Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cross_n	obedience_n	zone_n	22	3	12.7737	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13141	A Sum or a brief collection of holy signes, sacrifices and sacraments, euen since the beginning of the worlde and the true originall of the sacrifice of the masse / translated out of French into Englishe by N. Lynge.	Ling, Nicholas, fl. 1563.	1563 (1563)	STC 23433; ESTC S123835	72,836	196

hid vnder the humanitie Some other also do cōfes the ammas to be come in in place of the Ephod of the Iewes The zone the manipule and the stole whiche be thre kyndes they fygure the thre cordes wherewith christ was bonde and led before the priestes and before the lieutenaunts of the Romaines in Iewrye Biel another subtell massalian doth interprete by zone the roddes wherewith christ was whipped by the stole layed a crosse to sygnifye the gibber or gallowes that christ caryed vppon his shulders The manipule also caried vppon the left arme to fygure the bonde of loue wherewith christ was holden Another mummerie by the zone wherewith the aulbe is trussed to sygnifye the bonde of the charitie of god The stole put vppon the ammas in the necke of the massalian in forme of the crosse to fygure the obedience of Iesus christ vnto the death of the crosse The manipule caryed vpon the left hand to fygure eternall felicitie of Iesus christ Another sophistrie by the ammas to fygure fayth by the stole the humilitie of obedience by the manipule the watch and hartye deuotion of the massyng sacrificer Titelman doth surmyse otherwyse of the manipule on the left hand to be fygured the force and battell of christ agaynst all powers visible and inuisible as a bockler against all temptations and the hemmes of the manipule to fygure a fynall perseueraunce He doth sophist also by the left hand to be vnderstande the humain infirmitie of christ the which bound with the manipule doeth fygure christ holden as it were ouercome by the diuinitie Brunus another Massalian doctour doth imagin by the manipule the care of the massyng priest to chase away euill affections or otherwyse to fygure the cord wherwyth Christ was bound by the Iewes by the Stoel to be figured the yocke of the Lord the which the Massalian ought to haue garnished with armes of righteousnes on the left side on the right The other painted ornament firste instituted by Neuma the magician they haue disguysed it wyth the name of planet as a wauering vestment others wyse called a cape or a chasuble whiche they doe sophist to represent the purple to be presented vnto christ in the iudgement hal of Pilate to mocke him calling him king of the Iewes Another sophistry by such a garment to be figured the nature of christ where the deitye was hid Philo the Iue platonising doth interprete by this vestment decked with dyuers colours to be figured the starres heauenlye signes Then the Massiliā sacrificer thus rigged with his aulbe Ammas his zone manipule starres with his chasuble or cape of diuers colors must stretch out his armes to play two personags at one representing by his chasuble or cape whereof the part before is lesse then that behind the first church frō Abel to christ And by the part behind more large also enriched with the signe of the crosse to figure the christiā people This chasuble must accord with the Ammas which was before vpon the bedde to signifie the coniūction of christ and his church The aulbe also must be agreable to the chasuble to signifie christ to be applyed vnto our infirmites Beside the vestments aboue said Philo the Iue doth adde the mitre to figure the riall diademe of the massalians which ought to haue their heddes anoynted with creame Philo in lib. de profug or with holy oyle to signifye the princelines of the priestes The whych ornament of the mytte is nowe reserued for the greate sacryfycers onely Yt restith to descend to the discription of the partes of the Masse the originall wherof particularly we desire according to the trueth Fyrst to the masses called high celebrated on Sondaies The Massalian sacryfycers haue taken of the religion Pompilian to coniure a clensyng water called hollywater Apul. lib. 11. of the golden Asse Proclus in li. de sacrifi Gag Proel Platoni ca●u consecrated to sprinkle the assystauntes at the sacrifice The comuration and enchaunting instituted by Neuma was of sea or salt water for thys cause sayth he that the salte was participant of a fyery nature or of ●●er very apt to puryfye Eius aquae aspersione peccata presertim periuria mendatiaque dilui credebant Blond lib. de Rom. trium Ouid lib. Fast 3. in the law of the discourse the religion by Choul i. Holy water stocks of two sortes Diis superis sacra facturus corporis ablutione purgabatur cum vero inferis litandum erat sola aspersio sufficiebat Blond lib. 2. de Rō trium Macro lib. 3. Satu. cap. 1. In Delii Apolonis templo praecipua erat equa sacrificantium vsui accommoda quam ad alios vsus hausisse magni criminis instar erat Alex. ab Alex. lib. 4 cap. 17. Platine Si cinis vitula aspersus populum iudaerum mundebat multo magis aqua sale conspersa populum sancti ficat insidias diaboli auertit ca. aquam de cōsecrat distinct 1. Law of god corrupted For this cause the aunciaunt Romain Idolatours did sprynckle with thys salt water coniured as with Mercury water purging and cleansyng the faultes of the people specially of periured and lyers To conserue this water halowed and coniured they had two sortes of holy water vessels The one great fixed and made fast at the entrie of their temples where they did worshippe theyr Images to the ende to sprynckle with the same salted water those which dyd enter into the sayde temples The other holy water vessel was cariable to transporte of the same water through theyr temples or houses to the ende to water them for theyr cleansings purifyings They whiche oughte to celebrate the Masse if it were to the inferiour gods it was sufficient that the sacrificing priest did sprynckle him selfe with the same purging water But if the sacrificer did celebrate Masse to the superiour gods he muste bathe his whole bodye and washe all hys members It was also defended to apply this purging water to any other vse saue for clensings and purginges Alexander the firste of that name next successour of the appostles of Iesus christ And one of the first corruptours of the holy sacramentes ordayned of god folowing the same institution of Pompilius contynued this Idolatry of coniuring and consecrating of holye water to chase away diuills But the better to colour this Pompilian witchcraft he inuented this comparison Yf it be so saith Alexander that the ashes of a redd cowe offered vp in sacrifice mingled with water of the fountaine puryfied the people of the Iues. By muche greater reason the water coniured with salt shoulde purifie christians chase awaye diuills Is not this a breakinge corrupting of the holy lawe of god to accord with the Romaines taughte in the auncient doctrine and religion of Neuma Pompilius the coniurer Yf Alexander had not beene so much geuen to the vse of salt instituted by the auncient Idolatours for their clensing water he would rather haue

and coniuringe by sygnes of the crosse fyrst he ought to make thre crosses vppon the rounde hoste to fygure the threfolde doctrine of christ To witte by the father by himselfe and by the holy ghost in pronouncing these words Haec dona haec munera haec sancta sacrificia illibata Other doctours Alcoranists Massalians interpret the third crosse to signifie the treason of Iudas who deliuered his maister into the hands of the Iues. Beside the foresaid thre crosses doth folow fiue mo to figure the fiue dayes of respit from paulme sonday to good fryday or otherwise to represent the fiue woūds of christ two in his hands two in his feete one in his right syde Of the which fiue crosses the thre first must be made vpō the chalice vpon the round host to figure the deliuering of christ vnto the priestes scribes Pharisies or to figure the price that christ was sold for to wit thre tymes ten which is .30 pence The two other crosses are seperatly made the one being the fourth vpon the host thother vpon the chalice alone to play the two persons of christ iudas which the massalian sacrificer doth continuing styll his mocks mummeries stretching out hys armes to figure christ stretched on the crosse Then he lifteth vp his round host printed full of pictures to cause it to be worshipped And that he beginneth agayne to make thre other crosses One vpon the host another vpon the cuppe and the thyrde vpon hymselfe to playe the personages of thre estates of those that be in heauen in purgatorie and in earth He smiteth afterward vpon his brest to play the personage of the these hangyng vppon the crosse whiche repented hym selfe But the smiting of the stomack must be with the thre hyndermost fyngers of the hande for the thombe and the next fynger be reserued to consecrate and transubstantiate the round host Moreouer he must smyte his brest thre tymes to fygure the threfolde offence of the heart mouth and deede In lifting vp hys voyce to represent the thefe or the centurion which confessed god in the passion Sixe other crosses are made once againe thre vppon the chalice couered to figure the thre houres that Christ hanged on the crosse on lyue and the thre other crosses are made vpon the chalice discouered with the round hoste lifted vp again to fygure the thre houres that christ hanged vpon the crosse dead Then after the massalian hath kissed his chalice there are yet two crosses more to fygure the mysterie of the bloude and water issuyng out of christs syde Besyde the dumme mummeries abouesayde the priest must take the couering cloth from the chalice and couer it with the plantyn to figure the breaking of the vaile of the temple in the middest at the death of christ This done the round host is put frō aboue the chalice is couched vnder the corporas to figure the buriyng of christ The priest thus hauing played the person of the hanged thefe of the traitour Iudas of christ of the publicans playeth afterwarde the personage of the centurian in singing the Pater noster But the Alcoran of Durand expoundeth by the seuen petitions of the Pater noster the seuen wepings of the virgin Marye or the seuen vertues or the seuen giftes of the holy ghost or the seuen Beatitudes or the seuen deadly synnes This song finished the Massalian a lytle whyle kepeth silence to fygure the silence or rest of christ in the tombe Re diuina ceremoniis celebratis sacerdos tunc I licet succlamabat qua voce illos qui inter fuerant missos faciebat Alex ab Alex lib. 4. cap. 17 Parts of the masse ordeyned by Neuma 700 yeres before the incarnation of Iesu christ Another aperie or mūmerie doth the Massalian play with his round hoste the vvhiche he layeth vppon the paten to fygure the vnitie of the diuinitie with the humanitle but when he playeth the secrete mysterie then the host is hyd out of syght The sacrifice thus finished the litle roūd hosts eatē Numa ordeined to sing these wordes I licet vel It●e missa est that is to say go it is graunted the assemble is suffered to go home Be not all these partes of the Masse sacrifice ordeyned by Numa the coniurer more then 700 yeres before the incarnation of Iesus Christ to witte the vestments the aulbe the chasuble the holy purginge water coniured with salt to chase away diuells the aulter the taper light the the turnings and trauersings along the aulter with prayers and meditations toward the East The processions with shrines and relikes carried vppon the shulders of the priests clothed in whyte surplices crownes vppon their heads the Confiteor made to the he sainctes she saincts the playing on the Organs the Canticles Peanes Hymnes and Odes the Censour and the Encens the communion of lytle round bread consecrated in the name of their godds and in th end this song Ite missa est Do ye not acknowledge O ye Massalians that ye haue borowed all these partes members of your Masse of Pompilians religion Why doe you holde this worde Masse Math 27. Luke 20. Mark 14. 1. Cor. 11. seing Iesus Christ did name it a supper or the partaking of his bodye Why haue ye taken vp these vestementes the Aulbe paynted Chasuble proper to the auncient romain Idolators of the which garments Christ ordeyned nothing Why haue ye geuen more credit vnto the witchcraft of Pompilius to chase away diuels with salt water coniured called holy water then vnto the holy ghospel of Iesus Christ the which doth assure you in his name to driue awai diuels not with witchcraft of salt Mark 16. Who but the spirite of Neuma did inspire you to shaue your crowne round to deck your selues with whyte surplices to beare the shrines banners in procession When Iesus Christ celebrated his holy supper instructed his apostles of the cōmuniō of his body blood did he cōmaund thē to folow the religion of the aūcient romain Idolators to haue their alters enriched with images to vse turnings trauersings alonge the alter to be shorne roūd to haue aulbs chasubles addressing their praiers cōfession to he she saincts to pipe with organs to ꝑfume their alters images with encence to go to the offrings to cary monie to the priests box to eat litle roūd hosts cōsecrated laste of all to sing Ite missa est But I well perceyue O Massalians your Masse subtelties wherby you shal confesse to me that the body and chiefe parts of the Masse toke their beginning and creation of Numa Pompilius Neuerthelesse the deckinges and enrichings were inuented by other bishops of Rome speciallye by a monke called Gregorye the first of that name that came to the Popedome Who was instructed in the Magike and Philosophie of Pythagoras and had also studied the lawes of Tullius Hostillius king