Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	jesus_n	life_n	6,792	5	4.5934	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14460	The cauteles, canon, and ceremonies, of the most blasphemous, abhominable, and monstrous popish Masse Togither, the Masse intituled of the body of Iesus Christ. Fully and wholy set downe, both in Latine, and Englishe, the Latine faithfully taken out of the Masse booke after the romishe vse. Imprinted at Lyons by Iohn Cambray, in the yeare a thowsand fiue hu[n]dred and twenty, the title whereof hereafter ensueth on the next page. With certaine annotations for the vnderstanding of the text, set forth by that godly and learned minister in the Church of God Peter Viret, and translated out of French into English by Tho. Sto. Gent.; Cautèles et canon de la messe. English	Viret, Pierre, 1511-1571.; Stocker, Thomas, fl. 1569-1592.; Catholic Church. Liturgies. Missals. Rome.	1584 (1584)	STC 24775; ESTC S119146	152,334	417

maketh no mention of any reall materiall and sensible presence of the bodie and bloud of Iesus Christ in the Sacrament of the Supper as the doctrine of transubstantiatiō importeth But onely a memorial of the secrets Sacramēts of thē of the vertue efficacie of the death passiō of Iesus Christ of whō we are made partakers through a spirituall communion which we haue with his body and blood in the Supper as is represented to vs therein by the signes Breui R.S.L. and in the action and administration thereof They vse the same prayer and collect at the euensong of the selfe same feast whereof we haue expounded the Masse What gestures he must keepe with his handes Of the second part of the Masse called instruction and for what causes it is so called and of the preaching that was vsed in the avncient Church and of the charge which was giuen to the Bishops thereof CHAPTER XV. THis title of instructiō Nicol. de Plo. de expos Miss which these Popish doctors them selues giue vnto their Masse doth the better confirme that which we haue heretofore said of the order of the ancient Church concerning publike prayers and the preaching of the word of God of the Ecclesiasticall assemblies For we se by this selfe same order which is at this day obserued in the Masse that the doctrine of the Apostles Euangelists is preferred before prayers by which as well the people as the Ministers of the Church ought to prepare them selues for this doctrine the one of them to teach it and the other to heare and vnderstand it And therefore manie ordinances were made by the Councelles appertaining to this matter as well for the ministers of the Church as for the people And for the first it was decreed by the fourth Councel of Carthage Ex lib. Con. That whatsoeuer they were that went out of the Church and auditory whiles the Priest was preaching of the word of God vnto the people should be excommunicated neither were there any forbidden to heare or come into the Church were they heathen Iewes or heretiques euē vnto the Masse of the Catechumeni whereof we haue spoken elsewhere And to th' end that the people should neuer be without this food It was also decreed by the councell of Arles solemnized in the dayes of Charlemaine That the Priests should not preach onely in cities Ex lib. Con. but also in euerie Parrishe Church in the countries and that they should not contēne nor neglect the doing herof And at the Councell of Tours holden also in the dayes of the said Charlemaine the Bishops thēselues were enioyned to do it to haue Homilies that is to say Sermons containing necessarie doctrine for the instruction of the people but especiallie concerning the principall pointes of Christian religion and those to be verie familiar meete for the capacitie grosse vnderstanding of the simple people and to that ende were they translated into a tongue wherein euerie man might best vnderstand them By the like reason ar the Bishops commaunded to studie diligently the holy Scriptures but especially the holy Euangelists Pauls Epistles to be so familiarly acquainted with thē as that they might haue them by heart and study also verie diligently the bookes of the holy Doctors and ancient fathers in which they had made an exposition of the holy letters to the ende they might be instructed to be able to teach and edifie the people as well by good holsome doctrine as also by their good life and holy conuersation Ex lib. Con. The like was also commanded and confirmed by a Coūcell at Chalen celebrated again in the daies of the said Charlemaine which saith That God in the holy Scriptures hath commaunded and so haue also the holy aunciēt Canons That Byshops should dayly be studying of holie writ seekinge out the misteries and secreates of the woorde of God to the end they might shine in the Church thorough the brightnesse of this doctrine Ex lib. Con. and neuer ceasse nourishing and filling the soules committed to their charge with the foode of Goddes worde And for the establishing of a verie good order that no want should be founde herein it was againe decreed in the first Councell of Magonce celebrated in the yeare 813. That the Bishoppes should perfourme this duetie in theyr owne personnes except they were sicke not at home or else were withdrawn by some necessary businesse and that in such cases they should haue meete men to do it in their steades to the ende the people might neuer be without a Sermon vppon the Sondaye nor vppon anie holye dayes The Councell of Rheims celebrated about the tyme of Pope Leo the thirde Ex lib. Con. still commaunded and confirmed that which was before decreed at the coūcell of Tours concerning the Bishoppes studies of the holy Scriptures of the Homilies Sermons in the vulgar tong for the common people Ex lib. Con. Moreouer it was ordained in the Lateran Councell solemnized in the dayes of Innocent the 3. in the yeare 1215. that in those cities and cuntries where there were people of sundrie languages had sundrie ceremonies and fashions in the seruice of God and yet were of one faith and of one religion that they all should be prouided of meet men to say their seruice and administer the Sacraments and to teach them also both by worde and example according to their fashions language The like also was ordained concerning the Preaching of Bishoppes and the aide that they should haue if they could not preach being withdrawne therefrom vpon lawfull causes or were not them selues alone able to do it And then it is eftsoones said that they shall in no wise be borne withall who by reason of ignorance are not able to do it Wherupon it was likewise established that there should be appointed learned diuines to teach the Priestes and the rest and Maisters also to instruct the poore without wages to the ende the Churches should not be vnprouided of Pastors to feed them with spirituall foode Ex lib. Con. that is meete necessarie for the soule Lastly the Coūcell of Oxinford holdē in England ordained againe the like which others before had done cōcerning the preaching of Priests in euerie parish Church Here now we may see how they who haue alwayes the Councels decrees in their mouthes obserue thē And therfore euery mā may see what instruction there is at this present in this part of the Masse which is called by the name of instruction We may easilie iudge by this what is in it VVherefore let vs somwhat narrowly consider of whatsoeuer is in it Of the order which the anciēt church held in the reading of the Epistle and Gospell and of the ordinances which the ancient Councelles made thereon CHAPTER XVI THere was mention made in the Councell of Rheimes which wee earst alleadged Ex lib. Con. of

vel interitus Mors est malis vita bonis Vide paris sumptionis Quàm sit dispar exitus Fracto demum sacramento Ne vacilet sed memento Tantum esse sub fragmento Quantum toto tegitur Nulla rei sit scissura Signi tantum sit fractura Qua nec status nec statura Signati minuitur Ecce panis Angelorum Factus cibus viatorum Verè panis filiorum Non mittendus canibus The Sequence a a Nicolas OSyon prayse thou thy Sauiour c. b b Vrb. 4. Thomas That which Christ did in his Supper He expressed that it was to be don In the remembrance of him c Being taught by the holy institutions We cōsecrate the bread and wine For the hoste of saluation d A rule is giuen to Christians That the bread is turned into flesh And the blood into wine e Which thing thou comprehēdest not which thing thou seest not A couragious faith kepeth it Beyond all order of nature f Vnder diuerse kindes Vnder signes onely and not vnder thinges Most excellent thinges lie hidden g The flesh is meat the blood drinke And yet remaineth Christ full and whole Vnder both kindes h He is not broken of the receauer Nor puld in peeces nor yet diuided But taken full and whole i One taketh him and so doe thousands And asmuch hath that one as they all haue And behing receaued yet is not consumed c. k The good folke receaue him and so do also the ill And yet not all a like To life or death Death to the wicked but life to the godly See the differēce of the receauing How vnlike the issue is l In the ende when the sacrament is broken Let no man doubt but remember That there is asmuch vnder one peece As is vnder the whole Ther is no cutting of of anything But the breaking only of the signe Which neither diminisheth the state nor stature Of the thing signified m Thus here we see the bread of Angels Made the foode of trauellers The true bread of the children Which is not to be cast to dogges Of the thinges that are to be considered vpon these afore said fragmentes and matters but especially vpon the Prose CHAPTER XX. a BEcause the Prose Sequence that is said in this Masse is very long I haue only here set downe about the one halfe thereof in such forme and maner as that a man may the easelier iudge of the rest b That which we receaue so often heard out of Saint Paule is comprehended within this complement wherein is said that Iesus Christ cōmanded to minister the Supper in such forme and maner and to such an ende as he him selfe had leaft them an example How then durst these false prophetes be so bold as to alter and ouerthrow this holy ordinance with this patched inuention of theirs in the Masse c Seeing then that Iesus Christ hath taught vs how to deale in the Supper where will this slibber Gibber find in the institutiō therof that he ordeined the consecration of the bread and wine to be made an hoste for saluation that is to say a sacrifice to obtaine saluation therby For an host doth not fignify such a round white cake as that which they call an hoste in the Masse and as the simple so thinke of it But signifieth that which is sacrificed the very sacrifice it selfe And for asmuch as the priests take the Masse to be such a sacrifice as wherein they sacrifice Iesus Christ with their owne handes they call this white round cake the hoste which they take to be Iesus Christ because they meane to sacrifice him offer him vp Howbeit the supper was not ordeined for this purpose but contrary wise to admonish vs that there was none other sacrifice but that which Iesus Christ made vpon the crosse which could not be by any meanes againe sacrificed but that that was the remembrance of this sacrifice And taking this name of the hoste in this sence the wine which they also offer for the blood of Iesus Christ should be an hoste likewise aswell as the bread although it be not so called Againe neither should the litle round Robins which are deliuered to the people in the administration of the Supper nor yet the great ones that are kept in the pixe or shrine as the holy hoste of Dijon and such like be any hostes because that they are not offred vp nor sacrificed as that is which is in the Masse And therfore euen by their owne doctrine and practise they do misterme them d Where find they me againe this instruction whereby Christians are taught that the bread is thē no more bread when as the priest hath breathed ouer it and hudled vp certaine wordes in so doing but very flesh the wine likewise no more wine but euen very blood For that which is spoken in this complement that the bread is turned into flesh and the wine into blood signifieth the selfe same which the author himselfe sayth in the hymne at euēsong in the said feast in these words Verbum caro panem verum Verbo carnem efficit Fitque sanguis Christimerum Et si sensus deficit Ad firmandum cor syncerum Sola fides sufficit That is to say The word flesh maketh the true bread flesh by the word the wine is made the blood of Christ although the sence cānot perceaue it And for the strengthning of a sincere hart faith only sufficeth This last sentence is very true if it be applied to a true faith founded vpon the pure clere word of God as shall more at large hereafter be spoken But the first is a sentence altogether against the sence which they here take it for not onely of the pure word of God but also of the nature of all the sacramēts which cā be no sacramēts if they haue not the true signes in them the things also that are signified by thē likewise against the iudgemēt of the aunciēt Church as hath bene declared by the words of Ireneus yea also against the very doctrine of Popish transubstantiatiō For they which are the vpholders therof dare not thēselues affirme that the bread and wine are changed into the very substaunce of the body and blood of Iesus Christ by reason of the great absurdities that would ensue vpon this opiniō as hath bene by vs already somwhat largely handled in the booke of the Ministery of the word of God of the Sacraments And therefore they had rather say that the substāce of the bread wine is nothing cleane vanished away the body blood of the Lord to become in place It must not be said then that the bread is become flesh that is to say translated into flesh or goeth for flesh so giueth it place But rather that flesh becometh bread that the substance of bread giueth it place lodgeth vnder his accidentes The like is also of the wine and