Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	father_n	heaven_n	maker_n	3,071	5	10.1314	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77473	A parallel or briefe comparison of the liturgie with the masse-book, the breviarie, the ceremoniall, and other romish ritualls. VVherein is clearly and shortly demonstrated, not onely that the liturgie is taken for the most part word by word out of these antichristian writts; but also that not one of the most abominable passages of the masse can in reason be refused by any who cordially imbrace the liturgie as now it stands, and is commented by the prime of our clergie. All made good from the testimonies of the most famous and learned liturgick writers both romish and English. By R.B.K. Seene and allowed.	Baillie, Robert, 1599-1662.	1641 (1641)	Wing B465; Thomason E156_9; ESTC R4347	78,388	109

of the Canon followes in the Masse before the Communion some preparatory prayers according to the Rule which Durand in these words sets downes L. 4. fol. 92. Hoc autem breviter notandum est quod sacerdos ante perceptionem corporis sanguinis Christi debet dicere orationes à sanctis patribus institutas Our Pater noster in this place borrowed from the Masse Of these Prayers which stand at the back of the Canon the first is the Pater Noster however wee shew before that some of the auncients did avow the Apostles and their followers for a time to have used no other set forme of prayer at the Communion but only this of our Lord yet the putting of this prayer at the back of the consecration Canon w●●●●ut a late invention of Pope Gregory as himselfe and all the Rationalists from him declare take it in Innocents words Lib. 5. c. 28. Beatus Gregorius Orationem Dominicam post Canonem super hostiam censuit recitari This in him was counted a noveltie and therefore in his Epistles it behoved him to use Apologies for it and to set before it a Preface to make the reciting of it in this place of the Masse to be taken in good part being said sometimes before in that same action Praeceptis salutaribus moniti divi â institutione formati dicimus Pater noster To this Preface of Gregory the formers of the Missall thereafter put to the word audemus and as yee heard from Pope Innocent this is all said super hostiam for their boldnesse to call God their Father in this place and that with bold lowd and high voice while as in the whole Canon they scarce durst peep but muttered all in great silence This their boldnesse now comes from the consecration and oblation whereby they have Christ the Son of God corporally present in their hands and have offered him in a propitiatory sacrifice to the Father When this is perfectly done they are bold to say their Pater Noster For this heare Heigam p. 30.5 The Priest having gotten as it were a good opportunity having now before him the Lord and maker of heaven and earth and that according to his corporall presence he exhorteth all the people heartily to pray saying Oremus Pater noster The English avoyds all these superstitions they say the Lords prayer after the Communion but Gregories Preface Praeceptis salutaribus moniti c. And the latter addition audemus dicere they scrape out Innocents rule to say it on the consecrate hostie they abhorre and put the prayer in a place where it cannot be possibly so abused but here we leave the English Novalists these Sacramentaries and put our Pater noster in that same place with the same Prefaces with the same boldnesse of speech which the good old order of Sarum prescribed before the Sacramentaries of England or their Patrons were borne Also our Prayers of humble accesse The other prayers wh … … e Priest uses before the Communion are diverse one or moe of them to be said according to his good pleasure all of them run on two poynts confession of unworthinesse to come to Gods table and a prayer by the Sacrament to be profited in Soule and Body so yee may see in the prayer Deus qui de indignis dignos facis de peccatoribus justos de immundis mundos And in that prayer Domine non sum dignus qui intres sub tectum meum Our prayer of humble accesse is formed plainly out of this yea it speaks in grosser tearmes than any of the Masse prayers of this place for the most common of the Priests prayers of accesse is this Corporis sanguinis tui Domine Iesu Christi Sacramentum quod licet indignus accipio non sit mihi judicio condemnationi sed tua prosit pietate corporis mei animae saluti Amen What they call the taking of the Sacrament of Christs body and blood wee call the eating of Christs body and drinking of his blood they desire that the receiving of the Sacrament may be profitable to the salvation of their soule and body wee pray that our Bodies may be cleansed by his Body and Souls washed by his blood The English have indeed this our prayer word by word but in a place that puts it out of all suspition to wit before the consecration but we will have it in the proper place where the Masse requires it and that with a Preface that its our prayer of accesse to the Communion In this place being so transposed and Prefaced it may well serve the turne of those who professe their designe in changing the English Book in these places to cure the diseased mind of Sacramentary Puritans There is also in the Masse before the Communion some ceremonies used as the breaking of the Host the putting of one part of it in the cup the giving of the Pax and some prayers joyned with these actions some of them as the Agnus Dei wee have word by word in our Morning prayer the rest have naught in them that our men will make any scruple of onely there is in the exposition of the last clause of the Pater noster Libera nos quaesumus c. mention ma●●●● the intercession of the blessed Virgin and Apostles but how well they like of such intercession Mortague shews us and if he cannot be trusted as it seemes he ought to be for since B. White is removed he is the principall Writer of that faction wee have to doe with or if Schelford likewise have no credit in his avowing that the keeper of the Saints day obtaines thereby the intercession of that Saint and the neglecter of that solemnitie receives a great spirituall losse even the deprivation of the heavenly prayers of the neglected Saint If we can beleeve neither of these take a third Dr. Andrewes in his Stricturae who must be above all exception especially when he is presented to the world after his death by my L. of Canterbury These are his words in the midst of that little Treatise We celebrate the memories and keep the feasts of the blessed Martyrs as well for imitation as that we may be partakers of their intercession Is not this a cleare enough text put by my Lord of Canterbury in Montague and in Schelfords hands which may uphold all the Commentars and deductions that they have made upon it The worst ceremonies of the Masse avowed As for the Ceremonies themselves of breaking the Host of putting part of it in the Chalice and taking them out againe for the representing of Christs buriall and resurrection of their giving their Pax to the people of their kisses and crosses and bowings none of all these things in reason can trouble our men for they defend the Churches power in making so many significant rites as she thinks expedient All these named and many moe particulars lye under their generall the power which they