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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	bread_n	consecration_n	4,106	5	10.7048	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03139	Antidotum Lincolniense· or An answer to a book entituled, The holy table, name, & thing, &c. said to be written long agoe by a minister in Lincolnshire, and printed for the diocese of Lincolne, a⁰. 1637 VVritten and inscribed to the grave, learned, and religious clergie of the diocese of Lincoln. By Pet: Heylyn chapleine in ordinary to his Matie.	Heylyn, Peter, 1600-1662.	1637 (1637)	STC 13267; ESTC S104010	242,879	383

as you call him For that the Alteration of K. Edwards Liturgie proceeded rather of some motions from without than any great dislike at home the Doctor was induced to beleeve the rather because the King had formerly affirmed in his Answer to the Devonshire men that the Lords Supper as it was then administred was brought even to the very use as Christ left it as the Apostles used it and as the holy Fathers delivered it Acts and Monuments part 2. pag. 667. And secondly because hee had observed that in the Act of Parliament by which that Liturgie of 1549. was called in the booke of Common prayer so called in was affirmed to be agreeable to Gods Word and the Primitive Church 5. 6. Ed. 6. ca. 1. Unto the first of these you promise such an Answer an An●wer set downe in such Capitall letters that he that runnes may reade And this no doubt you meane to doe onely in favour to the Doctor who being but a blinker as you please to call him would hardly see your Answer in a lesser Character But first because we know your tricks we will set downe in terminis as the storie tells us what was demanded by the Rebells and what was answered by the King and after looke upon the glosse which you make of both that wee may see which of them you report most falsely and what you gather from the same The Rebels they demanded thus Forasmuch as wee constantly beleeve that after the Priest hath spoken the words of consecration being at Masse there celebrating and consecrating the same there is very really the body and bloud of our Saviour Iesus Christ God and man and that no substance of bread and wine remaineth after but the very selfe same body that was borne of the Virgin Mary and was given upon the Crosse for our Redemption therefore wee will have Masse celebrated as it was in times past without any man communicating with the Priests forasmuch as many rudely presuming unworthily to receive the same put no difference between the Lords body and other kind of meat some saying that it is bread both before and after some saying that it is profitable to no man except hee receive it with many other abused termes Now to this Article of theirs the King thus replyed For the Masse I assure you no small studie nor travell hath beene spent by all the learned Clergie therein and to avoid all contention it is brought even to the very use as Christ left it as the Apostles used it as the holy Fathers delivered it indeed somewhat altered from that the Popes of Rome for their lucre brought it to And although yee may heare the contrary from some Popish evill men yet Our Majesty which for Our Honour may not be blemished and stained assureth you that they deceive abuse you and blow these opinions into your heads to finish their owne purposes This is the plaine song as it passed betweene the Rebells and the King And now I will set down your descant on it in your owne words verbatim not a tittle altered that all which runne may reade and see how shamefully you abuse your owne dearest Author The Rebels in their third Article set on by the Popish Priests doe petition for their Masse that is that which wee call the Canon of the Masse and words of consecration as they had it before and that the Priests might celebrate it alone without the communicating of the people To this the King answers That for the Canon of the Masse and words of Consecration which is nothing altered in the second Liturgie they are such as were used by Christ the Apostles and the ancient Fathers that is They are the very words of the Institution But for the second part of their demand which was for the sacrifice of the Masse or the Priests eating alone they must excuse him For this the Popes of Rome for their l●cre added to it So there is a cleare Answer to both parts of the Article A very cleare answer if you marke it well The Rebels make demand of the whole Masse modo forma as before it had beene celebrated you make them speake onely of the Canon of the Masse and words of Consecration The King in his reply makes answer to the whole Masse as it was commonly then called the whole forme and order of the Communion in the publick Liturgie that it was brought even to the very use as Christ left it the Apostles used it and the holy Fathers delivered it you make him answer onely of the Canon and words of Institution as if that were all This is not to report an answer but to make an answer and draw that commendation to a part of the common Liturgie which was intended of the whole And yet your Inference is farre worse than your Report For you have made the King to say that they should have a Table and a Communion and the words of Consecration as they were used by Christ the Apostles and the ancient Fathers but they should have no Altar nor sacrifice for these the Popes of Rome for their lucre had added to the Institution This were there nothing else would set you forth for what you are a man that care not what you say or whom you ●alsifie so you may runne away from the present danger though afterwards it overtakes you and falls farre heavier on you than before it did Next let us see what you reply to that which concernes the Parliament and the opinion which it had of the former Liturgie as both agreeable to Gods Word and the Primitive Church And first you charge the Doctor with borrowing that passage from father Parsons three Conversions Whether it be in father Parsons the Doctor knowes not But whether it be or not that comes all to one as long as it is so delivered in the Act of Parliament Then for the Act itselfe you answer that whereas some sensuall persons and refractorie Papists had forb●rne to repaire to the Parish-Churches upon the establishment of the English Service the Parliament doth in the Preamble tell the offenders against this new law that praiers in the mother-tongue is no invention of theirs as the Priests would make them beleeve but the doctrine of the Word of God and the practice of the Primitive Church medling no farther with the Liturgie in this part of the Act than as it was a service in the mother-tongue I have been told it was a saying of my Lord Chancellour Egerton that D r Day once Dean of Windsor had the most excellent arts of creeping out of the law of any man whose name was ever brought in Chanc●ry That Doctor and this Minister are much of the same quality our Minister being as expert in creeping out of an authority as ever was that Doctor in creeping out of the law But yet hee creepes not so away but a man may catch him and catch him sure we will

Churches to which his Majestie in his times of Progresse repaires most frequently for hearing and attending Gods publike service leaving the privacy of his owne Court and presence to set a copy to his people how to performe all true humility and religious observations in the house of God If you see nothing yet and that there must be something which hath spoiled your eye-sight it is the too much light you live in by which you are so dazeled that you cannot see this part of piety or else so blinded that you will not And we may say of you in the Poets language Sunt tenebrae per tantum lumen obortae Then to goe forwards descendo can you remember any Metropolitan of and in this Church and gather all your wits about you which hath more seriously endeavoured to promote that uniformity of publike Order than his Grace now being His cares and consultations to advance this worke to make Hierusalem if such as you disturbed him not at unity within it selfe are very easie to be seene so easie that it were sensibile super sensorium ponere to insist long on it The very clamours raised upon him by those who love nor unity nor uniformity and have an art of fishing with most profit in a troubled water are better evidence of this than you have any in your booke to maintaine the cause Nor heare wee any of the other bels which are not willing for their parts to make up the Harmony but that great Tom rings out of tune For when did you or any other know the Prelates generally more throughly intent upon the work committed to them more earnest to reduce the service of this Church to the Ancient Orders appointed in the Common-prayer booke It is not long since that we had but halfe prayers in most Churches and almost none at all in some your friend I. Cottons for example See you no alteration in this kinde Is not the Liturgie more punctually observed of late in the whole forme and fashion of Gods service than before it was Churches more beautified and adorned than ever since the Reformation the people more conformable to those reverend gestures in the house of God which though prescribed before were but little practised Quisquis non videt coecus quisquis videt nec laudat ingratus quisquis laudanti reluctatur insanus est as the Father hath it This if ingratitude to God and obstinate malice to his Church hath not made you blinde you cannot choose but see though you would dissemble it And if you see it do you not thinke it a good worke and is there not a piety of and in these times which more inclines to the advancement of that worke than of the former would any man that onely weares a forme of godlinesse make this his May-game and scornefully intitle it the imaginary piety of the times and the Platonicall Idea of a good worke in hand Take heed for vultu l●ditur pietas Laughed you but at it in your sleeve you had much to answer for but making it your publick pastime you make your selfe obnoxious to the wrath of God and man both for the sinne and for the scandall And as for the good worke in hand in case you will not help it forwards as I doubt you will not doe not disturb it with your factious and schismaticall Pamphlets Having made merry with your friends about the inclination of these times to piety and the advancement of so good a worke as the uniformity of publick order you pass I know not how to the Acts and Monuments and the examination of such passages as were thence taken by the Doctor Perhaps you are a better Artist than I take you for And being it is Art is celare artem you meane to tender to the world such an Art of writing as hath no art in it But the lesse cunning the more truth as we use to say If we could find it so it were some amends and though I see but little hope yet I meane to trie The Doctor told you in his Coale from the Altar that not a few of those which suffered death for opposing the grosse and carnall doctrine of transubstantiation did not onely well enough indure the name of Altar but without any doubt or scruple called the Lords Supper sometimes a sacrifice and many times the Sacrament of the Altar So that if they indured it well enough in others or used it themselves without doubt or scruple it is as much as was intended by the Doctor And for the proofe of this he first brings in Iohn Fryth relating in a letter to his private friends that they his adversaries examined him touching the Sacrament of the Altar whether it was the very body of Christ or no. These are you say their words not his Why man whose words soever they were in the first proposall doth not he use the same without doubt or scruple finde you that he did stumble at them or dislike the phrase Had he beene halfe so quarrelsome at the phrase as you are he might have testified his dislike in a word or two the Sacrament of the Altar as they call it Your selfe informe us from him that in some cases at sometimes he used that qualification as viz. p. 308. I added moreover that their Church as they call it hath no such power and authority c. An Argument there of his dissent none here their Church as they call it there the Sacrament of the Altar here no dislike at all You might have suffered the poore man to rest in peace and not have called him to the barre to so little purpose The second witnesse was Iohn Lambert who also used the word or phrase with as little scruple As concerning the other six Articles I make you the same answer that I have done unto the Sacrament of the Altar and no other You quarrell this as that before being you say their words not his and hereunto we make that answer as unto the former They were their words in proposition his in rep●tition especially the repetition being such as s●ewed no dislike But where you tell us of his Answer viz. I neither can nor will answer one word and thereupon inferre Iohn Lambert answers there not one word for you that 's but a touch of your old trick in cutting short quotations when they will not help you Iohn Lambert being demanded not whether he approved the name of Sacrament of the Altar but whether he thought that in the Sacrament of the Altar there was the very body and blood of Christ in likeness of bread and wine replyed I neither can ne will answer one word what ends he there as you have made him no by no meanes I neither can ne will answer one word otherwise than I have told you since I was delivered into your hands which was that he would make no answer of what hee thought till they brought some body

I trust you will not justifie all the marginall notes in the Acts and Mon. But as for Latimers speech that they might erre in some points though not in all things it seemes hee did not thinke that they erred in this himselfe affirming positively that it may be called an Altar as the Doctors call it though you leave that out You may take with you home the old clipper of speeches to wait upon the Mountebank and the Madman that are there already To the first place alledged from B. Ridley viz. that in the Sacrament of the Altar is the very body and bloud of Christ you answer onely as before that they are their words and not his the words articulated upon him and not his own But whose soever they were in the proposition he useth them without doubt or scruple in the repetition which was the onely point that they were produced for Against the other passage of that Reverend Prelates that the word Altare in the Scripture doth signifie as well the Altar whereupon the Iewes were wont to offer their ●burnt sacrifices as the Table of the Lords Supper and that S. Cyril meaneth by this word Altare not the Jewish Altar but the Table of the Lord c. you have nought to answer confessing plainly that he saith as the Doctor doth Which is the onely faire dealing he hath found yet from you though after you would faine retract affirming that the B p of Lincoln would smile very heartily to see that such a passage as this is should be brought by the Doctor to defend his Altars Let them laugh that winne That which comes next after is the Act of Parliament 1 Edw. 6. cap. 1. of which the Doctor tells us that it was resolved in the same that the whole Communion should be restored which in effect was a plaine abolition of the former Masse yet the Act was entituled An Act against such persons as shall speak irreverently against the Sacrament of the body and bloud of Christ commonly called the Sacrament of the Altar Hee tells us also that in the body of the Act that there was a Writ determined of upon such delinquencies wherein it is expresly called Sacrosanctum Sacramentum Altaris and that the said Act being repealed 1 Mar. cap. 1. was afterwards revived by Qu. Eliz. and every branch and member of it 1 Eliz. cap. 1. So that the Act being still in force the Sacrament of the Lords Supper is to this day entituled in the Statute law the Sacram●nt of the Altar This Statute you affirme to be produced by the Doctors with the same felicity as the Martyrs were that is to witnes point blank against himself the D r only peeping over the wicket but as you say not daring for his eares to open the doore and looke into the body of it Why doe you thinke the Doctor should be such a flincher First as you say because the Sacrament of the Altar was not the name but the addition onely to the name of the blessed Sacrament the very name it self being the Sacrament of the body and bloud of Christ the one the name the other the nick-name as you call it This said you fall upon the Doctor and bid him come with shame enough into the body of the Act and see what impostures he printeth for the people because for●ooth it is there called the comfortable Sacrament of the body and bloud of Christ commonly called the Sacrament of the Altar and in Scripture the Supper and Table of the Lord. Good angry Sir doe you find any imposture here on the Doctors-part Affirmes hee otherwise than that the Sacrament of the Lords Supper was and is by that Statute still in force entituled also by the name of Sacrament of the Altar It is you say a penall law and being it was a penall law it was to speak ad captum vulgi Doe you not call to mind that you told us lately of the Queenes Injunctions that they were directed to her Subjects not unto her Mathematicians and of the Rubrick in the Liturgie that it was made for people that were no Geometricians and then conclude the point out of Chancellour Egerton that words must be taken sensu currenti custome and use being the best expositor both of Lawes and words Take the Impostor home with you to make up the messe and then you have a Mountebank a mad man the devill an old clipper of speeches and the said Impostor to keepe you company You challenge upon all and on no occasions a speciall interest in antiquity and cite as you have cause sometimes some of the Ancients that call it the Sacrament of the Altar yet tell us upon better thoughts that it is called so indeed but not by the law of God nor by the law of man but commonly that is by the common error and Popery of these times The Papists are beholding to you for giving them such interest in the Ancient Fathers The Fathers call it so and it was called so only by the common error and Poperic of these later daies Doe not you make the Fathers exceeding young or Popery exceeding old in that you make the Fathers and Popery of an equall standing Your slender observation that in those times this very Sacrament was called the Masse and allowed to be called so by Act of Parliament you meane it is so called in the Liturgie confirmed that Parliament 2. 3. Edw. 6. c. 1. is not worth the noting Yet thereupon you make this inference that if the Doctor shall report of you that you have said Masse when you have onely administred the Communion you will have your remedy against him as in case of slander And well you may You know that Statute is repealed there being another Liturgie confirmed by Parliament which makes void the old But so it is not with the Statute touching the Sacrament of the Altar which is as much in force as the second Liturgie Nor need you feare that any man will report of you that you have said Masse when you have only administred the Communion though some perhaps may say and bid you take the remedy that the law allowes you that you or some good friend of yours have offered to say Masse there where you ought to have administred the Communion onely Be not too busie on your chalenges as you love your selfe lest some adventurous Sword-man bid you doe your worst and take up the wasters As for the Writ directed in the body of the Act to my LL. the Bishops you say it doth not call it as the Doctor falsifyeth the Act Sacramentum Altaris but onely that it was grounded on the Statute made concerning the Sacrament of the Altar Why Sir the Doctor doth not say that the Writ calls it so expressely but that it is expresly called so in the Writ And if you have no better answer to the Writ than unto the Statute

which respect those and all other Ceremonies of the Iewes are by the Fathers said to bee not onely dangerous but deadly to us Christian men The Passion of our Saviour as by the Lords own Ordinance it was prefigured to the Iews in the legall Sacrifices à Parte ante so by Christs institution is it to bee commemorated by us Christians in the holy Supper à Parte post A Sacrifice it was in figure a Sacrifice in fact and so by consequence a Sacrifice in the commemorations or upon the Post-fact A Sacrifice there was among the Iewes shewing forth Christs death unto them before his comming in the flesh a Sacrifice there must bee amongst the Christians to shew forth the Lords death till he come in judgement And if a Sacrifice must bee there must be also Priests to doe and Altars whereupon to doe it because without a Priest and Altar there can bee no sacrifice Yet so that the precedent sacrifice was of a different nature from the subsequent and so are also both the Priest and Altar from those before a bloudy sacrifice then an unbloudy now a Priest derived from Aaron then from Melchisedech now an Altar for Mosaicall sacrifices then for Evangelicall now The Sacrifice prescribed by Christ Qui novi Testamenti novam docuit oblationem saith Irenaeus l. 4. c. 32. who the same night in which he was betrayed tooke bread And when be had given thankes he brake it and said Take eat this is my body which is broken for you Doe this in remembrance of me Likewise also he tooke the Cup when hee had supped saying This Cup is the New Testament in my blood doe this as often as you drinke it in remembrance of mee Which words if they expresse not plaine enough the nature of this Sacrifice to bee commemorative we may take those that follow by way of Commentary For as often as yee eate this bread and drinke this Cup ye doe shew the Lords death till he come Then for the Priests they were appointed by him also even the holy Apostles who being onely present at the Institution received a power from Christ to celebrate these holy mysteries in the Church of God A power not personall unto them but such as was from them to bee derived upon others and by them communicated unto others for the instruction of Gods people and the performance of his service Though the Apostles at that time might represent the Church of Christ and every part and member of it yet this gives no authority unto private men to intermeddle in the sacrifice but unto the Apostles onely and their successours in the Evangelicall Priesthood Our Saviour hath left certaine markes of characters by which each member of the Church may soone finde his dutie For the Apostles and their successors in the Priesthood there is an edite bibite an eating an drinking as private men men of no Orders in the Church but there is an Hoc facite belonging to them onely as they are Priests under and of the Gospell Hoc facite is for the Priest who hath power to consecrate Hoc edite is both for Priest and people which are admitted to communicate and so is the Hoc bibite too by the Papists leave Were it not thus but that the people might hoc facere take bread and breake and ●lesse it and distribute it unto one another wee should soone see a quicke come off of our whole religion The people then being prepared and fitted for it may edere and bibere but they must not facere that belongs onely to the Priests who claime that power from the Apostles on them conferred by our Redeemer Last of all for the Altar wee need not goe farre S. Paul in whom wee finde both the Priest and Sacrifice will helpe us to an Altar also He calleth it once a Table and once an Altar a Table in the tenth of the same Epistle non potestis mensae Domini participes esse yee cannot bee partakers of the Lords Table and the table of Devils an Altar in the last of the Hebrewes Habe●●us Altare wee have an Altar whereof they have no right to ●ate that serve the Tabernacle an Altar in relation to the Sacrifice which is there commemorated a Table in relation to the Sacrament which is thence participated Nay so indi●ferent were those words to that blessed spirit that as it seemes he stood not on the choice of either but used the word Table to denote those Altars on which the Gentiles sacrificed to their wretched Idols which he cals mensa● Daemoniorum the table of Devils in the Text remembred If wee consult the Fathers who lived next those times wee finde not that they altered any thing in the present businesse for which they had so good authority from the Lords Apostles but without any scruple or opposition that we can meet with used as they had occasion the name of Sacrifice and Priest and Altar in their severall writings Not that they tied themselves to those words alone but that they balked them not when they came in their way as if they were afraid to take notice of them Denys the Areopagite if it were hee that wrote the books de Ecclesiastica Hierarchia hath in one chapter all those names of Priest Altar Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his native language Sacerdos Altare Sacrificium in the translation the Altar being honoured with the attribute of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine the Sacrifice with that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or most pure and holy These workes of Dionysius Monsieur du Moulin doth acknowledge to be very profitable Vtilia sane plena bonae frugis but withall thinkes they are of a later date And therefore on unto Ignatius of whom there is lesse question amongst learned men who in his severall Epistles useth the aforesaid names or termes as being generally received and of common usage First for the Altar the Doctor shewed you in his Coal that it is found there thrice at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Philadelph one altar and one Altar in every Church and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Altar in his Epistle ad Tarsens what is objected against these we shall see hereafter So for the Minister he cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Priest which your good friend Vedelius translates Sacerdos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excellent or estimable are the Priests and Deacons but more the Bishop In the Epistle ad Smyr●enses the same word occurres to signifie the Priest or Minister of Christs holy Gospell as also that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by your Vedelius Sacerdotium by us called the Priesthood Last of all for your sacrific● the same Ignatius gives it for a rule as the times then were that it is not lawfull for the Priest without the notice of his Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉