Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	moses_n	sin_n	8,417	5	5.8287	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10197	A quench-coale. Or A briefe disquisition and inquirie, in vvhat place of the church or chancell the Lords-table ought to be situated, especially vvhen the Sacrament is administered? VVherein is evidently proved, that the Lords-table ought to be placed in the midst of the church, chancell, or quire north and south, not altar-wise, with one side against the wall: that it neither is nor ought to be stiled an altar; that Christians have no other altar but Christ alone, who hath abolished all other altars, which are either heathenish, Jewish, or popish, and not tollerable among Christians. All the pretences, authorities, arguments of Mr. Richard Shelford, Edmond Reeve, Dr. John Pocklington, and a late Coale from the altar, to the contrary in defence of altars, calling the Lords-table an altar, or placing it altarwise, are here likewise fully answered and proved to be vaine or forged. By a well-wisher to the truth of God, and the Church of England.	Prynne, William, 1600-1669.	1637 (1637)	STC 20474; ESTC S101532	299,489	452

doe that it is very bloud and raw flesh which is there received the word of Table fitteth it not so well but rather the word of Altar ought to have been retained considering that men use not to bring any of these dishes to their Tables and yet were usually brought under the Law to the Altar which Altar if you be ashamed to build up againe to have place meet for your Popish dishes yow shall repaire to the Butchers shamble or slaughter house where this Marchandise of yours is most saleable By D. Rainolds in his Conference with Hart Chap. 8. Divis. 4. p. 473. 474. 475. 476. 477. 478. Hart. The name of Altar is used properly for a materiall Altar by the Apostle to the Hebrewes saying Heb. 13. 10. We have an Altar whereof they have no power to eate which serve the Tabernacle c. Rainolds And are you out of doubt that by the words We have an Altar the Apostle meaneth a materiall Altar such as your Altars made of stone Hart. What else A very Altar Rainolds And they who have no power to eate of this Altar are the stubborne Jewes who keepe the Ceremonies of the Law Hart. The Jewes such prophane men Rainolds Then your Masse Preists may doe use to eat of this Altar Hart. They doe and what then Rainolds Their teeth be good strong if they eat of an Altar that is made of stone Are ye sure that they eat of it Hart. Eat of an Altar As though ye knew not that by the Altar the Sacrifice which is offered upon the Altar is signified They eat of Christes body which thereby is meant Rainolds Is it so Then the word Altar is not taken for a very Altar in the proper sence but figuratively for the body of Christ the which was sacrificed offered Neither is it taken for the body of Christ in that respect that Christ is offered in the Sacrament in the which sort he is mystically offered as often as the faithfall doe eat of that bread drinke of that Cup. Wherein the breaking of his body and shedding of his bloud is represented to them But in that respect that Christ was offered on the Crosse in the which sort he was truly offred not often but once to take away the sinnes of many to sanctifie them for ever who beleive in him Hart. Nay the ancient Father Isichius expoundeth it of the body of Christ in the Sacrament as I shewed which the Jewes must not behold They might behold his body upon the Crosse did so Rainolds But the Holy Apostle himselfe did understand it of the body of Christ as it was offred on the Crosse. And that is manifest by the words he addeth to shew his meaning touching the Jewes and the Altar Heb. 13. 11. For sayth he the bodies of those beastes whose blood is brought unto the Holy place by the High Preist for sinne are burnt without the camp● Therfore even Iesus that he might sanctifie the people wish his owne blood suffered without the gare Which words are some what darke but they will be plaine if we consider both the thing that the Apostle would prove the reason by which he proveth it The thing that he would prove is that the Iewes cannot be partakers of the fruit of Christs death the redemption which he purchased with his pretious blood if they still retaine the Ceremoniall worship of the Law of Moses The reason by which he proveth it is an ordinance of God in a kind of Sacrifices appointed by the Law to be offered for sinne which Sacrifices shadowed Christ taught this doctrine Lev. 6. 16. 7. 6. For whereas the Preistes vvho served the Tabernacle in the Ceremonies of the Law Levit. 4. 3. 16. 17. had a part of other Sacrifices offerings did eate of them Lev. 6. 30. there were certaine beasts commaunded to be offred for sinne in speciall sort their blood to be brought into the Holy place vvhose bodies might not be eaten but must be burnt vvithout the Campe. Now by these Sacrifices offred so for sinne our only Soueraigne Sacrifice Iesus Christ vvas figured Heb. 9. 12. vvho entred by his blood into the Holy place to clense us from all sinne 1. Iohn 1. 7. 2. 2. his body vvas crucified vvithout the gate Iohn 19. 20. that is the Gate of the Citty of Ierusalem they vvho keep the Preistly rites of Moses Law cannot eate of him that by his death they may live Iohn 6. 51. for none shall live by him vvho seeke to be saved by the Law as it is vvritten Gal. 5. 2. if ye be circumcised Christ shall profit you nothing The Apostle therfore exhorting the Hebrewes to stablish their hearts vvith grace that teacheth them to serve the Lord in spirit truth after the Doctrine of the Gospell not vvith meates that is to say with the Ceremonies of the Law a part whereof was the difference between unclean clean in meats doth move them to it with this reason verse 10. that they serve the Tabernacle and stick unto the Rites of the Jewish Preist hood their soules shall have no part of the food of our Sacrifice no fruit of Christes death verse 11. For as the bodyes of those beastes which are offred for sinne their blood brought into the Holy place by the High Preist might not be eaten by the Preistes but were burnt without the campe so neither may the keepers of the Preistly Ceremonies have life by feeding upon Christ who to show this mystery did suffer death without the Gate when he shed his bloud to clense the people from their sinne verse 12. And thus it appeareth by the Text itselfe that the name of Altar betokneth the Sacrifice that is to say Christ crucified not as his death is shewed forth in the Sacrament but as he did suffer death without the gate Whereby you may perceive first the folly of your Rhemists about the Greeke word is also the Hebrew that it signifieth properly an Altar to Sacrifice on as though it might not therfore be used figuratively where yet themselves must needes acknowledge it to be so too Next the weaknes of your reason who thereof doe gather that by the Sacrifice which that word importeth in the Apostle is meant the cleane offring of which the Prophet speaketh For the cleane offring of which the Prophet speaketh Mal. 1. 11. is offered in every place the Sacrifice meant by the Apostle Heb. 13. 11. in one place only without the Gate Wherfore the name of Altar in the Epistle to the Hebrewes doth neither signifie a Massing Altar nor prove the Sacrifice of Massing Preistes Hart. That which you touch as folishly noted by our Rhemists in their Annot. on Heb. 13. 10. about the Greeke and Hebrew word is noted very truly For you cannot deny your selfe but that it signifieth properly an Altar a materiall Altar to sacrifice upon not a metaphoricall

infallibly that they had no Temples Images or Altar at all 2. The Fathers answers to these objections will take of this Cavill quite Minucius Felix flourishing in Tertullians time 200. yeares after Christ in his Octavius Oxoniae 1627 p. 104 First mentions this Objection of the Gentiles gives this pi●hie reply thereto But thinke ye that we conceale what we worship if we have not Images Temples and Altars For what Image shall I feine to God when as if thou rightly judge man himselfe is Gods Image what Temple shall I build to him when as this whole world fabricated by his workemanship can not containe him And why I being aman remaining more at large shall I imprison the power of so great a Majesty with in one little house Is he not better to be dedicated in our mind yea is he not to be consecrated in our breast shall I offer Sacrifice and burnt offrings to God which he hath brought forth only for my use that I should cast backe his gift unto him is an ungratefull thing when as a good mind and a pure heart a syncere conscience is a Sacrifice fit to be offred to him Therfore he who embraceth innocency supplicates to the Lord he who follow ●j●stice sacrificeth to God he who absteines from dece●ts attaineth God● he who delivers aman from danger slayeth the best oblation These are our Sacrifices these are Gods Holy things thus among us he is most religious who is most just c. Where this acute Father clearly acknowledgeth that the Christians had no materiall Temples Images Altars or Sacrifices at all among them but only spirituall sacrifices Altars oblations and had they then in truth had any reall Temples Images Altars he would no doubt have all aged confessed yea proved that they had them though they knew not of them so have stopped their mouthes by falsifying their objection shewing the Gentiles the righ●use of them to free them from any further Cavill of not using them at all or amisse The like Answer Origen gives to Celsus Celsus writes he sayth that we shun the very building both of Altars and of Images of Temples not suffring them to be erected an infallible evidence and charge that they had none at all for any purpose because they would not so much as suffer them to be built but shunde the very making of them When as he seeth nothing in the meane tyme how that we have the mind of just men in ●●eed of or for our Altars and hearthes out of which without all doubt the sweetest odors of incense are sent forth and prayers out of a more pure conscience Let any man therfore that will examine these Altars which I have newly mentioned and if he lift compare them with these Altars which Celsus hath brought in Verily he shall plainely understand 〈…〉 mate and wil be corrupted in processe of 〈…〉 or Altars in an immortall soule shall continue as long as the reasonable soule shal be pleased to dwell therein c. But we truly have Images not made by any impure worke men but framed and formed in us by the word of God itselfe to witt the virtues imitating the first borne of every creature c. in which I should beleive it fitting that honor should be ascribed to him who is the exemplar of all Images to witt the Image of the invisible God the only begotten God c. Which he thus seconds in another place The Christians sayth Celsus cannot endure either Temples or Altars or Images Statutes to be looked upon they openly disprayse Images c. To which Origen thus replies The Christians also the Jewes when they heare thou shalt feare the Lord thy God him only shalt thou serve neither shalt thou make to thy selfe any graven Image nor the likenes of any thing that is in heaven above or in the earth beneath c. and for many things not unlike these doe not only dislike the Temples of the Gods and Altars and these Images but would if there be a necessity rather runne more willingly to death then out of any sinne or impietie altogether defile what they rightly thinke of God the maker of all things c. Therfore Celsus affirmes that Images are by noe meanes to be esteemed for God but dedicated to the Gods when as it is plainely perspicuous that to make and affirme such things is the part of such men as are about the divinity But we shall not so much as account them as Images of the divine Image as those who may make no forme as of the invisible so also of the incorporiall God By both which charges and replies it is cleare that Christians in those dayes had no materiall Temples Altars Images but only spirituall Temples Altars and Sacrifices in their hearts and brests and that they rejected all materiall Altars Images and Sacrifices as unlawfull and abominable Origen himselfe not denying the charge to be true but justifying the Christians for having neither S. Arnobius in his 6. Booke against the Gentiles brings them in thus objecting In this part ye have used to fix the greatest crime of impiety upon us that we neither build sacred houses for the Offices of worship that we constitute not the Image or forme of any of the Gods that we built no Altars c. A plaine charge against the Christians that they then neither had nor yet would build any Temples or set up any Images or Altars which they could not have objected if they had then any that we offer not the blood of slaine beastes not Frankincense not salted corne and that we bring not in liquid wine powred out in bowles Which things verily sayth Arnobius we doe not therfore give over and forbeare either to build or doe as if we caried impious and wicked mindes or had taken up some contempt against the Gods out of a rash despaire but because we thinke beleive the Gods if so be they are Gods indeed and endued with the eminencie of this name will either deride these kindes of Honours if they can laugh or will take them ill at our hands if they may be exasperated with the motions of anger After which he shewes at large the reasons why Christians build no Temples made no Images or Altars and offred no such Sacrifices at all to God why they thought it unlawfull so to doe not denying the objection but confessing the matter of fact to be true and defending it from the very fundamentall grounds of Religion which he would never certainely have done had the Christians then had any materiall Temples Images or Altars for any divine or spirituall use S. Lactantius his Scholer meetes with the same objection and answers it in this manner Whosoever shall obey all these heavenly precepts he is a worshipper of the true God whose Sacrifices are meekn●●s of mind and an innocent life good actions All which things he who exhibits sacrificeth

faithfullist understanding the unlearned people should not be greatly beholden unto them for their straunge termes being so farre fetched For thus I understand them The Sacrament of the Altar that is to say the signe of the Altar which Altar betokeneth the Crosse which Crosse betokeneth the Sacrifice that was offred on the Crolle or the passion and death of Jesus Christ. Wherfore good Christian brethren let us that are homely fellowes not be ashamed of the old Termes that we have at our home in the text of Holy Scripture which calleth the reverend and healthfull remembraunce of the Lords death by breaking of bread by the name of the Lords Supper or the Communion partaking of the body bloud of Christ. And the thing whereat we sitt devoutly to eate the Lords Supper lett us both have it and call it the Lords-bord or the Lords-Table and not a borrowed towell nor a Popish stone Altar nor yet a wodden Altar with a Super-altar And let us present with so far fetched termes and so dearly bought the Popes glace and his faire Ladyes of Rome Thus he John Bale Bishop of Osyris in his Image of both Churches or par●phrase upon the Revelation as he makes Christ himselfe the only Altar spoken of and intended Rev. 6. 9. c. 11. 1. upon whom the full Sacrifice of Redemption was offred So in his Preface to the first part of his Booke he reckons up beades Altars Images Organs Lights c. among the Ceremonies of the Popish Church terming them the very filthy dreggs of darknes All which upon the 17. Chapter fol. 162. he sayth shal be plucked away by the evident word of God and then no longer shall this Harlot of Rome appeare For no longer continueth the whore then whoredome is in price Take away the Rites and Ceremonies the Jewels and Ornaments the Images and lightes their Lordships and Fatherhodes the Altars and Masses with the Bishops and Preists and what is their Holy whorish Church any more Bishop Pilkington in his exposition upon the Prophet Aggeas c. 1. v. 9 reckons up Altars Copes Masses Trentals among other Popish abominations which the Common people thought would bring them through Purgatory for a little Mony how wickedly soever they had lived And c. 2. v. 3. he writes thus The Popes Church hath all things pleasant in it to delight the people with all as for the eyes their God hanges in a rope Images gilded painted carved most finely copes challaces crosses of gold and silver banners with Reliques and Altars for the eares singing ringing and Organs piping for the nose frankincense sweet to wash away sinnes as they say Holy water of their owne holying and making Preists an infinite sort Masses Trentalls driges and pardones c. But where the Gospells preached they knowing that God is not pleased but only with a pure heart they are content with an Honest place appointed to resort together in though it were never hallowed by Bishops at all but have only a pulpit a preacher to the People a Deacon for the poore a Table for the Communion with bare walles or els written with Scriptures haveing Gods eternall word sounding alwayes amongst them in their sight and eares and last of all they should have good discipline correct faults and keepe good order in all their meetings Learned M. Thomas Becon in his workes in Folio printed at London Cum Privilegio An. 1562. dedicated by name to both their Archbishops all the Bishops of England by them approved hath many excellent passages and invectives against Altars some whereof I shall transcribe at large In his Humble supplication unto God for the restoring of his Holy word written in Queen Maries dayes vol. 3. fol. 16. 17. 24. 29. He writes thus Moreover heretofore we were taught to beate downe the Idolatrous and Heathenish Altars which Antichrist of Rome intending to set up a new Preisthode a strang Sacrifice for sinne commaunded to be built up as though calfes goates sheep such other brute beastes should be offred againe after the Preisthode of Aaron for the sinnes of the people and to set in their steed in some convenient place a seemly Table and after the example of Christ to receave together at it the holy mysteries of Christs body and bloud in remembrance that Christs body was broken and his bloud shead for our sinnes But now the sacrificing ●orcerers shame not both in their private talke and in their open Sermons spitefully to call the Lords Table an Oysterbord and therfore have they taken out of the Temples those seemely Tables which we following the examples of the dearly beloved sonne and of the Primative Church used at the Ministration of the Holy Communion and they have brought in againe their bloodly and butcherly Altars and upon those they sacrifice offer dayly say they that is they kill slea and murder thy deare sonne Christ for the sinnes of the people For as thy Holy Apostle sayth Heb. 9. Where no sheading of bloud is there is no remission and forgivenes of sinnes If thorow their Massing sinnes be forgiuen then must the Sacrifice that there is offred be slain and the bloud thereof shead If the Massemonger therfore offer Christ up in their Masses a Sacrifice unto God for the sinnes of the people so followeth it that they murder kill and slea Christ yea and shed his bloud at their Masses and so by this meanes we must needes confesse that bloody Altars are more meet for such bloody butchers then honest and pure Tables But we are taught in the holy Scriptures Rom. 6. that Christ once raised from death dyeth no more Death hath no more power over him For as touching that he died he died concerning sinne once And as touching that he liveth he liveth unto the God his Father If Christ therfore died no more then doe the Papists sacrifice him no more If they sacrifice him no more then are they but jangling juglars and their Masses serve for none other purpose but to keepe the people in blindnesse to deface the passion and death of Christ and to maintaine their idle and drafsacked bellies in all pompe and honor with the labor of other mens hands and with the sweat of poope mens browes so farr is it of that they with their abominable Massing stincking sacrificing put away the sinnes either of the quicke or of the dead as they make the unlearned simple people to beleive Ah Lord God heavenly Father if thou were not a God of long suffring of great patience how couldest thou abide these intollerable injuries and so much detestable blasphemyes which the wicked Papists committ against thee thy sonne Christ in their Idolatrous Masses at their Heathenish Altars As in the dayes of wicked Queen Jezabel the Altars of the Lord were cast downe and other Altars were reared and set up to Baal even so now the Tables

the word Sacerdos denoting a sacrificing or massing Preist It is a Rule both in Philosophy Diuinitie Omnia agunt propter finem All things especially all Rationall agent aime at some vltimate vttermost or finall end in all their Actions Much more then in their serious writings Polemicall discourses We know againe that it is an vndoubted Maxime in the Schooles that finis causa finalis est primus in intentione vltimus in executione agentis The first thing in Intention of the agent though the l●st in execution And that Omnia med in sum et agunt propter finem all middle causes are and worke only to produce the end Et non sunt volita nisi propter finem These things being undoubted truths past all dispute And it being as true likewise that Altars themselves Preists being but instrument subordinate relatine things 〈◊〉 for some other vse the ●●nation of Tables Altarwise being but ● ceremony the vtmost end or final cause therof being of themselves since none is so simple to ses vp an Altar only because he would have an Altar or to turne the Lords Table Altar-wise only because he desires it should be so plated or to style himselfe affoctedly a Priest only for the Titles sake no more but for some further end all these serving to no vse or purpose at all simplie considered but only with relation to some further end The sole Question then wil be what this end should be To which if our Innouators late Colliar would giue a direct Answer in down right English termes it can be no other but this That the end they strive for in contending for Altars Priests turning Tables Altarwise is only to vsher in a Sacrifice into our Church since Cardinall Bellarmine B. Morton in his Institution of the Sacrament twice printed of late l. 6. c. 5. sect 15. p. 46. expresly resolve That Preists Altar Sacrifice are relatives haue mutuall vnseperable dependance one on the other since there can be no other use of these but only for sacrifice as both the scriptures and the Papists acknowledge the Coale ingenuously confesseth p. 8. 14. 15. 16. But what sacrifice is this Certainly that sacrifice which may now be brought into our Church can be no other but that which formerly vpon the beginning of reformation was cast out but that sacrifice was only the Idolola●rous Popish sacrifice of the Masle Therefore this certainly is the Sacrifice they would bring in againe by these Altars Preists Communion Tables seated Altarwise If they reply that they doe it only for the more decent celebration of the Lords Supper I answer that a Table is farre more decent for such ● purpose then an Altar a Table posture then an Altar situation a Minister then a Preist since we neuer read in scripture of any supper or eating at an Altar since Christ himself instituted the Supper at a Table which Table if we believe the Cronickle● of Flaunders Gharles the Emperor Anno 1350. remoued from Noremberge to Prague as most precious relique which the Church of Rome flath yet to shew if you dare belieue them though shee neuer consecrates the Sacrament 〈◊〉 it which me thinkes shee should then dve I but in an Altar 〈◊〉 at an Altar since we finde no mention in scripture of any Preists but only of Apostles and Ministers 〈◊〉 at this Table If they reply as the Coale doth that they 〈◊〉 only to him 〈◊〉 Commemoratue Sacrifice which our Church allowes not ● Prepitiatory as the Papists make their Masse I answer first that our Church allowes not so much as of a Commemoratiue Sacrifice neither doth shee in her Homilies or Articles stile the Sacrament of the Lords Supper so much lesse in her Common prayer Booke Injunctions Canons or statntes neither doth the Colier alledge one passage in any of all these to proue this bold assoueration either p. 8. or p. 15. 16. where like a beggerly Pedlar he layes open all his shrids stolen wares 2. The Church of England euen in that very homilie he cites p. 8. expresly condemnes this Commemroratory Sacrifice in these words Wee must take heed then saith the Homily least of a Memory it BE MADE A SACRIFICE If not A SACRIFICE then not a commemoratiue Sacrifice vnlesse they will grant a commemoratiue Sacrifice to be no Sacrifice which is a contradiction to say we must take heed least of the MEMORY we make it A SACRIFICE Is all one as to say wee must take heed that we make it not a commemoratiue Sacrifice a Memorie a Sacrifice being here put in direct opposition contradistinction one to an other in this clause in the following parts of the Homily which 4. seuerall times cals the Sacrament A MEMORY A COMMEMORATION AND OUTWARD TESTIMONY of Christs death but neuer a Sacrifice commemoratiue or Propitiatory Both which it expresly clubs downe in these words Now it followeth to haue with this knowledge a sure constant saith not only that the death of Christ is avay lable for a redemption of all the world c but also that he made vpon the Crosse A TRVE AND SVFFICIENT SACRIFICE for thee a perfect cleansing of thy sinns so that then acknowledge no other sauiour redeemer Mediator Advocat Intercessour but CHRIST ONLY Herein thou needest no other mans helpe NO OTHER SACRIFICE therfore neither commemoratiue 〈◊〉 propitiatory for this vniuerfull Negatiue includes both or 〈◊〉 NO SACRIFICING PREIST 〈◊〉 New Preist● observe this well to which they haue subscribed NO MASSE let those who labour might and maine to usher it into the Church by degrees consider this No meanes established by mans injunction Therefore no A t●r Preist Sacrifice or Table seated Altar-wise All which this homily strikes dead at once and our Common-Prayer-Booke and 39. Article too almost in the selflame words 3. A commemoratiue Sacrifice is a meere Bull and contradiction For as the picture of a man is no man or of fire no fire or of a Chalice or Sacrament no C●alice or Sacrament So the commemoration of Christ Sacrifice is in truth no Sacrifice nor kinde nor species of a Sacrifice but only a shadow or memoriall of a Sacrifice So that this is but a Mountebancks chear and distinction to delude children fooles with all not warranted by any Scripture or judicious Orthodox divine 4. The Sacrament neither is nor can be a sacrifice for every sacrifice whether legall or Euangelicall is a religious seruice holocast worship or 〈◊〉 offered up by men to God himselfe Numb 28. 2. 3. 4. Psal. 4. 5. Psal. 5● 14. Psal. 66. 15. Mat. 3. 3. Rom. 12. 1. H●b 9. 14. 5. 1. 7. Heb. 13. 15. 1 Pet. 2. 5. Whence the Booke of Common-prayer after the receiving of the Sacrament prescribes this Eucharisticall prayer And thus we offer present unto thee O Lord our selues our