Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	blood_n	body_n	bread_n	3,259	5	8.1871	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07423	The masse displayed. VVritten in French by Mr Iohn Bede, advocate to the Parliament of Paris, and now translated into English; Messe en françois exposée. English	Bédé de la Gormandière, Jean.; Chaloner, Edward, 1590 or 91-1625, attributed name.	1619 (1619)	STC 1781; ESTC S101392	100,322	152

interchangeably we may alleage the Angelicall melody in Esay and also the testimony of Theodoret and Basill These are the principall parts which so farre as I haue obserued besides the creede and the Lords Prayer of whose antiquitie there is no doubt are found both in our English Lyturgie and this Roman Missall here examined which being not intēded by the orderers of our Seruice booke to bee a translation of the Masse booke but onely inserted as prayers vsed by the Fathers and deriued out of holy writ and being by reason of their paucity as also for that they are now depriued of the * Arist l. 2. phys text 11. vnde collig Forma dat nomen esse forme of Popery which is superstition vnsufficient to denominate I see no reason why wee e Es 6.3 Mat. 21.9 Liturg. Basil Chrysos should be branded to haue a Masse booke translated Nor could the reformers of our Religion bee heerein iustly taxed though they reiected not all things which they found practised in Poperie Solem è mundo tollere videtur qui vsum propter abusum tollit Cic. For first they did but what Christian libertie warranted them to doe which ties vs not to abrogate a good or indifferent thing for the abuse but rather to preserue the substance a● to pare off the corruption Secondly they did no 〈◊〉 but what necessitie in a manner constrained them to doe For seeing it is agreed by all parties that the Church of God is termed Catholike or vniuersall not in respect of place only but of time also that there is no one argument more buz'd into the eares of men by the Papists then that we professe a new and vpstart Religion whereof there are no prints extant in antiquitie why should we depriue our selues of such a medium to proue the cōformity of our disciplin to that of the Primatiue Church as is the forme and manner of seruing God in publique established amongst vs because the Papists in many of the same things are the Fathers Apes Neither doth this any way helpe the Papists or may they therefore boast that their Missall is the same Liturgie as was anciently in vse because many of the words and sentences are the same any more then he which taking the Image of Iupiter wrought by the hand of a cunning artificer Sim. Iren. and dissoluing it makes thereof the image of a dog can brag that in his custody he hath the excellent portraicture of Iupiter because hee hath the matter or stuffe of which that supposed deity was formerly composed E. C. THE MASSE DISPLAYED CHAP. I. Of the Supper or Communion FORASMVCH as names are imposed on things to be signes and markes of what they are Nomina sunt rerum notae it will suit well to our purpose in hand if wee take our beginning from the explicating of certaine tearmes least a iealousie which some might cōceiue from the words should breed a controversie in things already accorded on or sundry acceptions should lead one to an erronious confession of that which hee no waies beleeueth Let vs beginne therefore with expounding of this word supper Supper is the english of the latine word Coena which as Isodore Bishop of Sevill in Spaine in his booke of Etymologies tels vs is so called quasi κοινὴ common and from thence is deriued the word Communicants Wherefore the Communion which Christians haue of the body and blood of Christ eating of the same bread and participating of the same cup is most properly called by that name Contrariwise at these tables where there is but one onely which receiueth we cannot iustly affirme that there is a Communion but rather a true Excommunication Can. peracta de consecrat dist 1. as saith Pope Calixtus in the canon Peracta St Paul likewise in the same sense calleth it δεῖπνον a supper Tertull. de resurrec idem in Apologet. c. 39. Jdem ad vxor l 2 c. 6. Thom. 1. Cor. 11. Hier. eodem cap. August ad Januar epist 118. And Tertullian more then two hundred yeares after him said Wee cannot eate the Supper of the Lord and the Supper of Divels Which Thomas thus interpreteth to eate the Supper of the Lord is to take the Sacrament of the Eucharist and Hierome saith the Supper is so called because our Lord at Supper did ordaine that Sacrament And St Augustine interpreteth it the taking of the Eucharist See the vsage of this word for the space of 400 yeares mark now the 400. Beda 1. Cor. 11. following which make vp 800. Beda saith that the taking of the Eucharist was the supper of the Lord. Whence it followeth that the most ancient and most proper tearme to expresse that holy action was the word of the Supper as also the prose of the Masse of the fiue woūds imports which beginneth Coenam cum discipulis Christe celebrasti thou hast celebrated O Christ the Supper with thy Disciples CHAP. II. Of the Eucharist EVcharist signifieth in Greeke a thankesgiuing for if ever a sufficient subiect offereth it selfe to stirre vs vp to giue thanks vnto God it is then when he communicats vnto vs our salvation in Iesus Christ makes vs partakers of all his benefits making him our wisdome iustice sanctification 1. Cor. 1. v. 30. and redemption Now as in the word of Communion is properly designed that which God bestoweth on vs by a part vnderstanding the whole so this tearme which in its proper and natiue signification signifieth prayers and thankesgiuings proceeding from vs and offered vp vnto God comprehendeth notwithstanding all the action for the thanksgiuing presupposeth that the faithfull haue received some benefit And the Canons of the Masse runne most commonly in the plurall number Nou. 7. Iustin ibi Cuiacius See Rhenan Communicantes Quod ore sumpsimus that is to say that which wee haue receiued into our mouth which giues vs to vnderstand that in the primatiue Church there was no single participating of the Pastor alone but a true communicating of all the faithfull otherwise it should never haue beene called a thankesgiuing if they had presupposed but one receiuer for they which receiue nothing haue no occasion to say God a mercy CHAP. III. Of the Liturgie THis terme likewise is Greeke L. semper 5. §. demonstratus seqq De iure immunit Dion de Eccles Hierarch Philip. 2. v. 25. and signifieth in generall whatsoeuer belongeth to any publike administration be it sacred or prophane for Suidas interpreteth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this sense it is taken in the lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to withdraw ones selfe from publike imployments also we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administring a publike office though the Apostle saith of the particular offices done vnto him by Epaphroditus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who ministred vnto me such things as I wanted Now when some haue vsed this tearme they haue vnderstood