Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	lord_n	show_v	supper_n	4,170	5	9.3436	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68347	A confutation of the Popish transubstantiation Together with a narration, how that the masse was at sundrie times patched and peeced by sundrie Popes. Wherein is contained a briefe summe of the reasons and arguments which those render, that will not receiue the masse. Translated out of French into English by Peter Allibond minister of the word of God.	L'Espine, Jean de, ca. 1506-1597. Sommaire des raisons que rendent ceux qui ne veulent pas participer à la messe.; Sommaire des raisons que rendent ceux qui ne veulent pas participer à la messe. aut; Allibond, Peter, 1559 or 60-1628.	1592 (1592)	STC 15511; ESTC S112323	15,671	54

descend vnto vs here below on the earth for to giue nourishment vnto our soules no more than it is needfull that the Sunne should come downe which without anie passing out of his set place ceaseth not therefore to make vs partakers of his heate light so is it with Christ otherwise it would bee to small purpose to lay hold on the incomprehensible vertue and power of Iesus Christ Of which power our aduersaries falsly speak so much against vs as if that we shuld go about to denie it although it appeare euidently that we think and iudge better and more reuerentlie of it than they doo For they cannot beleeue that we may be nourished with the bodie and blood of Iesus vnlesse that he bodily come downe from heauen in and vnder a morfell of bread to be subiect vnto mustines and to bee eaten of beasts and vermine as oftentimes it commeth to passe a thing which they cannot denie that such consecrated bread which they call Corpus Domini that is the bodie of the Lord hath been found rotten and mustie in a cubbard and part of it hath been eaten of rats and mice Moreouer if the bread and wine in the holy Supper should be really changed into the flesh and blood as some say then would it follow that Iesus Christ should bee meate for the infidels and vnbeleeuers aswell as he is for the faithfull which would be another great absurditie contrarie vnto the thinges that are taught by Iesus Christ in S. Iohn Ioh. 6.51.53.54.55.56 Iohn 6. To this may bee added that that Saint Paule saith to wit that he calleth it not flesh blood 1. Cor. 11.27 but bread and wine saying Whosoeuer shall eate of this bread and drinke of this cuppe vnworthely eateth and drinketh his owne damnation Also the holy scripture saieth not that Christ ought to come to put himself into the bread and wine vsed in the Supper after that the wordes are spoken but it saith When you shall eate this bread 1. Cor. 11.26 and drinke this cup you shall shew forth the Lords death till his comming that is to say vntill his bodely comming at that his last iudgement Nay further if the bread and wine of the holy Supper should be changed into flesh and blood then should there be no sacrament in the supper For as Sacrament as they themselues cannot denie is a signe of a holie thing so that the signe is not the thing it selfe There is a very great difference betweene the Truth and the signe of the same Truth The truth of the Sacrament is this Iesus Christ crucified for our sinnes the signe is this Bread and Wine which are called the Bodie and blood in the Supper because they are the true and vndoubted signes of the bodie and bloud of Christ as it is a phrase verie vsuall not onely in the holy Scriptures but also in prophane authors that the name of a thing is put for the signe which representeth the thing it self In like maner whē the priests say that the bread and wine in the Supper doo by vertue of the Sacramentall wordes as they call them loose the true substaunce of Bread and of wine to be changed into the true substaunce of flesh and blood which thing consisteth onely in opinion and not in experience herein wee say that they destroye the Trueth of a Sacrament and wee may iustly call them Sacramentaries because that by theyr peruerse and frowarde opinion they doo ouerthrowe and annihilate the sacrament of the holie Supper by supposing putting in the roome and place thereof that that they haue deuised in their owne heads As indeede they are not able to prooue this word Masse throughout the whole holy Scripture neyther yet that the holy Prophets and Apostles did at anie time vse it so shall they neuer bee able to prooue this word Transubstantiation that is to say the chaunging of one substance into another by no author either Greeke or Latine but that it is a word that the schoolemen haue forged coyned in their own fantasie Now if they hereupō alledge the ancient Doctors we are notignorant God be thanked how they haue spoken and are able for this purpose to alleadge manie sentences euen of those auncient Doctors which make for our purpose but that we purpose and labour to bee briefe And if that they obiect and alleadge vnto vs that there are many good things in the Masse as Pater i. Father the Gospell the Epistle c. Herein doo they not say any more than that that other mockers and deceiuers may say aswell as they For as wee doo see that good and wholsome meates are spoyled and spilt by meanes of a small quantity of poyson beeing mingled among them and as the golde and siluer beeing mingled with yron brasse lead or other base matter or mettalls for to falsifie the coyne thereof are iustly condemned and those likewise which make such counterfaits so in like manner we say that those good thinges whereof wee haue before spoken beeing put and altered from their true and naturall vse whereunto God hath appointed them for to bee iumbled and mingled amongst such a huge Chaos and heape of vnsauerie thinges cannot bee indeede acknowledged for good vntill they bee drawen from amongest those vnsauerie things no more than can a ring or signet of golde in the middest of a dunghill And if that God the Father and his sonne Iesus Christ had knowen that such good thinges should haue beene so applied for the saluation of this poore world they no doubt had been sufficiently wise to haue giuen notice and commandement of them and not to haue left them to the discretion of these men and manie other things which we haue omitted for breuities sake who thinking to doo better than GOD haue in so dooing by their owne inuentions abused this holy mysterie vnto the great dishonor of God and also to the pernicious hurte of the bodies soules goods of manie men To be briefe if after the wordes of consecration as they call them the bread and the wine in the holie Supper should be changed into the flesh and bloud of Christ as many do affirme this should yet no whit make for their Masse as wee shall easily knowe by a briefe conferring and comparing of the Supper and the Masse together which we will heere decypher and descrie setting the holie Supper by it selfe and the Masse by it selfe THE HOLY SVPPER of Iesus Christ 1 Iesus Christ he himselfe ordained the holie Supper THE MASSE 1 The Masse was compyled made by manie Popes as we haue before shewed THE HOLY SVPPER of Iesus Christ 2 Christ did not change his habits or garments to celebrate the Supper THE MASSE 2 The Priest disguiseth himselfe he knoweth not how to sing his Masse THE HOLY SVPPER of Iesus Christ 3 Christ tooke common bread vsed at the Table at his Supper THE MASSE 3 The Priest must haue a whole cake baked

Deus noster in toto orbe terrarum Nicholas the first of that name caused the sequences to bee added to the masse It cannot be denied but that Sixtus the first of that name added vnto the Masse these wordes Sanctus sanctus sanctus Dominus Deus Sabaoth Innocent which was in the yere 405. added the kissing of the paxe Leo the first of that name added Orate pro me fratres And hee added also Deo gratias And further by prescript headded this Sanctum sacrificium immaculatam hostiam and this moreouer Hancigitur oblationē Celestine the first he made and ordeyned the Offertorie Alexander the seuenth Bishop of Rome The beginning of vnleauened bread in the time of Adrian the Emperor in the yere 120. did now begin to violate and breake the ordinance of Iesus and ordeyned that the bread should be without leuen and not common as it was before Distinct 93. chap. Si quis And also he commaunded to mingle water with the wine in the holy supper De consecratione distinct 2. in capit de Sacramento And he first added vnto the Supper Qui pridie quam pateretur This doth verie euidently plainly prooue that Iesus Christ made not the Masse seeing that so manie men haue intermedled in the making thereof Furthermore this great addition or peece Teigitur clementissime pater which is one of the principall peeces of the Masse in which portion is mention made of the Pope of the Bishop and of the King dooth euidently prooue that Iesus Christ made not the Masse for in his time there was neither Pope nor Bishop The communicants also wherein is mention made of the holy virgine of the apostles and of manie saints which were long since the apostles time as Saint Cyprian Laurence Grisogon Cosme Damian and others doo plainly shewe that Iesus made not the Masse S. Peter put not himselfe in this number for then they would haue said that hee had sought his owne glorie There is yet one special peece of the Masse which beginneth thus Nobis quoque peccatoribus wherein is mention made of certaine apostles and saints both men and women mingled one amongst another as of S. Barbara Perpetue Agathe Lucie Agnes Cecilie c. who came and were in the world a long time since the death suffering of our Lord. So farre of was he from making the Masse which some affirme that we may easilie see the contrarie as appeareth by that which hath bin alreadie said As for those wordes which they call Sacramentall wordes to wit Hoc est corpus meum they doo in no sort make for the Masse For when Iesus Christ said This is my bodie this is my blood his purpose was not to say as doo the Priestes which giue men to vnderstand thus to wit that the bread is not anie longer bread and that the wine is not anie longer wine but are changed into the true substance of the flesh and bloud of Iesus but saith simply and plainly This is my body and calleth the bread wine in the holie Supper his body bloud in the same sence that before he called the Paschall Lamb by the name of the Passouer saying in S. Luke I haue earnestly desired to eat this Passouer with you Luke 22.15 Nowe wee know well enough that the Lambe was not the Passouer but it was a true Sacrament of it that is to say the true visible signe of that deliuerance which God wrought for his people Israel in Egype Exod. 12.13.26.27 So after that Iesus Christ had eaten the Lambe with his Apostles which Lamb he called the Passeouer for the reason and cause aforesayd now at that verie same time hee ordained the holy Supper to succeed the Lambe being the Sacrament of the olde Testament which was to haue an ende at his death and passion and called the bread his bodie the wine his bloud as if he should haue said I haue at this Feast eaten with you the Paschall Lamb which Lambe was appointed of my Father in remembrance of that deliuerance that he already made for your fathers in Egypt but this newe Sacrament which I appoint vnto you is the Sacrament of my bodie of my blood which is giuen for you on the Crosse to deliuer you from euerlasting death and as the Lamb in the Passeouer was a signe of their deliuerance in Egypt so heereafter this Sacrament shall bee vnto you a perpetuall remembrance of my bodie of my blood giuen vpon the crosse for you as appeareth by the verie words of Iesus saying Do this in remembrance of me Luke 22.9 As oft as yee shall eate this bread 1. Cor. 11.26 and drink this cup you shall shew the Lords death vntill his comming In which phrase or manner of speach we are to take heede for the apostle saith not When you shal eate of this bodie when you shal drink of this blood but he saith When you shal eate of this bread c. So when our Sauiour Christ gaue the cup he did not say I will not drink hereafter of this blood but he said I will not drink of the fruite of the vine Mat. 26.27 vntill I drinke it new with you in the kingdome of my Father Moreouer wee may easily see by the words of Iesus Christ to wit I will not drinke hencefoorth of the fruite of the Vine that hee himselfe eate the Supper with his Apostles if then the bread were chaunged into his bodie and the wine into his blood as many affirme then shoulde Iesus Christ haue eaten himself which is a monstrous absurditie to say Furthermore in saying This is my bodie we are to take heede how we vnderstand these words not according to the letter or carnally for hee that will take them so as some would should make Iesus Christ a lyar and which should haue said a thing which could not bee accomplished for giuing the bread hee said This is my bodie which is giuen for you c. and yet the bread was not hanged on the crosse for vs. Therefore to the ende that wee bee not deceiued wee are to take good heede to the interpreting of the words of the holy Supper not euerie one of vs to expound them according to our owne fantasie but to haue recourse vnto the words of Iesus Christ who saieth The flesh profiteth nothing but the spirite quickeneth Iohn 6.63 the words which I say vnto you are spirite and life So also Iesus Christ is not a kind of fleshly meate to nourish our bodies but is a kind of spiritual meate for to giue life vnto our Soules which are nourished euen by the verie substaunce of Iesus Christ in the holy supper although in respect of his bodie hee bee on high in the heauens as the article of our Christian faith teacheth vs which is done by the meanes of faith which is as it were the mouth of the soule Neither is it needful that he should bodely

in the 20. Chapter of the acts of the Apostles protesteth that hee kepte nothing back from them that was profitable for their saluation but hee maketh no mention of the masse therefore the masse made nothing for their saluation for if it had S. Paul would haue spoke of it and not omitted or forgotten such a point And in the same chapter he saith I haue kept nothing back 〈…〉 but haue shewed you the whole councell of God there is no mention made of the masse therefore the masse is not the councell of God but is a newe inuention of men which is set instead of the true seruice of God Wherefore we doo iustly for good cause reiect and refuse it and will in no sort ioyn in it but by many degrees rather loue and desire to cleaue vnto and firmly to rest vpon the auncient and catholick faith law which God from time to time gaue vnto our ancient fathers without any cleauing vnto that which is but an heap of newes set abroach by themselues some thinking therby to doo well others being led by ambition and to shew themselues others to continue their memoriall amongst men and others to get vnto themselues the goods of men as daily experience sheweth vs for as much as they say not masse for the poore whether they bee quicke or dead but only for the rich And further admit that the number of Idolaters and deceiuers were greater than it is yet wee rather desire to follow the will of God with the small number as did our forefathers Noah and Lot than to perishe with the multitude and to walk in the straight and narrow way which leadeth vnto saluation than in the wide and broad way which leadeth men vnto destruction Mat. 7.13 Now I beseech the God of all mercie to haue pitie vpon his pore children to enlighten them by his holy spirite and to make them worthie both to vnderstand to follow his heauenly wil. Certaine Arguments very strong and true against the Sacrifice of the Masse The first Argument EVery diuine seruice instituted by the authority of man with out the worde of God is wicked the sacrifice of the masse hath no commandement from God for Christ in his supper commaunded none other thing but the communion and participation of his bodie and blood as the Euangelistes doo shew and as S. Paule doth witnes 1. Cor. 11.24 25. For these words take eate drinke cannot bee vnderstood of anie other thing sauing of that whereunto they tend to wit of the bodie and blood of Christ which are offered vnto the faithfull An obiection of the Papists Christ and his Apostles taught more things than are writ so that we are not onely to beleeue that which is in the Bible but manie moe things are to bee beleeued which the Church hath receiued and approoued which yet notwithstanding are not expressed in the scripture The Answere It is a blasphemous speach to say that the Scripture is not absolute perfect Iohn 20.30 For as for that that S. Iohn saith to wit that Iesus did manie other things which are not written he afterwards addeth that there is nothing omitted that concerneth our saluation saying 31. These things are written that yee might beleeue that Iesus is that Christ that Sonne of God and that in beleeuing yee might haue life thorough his name So dooth Cyrill expound this place in his twelfth book chap. 68. saying All thinges are done by the Lord but those onely are writ which suffice both for manners for doctrine Chrisostome vpon the first chapter of the Acts of the Apostles speaking of all the words and acts of Christ doth not say I haue writ all but I haue writ all that is necessarie vnto saluation So S. Paul in the seconde to Timothie Chap. 3.15 saith That the Scripture is able to make a man wise vnto saluation through the faith which is in Christ Iesus As for that that the Apostle saith to the Corinthians Other thinges will I set in order when I come 1. Cor. 11.34 and that to the Thessalonians Brethren stand fast and keep the instruction which you haue been taught either by word or by our Epistle this doth not proue that the Apostles taught any thing which was not written 2. Thes 2.15 And Tertullian wisheth that all traditions might bee compassed or measured by the writings of the Apostles saying Their doctrine conferred with that of the Apostles shal shew by the diuersitie and contrarietie thereof that it is neither from the Apostles nor Apostolicall And S. Hierome vpon the 23. of Mathew saith That which hath not the authoritie of the Scriptures is to bee reiected because it is not to be approued For the Church hath not power either to make newe Articles of the faith or to chaunge the institutions and doctrine of Christ or of the Apostles seeing that the holy Ghost hath not reserued vnto himself this prerogatiue but saith by S. Paul his chosen vessell Gal. 1.8 as it were admonishing warning euery man If an angel frō heauen shal shew you any other thing than that which wee haue declared vnto you let him be accursed If the Masse were a thing so necessarie as our aduersaries would haue it to be no doubt Iesus Christ and his apostles would haue said some thing of it considering that they haue spoken euen how seruants and children are to liue Forasmuch therefore as Christ his Apostles haue not taught anie thing concerning the Masse it is therfore euident that it was not vsed in the Primitiue Church as ouraduersaries do falsly alleadge Another Argument It is of necessitie that the Priest which purgeth and taketh away sinnes be holy harmelesse vndefiled seperate from sinners and made higher than the heauens which nedeth not daylie as Aarons Priests Heb. 7.26.27 to offer vpsacrifice first for his owne sinnes and than for the sinnes of the people and further that he be without infirmitie the Popish priests are farre from beeing such and Christ only is such a one therefore Christ onely remayneth the Priest of the Church who taketh away sinnes saueth and sanctifieth all those that beleeue and admitteth not of any vice-gerent or vicar in his Priesthood Another Argument No sacrifice which purgeth or cleanseth is without blood Hebr. 9.22 Without shedding of blood there is no remission the Papists say that in the Masse sinnes are purged clensed and that it is a sacrifice that purgeth therefore of necessitie it must follow that the Masse must bee a sacrifice with blood Which if it bee so then this will follow that Christ is not entred in once onely into the holy places by his owne blood And againe on the otherside If the sacrifice of the Masse bee without blood then is it not of the same substance as was that of the Crosse for the substance and the ground of the sacrifice of the Crosse is this to wit Christ taking vppon him the wrath of his Father turning it from vs giuing vp his bodie vnto death and shedding his blood for vs. Another Argument Christ offered vp himselfe once and cannot bee offered any more for this is the nature and qualitie of his Sacrifice Other sacrifices are offered by others but this sacrifice which is the sonne of God cannot be offered but by himselfe and that but once which without question is not againe to be iterated The aduersaries then doo greatly grosly deceiue themselues when they say that the sonne of God is offered by their priests Another Argument The sonne of God by one only oblation hath for euer made them perfect which are sanctified this oblation is applied vnto euerie one by his owne faith in laying holde vpon it Therefore it is not needful that the Priest should applie it by his oblation or offering For if ouer and besides this sacrifice of Christ the sacrifices of the priestes are necessarie or if the sacrifice of the Crosse be insufficient and serueth not to anie purpose vnlesse it be applied by the Priest then will it followe that Christ by his one onely oblation hath not purged and purified all the beleeuers But it is most certaine that the oblation of Christ is sufficient vnto saluation for euer and for all the beleeuers Heb. 6.26.27 so that it needeth not to bee iterated or performed againe neither is it applied by the Masse but by Faith and by the Sacraments being ordained appointed by Christ vnto that end Therefore c. Another Argument Where there is forgiuenesse of sinnes alreadie there neede not to bee anie more oblation for them that is to say after that sins are pardoned Sacrifices cease but in the new Testament there is a ful perfect remission and purging from all sinnes by the death of Christ therfore all purging sacrifices cease and haue an end in the newe testament onely there remaineth the sacrifice of praise and giuing of thankes a memoriall or remembraunce of that Sacrifice once offered on the Crosse which remembraunce is perfourmed in the Supper of the Lord. FINIS The true Sacrifices of Christians 1 I beseech you brethren by the mercies of God that ye geue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God Rom. 12.1 2 Offer vnto God praise and pay thy vowes vnto the most high Psal 50.14 3 The sacrifices of God are a contrite spirite a broken and a contrite heart ô God thou wilt not dispise Psal 51.17 4 To doo good and to distribute forget not for with such sacrifices GOD is pleased Heb. 13.16