Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostolical_a	church_n	tradition_n	4,989	5	9.5918	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

as themselves hold for genuine as Iustin Martyr Theophilus Antiochenus Irenaeus or it may be another small Tractator or two with whom this name is not found Of whom the works of the two principall Iustin and Iren. the most likely to have enformed us are neer the one half perished But before I make further answer to this exception I would know to what end it is made and what advantage the Authors thereof doe hope to gaine by it For the reason I think why the name ALTAR is so much scrupled at is because it is thought to imply sacrifice But Iustin Martyr and Irenaeus are well enough knowne to call the Eucharist both an oblation and sacrifice yea the latter to dwell upon that theme What gaine is there then that the name ALTAR is not to be found in those works of theirs which remaine if that of oblation and sacrifice for which the name of ALTAR is disliked be Besides what likelihood that those who conceived of the Eucharist under the notion of a Sacrifice should not call the place thereof as well as their Successors did ΘΥΣΙΑΣΤΗ'ΡΙΟΝ Secondly I would know of the Authors users of this exception whether in those Writers and Fathers before the 200. yeare after Christ w ch they acknowledged for genuine the name of TABLE be to be found or not given to that whereon the holy Eucharist was celebrated If it be not then this exception of 200. yeares after Christ which yet is but 100. after the Apostles makes no more against the one than the other if neither be to be found in the works extant of the Fathers which then lived For by this it will appear they had no occasion to mention this sacred BOARD either by one name or other in those works of theirs which are left unto us Now for my part though I have with diligence sought to informe my selfe herein yet hitherto it hath never been my hap to finde the Name of TABLE in any of them more then of ALTAR I have enquired of others and yet they have not shewed it mee And therefore till I see it I will beleeve it cannot be shewne But perhaps you will say What matters it whether the Fathers we speake of have it or not if the Scripture hath For doth not Saint Paul say You cannot be partakers of the Table of the Lord and of the Table of Devils T is true There is this only place to be alledged to that purpose I know no other And yet this too if the judgement of some of our owne Expositors be taken is not sufficient to prove it neither For Table here might signifie not the instrument or seat but the Epulum or meat it self it being the use of all Languages I am sure of those learned ones to expresse dyet by Table yea whether it be set thereon or not And the matter of the Apostles discourse seemes to require this sense For he speaks of Idolothyta or meats sacrificed to Idols And not to be out-vyed with Antiquity I could likewise as some doe parallel this place for TABLE with another of a much like nature for the name ALTAR namely that Heb. 13. where the Apostle saith Wee i. e. wee Christians have an ALTAR whereof they have no right to eate which serve at the Tabernacle I know what you would be ready to except namely That by the ALTAR here named is meant Christ which I for my owne part should willingly admit so it be understood with this caution Christ as he is to be eaten in the Eucharist For the Apostle speakes here of an ALTAR to be eaten of which is not the materiall instrument or seat but the sacrifice used thereon Thus if these two places capable of if not requiring the like interpretation be set the one against the other we have not all this while found one jott more for the Antiquity of the name TABLE than of ALTAR But now to answer more directly to the Question Whether the name of ALTAR were used in the Church before 200. years after Christ or not I answer It was For proofe whereof why may I not alledge the Canons called the Apostles Which though the Apostles compiled not yet are more ancient sure at least many of them than 200. years after Christ being not improbably to be thought to have been the Codex Canonum whereby the Church in those first ages especially of the Orient was ordered and governed And in Questions of use and custome such as this is not genuineness of Titles onely but whatsoever Antiquity though masked under a wrong and untrue name may be admitted I think to give evidence according to the age thereof Besides If it be credible that the Apostles or those to whom they committed the Churches Apostolicall men might leave unto the Church some rules of Order Discipline besides those mentioned in Scripture and whence otherwise should those Catholique and generally received traditions of the Church be derived why may not some of these which beare that name be of that number And if any be then none more likely then those which are first in order namely because collections of this nature are wont in processe of time like snow-balls to receive increase by new additions ever and anon put unto them and yet notwithstanding continue still the name Title of their first Authors though sometimes not the one halfe of the contents wil be owned by them Upon which supposition we have for the resolving of the present question as much advantage as can be considering that the Canon wee are to alledge is the second or at the most according as some others divide them but the third in order from the beginning and so howsoever the collection hath in time beene encreased one of the first and most ancient of them Let us therefore hear how it speaks CANON APOST II. Si quis Episcopus aut Presbyter praeter Domini de sacrificio ordinationem .i. praeter panem vinum alia quaedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad ALTARE attulerit sive mel sive lac sive vini loco liceram studiosè consectam vel aves vel animalia quaevis praeter ordinationem deponatur Praeter nova farra aut Vvam tempore opportuno non licitum esto aliud quid ad ALTARE quàm oleum ad luminare incensum tempore sanctae Oblationis offerre Here the name ΘΥΣΙΑΣΤΗ'ΡΙΟΝ or ALTAR is twice used for the HOLY TABLE The latter part of the Canon the Greek hath thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where consider whether it might not be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sive oleum ad luminare sive incensum implying that at another time they might be offered there but not tempore sanctae Oblationis at the time of the holy Eucharist For the better judgement whereof and of the right meaning of the Canon because the readings distinction and translations somewhat vary take also a Canon of the Councell of Carthage under Aurelius Anno