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
A13142	A summe or a briefe collection of holy signes, sacrifices, and sacraments instituted of God euen since the beginning of the world, and of the true originall of the sacrifice of the Masse; Sum or a brief collection of holy signes, sacrifices and sacraments.	Ling, Nicholas, fl. 1563.; Brett, John, Sir, attributed name.; Devonshire, William Cavendish, Earl of, 1590-1628, attributed name.	1609 (1609)	STC 23434; ESTC S113014	129,473	362

couered when the Iewes in the house of Caiphas did mocke him in buffeting him Titelman one of the most subtel Massalians doth sophistically say by the amiae to be signified the diuinitie of Christ hid vnder the humanitie Some other also doe confes the amice to bee come in in place of the Ephod of the Iewes The zone the manipule the stole which be 3. kindes they figure the 3 cordes wherewith Christ was bound and led before the Priest before the Lieutenants of the Romains in ●ury Biel another fubtel Massalian doth interprete by zone the rods wherewith Christ was whipped by the stole layed a crosse to signifie the gibbet or gallowes that Christ carried vpon his shoulders The manipule also carried vpon the left arme to figure the bond of loue wherewith Christ was holden Another mummerie by the zone wherewith the aulbe is trussed to signifie the bond of the charitie of God The stole put vpon the ammas in the neck of the Massalian in forme of the crosse to figure the obedience of Iesus Christ vnto the death of the crosse The maniple caried vpon the left hand to figure eternall felicitie of Iesus Christ Another sophistrie by the ammas to figure faith by the stole the humilitie of obedience by the manipule the watch and hartie deuotion of the massing sacrificer Titelman doth surmise otherwise of the manipule on the left hand to be figured the force and battell of Christ against all powers visible and inuisible as a buckler against all temptation and the hemmes of the manipule to figure a finall perseuerance Hee doth sophist also by the left hand to be vnderstood the humaine infirmity of Christ the which boūd with the manipule doth figure Christ holden as it were ouercome by the diuinitie Brunus another Massalian doctour doth imagine by the manipule the care of the massing priest to chase away euil affections or otherwise to figure the ●ord wherewith Christ was bound by the Iewes by the Stole to bee figured the yoake of the Lord the which the Massalian ought to haue garnished with armes of righteousnesse on the left side and on the right The other painted ornamēt first instituted by Numa the magiciā they haue disguised it with the name of planet as a wauering vestiment otherwise called a cope of a chasuble which they do sophist to present the purple robe presented vnto Christ in the iudgement hall of Pilate to mocke him calling him king of the Iewes Another sophistry by such a garment to be figured the nature of Christ wher the Deitie was hid Philo the Iew platonicing doth interpret by this vestiment decked with diuers colours to be figured the starres and heauenly signes Thē the Massaliā sacrificer thus rigged with his aulbe Ammas his zone manipule stars with his chasuble or cope of diuers colors must stretch out his armes to play two personages at once representing by his chasuble or cope whereof the part before is lesse then that behinde the first Church from Abel to Christ And by the part behinde more large and also enriched with the signe of the crosse to figure the Christian people This chasuble must accord with the Amice which was before vpon the head to signifie the coniun●tiō of Christ his church The aulbe also must be agreeable to the chasuble to signifie Christ to be applied vnto our infirmities Beside the vestimēts aboue said Philo the Iewe doth ad the mitre to figure the riall diademe of the Massalians which ought to haue their heades annointed with cream or with holy oyle to signifie the princelines of the Priestes the which ornament of the mitre is nowe reserued for great Sacrificers onely Philo in lib. de profug It resteth to descend to the description of the partes of the Masse the originall wherof particularly we desire according to the truth First to the Masses called high celebrated on Sundayes The Massalian Sacrificers haue taken of the religion Pompilian to coniure a clensing water called Holy Water Apul. lib. 11. Of the golden Asse Proclas in lib. de sacrifi Gag Procl Platonicatu consecrated to sprinkle the assistāts at the sacrifice The coniuration and enchaunting instituted by Numa was of sea or salt water for this cause saith he that the salt was participant of a fyrie nature or of fire very apt to purifie For this cause the ancient Romane Idolators did sprinkle with this salt water cōiured as with Mercury water purging clensing the faults of the people Eius aquae aspersione peccata presertim periuria mendatiaque dilui credebant Blond lib. de Rom. tri●m Ouid lib. ●ast 3. In the lawe of the discourse of the religion by Choul i. Holy water stockes of two sorts specially of periured liers To cōserue this water hallowed cōiured they had two sorts of holy water vessels The one great fixed made fast at the entrie of their Temples where they did worship their Images to the end to sprinkle with the same salted water those which did enter into the sayd Temples The other holy water vēssel was cariable to transport of the same water through their Temples or houses to the end to water thē for their clensings and purifyings Dijs superis sacra facturus corporis ablutione purgabatur cum vero inferis litandum erat sola aspertio sufficiebat Blon lib. 2. de Rom. trium Macro lib 3. Satu. cap. 1. In delii Apolonis templo praecipua erat aqua sacrificantum vsui accommoda quā ad alios vsus hausisse magni crimiminis instar erat Alex. ab Alex. lib. 4. cap 17. Platina Si sinis vitula aspersus populum iudeorū mundebat multo magis aquasale conspersa populū sanctificat insidias diaboli auertit ca. aquam They which ought to celebrate the Masse if it were to the inferior Gods it was sufficient that the sacrificing Priest did sprinkle himselfe with the same purging water But if the sacrificer did celebrate Masse to the superior Gods he must bathe his whole body wash all his members It was also defended to apply this purging water to any other vse saue for clensinges and purgings Alexander the first of that name next successor of the Apostles of Iesus Christ and one of the first corrupters of the holy sacraments ordeined of God following the same institution of Pompilius continuing this Idolatry of coniuring and consecrating of holy water to chase away Diuels But the better to colour of this Pompilian witchcraft he inuented this comparison If it be so sayth Alexander that the ashes of a redde Cowe offered vppe in sacrifice mingled with water of the fountaine purified the people of the Iewes By much greater reason the water coniured with salt should purifie Christians and chase away Diuels Is not this a breaking and corrupting of the lawe of God de consecra distinct 1. Law of God corrupted to accord with the Romanes taught in the ancient doctrine and religion of Numa

pictures the Massalian Dostors haue ordeyned that the sacrificer shall vse adiurations and coniuring by signes of the Crosse First he ought to make three crosses vpon the round hoste to figure the threefold doctrine of Christ To witte by the father by himselfe and by the holie Ghost in pronouncing these words Haec dona haec munera haec sancta sacrificia illibata Other Doctors Alcoranists and Massalians interpret the third crosse to signifie the treason of Iudas who deliuered his maister into the hands of the Iewes Beside the aforesaide three crosses doth follow fiue more to figure the fiue daies of respit from Palme Sunday to Good friday or otherwise to represent the fiue wounds of Christ twain his hands two in his feete and one in his right side Of the which fiue crosses the three first must be made on the chalice and vpon the rounde hostes to figure the deliuering of Christ vnto the Priestes Scribes and Pharisees or to figure the price that Christ was sold for to wit three times ten which is 30. pence The two other crosses are seperatlie made the one being the fourth vpon the host the other vpon the chalice alone to play the two persons of Christ and Iudas which the Massalian sacrificer doth continuing still his mockes and mummeries stretching out his 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 againe to make three other crosses One vpon the host another vpon the cuppe and the third vpon himselfe to play the personages of three estates of those that be in Heauen in Purgatorie and in Earth He smiteth afterward vpon his breast to play the personage of the theefe hanging vpon the crosse which repented himselfe But in smiting of the stomacke must bee with the 3 hindermost fingers of the hand for the thombe and the next finger be reserued to consecrate and transubstantiate the round host Moreouer hee must smite his breast three times to figure the threefold offence of the heart mouth and deede In lifting vp his voyce to represent the theefe or the centurion which confessed God in the passion Sixe other crosses are made once againe three vpon the Chalice couered to figure the three houres that Christ hanged on the crosse on liue and the three other crosses are made vpon the chalice discouered with the rounde host lifted vp againe to figure the 3. houres that christ hanged vpon the crosse dead Thē after the Massalian hath kissed his chalice there are yet 2. crosses more to figure the misterie of the bloud and water issuing out of Christs side Beside the dumbe mūmeries abouesaid 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 tēple in the midst at the death of Christ This done the round host is put frō aboue the chalice and is couched vnder the corporas to figure the burying of Christ The Priest thus hauing plaied the person of the hanged theefe of the traytor Iudas of Christ of the Publicans plaieth afterward the personage of the Centurion in singing the Pater noster But the Alcoran of Durand expoundeth by the seuen Petitions of the Pater noster the seuen weepings of the virgin Marie or the seauen vertues or the seauen gif●es of the holy ghost or the seauen Beatitudes or the seauen deadly sinnes This song finished the Massalian a litle white keepeth silence to figure the silence or rest of Christ in the tombe Another aperie or mummerie doth the Messalian play with his round host the which hee laieth vpon the paten to figure the vnitie of the diuinitie with the humanitie but when he plaieth the secret misterie then the host is hid out of sight Re d●uina ceremoniis celebratis sacerdos tunc I licet sucelamabat quà voce illos qui interfuerant missos faciebat Alex. ab Alex. lib. 4. cap. 17. The sacrifice thus finished and the litle round hostes eaten Numa ordeined to sing these wordes I licet vel Ite missa est that is to say go it is granted the assembly is suffered to go home Be not all these parts of the Masse sacrifice ordeined by Numa the coniurer more then 700. yeares before the incarnation of Iesus Christ to wit the Vestiments the Aulbe Parts of the Masse ordeyned by Numa 700. yeares before the incarnation of Iesus Christ the Casuall the holy purging water coniured with salt to chase away Diuels the Aulter the Taper-light the turnings and trauersings along the Altar with prayers meditations toward the East the Processions with Shrines and Relikes caried vpon the shoulders of the Priestes clothed in white surplesses and crownes vpon their heades the Confiteor made to the he Saints and she Saints the playing on the Organes the Canticles Peans Hymnes and Odes the Censor and the Incense the communion of little round bread consecrated in the name of their Gods in the end this song Ite missa est do ye not acknowledge O ye Massalians that ye haue borrowed all these partes and members of your Masse of Pompilians Religion Why do you hold this word Masse seeing Iesus Christ did name it a supper or the partaking of his body Why haue ye taken these Vestiments the Aulbe Matth. 27. Luk. 20. Mark 14. 1 Cor. 11. painted Chasual proper to the ancient Romane Idolators of the which garments Christ ordeyned nothing Why haue yee giuen more credit vnto the witchcraft of Pompilius to chase away Diuels with salt water coniured called holy water thē vnto the holy gospel of Iesus Christ the which doth assure you in his name to driue away Diuels Mark 16. and not with witchcraft and salt Who but the spirit of Numa did inspire you to shaue your crowne round to deck your selues with white Surplesses to beare the Shrines and Banners in Procession When Iesus Christ celebrated his holy supper and instructed his Apostles of the communion of his body and bloud did he command thē to follow the religion of the ancient Romane Idolators to haue their Altars enriched with Images to vse turnings and trauersings along the altar to be shorne round to haue aulbes and chasuals adressing their prayers and confession to he she Saints to pipe with Organes to perfume their altars Images with Incēse to go to the offerings to cary money to the Priestes boxe to eate litle rounde hosts consecrated and last of all to sing Ite missa est But I well perceiue O Massalians your Masse subtelties whereby you shal confesse to me that the body and chiefe parts of the Masse tooke their beginning and creation of Numa Pompilius Neuerthelesse the deckings and enrichings were inuēted by other Bishops of Rome specially by a Monke called Gregory the first of that name that came to the Popedome Who was instructed in the Magicke and Philosophie