Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cup_n	eat_v	show_v	4,020	5	5.4880	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06764	An anatomi, that is to say a parting in peeces of the mass Which discouereth the horrible errors, and the infinit abuses vnknowen to the people, aswel of the mass as of the mass book, very profitable, yea most necessary for al Christian people. VVith a sermon of the sacrament of thankesgyuyng in the end, whiche declareth whether Christ be bodyly in the sacrament or not. By Chrystes humble seruant Anthoni de Adamo.; Annotomia della messa. English	Mainardi, Agostino, 1487-1563.	1556 (1556)	STC 17200; ESTC S111869	206,001	464

the which Christ hath cōmanded shuld be preached to euery creature What els be thes wordes but that Christ hath geuō his body and his blood for our rāsom ād forgeuenes of our sinnes Seing this thing is of necessitie that it shuld be preached to euery Christiā nor he is not a Christiā that doth not bileue why doo thei not say it with a lowd voice as in the old time it was wont to be Here thei find certen scusis and among other thei say that such wordes ought to be said in secret to th entent that the high holy wordes shuld not become vile And that it is red how in old time whan the canon was said with a lowd voice as it were all did vnderstand thos wordes and did openly sing them in the streates ād in the waies Wherupon certen shepardes singing thos wordes and hauing laid the breade vp on a certen stone at the vttering of the wordes the bred was turned in to flessh and for this caus the fire came from heauen that killed them for the which thing the holy fathers haue ordeined that vp on paine of cursing such wordes in the masse shuld be said in secret and with the holy garmentis This master William Durant saith in his racional of diuine offices Soo what fowndacions thes be I will not say fables of saing the wordes of the sacramēt in secret Iff thes wordes for this caus ought to be said in secret to th entēt that the high holy wordes shuld not become vile than it were nedefull to say the holy gospell in secret ād not to preach it openly with a lowd voice For what wordes be more high holy than thos of the holy gospell Furthermore the holy fathers that haue ordeined this iff it be trewe in dede that thei did ordeine it why did thei not rather command that the holy wordes shuld be pronownced with reuerens withowt making them say them in secret The which wordes among all the rest that are said in the masse euer●… Christēman ought singularly to vnderstand Ought not euery Christian to knowe that Christ hath geuin his body and his blood for our ransom And that for remembrans of so gret a mistery Christ hath ordeined this sacrament And what els doo the wordes of the consecraciō say exeept this in substance I could here iff I wold say many things but what nedeth it to heape wordes in so plaine a matter It is withowt dowt a gret abuse to vtter thos wordes in secret The wordes of the sacrament ought to be hard of all withowt the which it is no sacrament neither the bread nor the wine nor any other thing iff that the significacion of it be not knowen nor that can not be knowen but by the same wordes of the sacrament Let vs goo on further A nother abuse is that Christes death is not shewed to them that be present contrary to saint Paul the which saith that in the vse of the sacrament the lords death ought to be shewed saing in his 1. to the Corinthians As offten as yow shall eate this bread and drink the cupp 1. Cor. 11. ye shall shewe the lordes death vntill he come that is to say yow shall preach it It is clere that in the masse the lords death is not shewed nor preached to the peple And what speake I of the daily and priuate masses It is not shewed neither in the time of the communiō whā thei reach furth the host to the cōmunicāts where thei ought to teach the pore peple of the significaciō ād of the importance of the sacramēt Thei sai nothing to thē except whether he bileue that Christ be in that host or no. As though Christ had instituted the sacramēt to th entent that it shuld be bileued that he were in that host so gret and so large as he was vp on the wood of the crosse and not for remēbrans of his death Yet Christ him selff said doe this in my remembrans and said not bileue ye that I am hid den in this bread so gret and so large as presently yow see me This was not Christes meaning for so moch as he wold haue said it Wherfor thā is not Christes death shewed in the masse Surely this is a manifest abuse The fourth abuse is that the prest alōne doth take that his sacrament I call i●…h●…s becaus in dede it is no sacrament and he geuith no part of it to any other But this is no communion for a communion is whan many do communicate or take part of one selff thing This maner of taking this sacrament is against Christ who hath instituted it to th entent that it shuld be taken in communion and not priuately and against sent Paul in the forsaid place ●… Cor. 11. who rebuketh the chorinthes becaus thei did not take the sacrament together and with cōpany nor thei did not tary one for a nother And iff he so sharply rebuked them becaus thei did not tary one for a nother allthough that all shuld take the sacrament how wold he haue suffered that one only shuld haue taken it Thei doo also against the wordes which thei speake in the cōsecration For before thes wordes that thei say Hoc enim est corpus meum there be thes that is to say accipite manducate ex hoc omnes that is to say take yow and eate you all of this bread Why than doo thei not geue it to all or to many as Christ commanded according to their own opinion Parauenture thei will say that Christ spake thes wordes for thapostles and not for any other But this is not reasonably spoken for so moch as Christ taught them withthes wordes that he spake how thei shuld doo and minister this sacrament Iff he shuld haue spoken thes wordes for the Apostles only the Apostles them selues shuld neuer haue knowen how to haue ministred the sacrament to others but only to them seluis Furthermore in old time this is certen that there was no priuate masse said that is to say that one only shuld take the sacrament that is the priest that celebrateth but allweis there was a communion vsed In token of this the grekis did neuer receiue the priuate masse doing better in this part than the latines and keping Christis institucion and the apostolyke vse A nother abuse is that thei make it auayle for euery thing Thei applye it for the raine for the fayre wether against tempest warr derth pestylens and against all sortys of diseases for the holsomnes of the ayre for plenty peace helth of body for waifaryng men for wiues and husbandes against enemyes for the liuyng for the deade and for what thing is not the masse sayd In prayse of our lady of the angels of the sayntes for repentant for thos that geue allmes for thē that sayle for the Imprisoned for the remaining in a place for to call for wisdom It is said against persecutors for ani maner of troble for the

the one in to his body and thother in to his blood because we shuld make to long a digression from our purpos But with gods fauor whan we haue ended this discours of the masse and the masse booke we will in the end of the boke Ioine to it a plaine sermon of this matter in the which we will proue the treuth And for this time we will make it onli appeare that thei vnderstōd not what consecraciō meaneth Therfor yow must vnderstād that Cōsecrare affter the holy scripture meane●…h not to chāge one thing in to a nother by vertu of certen wordes as thei take and vnderstand the consecracion of bread and wine minding that it shuld be a changing of their substances in to other substancis that is to say in to the body and blood of Iesus Christ For a thing that is consecrated is not marred or destroied that it shuld not be any more the same that it was as thei say of the breade and wine that thei remaine no longer affter the consecracion but are vndone and destroied and be no more that thei were but the thing that is consecrated remaineth the selff same that it was first and is not altered in his substance but only is dedicate or appointed to a certen holy vse to the which first it was not appointed or ordeined This is the meaning of consecrare As for example And how 's is said to be cōsecrated to god whan it is appointed to some holy vse as a man wold say to the preaching of gods word to the administracion of the sacraments and to comō praier Euen so man is consecrated to god whan he is dedicated and appointed to an holy and secred vse of gods seruice All christians be consecrated to god that is to say dedicated and appointed to his seruice which is an holy thing because thei be the trewe temple of god in the which he dwelleth with his holy spirite as S. Paul saith in many places 1. cho 3. 2. cho 6. Ephe. 2. Now it appearith that the man remainith still the same and is not changed in substance because he is consecrated to god but only is dedicated and appointed to gods seruice to which he was not first appointed This which we say we say not of our selues but owt of the holy scripture in mani places Exo. 13.29 num 6. Leuiti 27. as in Exodus numerus leuiticus It is writton in exodus that euery first borne male shuld be consecrate to god as well of men as of beastis Also that Aron and his childern were consecrated to be priestes It apperith in numerus as well of men as wemen that were consecrated to god In the last of leuiticus where is spoken of the consecracion of men and of feldys and vniuersally of eueri consecrated thing It appeareth that that consecracion doth not meane to change one thing in to another with wordes but meaneth to dedicate and appoint and as a man wold sai to appropriate a thing to god and to an holy vse Euery thing that is cōsecrated to the lord saith god whether it be mā beast or felde shall not be sold nor can not be redemed or raunsomed And thes were the consecracions made in the lawe which although we doo not now vse yet neuertheles thei giue vs to vnderstand what Consecrare meaneth and that it importeth nothing els but to dedicate ād appoint a thing to an holy vse And so we will say of the consecracion of breade and of wine that it is no changing of their substancis made by vertu of wordes but it is an appointing to an holy vse that is to say that thei shuld signifie and bring to our remembrance the body and blood of Christ how he gaue them for our redempcion As he him selff said whan he instituted this holy sacrament of breade and wine Matth. 26. Marc. 14. Luc. 22. 1. Corint 11. saing that thei shuld doo this in his remembrance We haue bene long in this our talk which we haue done for the ignorant and not for the lerned and becaus the matter is waighty THE III. CHAPTER This examineth the viij part of the canon and declareth how he that saith the masse vsurpeth that office that is Christes and also saith a most wicked praier which is a gret wrong to Christ THe viij part of the canon is this that is to say Wherfor we thy seruantes and thy holy peple remembring vs of christ thy sonn our lord of so blessed a passion and resurrection from the deade and of the glorios ascēsion in to the heauens doo offer to thy most excellēt maiestie of thy rewardes and gifftes the pure host the holy host the vnspotted host and here saing thes wordes are made iij. crosses ouer the host and ouer the cup consecrated to gether that is to say ouer both of them And affter he addeth Holy breade of life euerlasting and the cup of continuall helth And here ij other crosses be made the one whan the bread is named ouer the same host and the other ouer the cupp whan the same is named In this viij part is affirmed that the priest and the peple by the remembrans that thei haue of his death resurrection and ascension doo offer vnto god that host and that cupp consecrated which be as thei think the trewe body and very blood of Christ. But where is it fownd in all the whole scripture that Christ or god did euer ordein that either the priest or the peple shuld offer vnto god the body and blood of Iesus Christ In dede we find that we ought to make a memory of such an offering as christ hath made And therfor he hath ordeined this sacrament to thintent that we shuld vse the remembrance of that oblacion But that we ought to offer to god either the body or the bloode of his sonn that hath god not appointed vs nor yet Christ nor ani Apostel euer made mēcion of it For this office to offer vnto god the body and blood of christ belongeth only to christ who is the high ād euerlasting priest Heb. 7.9.10 and it belongeth not to vs. And the some christ hath done it ones for all whan he was offered and died vpon the crosse And it nedeth not to doo it offtner because that that only time hath suffised to satisfie god for the sinnes of all the elect And that which we doo now in the sacrament is not the offering of Christes body ād blood but is a memory of that offering And who knoweth not that the memory of a thing is not the selff same thing but a remēbrance of it And if ani wold say for all this that it belōgeth to christians to offer christ in the sacramēt because Peter saith that the Christiās be an holy priesthoode to offer spirituall offrings acceptable to god by Iesus christ To this I say that Peter meaneth not here to speake of the sacrament but meaneth of thos hostis

possybylytie that the sowles of the faithfull affter thei be past this liffe cā be dāned but be certen of theyr safetye nor it can not be no nother wise it nedeth not than to pray for them that god wold not dampne them but there ought only to be desyered that they might be delyuered from the paynes of purgatory iff at least they were there and not from the euerlasting paynes from which withowt dowt thei be by gods grace and thorow Christ delyuered nor there is no more perell that thei shuld fall in to it Wherfor such a praier is made in vaine and is vnfitt because it putteth in dowt the safetie of the faithfull sowles of the which thei be most certen To be short the sowles that be departed this life either theibe of the trewe faithfull or not Iff thei be not of the faithfull it nedeth not to pray for them because the praiers doo not help them Iff thei be of the trewe faithfull it nedeth not to pray for them that thei shuld be freed from euerlasting paine for such a praier shuld help them nothing being withowt dowt allredy freed Thā next affter it is writton in the lesson of thapocalipse which is recited in the same masse Apoc. 14. that thāgell said to lhon write blessed be thei that dye in the lord for frōhenfforth that is to say frō their bodily death the spirite saith that thei shall rest from all their labours and trauels Iff it be so that affter their death thei be in quiet and rest and thes men speake not but the spirite of god which cā not lie to what purpos shuld we nede to pray for them that god wold leade them in to the place of comfort Iff thei rest from all their trauells and be in quiet it nedeth not to pray or desire god that he wold giue them that the which we be certen thei haue allredy We be certen 〈◊〉 the saing off the holy goost that thei rest from all their labors and consequently be free from all paine and haue no nede to be freed Iff thei were in purgatory or in any paine the spirit wold not haue said that thei were in rest as he affirmeth but wold haue caused mē to desire it Surely this office for the deade speaketh against it self ād against tholy scripture for it affirmeth that the sowles off the faithfull be in rest ād on the other side desireth that thei may haue rest Affterward in the lessō of the machabeis what is the cause that thei haue not putt in the text as it lieth Whi haue thei kept back that word sacrifice The text saith thus 2 Mach. 12 Et facta collatione duo decim milia dragmas argenti misit Ierosolima offerri pro peccatis mortuorum sacrificium How haue thei thus put in all the rest of this lessō ād thes wordes onely that is to say Sacrificium thei haue lefft owt Thei shuld with owt dowt haue put it in But I Imagine thei feared least it wold hinder their opiniō And be it as it wil be thei haue fauted ād vsed crafft in hiding it ād thei imagined such a maner of word shuld not be moch for their purpos because that the sacrifices were not made of mony but of beastes not with stonding this is none of the greatest fawtes Than next in the offertori is praied O lord Iesus Christ king of glory deliuer the sowles of all faithfull deade from the paines of hell and from the depe lake Deliuer them from the mowth of the lion that hell may not swalow them and that thei fall not in to darknes but that thy standerd bearers Michaell may present them in the holy light the which in time past thow didst promes to Abraham and his seede This offertory as thow seist praith for the sowles of the deade that Christ wold deliuer them from the paines off hell as the first praier saith and from the mowth of the lion that is to say of the deuill and that the horrible place that is to say the depth of the dongion shuld not swalow them and that thei shuld no falle in to the dimme darknes And it geuith vs to vnderstand that the sowles of the faithfull be yet in perell to be damned the which is not only fals but contrary to their own opinion that bringe in purgatory the which sayth that the sowles of them that die in grace for the which only the church praieth hand not for any other can not be damned as the reprobate for whom the church praith not because thei can not be saued Why than doth not this praier called the offetory desire that christ wold deliuer thos sowles from the paines of purgatory and not from the paines of hell whether thei can not goo Parauenture some will glose that thes wordes paines of hell mowth of the lion Depe lake Terrible and dark place doo not meane the paines or place of the damned but of purgatory Thei cānot reasonably say this For such maner wordes doo not agree with purgatory And with owt dowt thei meane the hell of the dampned ād of the euerlasting paine as the first praier ment the which expressely made mencion of purgatory Surely this offetory is folish and erronios as the first praier is because it geuith tunderstand that the sowles of thelect passed from this liffe may be dampned The iiij Chapter THat the blessing in the massboke that is to say of asshes of candels of bowes of chese of eggs of breade of fire of fankincens of the paschall and of water are wicked ād full of superstitions The blessing of the asshes is not ōly wicked and supperstitos but plaine blasphemy for that is very blassphemie whan that is geuen to plaine creatures which belōgeth only to god and christ As for exāple to forgeue sin̄ to iustifie ād to saue Now let vs see a litle what this blessing of asshes saith there be ij praiers The first saith Grant by the calling vpō of thy holy name that all thos which shall cast the asshes vpō them for redēpcion of their sinnes may receiue the helth of body ād defence of sowle The other that foloweth affirmeth and confesseth that we put thes asshes on our heades to shewe furth humblenes and to deserue forgeuenes saing thus O god which doest not desyre the death of sinners but their repentans looke most fauorably vpon the frailtie of mans state and vouchsaue to blesse thes asshes which we haue determined to lay vp on our heades to th entent to shewe furth humblenes and to deserue forgeuenes c. In thes ij praiers it is plainly confessed that we cast thos asshes vpon vs for to haue redemption and to deserue forgeuenes of our sinnes O cursed blasphemy And shall we redeme our sinnes with asshes And why not with towe And what need we to labor to disproue so gret and so plaine a foly How vile a thing doth Antichrist make the redemptiō of sin̄es For the bringing of