Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	carry_v	convenient_a	great_a	16	3	2.1033	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56667	A full view of the doctrines and practices of the ancient church relating to the Eucharist wholly different from those of the present Roman Church, and inconsistent with the belief of transubstatiation : being a sufficient confutation of Consensus veterum, Nubes testium, and other late collections of the fathers, pretending the contrary.	Patrick, Simon, 1626-1707.	1688 (1688)	Wing P804; ESTC R13660	210,156	252

when they come to say their Prayers before it in the Churches but also when it travels abroad as it do's upon many occasions when none have occasion to receive it nor think of saying their Prayers being engaged in the Streets about their Secular Affairs yet even there when they happen to meet the Eucharist going in a solemn Procession they must kneel and adore it We know also that there is a peculiar Feast instituted tho' of a late Date An. 1264. on Corpus-Christi Day on which with the greatest pomp and state imaginable it is carried about the Streets and publick Places to be seen and worshipped Not to mention some extraordinary contingences such as the breaking out of a great Fire suddenly occasioning the drawing it out of its Retirement to oppose against and stop its fury Besides the Pope himself has often need of the reserved Host not to Take and eat according to the Institution but to take along with him when he in his Pontificals rides to any Church or takes a Journey to a City this always accompanies him and the Book of Sacred Ceremonies will give you an account of the Horse and the colour of it upon which it is set with the Bell about his Neck and the pompous Train the Canopy carried over it and lighted Torches before it c. Let me only add farther That in that case which is pretended to be the great occasion for the reservation of the Eucharist I mean to be in readiness for sick Persons yet even here the Procession and the Pomp and the Magnificence in the conveying it to such Places and the Receiving the Adorations of all it meets seems to be as much designed as the communicating those sick Persons which they will be contented as soon to let alone as to abate those attending Ceremonies The Ancient Church had very homely practices they used and suffered in cases of great necessity things that this Church would account incongruous if not profane Such as that which Dionysius of Alexandria (f) Apud Euseb Hist Eccles l. 6. c. 44. relates concerning old Serapion who when he lay a-dying sent a young Grand-child of his to call one of the Presbyters of Alexandria to give him the Sacrament Who by reason of Ilness not being able to go along with him he made no more ado but took a little portion of the Eucharist and gave it into the Youth's Hand and directed him to moisten it and so to infuse it into his Mouth which he did and immediately upon the swallowing it the old Man expired I Question whether the Gentlemen of the Roman Church will allow this to be a true Communion but I believe with their perswasions they would not follow it for a World. We may more than guess so by a remarkable Story Nic. Trigautius tells us of what was resolved upon by the skilful Jesuits in a Case exactly like the former (g) Nic. Trigautii exped apud Sinas l. 5. c. 7. p. 503. Neque domi loco convenienti celebrari poterat neque pro majestate per vicos deferri solabantur igitur illum socii necessaria peccatorum confessione perfunctum posse sine viatico quod legitime impeditus minimè susciperet coelestem gloriam introire at Pekin in China One Fabius who had been converted and baptized being above Eighty Years old fell sick to Death and having been confess'd of his Sins with great earnestness desired to receive the Sacrament for his Viaticum but there being no convenient place at his House to celebrate it in nor liberty to carry it through the Streets in Pomp and requisite State they comforted him with the consideration of his having made confession of his Sins which was necessary and told him that he might without taking the Sacrament when he was lawfully hindred go to Heaven and so they left him These admirable Casuists you see determine against communicating the dying Person when it could not be performed with the majestick Ceremonies they desired The Priest of Alexandria and the Fathers in China differ very widely in their Practice and you may be sure their Perswasions in this matter were as different the Man himself indeed he tells us found a way to get the Communion at last by throwing himself into their House but it was not till they had made a little Procession within doors till the Tapestry was spread on the Floors and the Tapers lighted nothing could be done In a word to perswade People of the necessity of these Pomps and Solemnities in conveying the Sacrament to the Sick they produce several Miracles * See the School of the Eucharist Title Asses and Mares c. how when the Priests have carried the Eucharist through Fields without attendance Troops of Asses and Mares have run to supply this defect and having first fallen down on their Knees to worship the Deity he carried they have accompanied him to the Place waited at the sick Man's Door till all was over and then marched back again in good order with him God showing by these respects paid to it by Beasts what he expected much more from Men. 2. Difference relates to what was received in the Eucharist wherein we also see a plain disagreement in the usages of the Primitive and the present Roman Church Which is this The Ancient Church allowed great Liberty privately to reserve what had been publickly received in the Eucharist Which would be now a great Crime in the Roman Church so far from being allowed It is undeniable that anciently this was allowed whether they did well or ill in it is not at all the question but concerning the Matter of Fact. S. Basil (h) Epist 289. thinks that the Custom took its rise from Times of Persecution when Christians were forced to flee into Desarts and live in solitude having not the presence of a Priest to communicate-them they had the Sacrament reserved by them and communicated themselves But he says even when this Reason ceased this became afterwards an inveterate Custom And in Alexandria and Egypt the Laicks commonly had the Sacrament by them in their own Houses (i) Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and he says expresly this which they so reserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all liberty as his Phrase is was a Particle received from the Priest's Hand in the Church So Nazianzen (k) Orat. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. says of his Sister Gorgonia Whatsoever of the Antitypes of the precious Body and Blood of Christ her Hand had treasured up c. Which very phrase intimates that at several times she had reserved and made a collection of the Consecrated Elements Tertullian supposes it a common practice in his time when he says (l) Lib. 2. ad Vxor Non sciet maritus quid secretò ante omnem cibum gustes c. Thy Husband will not know what it is thou tastest secretly before all other Meat c. It is

rei fit scissura Signi tantum fit fractura Qua nec status nec statura Signati minuitur c. Being taught by holy Lessons we consecrate Bread and Wine for a saving Host It 's a Maxim to Christians that Bread is changed into Flesh and Wine into Blood. What thou dost not comprehend or see a strong Faith confirms it besides the order of Nature Precious Things lie hid under different Species which are Signs only not Things The Flesh is Meat and the Blood Drink yet Christ remains whole under each Kind Uncut unbroken undivided he is received whole by him that takes him When a thousand take him one takes as much as they nor is he consumed in taking The Good and Bad both take him but their Lot is unequal in Life and Death He is Death to the Bad and Life to the Good behold an unlike end of a like taking When the Sacrament is broken Be not stagger'd but remember There is as much in a Particle As the whole covers Here is no division of the thing Only a breaking of the Sign Whereby neither the State nor Stature of the thing signified is diminished c. Another Hymn of the same Author which begins Pange lingua gloriosi In Breviar Rom. in sesto Corp. Christi In supremae nocte coenae Recumbens cum sratribus Observata lege plenè Cibis in legalibus Cibum turbae duodenae Se dat suis manibus Verbum caro panem verum Verbo carnem efficit Firque sanguis Christi merum Et si sensus deficit Ad firmandum cor sincerum Sola fides sufficit Tantum ergo Sacramentum Veneremur cernui Et antiquum documentum Novo cedat ritui Praestet fides supplementum Sensuum defectui c. Thus translated in the Manual of Godly Prayers At his last Supper made by Night He with his Brethren takes his Seat And having kept the Ancient rite Using the Laws prescribed Meat His twelve Disciples doth invite From his own Hands himself to eat The Word made Flesh to words imparts Such strength that Bread his Flesh is made He Wine into his Blood converts And if our Sense here fail and fade To satisfy Religious Hearts Faith only can the Truth perswade Then to this Sacrament so high Low rev'rence let us now direct Old Rites must yield in dignity To this with such great Graces deckt And Faith will all those Wants supply Wherein the Senses feel defect c. In another Hymn of Th. Aquinas which begins Verbum supernum prodiens they pray thus to the Sacrament In Breviar Rom. in Festo Corp. Christi O salutaris Hostia Quae Coeli pandis ostium Bella premunt hostilia Da robur fer auxilium O saving Host that openest Heaven's Door Th' Arms of our Foes do us enclose Thy strength we need O help with speed We humbly thee implore There was published at Paris with the app●obration of three Doctors of the Faculty there An. 1669. a little Book in French called Practique pour Adorer le tres Saint Sacrament de l' Autel Or A Form for the Adoration of the most Holy Sacrament of the Altar Which begins thus Praised and adored be the most Holy Sacrament of the Altar And then adds Whosoever shall say these Holy Words Praised be the most Holy Sacrament of the Altar shall gain an hundred days of Indulgences and he that do's reverence hearing them repeated as much He that being confessed and communicated shall say the above-said words shall gain a Plenary Indulgence and the first five times that he shall say them after his having been Confessed and Communicated he shall deliver five of his Friends-souls whom he pleases out of Purgatory Then follows the Form for honouring the Holy Sacrament consisting of two Prayers as follows which I shall set down in Latin and English because I find them in the Hours of Sarum Fol. 66. and in the S. Litaniae variae p. 44. printed at Colen 1643. The first of them has this Rubrick before it in the Hours of Salisbury Our Holy Father the Pope John xxii hath granted to all them that devoutly say this Prayer after the Elevation of our Lord Jesu Christ three thousand days of Pardon for deadly Sins Anima Christi sanctifica me Corpus Christi salva me Sanguis Christi inebria me Aqua lateris Christi lava me Hor. Sar. Splendor vultus Christi illumina me Passio Christi conforta me H. Sar. Sudor vultus Christi virtuosissime sana me O bone Jesu exaudi me Intra vulnera tua absconde me Ne permittas me separari à ce Ab hoste maligno defende me In hora mortis meae voca me Et jube me venire ad te Ut cum sanctis tuis laudem te In saecula soeculorum Amen Soul of Christ sanctify me Body of Christ save me Blood of Christ inebriate me Water of Christ's Side wash me Passion of Christ comfort me O good Jesus hear me Within thy Wounds hide me Suffer me not to be separated from thee From the malicious Enemy defend me In the Hour of my Death call me And command me to come to thee That with thy Saints I may praise thee For evermore Amen At the Elevation of the Mass Hor. sec us Sar. Ibid. Ave verum corpus natum De Maria Virgine Vere passum immolatum In cruce pro homine Cujus latus perforatum Unda fluxit sanguine Esto nobis praeguslatum Mortis in examine O Clemens O pie O dulcis Fili Mariae Thus translated in the Manual of Godly Prayers All hail true Body born of the Blessed Virgin Mary 5 Truly suffered and offered upon the Cross for Mankind Whose Side pierced with a Speat yielded Water and Blood. Vouchsafe to be received of us in the Hour of Death O good O Jesu Son of the Blessed Virgin have mercy on me After this the French Form adds what follows These two good Prayers were found in the Sepulchre of our Lord Jesus Christ in Jerusalem and whosoever carries them about him with Devotion and in Honour of our Lord Jesus Christ shall be delivered from the Devil and from suddain Death and shall not die of an ill Death He shall be preserved from Pestilence and all infectious Diseases No Sorcerer nor Sorcery shall be able to hurt him or her that has these two good Prayers about them The Fire from Heaven shall not fall upon the House where these Prayers are rehearsed with devotion A Woman with Child saying them devoutly shall be brought to Bed without any danger of her own or her Child's Death Lightnings and Thunders shall not fall upon the Houses where these Prayers are rehearsed with Devotion Such a one shall not die without Confession and God will give him Grace to repent of his Sins Now I will add a Specimen of Litanies of the Sacrament Litaniae de Sacramente S. Litaniae variae p. 30. Panis vivus qui de Coelo descendisti Misere nobis Deus absconditus Salvator Misere