Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	lord_n	receive_v	supper_n	1,604	5	9.1492	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04484	An apologie of priuate masse spred abroade in writing without name of the authour: as it seemeth, against the offer and protestacion made in certayne sermons by the reuerent father Bisshop of Salsburie: with an answer to the same Apologie, set foorth for the maintenance and defence of the trueth. Perused and allowed, by the reuerent father in God Edmonde Bisshop of London, accordynge to the order appoincted in the Que'enes maiestes iniunctions.	Cooper, Thomas, 1517?-1594.	1562 (1562)	STC 14615; ESTC S103938	96,225	290

that they offered for the Patriarkes Prophetes Apostles ye and for the blessed virgin Mary the mother of God For whose sinnes it can not be that they offered whiche by the testimony and faith of the whole church be with God in heauen This thynge is well descriued by Chrisostom vpon the. 8. cap. of Math. Therfore saith he the priest standing at the auster when the sacrifice is proposed commaundeth vs to offer thankes to God for the whole world for them that be abset for those that were before vs and for those that shall come after vs. The same Chrisostome also calleth this their offerynge Rationalem cultum whiche yee can not interprete a propitiatorie sacrifice but a reasonable worshippyng of God by praier and thankes geuyng for his holy sainctes by the whiche he hath builded his churche and whiche nowe remaine as membres and partes of his misticall body whervnto we also by the celebration of the sacrament be ioygned and so as it were kniffe in vnitée with them This was their offeryng for the dead and not a practise to pull soules out of Purgatorie for marchandise and money as ye haue vsed in your priuate Masses a great numbre of yeres to the great defasing of the death and passion of Christe Wherfore your Masse can not iustly be called the Lordꝭ supper but a peruertyng of the institution and ordināce cleane to an other purpose and ende then he willed to be kepte amonge his people For the Lordes supper as I sayde before is a gifte of God to vs whiche wée muste receiue with thankes geuyng Your sacrifice is a price to be paied to God and of him to be taken as a satisfactiō The Lordes supper is a remembrance of one perfit sacrifice wherby we were once sufficiently purged from sinne and continually are reuiued by the same Your sacrifice is a dayly offeryng vp of Christe for our sinnes as thoughe it had not ben perfitely doone at the first The Lordes supper is to be distributed in the common assembly of his people to teache vs the communion whereby wes all be knitte together in Christe Iesu The vse of your sacrifice in priuate Masse séemeth by the priestes se●le receiuyng to be a testimony of seperacion and a meane to bryng the communitée out of christian mens mindes For after they once beléeued that priestes must sacrifice for them they began to leaue the communion and frequentation of the sacramēt as a thing either not apperteinyng or very little apperteining to them but especially to priestes And by that meanes the way was made to your common vse of priuate Masse So muche difference therefore as is betwéene to géeue and to receiue to remember one perfit sacrifice and dayly to reiterate a sacrifice to celebrate in common as a testimony of vnitie to créepe in corners or by chappels as a signe of seperation so muche difference is there betwéene the sacrament by Christe apoincted and the sacrifice of the Masse by you deuised This haue I spoken more largely of this mattier then either I purposed or you gaue me occasion by any proofe brought for the confirmation of your sacrifice First because this is an other great abuse in your priuate Masse that yes take vpon you to defende Secondly that I might declare the grounde of your reason to be very weake where ye affirme the priest to bee bounde of duitie to sacrifice for him selfe and for the people Thirdly that I might answere more aptly to Chrisostomes aucthoritie which nexte is to be examined The place of Chrisostome 5. Cap. that you alledge is otherwise in him then you recite it A. For he saieth Frustra habetur quotidiana oblatio Frustra stamus ad altare nemo est qui simul participet In vayne we haue our dayly offeryng in vayne we stande at thanlter there is no man to communicate with vs. As touching those wordes that ye moste beate vpon An aunswere to Chrisostō There is no man to communicate by them to proue that they receiued only at Easter and at other times there were none at all to communicate with the ministers I wyll shew you out of Chrisostome him selfe that they must of necessitie haue an other sence and that in those wordes he vseth that figure of aggrauatinge that he commonly vseth in all places For euen in the same place D. not many lines before the wordes that ye recite he declareth that a number vsed to receiue at certaine other times C. I se many saith hee rashly not passyng how and more of a custome then lawfully and of good consideration to be partakers of christes body Yf the holy time of lent were at hand say they if the day of Epiphanie were come hauinge no regarde what he is that is partaker of the misteries But the time of cumming to it the Epiphanie the holy season of Lente doth not make them worthy that come but the sinceritie and putitie of minde Doo ye not here perceiue that many vsed ordinarely to come to the Communion at the Epiphanie and in lent as well as he mencioned before at Easter howe can ye then gather by Chrisostome that there was no company to receiue but only at Easter but what if I declare oute of Chrisostome that some vsed to receiue oftener times wyll not your collection vppon this place that ye séeme to triumphe vpon appere to be of very smal force Hom. 17. ad Hebreos Many saieth he take of this sacrifice once in the whole yere some twise some oftener times Hereby it is moste euident that Chrisostom had other to communicate with him at diuers other times beside Easter The maner was I graunte that some of custome addicted theim selues to certayne dayes And in some places the bishops or sinodes apointed men to receiue once twise thrise or fower times in the yere as Augustine witnesseth Concilium Eliberinum apoynteth to communicate thrise in the yere But these prescripte times were ordeined onely for them that vsed seldome to come to the sacrament that at the leaste they should receiue at those times if they would knowlage them selues to bée of the church Notwithstandinge they did not only leane frée to other to frequent the sacrament but earnestly calleth them to it at euery assembly of the people As Ambrose greuously blameth the custome of many in the Easte partes that vsed to come but once in the yere and saith that hée whiche is not méete to receiue euery day wyll not be méete to receiue once a yeare Therfore as in the primatiue church very many in dyuers places vsed to be partakers of the sacrament but ones twise or thrise in the yere so it is euident that dyuers other better disposed dyd receiue with the byshop and ministers at sundry other times That forte because they were not so many as they should haue hene and as Chrisostome wished for to haue in his church to exaggerate their slacknes hee saieth There is none to bée partaker with be

congregation came together that they might receiue according to Christꝭ institution That this was S. Paules minde it appeareth by his first proposition and reason and by the conclusion that he addeth in the ende When ye come together saieth he ye can not eate the Lorde supper wher firste it is to be noted that to the celebracion of the sacrament they resorted together and were not priuately in sundry corners He addeth the reason why they coulde not at their méetinges celebrate the Lordes supper Because euery man is occupied in eatynge his owne supper Herein Paule blameth them not onely for immoderate féedynge of their owne meate but also for the disordered vsyng of the Lordes supper in partes where as they should be together as Christ and his Apostles were This he declareth more plainly in that conclusion that he inferreth vpon the rehersall of christes wordes in ordering the sacrament For he saieth Therfore my bretherne when ye come together to eate the Lordes supper do you tarie one for an other What can more plainely declare that S. Paule tooke the right vse of the sacrament to be a common receiuynge together and not a seuerall vse by one man alone As if he had said In christes supper ye se the maister together with the disciples the table and the meate common to all not so muche as Iudas the traitour excluded one lofe and one cuppe discributed amonge the whole companie Therfore when yee come together ye must imitate the concorde and equalitie that he then vsed If he thought it an abuse in the Corinthes to receiue in partes he woulde counte it a farre greater abuse for .x. or xii to receiue eache of them seuerally in one church at one time as though they were of diuers religions or membres of diuers misticall bodies If the Corinthes in receiuyng by partes were blamed of Paule for that they séemed one to contemne an other may not pristes be as iustly blamed because they séeme in their priuate Masse to disdeine and contempne the people I wil now therfore conclude with Cyprians wordes If so be both it be ordeined by christe and the same confirmed by the Apostle that wee should do in this sacrament as our Lord did wee finde that wee steepe not that is commaunded if we do otherwise then Christ did Séeyng then Christe vsed company in ordeinyng the sacramente of that holy feast and supper Priestes also ought to haue company in ministring the same For the aucthoritée of the primatiue churche to confirme that this is the right vse of the sacramente Proufes againste priuate masse out of the fathers I will in this place bringe in onely twoo witnesses which shall not speake of this mattier lightly or by the way but of very purpose declare the maner that then was vsed amonge the people of God alowed and confirmed by godly and holy fathers In so much that if any other maner had ben then vsed they coulde not haue omitted the same especially séeyng they professed to declare that maner of christians therin Iustine the martir in his Apologie descriueth it thus After prayer wee safute eache other with a kiffe then breade and the cuppe mixed with water is brought to the chief brother which after he hath taken geuing praise and thankes vnto the father of all in the name of the sunne and holy ghost for a space he continueth in thankes geuynge After praiers and thankes geuyng the whole company saieth Amen When the ministers geuynge of thankes and the peoples well wisshynge is finisshed those whiche wee call deacons gene parie of the breade and cuppe ouer whiche thankes is geuen vnto euery one that is present yea and suffer the same to be caried to them that be absent This nourishment we call Eucharistiam the sacrament of thankes geuing A litle after he declareth the same thyng agayne On sunday saith he companies of the towne and countrey come together Where lessons of the prophetes and Apostles be redde When the clarke ceaseth the minister exhorteth and allureth them to the imitation of so holy thinges Afier we all arise and pray Then as I said bread and wyne mixed with water is brought foorth and the chiefe minister so muche ae he can praieth and geueth thankes the people syngyng Amen Then the thynges consecrated are distributed to al present and be sent by the Deacons to those that be absent The same forme and maner of celebracion of the sacrament with very little difference is witnessed by Dionisius who in Ecclesiastica Hierarchia after he hath descriued a few other circumstances and noted that only they taried in the churche whiche weare méete for the sighte and communion of the deuine and holy sacrament addeth this After hee hathe she wen the gifts of those diuine workes he hoth commeth to the communion of the same hym selfe and also allureth other When the dynine communion is bothe taken and geuen it endeth in holy thankes geuinge Woulde a man desire any plainer testimony of the vse of the Lordes supper in the primatiue Churche Doth not all thynges agre with the institution of christe and example of the Apostle Is here any coniecture either of the laitée receiuing vnder one kinde or of sole receiuynge by the priest or of sacrifienge the body and bloud of Christe for quicke dead Is here any worde or ceremony that signifieth suche vse to haue bene at that time Yet as I sayd these men write not of this mattier by the way but of purpose vndertake to shew the maner of the churche in their daies And wyll you yet continew to affirnie that wee haue no colour or title in the scripture and fathers for the reproffe of your priuate masse But ye wil vrge after your maner to haue an expresse sentence that forbiddeth the priest to receiue without company I answere Christes institucion the example of the apostels the common vse of the fathers was other wayes therfore the prieste should not communicate without other Ye haue no expresse commaundmente that forbiddeth you to baptisme in the name of the father only but that christes institution was otherwise Wyl ye therfore say that ye may withoute offence baptise in the name of the father only If christes institution in baptisme be a sufficient forbidding of the contrary to be vsed why should not his wordes and mauer vsed in the supper forbidde you to doe the contrary Ciprian as I haue sayde taketh it for a full prohibition of the contrary and if you wil not ye must of necessitie weaken his reasoninge against those that he writeth which dyd bringe euen as good reasons and as holy considerations for their parte as ye be able to deuise any for yours Now that I haue in this manner-layed the foundacion of our proofes I wil procede to examine the residew of your argumentes againste vs. In recityng the aucthoritie of Chrisostome you brynge in a similitude or comparison 4. Cap. which of how small force they be in

Chrisostome saieth in whiche vessels is not the very body but the mistery of it For if those wordes were litterally to bee vnderstanded as you say then should the holy vessels that conteyne the sacramentes haue in them not only the mistery of Christes body and bloud but his very body really in dede Which Chrisostome denieth In the. 83. Homil. vpon Mathew the same doctour saith Si mortuus Iesus non est cuius simbolum aut signum hoc sacrificium est If Christ be not deade of whom is this sacrifice a figure and signe And vpon the. 22. psalm Vt quotidie in similitudinem corporis sanguinis Christi panem vinum secundum ordinem Melchisedech nobis ostenderet in sacramento That hee might dayly shew vs in the sacrament bread and wine accordynge to the order of Melchisedech as the similitude of his body and bloud As before hee vsed Symbolum signum misterium so he hath here Similitudinem Likewise Dionisius de ecclesiastica Hierarchia cap. 3. Per venerabilia signa Christus signatur sumitur By those reuerent signes Christe is signified and receiued Ambrose also De hijs qui imciantur misterijs cap. 9. Ipse clamat dominus Iesus Hoc est corpus meum Ante benedictionem verborū caelestium alia species nominatur Post consecrationem corpus Christi significatur Our Lorde Iesus crieth this is my body Before the blessing of the heauenly wordes one kinde is named after consecratione Christes body is signified In the. 4. boke also De sacramentis cap ▪ 8 The same Ambrose saith Fac nobis hanc oblationem ascriptam rationabilē acceptabilem quod est figura corporis sanguinis domini nostri Iesu Christi Make to vs this offering alowable reasonable acceptable whiche is the figure of the body and bloud of our lord Iesus Christ Here he acknowlegeth the sacrament to bee a figure In the. 6. boke De sacramētis cap. 1. He hath these wordes also Ideo in similitudinem quidem accipis sacramentum sed verae naturae gratiam virtutemque assequeris Therefore thou receiuest the sacrament as a similitude but thou atteinest the grace and vertue of the true nature in dede This sentence of Ambrose conteineth our whole doctrine of the sacramente of Christes body and bloud whiche is that it is a figure or signe of his body and yet not a bare or naked figure but suche a one as there by we atteine in déede the full grace and benefite of his body that suffred for vs and was crucified vpon the crosse and haue our soules fed and norished with the same to euerlastinge lyfe Origine vppon Mathew saieth Panis sanctificatus iuxta id quod habet materiale in ventrem abit in sesessum encitur c. The sanctified bread saith he according to that it hath material passeth into the bealy and is auoyded oute of the body But accordinge to the prayer that commeth to it it is profitable makinge that the minde vnderstandeth and hathe regarde to that is profitable Neither is it the matter of the breade but the word spoken ouer it that profiteth him which receiueth it not vnworthely And thus much haue I spoken of the typicall and figuratiue body Much also may be sayd of the liuely worde it selfe whiche was made fleash and very meat in deede whiche meate he that eateth shal surely liue for euer whiche no yll man canne eate c. Here note you firste that Origine saieth that the mattier of the consecrated breade of the sacrament passeth into the bealy and is auoyded out expresly against● your interpretacion of Christes wordes wherby ye say the breade is transsubstantiate and no mattier of it left● but onely accidencies Secondly that he calleth the sacrament Typicum symbolicum corpus the typicall and figuratiue body Thirdely that he affirmeth constantly that no ill man can eate the very flesh of the seconde person in Trinitie And yet that is one of the necessarie labels that your sorte doeth teache to depende vpon your wrongefull interpretacion of Christes wordꝭ Wherfore Origine with this one sentence teareth of diuers of your counterfaited Labels that you stitche to Christes testamentes by drifte of reason without the warrant of his holy worde More ouer Austine de doctrina Christ lib. 3. cap. 9. After he hath declared that in the new Testamente God hath lefte vnto his people but few sacramentes and ceremontes and the same to be vnderstande not carnally seruilely accordyng to the letter and there for example hath mencioned baptisme and the celebracion of the Lordes body and bloud in the ende he addeth these wordes In whiche saith he as is folow the letter and to take the sygure for those thynges that are signified by them in a poincie of seruile infirmitie so to interprete the signes euill is the poincie of wandrynge erron● As he counteth it a fonde and wicked errour not to interprete the sigkes well and accordynge to Gods worde so by a streight litteral sence to take the signes for the thynges signified he esteemeth a seruile infirmitie What can be more plainly spoken against that interpretacion that you make vpon these woordes of Christe wherby you doo binde vs to a seruile litterall sence of this worde Js and in suche forte take the signes of this sacramente for the thinges signified as you affirme breade and wine whiche S. Augustine and the other Doctours call the externall signes cleane to be tourned into the body bloud of Christ The same Augustine contra Adimārum Manich. The Lorde faieth this is my bobie when he gaue the signe of his body Also vpon the. 98. psal he speaketh in this maner Ye shall not eate that body that you se not ye shal not drinke that bloud that they shall shedde It is a misterie that I tell you whiche shal reliue you if you vnderstande it spiritually Wyll you not yet vnderstand from whence our men receiued this interpretacion will you not yet perceiue that wée sucked not it out of our owne singers but were led vnto it by the testimonies of holy scriptures and teachyng of these aucient fathers Will you not cease vniustly to bourden vs that wée cauill and dally vpon titles and sillables whereas your self in this sentence woulde driue vs to suche an vnderstandyng of this one sillable Js as the like is not in the whole Bible But ye will aledge for your selfe as you signifie in you writyng that Ambrose Cyprian Chrisostome and other auncient fathers haue in this case vsed the termes of transmutacion alteration conuersion transelementation c. Wherby they haue plainly declared theyr meaninge to bee as yours is and that no bread there remayneth but only the substance of Christes body True it is in déede that those holy fathers vsed such wordes not for that they were of your opinion but only to th end they might more reuerently as méete was and more liuely expresse the dignitie and effect of that heauenly mistery wherin Iesu