ c. Before Communion the Bishop said O Lord Jesu Christ our God behold from thy holy tabernacle and come to sanctifie us who sittest above with the Father and here invisibly art joyned to us vouchsafe with thy pawerful hand to give us thy holy and undesiled body and precious bloud and by us sinners to thy people Prayer for the dead Be mindful of all who sleep in the hope of Resurrection to eternal life and as for Altars Vestments Incense some prayers in secret Kyrie eleison very frequently In like manner Pax vobis the Epistle and Gospel signing the bread and wine and the people with the signe of the Cross turning to the people washing of hands elevation of the bread to shew it to the people dismission of the people with many other things which we now use in the Roman Mass the like I may say of S. Chrysostomes Mass of which in the next Paragraph §. 3. Of S. Chrysostom's Liturgie or Mass NOt long after S. Basil S. John Chrysostome on the same reasons did abbreviate the form of Mass which the Grecians do observe to this day and besides the practise many Expositors as Proclus Bishop of Constantinople within 30. years after S. German Bishop of the same place in his Theorie of holy things wherein he explicates all the ceremonies and substance of the Mass Nicolas Cabasilus Archbishop of Thessalonia in his explication of the liturgie The holy Martyr Maximus in his book de Ecclesiastica Mystagogia of the Ecclesiastical Mysteries and ceremonies Bessarion Bishop of Nice and afterward Cardinal and others all agreeing in the same Mysteries and others all agreeing in the same Mysteries with S. Chrysostome in his Liturgie Add to this that we may find the self same dispersed in his several works as Clandius de sanctis has pithily collected in the end of his book de Liturgils Let us briesly set down what S. Chrysostome has in his We find all the Ceremonies now used in the Lattin Church as all along are noted in the second part of the liturgical Discourse particularly of Altars Vestments signing the bread and wine the book of the Gospel Incense and Peoples Inclinations adorations some prayers in silence prayer for the Pope partition of the host whereof one piece is put into the Chalice Elevation of the holy Sacrament Pax benediction at the end of offering at the Altar Mention is made of the Ineruental host and the Priest prayes We give thee thanks O Lord God of vertues who hast thought us worthy to assist now at thy holy Altar and to prostrate to thy mercies for our sins and ignorance of the people O Lord God receive our supplication and make us worthy in offering prayer and the Incruental host to thee for all thy people And again in another prayer Make me annointed with the grace of Priesthood to assist at this holy table and consecrate thy holy body and precious bloud A little after Grant that these Sacraments may be offered by me a sinner and thy unworthy servant for thou art he that offers and is offered the receiver and distributer Christ our Lord The words of consecration are a little different from those of the former Liturgies After the Priest sayes We offer to thee this rational and Incruental dutie and we pray and supplicate and ask that thou wouldst send thy holy Spirit upon us and on these thy gifts and make this bread indeed the precious body of thy Christ and what is in the Chalice the Preci-bloud of thy Christ The Deacon saying Amen the Priest adds Changing by thy holy spirit And after Look down O Lord Jesu Christ our God from thy holy Tabernacle and from the seat of Glory of thy kingdom and come to sanctify us thou who sittest above with the Father and assists us invisibly here beneath vouchsafe to give us by thy powerful hand thy Immaculate body and precious bloud and by us to all the People Besides in this Liturgie the priest frequently calls upon our Blessed Lady craving her Intercessiion as also of the Angels and Saints and for the living and Dead In sine there is nothing in the now Roman Mass but Order and Decorum that was not in the former Mass in the primitive times so that we may say if the Mass was good in those times the Roman Mass is now good and if this the now Roman Mass be Idolatrous and sacrilegious the Liturgies Mass or publick prayer of the Church of those times were so also so that there never was a true Christian Church CHAP. III. The Sacrifice of the Mass proved out of the testimonie of Popes and Councels in the first 500. years NExt to this of the practise of the Church the authority of the holy Popes who have been within those 500. years ought to have a great weight and credit wherefore I shall begin with S. Leo 440. under whom was celebrated that famous Councel of Chalcedon admitted by the now English Church and for his great acts was surnamed the Great he I say Epist 81. to Dioscorus Ordained that for the necessity of the people a priest might say more then one Mass in solemn feasts and Epist 88. to the Bishops of Germany and France he gives a command that Coriepiscopes or Priests should not reconcile any penitent publickly in Mass 367. Pope Damascus Epist 4. made the same Decree and in his Pontifical speaking of Alexander Pope and Martyr he sayes that he did mingle our Lords Passion in the priests prayers when Masses were celebrated and that Sixtus Pope and Martyr ordained that the priest beginning the action of Mass the people should sing the hymn holy holy holy Lord God of Sabaoth 297. S. Marcelline Pope and Martyr Epist 1. The