Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	offer_v	sacrifice_n	thanksgiving_n	3,189	5	10.9292	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07384	The name altar, or thysiastērion, anciently given to the holy table A common-place, or theologicall discourse, in a colledge chappell more than two yeares since. By Joseph Mede B.D. and fellow of Christs Colledge in Cambridge.	Mede, Joseph, 1586-1638.	1637 (1637)	STC 17768.5; ESTC S103096	16,727	48

Ministers of Antiochus Epiphanes who had erected an Altar to Iupiter Olympius upon the great brazen Altar in the Temple of the Lord and sacrificed thereon the Greek expresseth it in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They sacrificed upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translation rightly renders They sacrificed upon the Idol-Altar which was upon the Altar of God the circumstances of the place leading them thereunto And that this testimony may not goe alone take with it a like expression or two in Saint Chrysostom who in his 24. Homil. in 1. Ad Corinthios brings in our Saviour thus speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou desirest bloud make not the Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruddy with the slaughter of Beasts but my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with my bloud 'T is upon that passage The cup of blessing which we blesse is it not the communion of the bloud of Christ with the same style in the Hom. a little before quoted demonstrat quod Christus sit Deus hee magnifies the speedy propagation of the Gospell that in so short a time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bomoi Simulacra were abolished and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were erected throughout the Romane Empire yea among the Persians Scythians Mores and Indians To all which adde another observation That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word not used by any Pagan Writer but is a meer Ecclesiasticall and Hellenisticall terme first devised as Philo in his Vita Mosis would give us to understand by the LXX to expresse the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to distinguish the Altar of the God of Israel from the Altars of the Idol-gods of the Gentiles But you will aske me now wherein the reall difference betweene these two consisted which made them so nice to call the one by the name of the other Or was it verball onely I answer It was reall For the Altar of the true God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was onely as the name implies a Table for sacrifice viz. in the law of those bloudy sacrifices which were then offered to God by fire and Incense in the Gospel of the reasonable and spirituall sacrifice sent up unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely by the word of thanksgiving and prayer But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Altars of the Gentiles were suggesta or Scabella sculptilium simulacrorum Idol-stools or foot-stools of their Images in respect of the accommodation the one had to the other which was such as their Idols were placed before upon or above their Altars This may appeare in some sort by those passages of S t Chrysostom which I now quoted especially in the latter And by that of S t Austin Hom. 6. de verbis Domini where he proves from this posture that the Gentiles took and worshipped their Idol-statues for Gods because they placed them upon their Altars Nam illi inquit quod Numen habeant colant illā statuā ●ra testatur And this also the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly intimates as properly importing a Basis whereon something standeth quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eustathius notes accordingly used by Homer for the Bases whereon stood the gilded statues of boyes holding lights at a banquet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 2 Chron. 34.4 we reade That Iosiah caused the Altars of Baalim to be broken down and the Images that were on high above them Aaron whē he set up the golden calfe is said in like manner to have built an Altar before it Exod. 32.5 This connexion between the Gentile-altars and Idol-statues or Images may also be gathered out of that fore-cited passage of S. Cyprian Epist 55. where declaming against some lapsed Christians who having in time of persecution sacrificed unto Idols would for all that be admitted againe into the Church without due satisfaction If this be suffered saith he Quid superest quàm ut ECCLESIA capitolio cedat recedentibus sacerdotibus ac Domini nostri ALTARE removentibus in Cleri nostri sacrum venerandumque consessum i. in sacrarium nostrum seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SIMULACRA atque IDOLA cum ARIS suis transeant In this not long passage are many things worthy observing 1. Ecclesia used for the place of Holy assembly and opposed to Capitolium which stands here for any Gentile Temple 2. The place of the Clergie next the Altar and distinguished from that of the Laity 3. The coupling of Simulacra and Idola cum Aris suis as individui comites and the opposition thereof to Altare Domini nostri i. Christi 4. That the Latine Fathers sometimes imitated the Greek in distinguishing as well as they could the names of the Altars of Christ the Altars of Idols calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ALTARE and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ARA Which the Author of the vulgar Latine so farre observes that throughout the canonicall Scripture he never calls the Altar of the true God ARA but the Altars of Idols onely as the LXX useth the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have prosecuted this observation of the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more largely because it wil help us through those doubtfull and stumbling passages which are found in Origen Minutius Felix Arnobius and Lactantius in their disputes against the Gentiles Who although they lived the two first in the 3. Century after Tertullian the two later about the beginning of the fourth seculum in the dayes of Dioclesian and Constantine 50. yeares after S. Cyprian during all which time it is apparent confessed and may be invincibly proved against such as shall deny it that Christians had Oratories and Houses of worship to performe the Rites of their Religion in as also by those testimonies alledged that they usually called the HOLY TABLE there placed by the name of ALTARE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet these Authors afore-named when the Gentiles object Atheisme to the Christians as who had no Temple no Arae no Simulacra are wont in their Apologies to answer by way of Concession not onely that they had none but more that they ought not to have What should this meane why this They answer the Gentiles according to the notion wherein they objected this unto them to wit that they had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Idol-stooles or Simulacrorum scabella not that they had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore the word which Origen there useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in all those passages you shall ever finde Arae and Simulacra to goe together Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Celsus ait nos Ararum statuarum Templorumque fundationes fugere Minutius Felix Cur nullas Aras habent Templa nulla nulla nota simulacra Arnob. In hac consuêstis parte

397. very like unto it and made undoubtedly in imitation thereof SYN CARTH. CAN. APUD BALSAM XL. Non licere praeter panem vinum aqua mixtum quidquam in sanctis mysteriis offere Vt nihil ampliùs quàm Corpus Sanguis Domini offeratur quemadmodum Dominus ipse tradidit hoc est Panis vinum aqua mixtum Primitiae autem sive mel sive lac offerantur ut moris est uno die consueto ad Infantium mysterium puta in Baptismo Etsi enim maximè ad ALTARE offerantur propriam tamen suam habeant benedictionem Nihil autem amplius in primitiis nimirum ad Altare in sanctis mysteriis offeratur quàm ex Vvis frumento Which onely were permitted to be offered at the time of the Eucharist as may seeme because Bread and Wine are made of them But I will not set my rest upon a Pseudepigraphall Testimony but alledge a witnesse past exception and for antiquity beyond them all And that is that holy and blessed Martyr Ignatius Bishop of that City where the name of Christians was first given to the Disciples of Christ who lived saw the latter end of the Apostles times This blessed Martyr in those Epistles of his which none that are learned or judicious now make question of thrice useth the name ΘΥΣΙΑΣΤΗ'ΡΙΟΝ or ALTAR for the Lords TABLE in his Epistles Ad Philadelphenses Trallenses Ephesios In the first whereof Ad Philadelph he speaks thus Scribo ad vos moneóque ut una fide una praedicatione una Eucharistia utamini una enim est caro Domini nostri Iesu Christi unus illius sanguis qui pro nobis effusus est unus item panis omnibus confractus unus CALIX qui omnibus distributus est unum ALTARE omni Ecclesiae unus Episcopus cum Presbyterio Diaconis conservis meis In this place Vedelius expresly acknowledgeth the name ALTAR to be used by Ignatius for the HOLY TABLE though otherwise he be no friend to that name because he knew not how to elude it I thought good therefore to put it in the head of the file to leade on the rest which follow Whereof That Ad Ephesios shall have the next place where exhorting them to be subject and at unity with their Bishop and Presbyterie hee enforceth it thus Nemo erret saith he nisi quis intra ALTARE sit Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privatur pane Dei. Si enim unius aut alterius precatio tantarum virium sit ut Christum inter illos statuat quanto plus Episcopi totius Ecclesiae oratio consona ad Deum ascendens for this used to be presented at the Altar exorabit ut omnia quae petiverint in Christo dentur ipsis As if he had said Be not deceived but take notice that as every one who is not at peace with his brother is excluded from the Altar Mat. 5. so much more he that through disobedience is in schisme discord with his Bishop and spirituall Fathers is excluded thence that is hath no right to offer his gift thereat and consequently is deprived of the Bread of God the holy Eucharist and of the benefit of those precious and efficacious prayers therewith offered up to God by the Bishop and Priestly Order in the name of the whole Church Which how great a benefit it is may appeare by this That if the prayer of one or two be of that efficacie as to place Christ in the midst of them how much more shall the united prayer of the Bishop the whole Church be of force to prevail with the Divine Majesty to grant them all they shall aske in Christ's name It followes Quis quis igitur ab his separatur neque concurrit cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia primogenitorum conscriptorum in coelis Lupus est sub ovina pelle faciem mentiens mansuetam That is An Infidell in a Christians coat Where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concilium or Senatus sacrificiorum hee understands the Bishop and his Clergie who are Senatus rei Divinae or sacris faciundis Therefore Vedelius who will needs here without reason or copy in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the better to make way for his conceit that the body of the Church in generall should be the Altar Ignatius here speaks of did but correct the Magnificat and pervert Ignatius his meaning which he understood not For that this which I have said is the meaning of Ignatius in this place appeares more plainly by the third testimony I am now to alledge of his viz. Ex Epist Ad TRALLENSES ante med Reveremini inquit Episcopum vestrum sicut Christum quemadmodum beati nobis praeceperunt Apostoli Qui intra ALTARE est mundus est quare obtemperat Episcopo Presbyteris Qui verò extra est hic est qui sine Episcopo Presbyteris Diaconis quippiam agit talis inquinatam habet conscientiam Infideli deterior est i. He is a woolf in a sheeps skin as he said in the other Epistle The places are twins and the one is a glosse unto the other Now by warrant of these testimonies I think I may safely conclude that the use of the name ΘΥΣΙΑΣΤΗ'ΡΙΟΝ or ALTAR for ought that any hitherto hath shewed to the contrary is no lesse ancient in Christianity then that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Holy TABLE or TABLE of the Lord. And that both have beene promiscuously used from the Apostles times Nor is it any marvaile it should be so for these names are of an equivalent notion and signifie one and the self same thing For what is an Altar but of those kind of things we call Tables what Genus else can we referre it to The difference is That an Altar notes not a common but an Holy Table a Table for an Holy Feast such as I have heretofore shewed a Sacrifice to be Epulum ex oblatis or a Feast of an Oblation made unto God That is there is no more difference between a Table an Altar then between another cup and a Chalice An Altar is not every Table or a Table for a common feast but an Holy Table and an Holy Table is an Altar The difference is not as many suppose either in the matter as of wood or stone For an Altar may be of wood as both the golden Altar and that of burnt offering were in the Tabernacle namely of Shittim wood and a Table may bee of stone nor in the posture or manner of standing whether in the middle or against a wall for the Altar of burnt offering stood in the midst of the Priests court and the Altar of Incense up against the vail but this is the true difference that a Table is a common Name and an Altar is an Holy Table This Holy Altar saith Gregory Nyssene Sermone de Baptismo whereat we stand is by nature