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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	body_n	lord_n	7,994	5	4.1792	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81339	A discourse of proper sacrifice, in way of answer to A.B.C. Jesuite, another anonymus of Rome: whereunto the reason of the now publication, and many observable passages relating to these times are prefixed by way of preface: by Sr. Edvvard Dering Knight and baronet.	Dering, Edward, Sir, 1598-1644.; Glover, George, b. ca. 1618.; Jansson van Ceulen, Cornelius, b. 1593.	1644 (1644)	Wing D1108A; Thomason E51_13; ESTC R22886	86,894	157

rule of Relatives if you plead for proper Sacrifice you must prove Altars properly so called k Sine Altari non potest sacrificari Without an Altar there can be no sacrificing l Nunquam altare propriè dictum ●rigitur nisi ad sacrifici● propriè dicta An altar properly so called is never erected ●a● unto sacrifices properly so called 6. Sixthly by the same rule you must prove a propriety of Priesthood among you m Sacrificium Sacerdotium relativa sunt ità u● sacrifici● propriè dicto sacerdotium propriè dictum sacrifici● impropriè dicto sacerdotium impropriè dictum respondea● Sacrifice Priesthood are relatives so that unto sacrifice properly so called ● priesthood properly so called doth answer and un●o sacrifice improperly so called a priesthood improperly so called 7. Seventhly unlesse you maintain your Transubstantiation you lose your sacrifice for if you onely offered bread n Haberet Ecclesia sacrificium i●animum The Church should have a sacrifice without a soul wherefore he fixeth this Canon upon his supposed Transubstantiation o Corpus sanguis Domini sunt id sacrificium quod in Missa propriè offertur sacrificatur The body and bloud of our Lord are that sacrifice which in the Masse properly is offered and sacrificed The first of these seven sheweth how much we yield the other six how much you claim all together shew wherein we differ and consequently what you ought to prove which may be thus recapitulated 1. No proof out of any Father will conclude for you upon his affirming that in and at the holy Supper of our Lord there is a Sacrifice or upon his saying that the Action and Celebration of the Eucharist is or may be called a Sacrifice For as Bellarmine tells you we confesse that it may be called multis modis many wayes a Sacrifice but all of them improperly and metaphorically 2. You are to prove that Christ did institute an oblation or offering externall and visible 3. In which offering may be found a sensible change of the thing offered 4. Which Change must be either the very death or the reall destruction of the thing offered 5. All which must be upon an Altar properly so called 6. And by a Sacrificing Priest properly called a Priest Lastly all this is nothing worth unlesse your bread be transubstantiated for the bodie and bloud of our Lord must be that you offer otherwise you say you do Sacrifice inanimum Sacrificium a dead a livelesse Sacrifice a Sacrifice that hath not a soul in it which is much more vile saith your Cardinall then the Jewish Sacrifices were Thus have you enough to do your shoulders good Atlas will be too weak for this weight And if you fail in any of this you forfeit your proper Sacrifice That the word Sacrifice may not by the doubtfull sense of it retard our progresse take two passages out of S. Augustine and as many out of your greatest Doctours of the School We professe with S. Augustine that p Every good work is a true Sacrifice Verum Sacrificium est omne opus quod agitur ut sanctâ societate inhaereamus Deo That the Sacrament is indeed and properly a Sacrifice we deny but that it may be so called a Sacrifice we will confesse with S. Augustine q Nonne semel immolatus est Christus in se ipso tamen in Sacramento non solùm per omnes paschae solennitates sed omni die populis immolatur Nec utique mentitur qui interrogatus ●um responderit immolari Si enim Sacramenta quandam similitudinem earum rerum quarum Sacramenta sunt non haberent omnino Sacramenta non essent ex hâc autem similitudine plerunque etiam ipsarum rerum nomina accipiunt Was not saith he Christ once sacrificed or offered in himself and yet in the Sacrament not onely upon all paschall solemnities but every day is sacrificed or offered to the people Neither yet doth he lie who being asked shall answer that sacrificed or offered he is For if the Sacraments had not a certain similitude of those things whereof they are Sacraments they were not Sacraments at all Now by this similitude they oftentimes receive names of the things themselves Therefore thus in another place saith S. Augustine r The phantasme and imaginarie illusion which appeared unto Saul is in the Scripture called by the name of Samuel Quia solent imagines c. as you shall heare anon Thus the death of our Saviour being a Sacrifice and that Sacrifice by way of Similitude being represented by the Sacrament in the opinion of S. Augustine the Sacrament it self is thereupon called a Sacrifice Answer it when you can and by the way tell me what is meant by populis immolatur is sacrificed or offered to the people when as the sacrifice you contend for is the offering up of the naturall body and soul of Jesus Christ unto God the Father Your Master of the sentences affirmeth Illud quod offertur consecratur à sacerdote vocari Sacrificium oblationem Wherefore because it is the true body of Christ No quia memoria est repraesentatio veri sacrificii sanctae immolationis factae in ara crucis That which is offered and consecrated by the preist is called a Sacrifice and oblation because it is a memory and representation of the true Sacrifice and holy offering made upon the Altar of the Crosse I need not wish for plainer language yet methinketh your Ang●licall Doctour argueth more fully against you His question is Whether in the blessed Sacrament Christ be offered up or not To which he answereth t Dupliciratione celebratio hujus Sacramenti dicitur immolatio Christi primò quidem quia sicut dicit Augustinus ad * Simplicium solent imagines earum rerum nominibus appellari quarum imagines sunt sicut cùm intuentes tabulam aut parietem pictum dicimus Ille Cicero est ille Salustius Celebratio autem huius Sacramenti imago quaedam est repraesentativa passionis Christi quae est vera ejus immolatio ideo celebratio hujus Sacramenti dicitur Christi immolati● Alio modo quantum ad effectum passionis Christi quia scilicet per hoc sacramentum participes efficimur Dominicae passionis The celebration of this Sacrament is by a twofold reason called the Sacrifice of Christ First because as S. Augustine saith unto Simplician Images use to be called by the names of those things whereof they are images even as when beholding a painted picture we say That is Cicero This is Salust The celebration indeed of this Sacrament is a certain representative image of the passion of Christ which is his true Sacrifice In another kind it is called a Sacrifice in regard of the effect of our Saviours passion because indeed by this Sacrament we are made partakers of the Lords passion Here wanteth a third way for your turn and it

that reason can hardly find the point in quarrell Protestant Religion Laws Liberty Priviledges c. Why do they differ Why are they not agreed may not a great part of the cause be that the King divideth from the Parliament Oh but he had great cause so to do But what if one should say the King had mo●e cause to go away then he hath now to stay away If it be admitted that the King went away upon great cause may it not be argued that there is now greater cause to return perhaps it will be granted but withall replied that his personall danger will make the advice of his return a sinnefull counsel If I did not love his person well I durst not thus expresse my self But upon that ground I say that he may be personally as safe or safer at Westminster then at Oxford That he may have the same ample splendor of a Court or greater That he may have all the same Officers or some of them better I know that at Oxford they say if the King come hither his life which God preserve is like to be the forfeiture of that rashnesse or else as Damascen relateth that the Mosyni do in Asia {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so these will shut him up and feed him in the Tower Good men cannot do so nay good men can not say so or think so No King-killing never was but among papists it was first allowed by a Pope and hath continued with his successours 9. The first Regicide among Christians allowed was that of the Emperour Mauritius This was severely inveighed against and that publickly by the Patriarch of Constantinople But pride and covetousnesse the Saints which the Bishop of Rome then served taught the crafty murderer Phocas to please the Pope in both his lusts for his pride he gives him the title of Vniversall Bishop and feeds his covetousnesse with rich bribes so the bloudy parricide is blest by a holy father Maurice had before given the oecumenicall title to John of Constantinople now Phocas withdraws it thence and placeth it upon Boniface of Rome It is observed by Historians that both these Emperours so overforward to grace Bishops with unallowable Anchristian titles died miserably d quod mysterio non caret as one sayes 10. The last of massacred Kings were the famous Henries of France Henry the third stabbed in the belly by a Jacobin frier encouraged by the Prior of his covent and by Commolet and other Jesuits In lesse then 4. years after this Peter Barrier of Orleance came to Melun where our Queens father then was with a sharpe two-edged knife purposely resolved to have killed the King as he had formerly confessed to one Aubrey a priest and to father Varade then rectour of the Jesuits who confirmed him in his purpose and assured him that if he died for it he should have a Martyrs crown in heaven for reward Within foure moneths after this in the Kings chamber at the Louvre a young fellow John Chastel a Novice of the Jesuites encouraged by them did aim the stabbe of his knife into the Kings belly but by Gods providence the King at that instant stooping down to receive the Lords of Ragny and Montiguy the knife ranne into his upper lippe and mouth and breaking out a tooth missed his life the villain had his deserved execution and the order of Jesuits thereupon banished out of France 11. But unhappy Henry readmitted them and founded a Colledge for the bloud-suckers and appointed his heart to be buried with them which relique they longed for with such impatiency that they would not stay till it was cold but sent the devill Ravillack to take out life and all Ravillack confessed his intended parricide to father Aubigny of that Order and shewed him the knife prepared and at execution he confessed that the book of Mariana the Spanish Jesuite was the motive to his villany onely giving this reason of the fact because the King did tolerate two religions in France And thus by two Jesuited knives the last of the line of Valois and the first of Burbon were both brought to their bloudy winding-sheets But I must not forget to note one {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a high pitch of Papall villany in the story of Henry 3. more then in that of Henry 4 which is to prove Boniface the second and Sixtus Quintus Size-Cinque as the best of Queens called him both to be of the same race of bloudy Judas He in selling the life of the Lord Anointed these in applauding the deaths of the Anointed of the Lord for Boniface approves the murder of the Emperour Maurice and Pope Sixtus in a solemne Oration extolled the Frier that massacred the King of France 12. And now my sacrificing Jesuite stand forth and let us occasionally here try a veny Good Antagonist what say you to your bloudy brethren of the black robe Kings have been murdered before but where was the doctrine of King-killing before there were Jesuites Where may we find the commendatory Orations for parricides but among Popes Papists and Jesuites No sect of hereticks no Turk Jew or Pagan no nor even those of Calicute who adore the devil did ever maintain by the grounds of their religion that it was lawfull to murther Prince or people for quarrell of Religion 13. But because you have not made good your undertaking in the second point viz. for Papall Supremacy you see I have courteously argued it for you by confessing that 1000. years since good prescription Phocas gave your great Master the Pope that great title of Vniversall Bishop you have the story wherefore he gave it it was the price of bloud and it is withall a mark of Antichrist Will you believe a Pope herein You do acknowledge Gregory the great to be as much a Pope as Vrban the eighth and to be as infallible as any I will acknowledge with you that he was as good as any Successour of his these thousand years dare you be tryed by the unerring chair whilst he held it or is your faith changed Mark what he sayes answer it if you can Thus he writes to the Emperour Mauritius upon occasion that John of Constantinople did use that title of Vniversall Bishop f Ipsa Domini nostri Jesu Christi mandata superbi atque pompatici cujusdam sermonis inventione turbantur the very commands of our Lord Jesus Christ are broken by the invention of a certain proud and pompous appellation g Absit à cordi●us Christianorum nomen istud blasphemiae Farre be it from the hearts of Christians this name of blasphemy h In hac ejus superbia quid aliud nisi propin qua jam Antichristi esse tempora designatur In this pride of his what is there else designed but that the times of Antichrist are near at hand And unto John of Constantinople thus he expostulates i Quis rego in hoc tam per

may be strange that so Sainted a Doctour in so vast a summe of all Divinity should forget your highest mysterie of a proper Sacrifice even there where he is treating of the Sacrament and how it may be called a Sacrifice You may take his conclusion which is but this Hujus Sacramenti celebratio convenienter dicitur Christi immolatio the celebration of this Sacrament is conveniently called the Sacrifice of Christ He doth not say it is so really properly but it is conveniently called so so I go on to your testimony out of S. Cyprian 3. This ancient Father arguing the right celebration of the Lords supper from the example of our Saviour the Authour thereof who onely is herein to be followed doth proceed to these words by you alledged Si Jesus Christus c. If Jesus Christ our Lord and God be himself the high preist of God the father he did offer Sacrifice first and commanded this to be done in remembrance of him verily that preist doth truly perform the place of Christ who doth imitate that which Christ did do and doth then offer a true and fall Sacrifice in the Church to God the father if he begin so to offer according to what he seeth Christ himself to have offered What of this here are the words Sacrifice and Preist I know no quarrel between us upon these words nor would there be any if you did not adde your sense of propriety to them both Cyprian here calleth either our Saviours death upon the crosse or els the remembrance thereof the Lords supper which was instituted to shew the Lords death or both of them a Sacrifice Be it so What can be from hence inferred more then that which in the first of my seaven inferences before was by anticipation prevented We confesse the name of Sacrifice Preist and Altar to be frequent with the ancient Fathers but ever in a borrowed and tropicall sense never properly Here the preist is said to imitate that which Christ did so the x Preists and Ministers call them which you will in the reformed Church This imitation is called a true and full Sacrifice but not a proper Sacrifice You saw before 2. that I shewed you perfect sacrifices which were not proper sacrifices of which you may also see a whole Chapter in S. Augustine de vero perfectóque sacrificio and yet no word of your Missall sacrifice 4. If you will go no further then these Fathers and Doctours I will go with you Call the signe by the name of the thing signified call the representation as you do the thing resembled call the picture by the name of the person whose it is who will quarrel unlesse for the Consequence being dangerous or for fear of scandall Call the image of your Pope the Pope your self well knows that then you speak improperly yet who will argue you of falshood When you see the picture of King Charles if you say this is the King who will lay treason to your charge But think not that a few forced places picked and chosen out of the voluminous labours of the holy Fathers can make your phansie substantiall When in ancient Churchmen you papists do find the word Sacrifice straightway your ears are up and you flatter your selves that the chime strikes the same tune that runs in your head like the mad Athenian who will not be perswaded but that all the ships in the harbour are his If one or two Fathers in their zeal to God and for honour to the pretious and venerable sacrament should in the extollment of it passe an earnest word thereby more deeply to imprint the passion of our Lord into the minds of Christians and to raise up our devotion and reverence to this holy and heavenly Communion calling it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a dreadfull secret fearfull terrible most formidable unspeakable venerable honourable divine holy immaculate immortall celestiall supercelestiall above the world life-giving mystery yet will you never find any word sentence or sense in them whereby to approve your proper sacrifice but thousands of places that cannot well consist with such a construction whereof you shall have some after I have runne through these your allegations I have been the more plentifull in this first part because the grounds here laid the authorities here vouched and the clear truth of our orthodox belief in point of Sacrifice being thus presented these very reasons and authorities may well serve to answer all or almost all that is remaining in discussion whereof I will endeavour brevity 5. Let me return unto your Cyprian for Cyprian and I will passe to another chapter Look in his epistle to nine pious Christians whom he calleth his fellow-Bishops and Martyrs condemned in chains unto the mines and there you shall find that having named unto them an humble and a contrite spirit he presently addeth y Hoc vos sacrificium Deo offertis hoc sacr●ficium sine intermissione die nocte celebratis hostiae facti deo vosmet ipsos sanctas atque immaculatas victimas exhibentes Hoc est quod praecipuè Deo placeat This sacrifice you offer unto God this sacrifice without intermission day and night you celebrate you being made sacrifices to God presenting your selves holy and unspotted offerings This is that which principally may please God This is daily sacrifice with S. Cyprian to offer up one self he concludeth that this doth principally please God Principally that is above all other Sacrifices in this world Did not Cyprian here forget your Missal sacrifice 6. Secondly in this very Epistle by you cited he saith Sanguis Christi non aqua est utique sed vinum the bloud of Christ is not water verily but wine Is our Saviours bloud wine very true it is so and he himself as Cyprian there voucheth vitis vera a true vine But this is true in a comfortable metaphor not by conversion of substances for the bloud of our Saviour is not really transubstantiated into wine no man ever thought so And why then should you obtrude that because the sacramentall wine is called his bloud it is therefore without all figure and metaphor his very bloud by the conversion of the very substance of wine into the substance of his bloud Nec potest videri sanguis ejus quo redempti vivificati sumus esse in calice quando vinum desit calici quo Christi sanguis ostenditur neither can his bloud wherewith we are redeemed and quickened be seen to be in the Chalice when wine is not in the chalice whereby the bloud of Christ is shewen From hence I argue that S. Cyprian knew not your Transubstantiation For allowing the Sacramentall wine to be the bloud of Christ and so we confesse it he saith There is no bloud to be seen when the wine is gone but with you there is no bloud at all untill the wine be gone If you say that indeed the substance