Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	friday_n	lord_n	thursday_n	4,699	5	13.2887	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04474	A replie vnto M. Hardinges ansvveare by perusinge whereof the discrete, and diligent reader may easily see, the weake, and vnstable groundes of the Romaine religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie.	Jewel, John, 1522-1571.; Harding, Thomas, 1516-1572. Answere to Maister Juelles chalenge.	1565 (1565)	STC 14606; ESTC S112269	1,001,908	682

that they may be reconciled from excommunication some that they may be admitted to shewe their repentance for their open crimes euery man desiringe consorte euery man desiringe the participation of the Sacrament In whiche case if there be no Minister to be had what misery then followeth them that departe this life either vnbaptized or els bounde in their sinnes Likewise S. Cyprian saithe In this extreeme case of deathe the partie excommunicate shoulde not tarie to be reconciled by the Bishop in the presence of the Churche as the order was then but discharge him selfe before any Deacon and so departe vnto the Lorde in peace Therefore the priest vnderstandinge the state the olde man Serapion beinge excommunicate stoode in and beynge not hable for sickenesse to goe him selfe leaste he shoulde departe confortelesse in desperation in token that he was reconciled vnto the Churche sente vnto him the sacrament by the ladde and sente it not in one kinde onely but in bothe For suche was the order of the Churche then as it appeareth wel by the story of Exuperius and by Iustinus and others And the boye that caried the Sacrament for more ease of the olde man in that case was warned by the priest to moiste the breade in the Sacramental wine that he brought with him like as Bassus also did vnto Simeones whom M. Hardinge highly commendeth for his holinesse not withstandinge he were the founder of the Messalians and therfore as he afterwarde saithe the firste parent of the Sacramentarie Heresie And what hath M. Hardinge herein founde for his halfe Communion He wil saye The boye was commaunded to dippe the Breade and Bassus was faine to washe Simeones mouth Ergo they receiued in one kinde Uerily Serapions boye were soone hable to answeare this argument For what sequele is this in reason The sicke mans mouthe was drie Ergo he coulde not receiue the Cuppe Who woulde make suche reasons but M. Hardinge Of this grounde he might better reason thus The sicke mans mouthe was drie Ergo he coulde not receiue the Breade In my iudgement the scowringe of the sicke mans mouthe hath smal force to take from him the Sacrament of Christes Bloude and so to prooue the Halfe Communion As for the fable of M. Hardinges Amphilochius it were greate wronge to answeare it otherwise then as a Fable For thus it is The Breade had beene keapte by the space of seuen yeeres or more S. Basile in his deathe bedde called for it and receiued it to th entent as M. Hardinge saithe it might be buried with him The former parte hereof to say either that the Sacrament was kepte the space of seuen yéeres or that at the ende of so longe time it was fitte to be receiued of a sicke manne in his deathe bedde is méere folie But to say as M. Hardinge here saithe that the Bodie of Christe beinge nowe immortal and glorious and at the right hande of God may be layed in the graue and buried is manifest and wicked blasphemie Abdias saith that S. Mathie thapostle when he was stoaned to death desired that twoo of the firste stoanes might be buried with him for a witnesse against them that so vsed him who although he be ful of like fables yet hath he some reason in his fables but M. Hardinges Amphilochius hath none at al. Nowe for viewe of M. Hardinges proufes good Reader consider this I demaunde of the Laitie he answeareth of S. Ambrose and S. Basile whiche were Bishoppes I demaunde of the whole people he answeareth of seueral menne I demaunde of the vsage of the Church he answeareth of personnes excommunicate that were without the Churche I demaunde of sufficient and certaine proufes he answeareth me by gheasses and fables And these be his inuincible argumentes that no man can answeare M. Hardinge The .22 Diuision It hath ben a 16 custome in the Latine Churche from thapostles time to our daies that on Good Friday as wel Priestes as other Christen people receiue the Sacrament vnder the forme of Breade Onely consecrated the day before called the day of our Lordes Supper commonly Maundie thursday and that not without signification of a singular Mysterie and this hath euer beene iudged a good and sufficient Communion The B. of Sarisburie This may wel be called a Good Fridaies argument it commeth in so naked without witnesse In déede M. Tonstal saithe it hath béene vsed of olde in the Latine Church but he durst not say from the time of thapostles as M. Hardinge here saithe Yet for augmentation of mater of his side I wil say further the firste Councel Aransicane holden sometime in Fraunce and Innocentius the firste haue added hereto the holy Satursday whiche nowe is called Easter Eaue and say it is a tradition of the Churche that in those twoo daies the Sacrament in any wise be not ministred The like whereof is written by Socrates of Good Friday and the Wensday before The singular mysterie hereof M. Hardinge holdeth secrete as a Mysterie Innocentius saithe It is bicause thapostles ranne their way that day and hidde them selues Thomas of Aquine Gerson say Bicause if any had Consecrate that day while Christ saie deade the Bodie had beene without Bloude and the Bloude without the Bodie Others say If the Sacrament that meane while had beene keapte it would haue beene dead in the Pix Hugo Cardinalis saithe Quinta feria duae hostiae consecrantur altera in crastinum reseruatur quod eleganter fit c. Vpon Shire Thursday two hostes be consecrate and th one of them is reserued vntil the nexte day whiche thinge is very trimly done For Christes passion is the trueth and the Sacrament is a figure of the same Therefore when the trueth is come the figure geueth place These be the greatest mysteries that I could euer learne toutchinge this mater But this saithe M. Hardinge was euer coumpted a good Communion I graunte But ye haue not yet proued that this was your Halfe Communion For if ye say they Consecrated the day before Ergo they receiued in One Kinde onely the day after this woulde be no formal argument For the Greeke Churche al the Lente longe vsed to consecrate the Sacrament onely vpon Satursdaies and Sonnedaies as it is noted in the Councel of Constantinople vpon other daies they vsed the Communion of thinges Consecrate before and yet had they neuer vntil this day the Communion vnder On● Kinde Yet notwithstandinge vnto this manner of the Greeke Churche M. Tonstal resembleth the ●bseruation of Good Fridaie in the Latine Churche So farre is M. Hardinge of from prouinge his purpose by Good Fridaie M. Hardinge The .23 Diuision And that in the Greeke Churche also euen in the time of Chrysostome the Communion vnder the forme of Breade onely was vsed and allowed it appeareth by this notable storie of Sozomenus a Greeke writer whiche bicause it is longe

so haynous a mater for a godly man to be vexed by the diuel perhaps he wil also fynde some faulte with Christe that was caried by the Diuel into the mounte or with S. Paule that had the Angel of Sathan to buffet him or with a great numbre of his portuise Sainctes whose legendes are ful of visions of Diuels with other like childishe fables As for Luther y● doctrine that he taught in his schoole touching this pointe is the very Gospel of Christe and therefore it increaseth and entreth into the hartes of men and the lyes and sclaunders of the enemies shal neuer be hable to preuayle against it M. Hardinge The .3 Diuision Yet we denie not but that the fathers of some auncient Councels and sithens likewise S. Thomas and certaine other Schoole Doctours haue called it sometimes a Priuate Masse but not after the sense of Luther and his scholers but onely as it is contrary to Publike and solemne in consideration of place time audience purpose rites and other circumstances The varietie and chaunge of which being things accident arie cannot varie or chaunge the substance or essential nature of the Masse M. Iuel an earnest professour of the newe doctrine of Luther and of the Sacrament aries calleth as they doo that a Priuate Masse whereat the priest hauing no companie to communicate with him receiueth the Sacrament alone The B. of Sarisburie M. Hardinge by a Rhetorical Correction vpon better aduise putteth him selfe in remembrance that there is mention made of Peculiar Priuate Masses as he sayth in certaine auncient Councelles and in the schoole Doctours He might haue named Steuen Gardiner and Albertus Pigghius that wrote the defence of Priuate Masse he him selfe acknowledgeth abuses errours in the same Yet wil he not I trowe confesse that eyther of them both was the Disciple of Sathan Here M. Hardinge standeth vpon termes and saith the Masse is called Priuate in respecte of place time audience and other circumstances And euen suche be their Priuate Masses for the most parte sayde in side Iles alone without companie of people onely with one boye to make answere so priuate that the people of God is thereby depriued and robbed of al comforte And thus it séemeth Thomas vnderstandeth the priuate Masse For thus he sayth In Missis priuatis sufficit si vnus sit praesens scilicet Minister qui populi totius personam gerit In priuate Masses it is sufficient if there be one presente I meane the Clerke that standeth in steede of the whole people Touching the allegations in the margent the Schoole Doctours are al of very late yeeres The place of S. Augustine is forged and not S. Augustines the place of S. Gregorie nothinge to purpose not once naminge priuate Masse the Councelles that are called so auncient were al at the least seuen hundred yeeres after Christe and so without the reatche of my compasse But to agrée vpon termes and not to flie the name of Masse althoughe it be very seldome and for the most parte neuer founde in the olde Catholike wryters that we cal the Common or Publike Masse whereas the priest and people receiue the holy Communion togeather whiche was the auncient order of the Apostles and holy Fathers in the primitiue Churche But whereas the priest receiueth the Sacrament him selfe alone without distribution made vnto others that we cal the Priuate Masse yea although the whole parishe be present and looke vpon him For a thinge may be priuate although it be doone by the publike Minister and for the people and in the middes of al the people And thus Thomas of Aquine séemeth to take these woordes Priuate and Common First saith he the people is prepared to receiue by the Common prayer of al the people which is the Lordes praier and also by the Priuate prayer which the priest offereth specially for the people Here the praier is called priuate notwithstandinge it be made by the priest for the people and in the middes of the Congregation M. Hardinge The .4 Diuision Against this priuate Masse as he termeth it he inue●gheth sore in his printed sermon whiche he preached at Poules crosse the seconde Sonday before Easter in the yeere of our Lorde 1560. as he intituleth it shunninge the accustomed name of Passion Sonday least as it seemeth by vsinge the terme of the Catholike Churche he shoulde seeme to fauour any thinge that is Catholike In which sermon he hath geathered together as it weare into one heape al that euer he coulde finde written in derogation of it in their bookes by whom it hath been impugned The B. of Sarisburie Marke gentle reader how smal occasions this man taketh holde at contrary to his promise to serue his intemperate humour of speakinge euil What thinketh he that al folke are Heretiques that name the dayes otherwise then they be named in his Portuise So may he soone condemne the Gréekes and the Churche of Rome onely excepted al other Christians throughout the worlde who as I recken neuer had the name of Passion Sonday in their Calender or vse of speakynge So may he condemne al such as cal Parasceue Good fryday or the Italians that contrary to the Portuise cal the first wéeke in Lente the Carneuale In déede the Portuise calleth that day not onely Passion Sonday but also the Sonday Iudica and taketh the one name to be as Catholike as the other God be thanked we are not ashamed of Christes Passion as hauinge nothinge to glorie in but onely the Crosse of Christe and his Passion neyther dooe wée refuse your fantasies bicause they be Catholike as you surmise but bicause they be your own diuised by your selfe of late daies many of them contrary to Gods holy woorde and are not Catholike Inuectiues I made none neither dooe wée vse the Pulp●●e to that purpose but soberly and farre otherwise then M. Hardinge séemeth to vse his penne I spake of the abuses of Christes last Supper hauinge thereto occasion of these woordes of S. Paule The thinge that I receiued of the Lorde the same haue I deliuered vnto you who in his time séemeth to fynde faulte with the Corinthians for the same Neither is the Supper of Christe so priuileged but it may be abused as appeareth by the very confession of our aduersaries who denie not but that there be abuses and errours cropen into the priuate Masse M. Hardinge The .5 Diuision Although he pretende enemitie against priuate Masse in woorde yet in deede who so euer readeth his sermon and discerneth his sprite shal easily perceyue that he extendeth his whole witte and cunninge vtterly to abolishe the vnbloudy and dayly Sacrifice of the Churche 4 commonly called the Masse VVhiche as the Apostles them selues affirme in Clement their scholer and fellowe being vnbloudy hath succeeded in place of the bloudy Sacrifices of the olde lawe and is by Christes commaundement frequented and offered in

and vertue thereof is infinite in it selfe and shal neuer be consumed So saithe S. Augustine Tibi hodie Christus est tibi quotidie resurgit To thee this day is Christe and to thee daily he riseth againe So likewise saith S. Hierome Quotidie nobis Agnus occiditur Pascha quotidiè celebratur Vnto vs euery day the Lambe is slaine to vs euery day the Easter Feast●s kepte And in like sorte writeth Germanus a later writer Panis quotidianus est Christus qui est antè fuit manet in saecula Our daily Bread is Christe whiche is now and was before and endureth for euer Thus in Christes behalfe is that moste pretious Sacrifice euerlastinge Likewise the same one Sacrifice is euerlastinge not onely in it selfe for that the vertue thereof is daily effectual in vs and endureth for euer but also of our behalfe in that wée doo daily offer vp vnto God our Sacrifices of praises and thankes geuing for that so merciful and wonderful woorke of our Redemption And this kinde of Daily Sacrifice biside a great number of other olde Doctours the godly Father Irenaeus hath taught vs to make His woordes be these Sic nos quotidiè offerre vult munus ad altare frequenter sine intermissione Est ergo altare in Coelis Illuc enim preces oblationes nostrae diriguntur Euen so hath God willed vs dayly to offer vp our Sacrifice at the Aultar without ceassinge Therfore our Aultar is in heauen for thither our praiers and oblations are directed Thus is that Sacrifice once offred vpon the Crosse rightly called our Daily Sacrifice in like phrase of speach as is this of Tertullian Nos Sabbatum non septeno quoque die celebramus Sed omni die Wee keepe the Sabbothe not euery seuenth day but euery day But M. Hardinges fantasie that is that the Ministration of the Sacramentes is the Daily Sacrifice includeth a manifest vntruethe For afterwarde he graunteth him selfe that vpon Good Friday there is no suche oblation made and that as he saithe by the order of the Apostles And againe he knoweth that the Grecians in the Lente time neuer vsed to Consecrate but onely vpon Saturdaies and Sundaies as it appeareth by the sixthe Councel holden at Constantinople and by the Councel of Laodicea And of the vse of the Latine Churche therein in his time S. Ambrose writeth thus Omni hebdomada offerendum est e●iam si non quotidiè peregrinis incolis tamen vel bis in hebdomada Euery weeke wee must celebrate the oblation although not euery day vnto straungers yet for the inhabitantes ▪ ye some times twise in the weeke I trowe M. Hardinge wil not say that the thinge that is one day lefte vndoone or that is onely doone vpon the Saturdaies and Sundaies or as S. Ambrose saithe twise in the wéeke is not withstanding doone euery day Yet it is wel to be thought that bothe S. Ambrose and other learned Bishoppes in the Latine Churche and the Fathers in the Councel of Constantinople and Laodicea for the Greeke Churche vnderstoode what was the Daily Sacrifice Uerely that Sacrifice that Christe once made vpon his Crosse endureth for Good Friday and al daies in the Lent and euery day in the yere and for euer and therefore is iustly called our Daily Sacrifice M. Hardinges reasons Christes Death must be kepte in remembrance Ergo The Priest is bounde to say daily Masse y● although there be no man to receiue with him Alas how holdeth this poore argument Or how may wée make it good Is there none other meane to remember Christes death but onely by saiyng Priuate Masse Or is not euery one of the people bounde to remember the same as deepely and as often as the Priest It is a very simple sequele onely vpon remembrance of Christes Death to founde the Masse Doubtlesse the Masse as it is now vsed vtterly drowneth and defaceth al maner remembrance of the Death of Christe But to put a litle more weight to this séely reason where as M. Hardinge saithe The Priest ought daily to Sacrifice ye although there be no man to receiue with him I wil say further in his behalfe If this Sacrifice be so necessarie as it is supposed then is the Priest bounde to Sacrifice euery day ye although he him selfe receiue not For the Sacrifice and the Receiuing are sundrie thinges as it is also noted in a late Councel holden at Toledo in Spaine Quidam sacerdotes vno die plurima offerunt Sacrificia in omnibus se oblationibus a Communione suspendunt Certaine Priestes there be that euery day offer many Sacrifices and yet in euery Sacrifice withholde them selues from the Communion Thus hath M. Hardinge founde his daily Sacrifice and loste his Priuate Masse An other reason The receiuyng with companie is no substantial parte of Christes Institution Ergo wee are not bounde therein to folowe Christes example First this Antecedent is false as it is alreadie prooued And if it were no parte of the substance of Christes Institution Yet are wée neuerthelesse bounde to his example bicause he hath commaunded vs so to doo If Christes example haue no more weight of our side let vs turne the same to M. Hardinges side and sée how handsomely it will conclude Christe ministred the Communion to his Disciples altogeather Ergo the Priest may receiue alone Consider good Reader what credit these men deserue to haue that are thus faine to shunne and flie the example of Christe S. Paule to rectifie the Corinthians thought no way better then to cal them backe to Christꝭ example For thus he saith That I receiued of the Lorde the same haue I deliuered vnto you Likewise saithe S. Hierome Dominica Coena omnibus debet esse Communis quia ille omnibus discipulis suis qui aderant aequaliter tradidit Sacramenta The Lordes Supper must be Common to al. And that he proueth by Christes example Bicause Christe gaue the Sacramentes equally to al his Disciples that were present But whose example foloweth M. Hardinge when he saith his Priuate Masse When did either Christe or any of his Disciples Or any one of the olde Catholike Doctours Minister in that sorte If he folow none of these let him not blame others if they refuse to folow him M. Hardinge The .10 Diuision M. Iuel and many other of that side thinke to haue an argument against Priuate Masse of the woorde Communio as though the Sacrament were called a Communion in consideration of many receiuers together And therfore in his Sermon oftentimes he màketh an opposition between Priuate Masse and the Communion and alleging diuers places where mention is of a Communion inferreth of eache of them an argument against Priuate Masse But this agrument is weake and vtterly vnlearned as that whiche proceedeth of ignorance 19 For it is not so called bicause many or as M. Iuel teacheth the whole Congregation Cōmunicateth togeather