Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	sin_v	13,883	5	9.2456	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07423	The masse displayed. VVritten in French by Mr Iohn Bede, advocate to the Parliament of Paris, and now translated into English; Messe en françois exposée. English	Bédé de la Gormandière, Jean.; Chaloner, Edward, 1590 or 91-1625, attributed name.	1619 (1619)	STC 1781; ESTC S101392	100,322	152

and knowe that wee are acceptable to God through Iesus Christ by his merits and through the fauour of his intercession The Priest quite contrary doth here intercede for him that he may be acceptable vnto God Secondly him which is the holy one of God and on whom all sanctification doth depend the Priest would make as holy as the goats of Abel whereas contrariwise it is written The bloud of Iesus speaketh better things then that of Abel Heb. 12.24 And what a presumption is it to enterprise the sacrificing of Iesus by that meanes making ones selfe more worthy then him for the sacrifice is not acceptable in it selfe Heb. 11.4 leen l. 4. cōntra haeres valent c. 34. but in consideration of him which offereth it and that is the reason which S. Paul alleageth why God regarded the sacrifice of Abel and not of Cain because his person pleased him not And S. Ireneus giues the same reason Afterwards the Priest falls vpon his knees saith We humbly beseech thee Almightie God that thou wilt command these things to bee carried by the hands of thine holy Angell vnto thine holy altar in the sight of thy divine maiestie Supplices te rogamus omnipotēs Deus iube haec perferri per manus sancti angeli tui in sublime altare tuum in cōspectu divinae Maiestatis tuae It it be Iesus Christ he needs not the ministery of Angels to ascend into heauen he ascended thither once by his own vertue and if he be once ascended by virtue of what words may men make him redescend and when for if the Priest be to devoure him and make him passe into his entralles as is before said he had need to pray that he might descend not ascend And if it be only to present himselfe vnto God he needs not ascend for God is every where but how will this ascension agree with his descent into the stomacke how the one and the other with that which the glosse saith That this one thing is certaine Gl. V. miscere can quibus gradibus 2. dist de consecrat per aqualicales digestus in secessunt diffunditur that assoone as the species of bread and wine are broken with the teeth straight waies the body of Christ is wrapt vp into heauen whereas the text forbids the Priest to eat six houres after for feare least hee should mingle a part of that body with the meat which passeth through What impietie what blasphemie is this The Priest raiseth himselfe vp and saying participatione kisseth the altar To the ende that all wee which shall take by participating of this altar the body crossing the hoast and the bloud crossing the chalice of thy sonne may be filled with all benediction and crossing himselfe celestiall grace through the same Christ our Lord Amen Vt quot quot ex hac altaris participatione sacrosanctum filij tus corpus sanguinem sumpserimus omni benedictictione coelesti gratia repleamur per eundem Christum Dominum nostrum Amen The Priest shewes what participation he intends to speak of by kissing the aultar and saying this prayer which is an idolatry reiterated as aboue is shewed for if he intended to speake by a rhetoricall figure and to take the altar for that which is vpon the altar to wit the Sacrament hee ought to shew the Sacrament and not the altar So that this participation is but the kisse which he bestowes at this time Secondly is not this to mocke the people to say We shall take For if the people participate not at all this prayer cannot be made for them Wee may not forget the three signes of the crosse which are made vpon the hoast the Chalice and the Priest himselfe to every one one by which hee exalts himselfe aboue that which he blesseth as is said before The second memento Remember also O Lord thy servants N. who went before vs with the signe of faith and sleepe in the sleepe of peace Memento etiam Domine famulorum famularumque tuarum N. qui nos praecesserunt cum signo fidei dormiunt in somne pacis This second memento is said ordinarily with the hands ioyned and comming to these words who sleepe in the sleepe of peace the Priest seemeth to sleepe but in the meane time he must forsooth insert those which are recommended vnto him and which haue furnished him with matter of remembrance Afterwards he rouseth himselfe and cryeth ipsis domine c. I demand therefore what that prayer is profitable for after he hath once prayed for those which sleepe in the sleepe of peace are there two peaces in the other world But hence ariseth the profit of the Priest who perswadeth the ignorant people that hee is the clearke of the signet for their deceased friends Now if they sleepe in peace tell mee why takest thou my mony why preachest thou not vnto me that which is written Ioh. 3.36 5.24 Luk. 23.43 Hee which beleeueth on the sonne hath everlasting life and shall not come into condemnation but is passed from death vnto life Why proposest thou not the example of the theefe who the same day of his death went with our Saviour into Paradise Wherefore takest thou not away the terrours of Purgatories fire which proceeded frō Tophet and were too soone kindled for the peoples profit Lastly Ioh. 1.1.7 why tellest thou not that The bloud of Iesus clenseth vs from all our sinnes Alas we being washed therewith need not feare to be reputed any more polluted seeing that Iesus Christ hath by himselfe purged our sinnes where note that he saith by himselfe and not by imaginary fire And teaching this for the consolation of the faithfull turne but the leafe for the wicked and you shall read in capitall letters Hee which beleeueth not is already condemned Ioh. 3.36 hee that beleeueth not the sonne shall not see life Can. maiores extat de baptismo but the wrath of God abideth on him Wherefore then doe they invent halfe pardons penall graces pardons without mercy when as even the decretall glosses doe teach vs the contrary ● 1. § fi C. de sententiam passis Larga dei pietas c The great bounty of God will not pardon thee by halfes but if thou weepest it will giue thee all or none And the Lawyers hold that all restitution doth remit that which the sentence of condemnation had taken away Neither doth the distinction of veniall and mortall sinnes any whit serue their turnes for where the law distinguisheth not all distinctions are but extinctions of the law Now it is written the wages of sinne is death Rom. 6.13 Deut. 27.26 Gal. 3.10 That is eternall Also the soule which sinneth shall die and cursed is every one that continueth not in all things which are written in the booke of the law to doe them Wherefore let vs thus conclude all sinnes merit death but veniall sinnes are sinnes and therefore veniall

things Lord I haue loued the beauty of thine house and the place of the habitation of thy glory O God destroy not my soule with the vngodly my life with bloody men in whose handes is wickednesse and their right hand is filled with gifts But I am entred in in mine innocency Redeeme mee and haue mercy on me My foot stood in the right in the Churches will I blesse thee O Lord. Glory be to the Father and to the Sonne and to the Holy Ghost as it was in the beginning is now and euer shal be world without end Amen Lauabo inter innocentes manus meas This verse is ill translated out of Hebrew for it should rather be in innocency then amongst the innocent circundabo altare tuum Domine vt audiam vocem laudis enarrem vniuersa mirabilia tua Domine dilexi decorem domus tuae locum habitationis gloriae tuae Ne pendas cum impijs Deus animam meam cum viris sanguinum vitam meam in quorum manibus iniquitates sunt dextera eorum repleta est muneribus Ego autem in innocentiae mea ingressus sum Redime me miserere mei Pes meus stetit in directo in ecclesiis benedicam te Domine Gloria Patri Filio Spiritui sancto Sicut erat in principio nunc in secula seculorum Amen Three abuses may bee found in this place the first is the retayning of Altars which being a Iewish ceremony ought to be abolished The second is the taking of the Prophets words in a wrong sense Psal 143. who intended not to iustifie himselfe before God for in that sense no man liuing shal bee iustified and that 's the reason wherefore he prayes Enter not into iudgement with thy seruant O Lord but he made a comparison betweene his owne cause and that of his enemies As when in the like case he said if I haue rewarded euill vnto him that was at peace with me c. Wee must therefore distinguish betweene the innocency of a man towards God which can no-where be found Psal 7. and the innocency of a man in regard of his persecuters which may well bee granted The third abuse is that whereas the receiuing of this Sacrament is a medicine to those which feele their disease acknowledge their sinnes and craue pardon of God for them Math. 18. as did the poore Publican the Priest heere teacheth the people the quite contrary and practiseth the doctrine of the Pharisee protesting his owne innocency and theirs which compasse him about and which fill both his hands and his kitchen with gifts whereof speakes that verse otherwise it seemes that he would not say Masse at all and in that he imitateth Geheza and Simon Magus We may not here omit that Gloria patri is not said in Masses for the dead nor in that of the passion You may gesse wherefore This being said the Priest goes with his hands ioynd to the middle of the altar and there bowes himselfe lowe saying Holy Trinity receaue this oblation which we offer vnto thee in memory of the incarnation nativity circumcision passion resurrection ascensiō of our Lord Iesus Christ and in honour of the ever blessed virgin Mary of S. Iohn Baptist the holy Apostles Peter and Paul and all the Saints who haue pleased thee from the beginning of the world that it may be for their honour and for our salvation and that they would vouchsafe to intercede for vs in heaven of whom wee make mention here on earth through the same Christ our Lord. Suscipe sancta Trinitas hanc oblationem quam tibi offerimus ob memoriam incarnationis nativitatis circumcisionis passionis resurrectionis ascensionis Domini nostri Iesu Christi in honorem beatae Mariae semper Virginis beati Iohannis Baptistae S. Apostolorum Petri Pauli omnium sanctorum qui à mundi initio tibi placuerunt vt illis proficiat ad honorem nobis autem ad salutem illi pro nobis intercedere dignentur in coelis quorum memoriam facimus in terris Per eūdem Christum Dominum nostrum Amen After this the Priest stands vpright kisseth the incense bowes his head and turning himselfe towards the people with his hands ioyned saith Pray for me my brethren that mine and your sacrifice may bee acceptable with God the father Almighty Orate pro me fratres vt meum vestrum sacrificium acceptabile fiat apud Deum patrem omnipotentem Then the people or else himselfe addeth The Lord receaue the sacrifice of thine hands to the prayse and glory of his name to the profit of our selues and his most holy Church Amen Suscipiat Dominus sacrificium de manibus tuis ad laudem gloriam nominis sui ad vtilitatem quoque nostram totiusque Ecclesiae suae sanctae Amen Then the Priest stretching forth his hands saith a prayer as it were in secret differing according to the season the scope of the Masse as for example on Christmas day is said Sanctifie O Lord the gifts which are presented vnto to thee through the nativity of thine only begotten and clense vs from the spots of our sinnes through the same Iesus Christ our Lord thy Sonne who liueth raigneth with thee God in the vnity of the holy Ghost Oblata Domine munera nova vnigeniti tui nativitate sanctifica nosque à peccatis nostrorum maculis emenda Per eundem Dominum nostrum Iesum Christum filium tuum qui tecum vivit regnat in vnitate Spiritus sancti Deus The Priest must heere haue regard to transubstantiation by which he makes of bread a new Iesus and will make him a new entrance anon saying Hozanna and afterwards will sacrifize and breake him whereas Iesus of the substance of the virgin is not on earth neither can hee any more either suffer or dye The second errour is going beyond the commandment of Iesus which was simply to declare his death without speaking of his nativitie circumcision c. to the end to represent vnto vs in the supper 1. Cor. 11. Can. quia morte ca. sanctorum Can. in Christo de con dist 2. Bern. Cant. serm 33. Spec. sacerdotum cant in tāgendo ibi continentia divinitatis not a Iesus triumphing in his ascension but a Iesus broken for our sinnes As often as you shall eat of this bread and drinke of this cup you shall declare the Lords death vntill his comming The Canons of the Pope teach vs no other thing Thirdly his remembrance is to knowe his corporall absence for according to S. Bernard remembrance is opposed to presence and faith and hope to that which one sees with his eyes Neverthelesse the Priest tels vs that he holds in his hands the humanitie the divinitie of our Saviour contained in that oblation Fourthly how cā the bread being not consecrated bee the price of our redemption yet it is