Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	drink_v	eat_v	lord_n	9,664	5	4.7498	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00239	Heir followeth the coppie of the ressoning which was betuix the abbote of Crosraguell and John Knox, in Mayboill concern ing [sic] the masse, in the yeare of God, a thousand fiue hundreth thre scoir and two yeares.	Knox, John,; Kennedy, Quintin, 1520-1564.	1563 (1563)	STC 15074; ESTC S93406	46,767	88

to mock gain say and abhorr all religiō obtruded to the people without assurance of God his word hauing nether respect to antiquitie to multitude to authoritie nor estimatiō of them that mantean the same The Idoles of the Gentiles were more ancient then is the Idole in the masse There worshippers manteners and patrons were mo in multitude greater in authoritie and more excellent before the world then euer was any that bowed to that Idole Isa 4● And yet feared not the Prophet Isayas to mock and iest them yea sharplie to rebuke them in these wordes They are dung backward with shame they shal be ashamed whosoeuer trusteth in a grauen ymage and that say to the molten ymage Isa 44. ye are our Gods All the makers of grauē ymages are vaine there pleasing thinges shall not proffet them For they themselues are witnesses to there Idoles that they nether se nor vnderstād any thing and therefore they shal be ashamed who then sayeth he shall forge a God or a molten ymage that profiteth nothing behold all those that are of the fellowship thereof shal be confounded for the workmen them selues are men let them all be gathered together and stand vp yet they shall feare and be confoūded together And when he hath fully painted forth there vanitie he concludeth They haue not vnderstand for God hath shut vp there eyes Blindnes and induration is Gods iust punishmēt for Idolaters that they can not see and hartes that they can not vnderstand none considereth in his hart I haue brunt half of it euen in the fyre and haue baken bread also vpon the coalles thereof I haue rosted fleshe earen it and shall I make the residew thereof an abomination shall I bow to the stock of a tree c. Thus I say we see how that the Prophet doeth triumph against the Idolaters in mocking of there madnes and paintīg forth of there vanitie Who then can iustlie be offended against me or any other albeit by all meanes possible we let the blind world see the vanitie of that Idole considering that by it hath the glorie of God bene more obscured then euer it was by any Idole in the earth For to none was neuer absolutlie giuen Let the Papists consider the name nature power and honor of God but to that Idole allone If any think that the Scriptures of God giue vnto them patrocinie ether to beleue Christes naturall body to be there after the wordes of consecration as they cal them ether yet to beleue that Christ Iesus in his last Supper did offer vnto God his Father his body and blood vnder the formes of bread and wine he is miserablie deceaued for the Scripture maketh no mention of conuersion or transubstanciation of bread in Christes naturall bodie but witnesseth that bread remaneth bread yea euē when the faithfull receaue the same 1. Cor 10 as the Apostle affirmeth in these wordes The bread that we break is it not the cōmunication of Christes bodie the cup of blissing which we blisse is it not the cōmunion of the blood of Christ●● we many are one bread and one body because we are all partakers of one bread And after he sayeth 1. Cor. 11. as of● as ye shall eat of this bread and drink of this cup ye shew the Lordes death till he come Let therefore a man try himself and so let him eat of this bread and drink of this 〈◊〉 c. By these wordes we may clearlie vnderstand what iudgement the Apostle had of the substāce of that Sacrament euen in the verie action of the same And as touching that foolish opinion that Christ Iesus did offer his body vnto God his Father vnder the formes of bread wine c. which the Papistes make the ground of there masse what suffrage that euer it hath by man of God nor of his word it hath none Ioh. 3. The Scripture dooth witnes that God the Father gaue his Sone vnto the world that the world might be saued by him and that Iesus Christ did offer him self ones vnto God Heb. 10 and 9. for the destructiō of sinne and for to take away the sinnes of many but that euer he did offer him self vnder the formes of bread and wine as the Papistes alledge the holy Goste doeth no where make mention And therefore the faithfull not onely may reiect it as the dreame and inuention of man but also are boūd to abhor detest it as a doctrine broght in by Satan to deceaue suche as delyte not in the veritie of God to whose 〈◊〉 and voice are the faithfull onely ●ou●● M. Quintyne that great patron of the masse in this subsequent conference Maister Quintynes affirmatiue a●●●ieds for the probation of his affirmatiue Christ Iesus did offer sayeth he vnto God his Father in his last Supper his body and blood vnder the formes of bread and wine c. For the probation hereof I say he adduces the fact of Melchisedec that broght forth bread and wine Gen. 14. c. But how sone he is ashamed thereof and how vnable he is to proue that which he alledgeth to be moste easie to be prouen the diligent reader may es●y For perceauing him self unable euer to proue Luk the ressonig of the thrid day that ether Christe Iesus or yet Melchisedec did make any suche oblation as he the fond Papistes do imagine He rīneth straight to his fortres shameles schift O sayeth M. Quintyne I haue hurt my own cause I was caried away with zeal c. It apperteaned not vnto me to proue any thing but to defend my artickles as they are written If M. O. and his collat●ralles will resolue me an dout then will I giue my iudgement whether he oght to proue or to defend onely My dout is this whether are M. Quintynes artickles necessarie to be beleued to Saluatiō or are they suche as without danger of damnation we may dout of them If we may dout of them and not offend God then assuredly I think that M. Quintyne may hold them for treuth til that the falshead of them be manifestly declared But if they be suche as we are bound to beleue as a treuth of God and an doctrine necessarie to Saluation then is M. Quintyne bound to shaw to vs that God hath prononced them and not man which if he be not able to do and that in plaine and expressed wordes then must we reiect them as deceauable Ioh. 10. fals accordīg as we be taucht by our maister Christ Iesus saying My sheip heare my voice but a stranger they will not heare If M. Q. will not be reputed an fals Prophet one that teacheth lies in the name of God and so expone him self to Gods here displeasure he may propone no doctrine to the Church of God the assurance whereof he bringeth not from the mouth of God If M. Q. were brawling in the scooles or bragging of

to the right institution of Iesus Christe in some cace which ones wes woid bothe of those ceremonies and that damnable opinion M. Quintyne I am not cumin heir to mantein the opiniones of mē but to defend the institution of Iesus Christ conform to my artickle Iohn Knox. It appeareh to me yet againe This is a dowble cannō against the messe that my Lorde is willing to defend no thing but the werray institutiō of Christ Iesus And I haue alreadie affirmed that neither the name of the masse the ceremonies vsed in the same the opinion conceaued of it neither yet that power which the actor vsurneth hath either the institution or assurance of Iesus Christe M. Quintyne I am willing to defend my diffinition concerning the messe as I haue diffined it and takes Goddes word to my warrand My lord fled the Barras for the first and as to the ceremonies actor and all the rest fall defend God willing to be aggreable with Goddes word all throuch abundantlie as tyme and place sal serue beginning first at the substance and effect Iohn Knox. I answer that albeit in my iudgement the conscience of man oght first to haue bene sett at libertie yet hoping that my Lorde wil be cōtent according to his promes that the name ceremonies and the rest of the accidents of the masse suffer the tryal by the worde of God I am content shortlie to enter in the bodie of the mater And desireth the difinition to be resumed M. Quintyne Let my Lord remember his promes I promes before this honorable auditor to defend that all cōtened in the action of the messe to be aggreable with Goddes word prouiding alwayes we gang to the substance The difinition being resumed Iohn Knox answered Your lordship is not ignorant that in euerie difinition there oght to be Genus which I take your lordship here maketh this term Sacrificium but because the term is generall and in the Scriptures of God is diuersly taken therefore it must be broght to a certane kinde For in the Scriptures there be sacrifices called EVCHARISTICA that is of thankes giuing The mortification of our bodies and the obedience that we giue to God in the same is also called Sacrifice Prayer inuocation of the name of God hath also the same name within the Scriptures Liberalitie toward the poore is also so termed But there is one Sacrifice which is greatest and moste of all called Propiciatorium which is that Sacrifice whereby satisfaction is made to the iustice of God being offended at the sinnes of man c. Now I desire of my Lord that he appoint vnto the masse whiche of these Sacrifices best pleaseth him M. Quintyne Quhat ȝe mein be the Sacrifice Propiciatorium presentlie I will not dispute But I tak the sacrifice vpon the cro●● to be the onelie Sacrifice of redemption and the Sacrifice of the masse to be the Sacrifice of cōmemoration of Christs death and passion Iohn Knox. So farre as I can conceaue of my Lordes answer he maketh no Sacrifice Propiciatorie Heir are mo cannons thē one in the messe which is the chiefhead which I intend to impung For as for the cōmemoration of Christes death and passion that I grant and publictlie do confesse to be celebrat in the right vse of the Lordes S●●pper which I denie the messe to be M. Quintyne It is ȝour deutie according to formall proceiding to impung my warrand If this be shifting or not let men iudge quhilk I haue chosen to defend my diffinition be and artickle euen as it is writtin Iohn Knox. Protesting that this mekle is win that the Sacrifice of the masse being denied by me to be a Sacrifice Propiciatorie for the sinnes of the quick and the dead Let men now iudge whitther the messe gat a wond or not according to the opinion thereof before conceaued hath no patron at this presēt I am content to procede M. Quintyne I protest that he hes win nothing of me as ȝit and referres it to black and quhite contened in our writing Iohn Knox. I haue openlie denied the masse to be an Sacrifice Propiciatorie for the quick Note c. and the defence thereof is denied And therefore I referre me vnto the same iudges that my Lorde hath clamed M. Quintyne Ȝe may deny quhat ȝe pleis for all that ȝe deny I tak not presentlie to impung bot quhair I began thair wil I end Shift on that is to defend the messe conforme to my artickle Iohn Knox. Seing that neither the name the action the opinion nor the actor of the masse can be defended for this present I wold glaidly knowe what I should impung M. Quintyne All aboue rehearsed can be defended and salbe defended Godwilling I did nothing but as my lord commāded and quhair ȝe are glaid to knaw quhat ȝe sould impung apperanlie that sould be na newinges to ȝow for I certifie ȝow ȝe sould impung my warrād alledged for defence of my diffinition and artickle Iohn Knox. If be your warrand Haue at your ground ye vnderstand the oblation made in bread and wine by Melchisedec I plainly deny that Melchisedec made any oblation or Sacrifice of bread and wine vnto God and desires the text to be iudge M. Quintyne It is ȝour pairt to impung and myne to defend for I am the defender and salbe Godwilling Iohn Knox. Can I impung more plane then when I denie your ground M. Quintyne I say the denying of the ground is na proper impugnation Iohn Knox. Your lordships ground is that Melchisedec is the figure of Christe in that Let men iudge now if my lords ground for the messe be not shaken that he did offer vnto God bread and wine and therefore that it behoued Iesus Christe to offer in his latter supper his bodie and blood vnder the formes of bread and wine I answer to your ground yet againe that Melchisedec offered neither bread nor wine vnto God And therefore it that ye wold thereupon conclude hath no assurance of your groūd M. Quintyne Preue that Iohn Knox. Whether that the probatiō of a negatiue should be deuolued vpon me especially when I haue denied your chief ground I am content the learned iudge M. Quintyne Moued throuch feruor of the tryall of the treuth of Goddes worde I refuse logik captious cauillationis for the present not perchance for ignorance bot that we tyne not tyme Gather what is spoken to finnish and establis our godlie pretence for the ease and quietnes of the conscience of the noble men heir present Iohn Knox. I haue els protested that I abhor all cauillationes and yet againe declares vnto your lordship that in my iudgement it is the way moste succinct that your lordship proue your own groūd that is that Melchisedec offered vnto God bread and wine which I denie M. Quintyne I tak the text to be my warrand and ground Iohn Knox. The text being red