Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	blood_n	body_n	bread_n	3,259	5	8.1871	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61213	The unreasonableness of the Romanists, requiring our communion with present Romish church, or, A discourse drawn from the perplexity and uncertainty of the principles, and from the contradictions betwixt the prayers and doctrine of the present Romish church to prove that 'tis unreasonable to require us to joyn in commmunion with it.	Squire, William, d. 1677.	1670 (1670)	Wing S5102; ESTC R15456	70,903	210

in the prayer concerning St. Peter in the commemoration of St. Paul June 30. where it was anciently said qui B. Petro animas ligandi solvendi pontificium dedisti this he saies he saw in Breviaries which had been written above 200 yeares and which had been printed about an hundred and yet the Reformers of the Roman breviary have left out the word animas will you see Bellarmines answer in his reply to Marsillius he saies forsi la divina providentia ha inspirato li reformatori c. Perhaps the Divine Providence hath inspired the reformers to take it away but why must it be taken away because as Marsilius states the case the Pope designing the advancement of his Power that he might Challinge as St Peters successor a power in temporals saw that this restriction was no way consistent with his design for if the binding and loosing be properly of Souls it must be a meerly Spiritual Power and so no way consistent with that supereminent power in temporals which the Pope and his Courtiers claimed a good reason then to take this away and a fine excuse to justifie it Gods providence must inspire these reformers such an inspiration indeed as the Trent Fathers had when if we believe the Proverb the Holy Ghost came from Rome in a cloke-bag Secondly I will give that Instance which the Arch Bishop of Spalato * De. Rep. Eccles. 〈◊〉 c. 5. n. 164. had observed in Bertram's book when Bertram would prove that the bread and wine are figuratively the body and blood of Christ and though they are call'd the body and blood of Christ yet there are such things said of them which are Celebrated by the Church in a mistery as cannot be said according to that manner they are known to exist and ꝑo they must be understood to be the body and blood of Christ in a figure he proves this by two prayers in the Missal which were said after the Communion the first is Pignus aeternae vitae capientes humiliter imploramus ut quod imagine contingimus Sacramenti manifestâ participatione sumamus taking the pledg of eternal life we humbly beseech that what we touch in the Image of the Sacrament we may also receive by manifest participation from hence Bertram gather'd that a pledge and an Image only signifying the things which they belong to but not manifestly shewing them ꝑo that which is now made in the Sacrament is different from that which shall be afterwards manifested ꝑo that which the Church Celebrates is the body and blood of Christ but yet as a pledge as an Image and when there is no more pledge or Image the truth it self i. e the body of Christ will apear now this Prayer is not to be found in the Missal saies Sspalato Another he mentions Per ficiant in nobis Domine quaesumus tua Sacramenta quod continent ut quae nunc specie geramus rei veritate capiamus let thy Sacraments O Lord effects in us what they contain that what we now hold in shew we may receive in truth from this he argues there being a difference betwixt species and veritas i. e betwixt what is in shew and what is according to it's true nature ꝑo that body blood of Christ which is here held by the Church differs from that which shall be glorified in the resurrection this prayer is clipt saies Spalato instead of specie they read spe yet since that is opposed to truth in this place it shews that we do not receive that which is truly the body of Christ according to its proper nature and so it was read in their reformed Missals in Antiquitates Liturgicae * Sabbato 4. tempotum per Balthas Beller 1605. printed at Doway 1605. which the author saies he took à capite ad calcem out of the Roman Misal the prayer runs ut quae nunc spe geramus c. but I wave this latter for the word specie is now restored in the Paris edition of the Missal 1631. Many more alterations in their Offices might be produced which will evidence the innovations in the Doctrine of their Church and which I hope will be effected by by some industrious person who hath the opportunity of variety of choice Missals and Breviaries and their other books of devotion whereby to discover those alterations of their present from their ancient Offices Secondly I will rather instance in those passages yet retained and are not reconcileable with the grounds of their present Doctrine As First I instance in the private Masses when the Priest communicates alone for many are bound by the Statutes of their foundation as the Chantry Priests to say Mass for the Souls of their founders many persons for affection some by agreement and the highest ordinary rate in these Countries saies Fitz-Simon * Of the Mass 1 book 2 part 12 chapt is a shilling say a Mass and ꝑo whether there be any to Communicate or no yea though but one to answer the Priest and sometime none † Gavant part 2. tit 2. n. 1. yet he saies Mass and the Council of Trent though it wishes all who stand by would not only communicate by spiritual affection but Sacramental participation of the Eucharist yet it doth not condemn those Masses in which the Priest communicates alone but approves them and commends them now the prayers and rules of the Mass are no way reconcileable with this Doctrine and practice for First If there be none to communicate how can the Priest use this exhortation which is in the Ordo Missae after the prayer suscipe Sancta Trinitas Orate fratres ut meum ac vestrum sacrificium fit acceptabile c. pray bretheren that my Sacrifice and yours may be acceptable this exhortation saies the Rubrick must be said by the Priest with his voice toward the people and his Tone a little raised and in their private Mass all this is done though there be none present the exhortation supposes some communicating or at least some present why must he say Brethren if he supposes there needs be none or at least but one why should he raise his voice when he can expect none to answer unless the stones say Amen why must he turne to the people if it suppose a Mass where there are none or but one present Lastly why must he say my Sacrifice and yours if it did not suppose some joyning in the sacrifice Secondly I instance in that exhortation lift up your hearts with the response habemus ad dominum if we lift them up to the Lord c. so the Priest saies dominus vobiscum the Lord be with you the answer is and with thy Spirit now if in the framing this Office it were not supposed that others were present to whom the Priest might direct the exhortation and that they should return the answer it had been foolish to have appointed the use of these words for it s altogether vain

O Almighty God who madest Stone walls to fall before the Ark of the Covenant by the sound of Trumpets poure out thy blessing on this Bell that the fiery darts of the enemy the shaking of Thunder may be driven far off before the sound of it and in another prayer that the enemies army may be affrighted the people cal'd by it may be comforted in the Lord and the holy Spirit even as it was delighted with Davids Harpe may descend upon them then the Bell must be sprinckled with holy water and the Priest must name it laying his hands upon it and so must the Godfathers and Godmothers who must name it after the Priest and cover it with Linnen cloaths and after this benediction the Bell becomes so holy that no man must Tole it unless he wear a hallowed Surplis saies Gavantus * Part. 1. ti● 20. from a Council of Colen This is their strange way of blessing Bells which almost needs no other refutation than bare recital of the manner of it for what reason of anointing within and without or if it was no more than in imitation of the Jewes to seperate this for an holy use yet why 7 times on the outside and 4 times on the inside why must this be censed and so that it may gather up all the smoak and why must it be named in so solemn a manner what use of Godfathers and Godmothers here of laying their hands on it afterwards of covering it with Linnen cloathes which is an imitation of that Ceremony of the white garment they used in Baptism and why do they pray that their sound may drive away devils frighten enemies hinder storms c as by the sound of Trumpets the walls of Jericho fell down for there was both a command that the Priest should blow the Trumpets and a promise of extraordinary blessing here is no ground to pretend either command or promise I might Instance in their strange forms of exorcizing persons possessed with devils the vanity of which is sufficiently described by my Lord Bishop of Downe in his excellent disswasive from Popery for they rather seem like magical Enchantments than devout formes of prayer I might Instance in their consecrations of Chrysme how it must be brought from the Vestry to the Bishop by 12 Priests representing the 12 Apostles and by other Clergy men signifying the Disciples how after it is blessed it must be saluted by the Bishop and his Priests 5 times with a lowd voice ave Sanctum Chrysma hayle holy Chrisme and how the Bishop must breath 3 times on it as Durand * Rational l. 6. c. 74. gives us the forme I could instance in their strange formes of processions with anticks going before them as if they intended rather to Create laughter than stir up Devotion a custome which Polidor Virgil * de Invent. ●●rum 〈◊〉 6. c. 11. confesses was without doubt received from the heathenish Romans I could Instance in their acting of the passion which turns the whole seriousnes of religion into a mimical sport as Ludovic Vives * in August de Civit Dei l. 8. c. ult complained many more of this nature I could reckon up but these are to many The sum of the second argument is this it is unreasonable to adhere to that Church which not only practices such cerimonies which are vain and ridiculous and which is at best uncertain whether they be not superstitious but requires all to owne them for good and wholesome but the Church of Rome doth so ꝑo CHAP. III. MY third Consideration shall be drawn from the absurdities and untruths in several Offices because there are several things false many things derogatory from the merits of Christ and ascribing too much to the Creature First I instance in the prayers they make to the B. Virgin the Titles they ascribe to her and the praises they give her First In the prayers to her it is certain that a great part of the devotion of the Romanists is employed in the prayers to her she hath her Fices she hath her Houres she hath her Letany she hath her Rosary and Gregory 13. Instituted a Mass in honour of the Rosary with Indulgences to them that celebrate it she hath her Psalter composed by Bonaventure which are onely Davids Psalms deformed in which the name of Lady is put for Lord and what he said of God is ascribed to the B. Virgin she hath 8 Festivals and least they should faile in the performance of their duty to her there is a peculiar Mass i● the Missal of Salisbury call'd Miss● Missale sec usum Sarum an 1555. in Vigil Pasch recollectionis festorum B. Mariae Let us consider the prayers themselves in which they do not only intreat her to pray for them or pray that God would grant their requests upon the intercession of the B. Virgin but they desire that by her merits and prayers they may be brought to Heaven * Offic. B. ●irg ad matutin And if you think they do not derogate from the Son who leane on the merits of the Mother you shall find them equal'd in a prayer of the Mass of the most holy Rosary where they pray that God who predestinated Jesus Christ according to the flesh and chose the most holy Virgin to be his mother would grant that through both their merits compleated by the 15 sacred mysteries of the Rosary we may be so for the present addicted to them that we may continually perceive in our selves the fruit of them in the glory of an Heavenly life praesta quaesumus ut amborum meritis per sacra 15 mysteria Rosarij completis ità in praesenti simus illis addicti quatenus in coelestis vitae glori● fructus eorum jugitur sentiàmus * Missal Rom. in Miss Rosarij Pari● 1631. nay it s well if they do not question whether they do not owe more to the Mothers milk than to the Sons blood for that was 〈◊〉 only a Poetical fancy of Carolus Scribanius but was crept up into a Picture which they call a Lay mans Book on a wall in a Church at Bosledue and there found by the Dutch at the taking of the Town from intercession she is got to commanding and she that acknowledged in the Magnificat the lowliness of his Handmaid is importuned to command by the authority of a Mother and if we consult their Offices there is little can be desired of our Saviour which they do not ask of her and ●o do not only desire her intercession for blessings but desire from her the blessings themselves in the Himn Ave Maris stella which is sung at the feast of the presentation of Mary they say Solve vincla reis profer lumen caecis mala nostra pelle bona cuncta posce which in the Offic● translated into English is something minced The guilty Souls deliver Light to the Blind restoring Drive hence our Harms for ever all Good for us