Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	church_n	rome_n	3,116	5	6.8909	4	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

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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

High-Priest himselfe to partake thereof Of what I pray you Not of the things professed in the Christian Church I hope you will not say but it was lawfull to the Priests to be partakers of the doctrine of our Lord and Saviour Why did the Apostles preach unto the Iewes in case it were not lawfull for them to make profession of the Faith Therefore the Father must needs meane the Christians Sacrifices performed upon the Altar which the Apostle speakes of of which it was not lawfull for the High-Priest continuing as he was High-Priest to bee partaker And this I take the rather to have beene his meaning because Theophylact who followed Chrysostome so exactly that hee doth seeme to have abridged him doth thus descant on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Having before said v. 9. that no regard was to be had of meats lest our owne Ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might bee thought contemptible as things unobserved hee addes that we have Ordinances of our own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not about meats as were the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but such as doe concerne the Altar or the unbloody sacrifice of Christs quickning body Of which which sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not lawfull for the Priests to bee partakers as long as they doe service to the Tabernacle i. e. the legall signes and shadows The like saith also Oecumenius with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you have Englished Tenets with the like felicitie as you did the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chrysost. For Oecumenius saying as Theophylact had done before because the Apostle had affirmed That no regard was to bee had of meates c. hee addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have not we also our owne Ordinances or observations To which hee answers with Theophylact but a great deale plainer Yes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of meats but of our Altar If you goe downe ward to the Latines they are cleare as day Haymo who lived about the yeare ●●0 affirmes expresly on the place Altare Ecclesiae est ubi quotidie corpus consecratur Christi that is the Altar of the Church whereon the body of Christ is daily consecrated And so Remigius who lived and writ about those times Ha●emus ergo Altare Ecclesiae ubi consecratur corpus Dominicum the same in sense though not in words with that of Haymo This Doctor Fulk almost as great a Clerke as you conceives to bee so really intended by Oecumenius and Haymo that he reports that they did doate upon the place even as you say the Doctor melts upon the place But say you what you will As long as hee can back it with so good authority the Doctor will make more of Habemus Altare than before hee did though you should raise Iohn Philpot from the dead to expound it otherwise as neare told he did in the Acts and Mon. p. 90. of your holy Table From the Apostles Text both re nomine proceed wee to the Apostles Canons nomine at the least if not re also which if not writ by them are by the Doctor said to be of good antiquity nor doe you deny it Onely you ●ling them off with a Schoole-boyes jest affirming confidently that all good Schollers reckon those Canons but as so many Pot-gunnes Not all good Scholers certainly you are out in that What thinke you of my Lord of Chichester of whom the Doctor and the Minister of Linc. too may well learne as long as they live He a geod Scholler in your own confession doth not alone call them the Apostles Canons but cites the 40 of them as a full and strong authority to prove that by the ancient Canons Church-men had leave to give and bequeath their Goods and Chattels by their last Will and Testament And this in his reply unto Io. Selden whom he knew too well to thinke hee would give back at the report or blow of a School-boyes Pot-gunne Next where those three Canons that the Doctor cited doe speake so clearly of the Altar and that by the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle to the Hebrewes that there is no deniall of it you flie unto your wonted refuge a scornfull and prophane derision Hee that shall read say you what is presented on these Altars for the maintenance of the Bishop and his Clergie will conceive them rather to bee so many Pantries Larders or Store-houses than consecrated Altars O Curvae in terris animae coelestium inanes So dead a soule so void of all coelestiall impressions did I never meet with I am confirmed now more than ever for the first Author of the Dresser otherwise you had never beene allowed and licensed to call it as you doe a Pantrie or a Larder and a Store-house I see there is good provision towards and as much devotion Your Pig●on-house wee have seene already and Pottage you will serve in presently if we can bee patient Larders we have and Store-houses and Pantries which portend good cheare Thinke you a man that heares you talke thus would not conceive your Kitchin were your Chappell the Dresser in the same your High-Altar and that your Requiem Altars were your Larder Pantrie and Store-house Get but a Cooke to bee your Chaplaine and on my life Comus the old belly god amongst the Gentiles was never sacrificed unto with such propriety of V●ensils and rich magnificence as you will sacrifice every day to your god your Belly Nor need you feare that your estate will not hold out I hope you are a provident Gentleman and make your Altars bring you in what your Altars spend you For say you not in that which followeth that Iudas his bagge may with as good reason as these Tables bee called ●n Altar I wonder what fine adjunct you will finde out next You cannot probably goe on and not set downe ad mens●m daemoniorum that Table of Devils which Saint Paul speakes of Iudas his bagge Just so yet you would shift this off unto Baronius as you have done the Dresser on the rude people of Grantham Baronius as you say implieth it Doth he so indeed All that Baroni●● saith is this that those who ministred in the Church did from the first beginnings of the Church receive their maintenance from the oblations of the faithfull Immo cum adhuc dominus supe●stes c. And that the Lord himselfe when he preached the Gospell used from these offerings to provide for himselfe and his For Iudas saith S. Iohn bearing the bagge Ea qu●● mittebantur portabat did carrie up and downe that store which was sent in to him What say you doth the Cardinall imply in this that Iud●s his bagge may with good reason any how be called an Altar Take heed of Iudas and his ●agge of Iudas and his qualities for feare you come unto that end that Iudas did Your answers to the Doctors allegations

amends by giving them ●om● secret notice of their authoritie and power in the civill government concluding that extravagancie with the 〈…〉 man Iraser pop●lo R●man● 〈…〉 But Sir I hope you do not make your p●●re Sub●●cts in England any way equall to the people in the state of Rome who were so formidable 〈◊〉 that time to all Kings and Princes ut 〈…〉 aliquen● juxta ●orum 〈…〉 of the state was in the people at that 〈◊〉 when this speech was used and so your application of it in this place and time must needs be either very foolish or extremely factious 〈…〉 Here you report his words aright which you do not often but then most sh●mefully mis-report his meaning The Doctor doth not there lay downe a definition of the Diptychs as you falsly charge him but onely doth expound the word as it related to the case which was then in hand You may remember that the Bishop had sent the Vicar unto Bish●p Iewel to learne how long Communion Tables had stood in the middle of the Church and Bishop Iewel tells him of a p●ssage in the fifth Councell of Constantinople where it was said that tempore Diptychorum cucurrit ●mnis cum magno silentio circumcirca Altare i. e. saith he When the Lesson or Chapt●r 〈◊〉 a reading the people with silence drew together 〈◊〉 about the Altar Now when the Doctor comes to scan this passage not taking any notice of this mistake in Bishop Iewel he concludes it thus So that for all is said in the fifth Councell of 〈◊〉 the Altar might and did stand at the end of the 〈◊〉 although the people came together about it to heare the Dip●ychs i. e. the 〈◊〉 of those Prelates and other persons of 〈◊〉 note who had departed in the ●aith 〈…〉 to be his definition of the Diptychs a very ●oolish one you say and fool●sh it had beene indeed had it beene layed downe there for a definition 〈◊〉 did you m●●ke it as you should you would h●ve 〈◊〉 ●hat it was never meant for a d●finition of the Diptych● generally but onely for an expos●tion of the word as in that place 〈…〉 if you look into the 〈…〉 〈◊〉 heare the Diptychs and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that the recitall being made of the foure holy Oecumenicall Synods as also of the Archbishops of blessed memorie ●uphemius 〈◊〉 and Leo the people with a loud voyce made this acclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gl●rice ●e to thee O Lord. This is the truth of the relation in that Councell And I would faine learne of you being so great ● Clerke how you can fault the Doctor for his exposition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place and ●ime when there was onely read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the commemoration of those Prelates Leo Euphemius and Macedonius and other persons of chiefe note those which had had their interest in the said foure Councels which were all departed in the faith You were neare driven to seeke a concluding quarrell when you pitch'd on this Onely you were resolved to hold out as you had begun and as you en●red on the businesse with a false storie of the Vicar so to conclude the same with a false clamour on the Doctor But Sir let me advise you when you put forth next to shew more candour in your writings and lesse shifting wit Otherwise let the Dip●ychs have as many leaves as any of your Authors old or new have mentioned to you your name will never be recorded but on the back-side of the booke in case you do not finde a roome in the last columne of the foure which you have given us from Pelargus And so I shut up this debate with that Patheticall expression wherewith Octavius did conclude against Ceci●ius Quid ingrati sumu● quid nobis invidem●s s● veritas d●vinitatis aetate nostri temporis maturuit Fruamur b●no nostro recti sententiam temperemus co●ibeatur superstitio impiet 〈◊〉 expiet●● 〈◊〉 Rel●gio ser●●tur Why are we so ingratefull why do we envy one another if the true worship of the Lord be growne more perfect in our times then it was before Let us enjoy our owne felicitie ●nd qui●tly maintaine that truth which we are possessed of let superstition be restrained impietie exile● and true Religion kept inviolable This if we do endeavour in our severall places we shall be counted faithfull Stewar●s in our Masters house and happie is the servans whom his L●ra when he comm●th sha● finde so doing Amen FINIS Errata SEct. 1. p. 5. l. 16. for ratione r. rationale p. 44. l. ● for c. r. and ib. l. 24. de But p. 54. ● 14. for take notice r. take no notice p. 56. for 1542. r. 1 552. p. 73. l. 3. dele and p. 74. l. 18. for 〈◊〉 r. 〈◊〉 p. 85. l. 29. r. 〈◊〉 p ●8 l. 7. dele though p. 99. l. 5. for his r. the p. 100. l. 3. dele of the 82 Canon p. 103 l. 1. for passe r. passed Section 2. p. 7. l. 31. for an r. and ● p. 10. l. 2. for your r. the ib. l. 30 dele and p. 16. l 25. for the r. this p. 40. l. 10. for 〈◊〉 r. 〈◊〉 p. 46. l. 1. for finde not r not finde p. 54. l. 32. for ne●re r. we ●re p. 66. l. 23 for this r. thep 86. for which r. of which p. 88. l. 15. r. discourser p. 90 l. 23. for the Altar r. an Altar p. 93. l. 27. for Altar-wise r where the Altar stood p 106. l. ●0 for in the Altar r. the Altar p. 110. l. 8. for cu● r. 〈◊〉 Sect. 3. p. 5. 6 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 7 l. 26. dele that p. 8. l. 1. dele in p. 24. l. 16 r. Treasurers ib. l. 22. dele O. p. 28. l. 14. for and r. but. p. 37. l. ●5 for to r. nothing to p. 40. l. 1. dele that p. 46. l. 28. make a full point at too p. 49. l. 22 for stories r. scores ib. l. 50. k. the 3 r. Chancellour to the D●ke of Anjou brother of King H●nr● 3. c. p. 53. l. 26. for Petricone r Petricove p. 54. l. 8. for to r. we ibid. l. 28. for V●entionius r. Vtenhovious 56 r. Prynne p. 62. l. 16. for two ● too p. 6 5. l. 19. for thus r. this a Holy table p. 36. b Ibi. p. 83 84 85 c. c Milites irruentes in Altaria osculis significare pacis insigne S. Amb. Ep. 33. l. 5. d Stat. 1. Eliz. cap. 2. e Holy Table p. 204. a Serò medicina paratur Cum mala per long●s invaluere moras Ovid. b 〈…〉 c 〈…〉 d Hor. de Arte. e Doctor Coal was Deane of ● Paul in Qu. Maries time as in the Acts and ●on part 3. f Vide Sect. 2. ch 4. in fine o Holy Table pag. 232. p Had the Doctor kept himselfe unto his