Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	foot_n	lord_n	wash_v	4,431	5	10.4086	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07435	A confutacion of that popishe and antichristian doctryne, whiche mainteineth ye ministracyon and receiuing of the sacrament under one kind made dialoge-wise betwene the prieste and the prentyse by Gracyous Menewe.	Menewe, Gracious.; Becon, Thomas, 1512-1567, attributed name.	1555 (1555)	STC 17821; ESTC S109986	28,308	98

whyche as ye knowe the churche doth not obserue for children are first baptised and afterwardes taught wheras Chryste commaūded first to teache and afterwards to baptise Prentise I meruayll greatly master person that ye wil aleage this as though ye would be on the Anabaptistes part that so ye myghte the better be agaynst vs and troble vs the more Why will ye not vnderstande that thys saying of Christe ought generally to be vnderstanded and taken of the Gentiles or heathē and not particularly It is most true that in the firste settinge foorth of Christendome that is to say of the Christen religion and gospell we must beginne at the doctryne For when a citie contreye or realme must be wonne to Chryst afore we come to baptisme preaching must be vsed Whyche when it is once receaued and beeleued not onelye they that be of age are baptised but also they offer their litell ones to bee baptysed That therefore that was generally commaūded of Christ ye wil bryng it to a particular baptisynge of children The Greke worde is Matheteusantes which signifieth to make disciples and to aggregat or gather vnto Chryste whyche thyng in them that are of age is dō both by doctryne and baptisme in the yonge children by baptisme only because they are not yet able to receaue the doctrine Which waye semeth to haue ben vsed in circumcision As touching Abraham y t was of a full age the doctryne went before and afterwardes the sacramēt folowed But it was not so in hys sonne Isaac And thys also is a playne trueth that in the churche the doctryne goeth before the sacraments as al men may wel perceue and see Moreouer as it hath been said before they gather not wel when they goe about to gather the order of thynges of or by the order of y e wordes For in Marke we haue of Iohn the baptist that he was in the deserte baptisyng and preaching the baptisme of repentaūce whereas no man doubteth but y t he did preache first afterwards baptyse Prieste Doe we I praye you euen when the communion is ministred as ye wil haue it doe we I say kepe and obserue that whiche Christ did in his last supper We receaue the sacramente fastynge wheras Christ did it after supper and ministred the sacramēt of his body and blood vnto his discipls when they had supped Secondlye the communion is ministred in the mornyng whereas Chryste dyd it in the eueninge nor we doe not washe eche others fete wheras Christ did both wash his disciples fete also commaunded that we should washe eche others fete I trowe I shall so laye the scriptures to you that ye shall haue at length both your bely and mouth full Prentise As touching the first it is to be consydered that Chryst did eate first the paschall lambe for his minde and wyl was after y e abolyshyng of the olde sacraments to institute and ordayne the newe And as for the tyme of the Lordes supper I confesse and graunt that the churche may vse it selfe in that poynt as it shal thinke beste or as it shall thynke moste expedyent for the glory of god and for the edifying of them that do communicate For there is no expresse commaundement of it no more thā we haue of comming to it fastynge or hauyng eaten somewhat before The commaūdements that appertaine to this sacrament are these take eate Take and drynke all of thys do thys in the rememberaunce of me let euery man examine hymselfe other lyke There is no mencyon made of the tyme nor of the place nor of the apparell nor of other suche lyke circumstaunces S. Ciprian rehearseth the causes why y e Lordes supper or communion is ministred in the mornyng the first is because the people maye better come together at that houre thā at any other tyme of the day besides for in the daye time much busines chaunceth whereby men are plucked away from the diuine seruice The seconde is because men ar at that tyme sobre and haue theyr myndes more apte to receaue and beare awaye Godlye lessons and wholsome doctryne The thirde is because the morning is a good monument or remēberaunce of the Lordes resurrection or rising agayne which thing is much auaileable to the institucion of thys sacrament Moreouer it is to bee noted y t the aunciente fathers when they obserued and kept any general fastinge beecause they tooke then no meate till nyght wer wont to haue the Communion in the eueninge for when they fasted thei gaue thēselues al the day long to prayers to hearyng of sermons to singinge of Godly Hymmes and to other lyke Godly exercises Aboute the euenyng the communion or lords supper was ministred they receued the sacrament and so eueri mā went home to take hys repaste Howbeit in Saint Augustins tyme they were wonte in manye churches vpon maundye thirsday to receaue the communion at night that so they myghte the better expresse Christes institution and doynge but I fynde that this custōe was abolyshe and put downe by the sixte counsell that was kepte at Constantinople in Trullo the Canons of whych counsell are set forth in greke wherin mentyon is made of the custome that was thē vsed in the churches of Affrica But to bee short so that y e whole sacramente be ministred and the institutyon of Chryst kept we ought not greatly to care for the time or other like circumstaunces sythens we haue no expresse commaundemente of them CHRISTE when he was baptised was .xxx. yeares olde And were it not mere foolishnesse if we woulde suffre mē to baptise none except they wer .xxx. yeares olde Priest O Lord god what a thynge is thys What a world would it be if suche younge boyes be suffered still to reade the scriptures Well what say ye to y e washing of the fete whych is altogether omitted and left Prētise I say that we ought to consyder in it two significations The one is touching remission of synnes and the clensing or purging away of y e fylthynesse of the mynde whyche is geuen vs by Chryst. And of that doeth oure sauiour speake vnto Peter saying If I washe thee not y u shalt haue no part wyth me And agayne he that is washed hath no nede but to washe hys feete And of thys washing doth S. Bernard speake very much Besydes that thys washynge was a token or sygne of Chrysten loue and of the submission of the mynde whych we oughte to vse though we be neuer so hyghly promoted in thys worlde And therefore Chryst speakyng of it sayeth ye call me master and Lorde and ye say wel for I am so If I then beyng your Lord and master haue washed your fete ye ought also to washe one an others fete By the whyche commaundement he wold signifie vnto vs that we oughte for no maner of worldly dignitie to wythdrawe our selues frō that seruice and