Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	bread_n	flesh_n	live_a	2,145	5	10.5543	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

grounds of our Booke-men who now are heard oft in their publike prayers and thankesgiving to particularize these names with great disdaine and contempt of the scandall which they know the simple takes at this their practise As for the other point the offering of these oblations and prayers for the benefit not onely of the quicke but of the dead wee see that after they have commended their oblations to bee mercifully received of God and put to their back prayers for the good of the living in all degrees and callings they immediately subjoyne not onely their thankesgiving but their prayers and supplications for the dead even for the salvation of their Soule that we and all they may be set at the right hand of thy Sonne and the dead for which among the rest of the mysticall body of Christ this salvation is sought are distinguished expresselie in two rankes one are stiled Saints who had wonderfull grace and were the lights of the world in their severall generations others of farre inferior qualitie onely Gods servants who are dead in faith and now rest from their labour the meetest description that can bee of the faithfull in Purgatory as they are distinguished from the canonized Saints in heaven if we will beleeve Bellarmine As then the Masse referred their oblation of bread and wine and their offertory prayers upon it to the honour of the Saints in heaven to the benefit of the living and good of the faithfull who are dead in what ever place they be whether in heaven or else where so does our Book but no wayes the English for in this place they passe the honour of the Saints they speake not of the benefit of the dead and the blessings they crave to the living have no reference at all to the oblation of bread and wine for they have plucked up by the root that pestiferous weede which yet our men have planted againe in the old place and put to the back of it our offertory prayer after the manner of the Masse so that these benefits craved in that prayer either for quick or dead ought not to be excluded from a relation yea dependance from the preceding offering of bread and wine to which they are annexed See B. Forbes in the selfe conviction taxing the Church of England who by Bucers advice did put out the words which import prayer for the dead which he most earnestly labours to have againe restored as they were in the old Missall We make any offertory without a Communion There is a Marginall Rubricke added also to our offertory prayer which is most strange when there is no communion these words say they shall bee left out I remember not that such grossenesse in the Missall is expressed it is I grant their doctrine and daily practise to offer the sacrifice of their Masse for the present and absent for the quicke and the dead without any Communion for the presence of a congregation to celebrate the Sacrament or to offer the sacrifice of Christs body and blood they doe noe waies require and farre lesse any communion the presence of the congregation they thinke merely accidentall and needlesse to the perfecting of the Masse and their communicating much more for the Priests consumption to them is all yet they say not so much in their booke but contrarie waies in all their Masses there are expressely Rubrickes for a Communion and post communion as wee shall heare so it is very strange that our men heere were not content to have made so many additions except this caipstone had been put on that all the former service that the oblation of the bread and wine by the Presbyter on the Altar may well be done without a communion yea without any congregation assembled for such an end charity it selfe cannot bee offended by imputing to these mens sences which their words doe so clearely beare that hardly can any other exposition be put on them Our exhortations are needlesse After the offertory are subjoyned in our booke 3. large exhortations which are not in the Masse but in the Masse there are sundry exhortations praiers which wil be found meeter for this place then any of these three the first seemes to be altogether needlesse and scornefull it is spent in a multitude of words obtesting all to communicate at that time there is none present who ministers any such attestations non-communicants are put to the doore at least in the end of Missa Catechumenorum before the offertory the Curate in the morning or night before tooke up the names of all Cōmunicants as it is in the first Rubrick of the Communion before this exhortation he did see in the offertory the faces of all Communicants these who gave up their names in the morning and presently did contribute their offering as Communicants neede not be earnestly obtested to come to the Table and others they are none present or if they were any according to the custome of the Church and command of the former Rubricke they might not be admitted The next exhortation is as unreasonable to wit to bee reconciled with their neighbours to make satisfaction for wrongs to come to a Minister to disburden their conscience or as they doe now directly expound that passage to make their auricular confession in the eare of the Priest these things at that time and place are not possible to bee done without marring the whole action and so ought not then to be exhorted unto As for the third how good and pertinent so ever yet may it not well be omitted that in it alone wee should not breake our uniformity with the Roman Catholike Church which in all the rest of our booke wee have so carefully kept and if we will in this be stubborne the Papists will easily dispense with it for in it nought is contrary to the tenets of their Church After the exhortations followes the invitation to repentance the generall confession and absolution with the grounds of comfort this is nought but that second confession of the people and their absolution which the Masse puts at the backe of the Priests confession in the introitus as we before noted CHAP. V. Concerning the Canon of the Masse Consecration transubstantiation and adoration c. The ordinary Prefaces VVEE are now come to the Canon a part of the Masse whereupon the Papists fond love and the Protestants just hatred is chiefely spent take Bellarmine for a witnesse of these contrary affections de Missa Lib. 2. c. 17. Sacrum canonem ut summa reverentiâ semper Catholici retinuerunt ita incredibili furore haeretici hujus temporis lacerant This member of the Masse consists of Prayers and prefaces The Prefaces are either extraordinary for high times or ordinary for common Masses the ordinary prefaces we have word by word for so reades the Missall Hic dicit sacerdos sursumcorda respondet chorus habemus ad Domi num sacerdos gratias agamus Domino nostro

After the Prefaces follow the Prayers these altogether goe under the name of the Canon the action the secret our adversaries brag much of the antiquity and holinesse of these prayers but the more advised of them as yee may see in Field Append. ad lib. 3. c. 1. doe astrict the spiration of antiquitie and holinesse but to a small part of these for how ever the Jesuits please to magnifie to the skies this Canon yet they which understand it much better then the best of them confesse that it is but patched like a beggars pall of a number of clouts by diverse hands oft without discretion Pope Innocent l. 3. c. 9. and Durand from him Secreta quae secundum diversos canon actio nominatur non tota simul ab uno sed paulatim à pluribus ex eo quoque perpenditur fuisse composita quod ter in ea sanctorum commemoratio repetitur in secunda quippe commemoratione supplentur qui de primitivis Sanctis deesse videbantur in prima And in the next Chapter Traditur quod Gelasius Papa quinquagesimus primus à B. Petro qui fuit post Sylvestrum per 160. annos Canonem principaliter ordinavit herewith does Honorius in gemma Animae c. 90. agree Canonem Gelasius Papa composuit c. subjoyning the names of a number of Popes who put to their proper additions to this cento this same doth Walafrid cap. 22. and divers of the old Rationalists All the Canon as it lies in the Masse our Book does not borrow neither was it necessary for the kinde mother Church of Rome can well dispence with some difference yea with a greater varietie than is betwixt our Book and theirs in this part take Bellarmines caution for this benignitie de Missa l. 2. c. 18. Neque negamus verba Canonis diversa fuisse etiam hodie esse apud Graecos apud quasdam Latinorum Ecclesias neque cogit Romana Ecclesia ut Chemnitius mentitur ut omnes Canonem Missae Romanae tanquam necessarium omnino ad Eucharistiam consecrandam servent nam in ipsa urbe Roma alibi per Italiam videmus Romano Pontifice consentiente à Graecis retineri Liturgiam Basilij Chrysostomi Ambrosianam Mediolani quam dicunt Mosarabam Toleti in Hispania Our men take in expresly the principall members of this portion these things which the Papists doe most love and the Protestants most abhorre and what they omit they shew their good liking of it all without balking any one line For the demonstration whereof consider that the prayers of the Canon use to be divided in a number of parts in five six seven eleven twelve in moe or fewer as Authors are pleased diversly to conceive we shall take them up in six parts The worst parts of the Canon are in our Book The third and fourth onely are the principall even those pieces whereby alone the consecration and oblation of the great sacrifice is performed for here alone it is Vbi sacerdos accedit ad Dominici corporis consecrationem according to Durand l. 4. fol. 73. Of these parts it is that Innocent exclaimes l. 4. c. 1. Ecce nunc ad summum sacramenti verticem accedentes ad ipsum cor divini sacrificij penetramus These parts he calls the heart of that wicked body of the Masse this unhappy heart the English had pulled out that the Serpent might never againe revive among them but our men with an high hand and open face professe the restoring of the life and putting in again the heart in the body of that dead hydra They put up in capitall Letters their prayer of consecration and memoriall of oblation and set down at the back of the same Rubrick the same words which the Missall uses for their transubstantiation and to the other the same words which they use in offering up their unbloody propitiatory Sacrifice who ever can cleare our Booke of these abhominations must cleare the Missall of them for these places of the Missall whence alone or at least farre most directly and principally the Papists do inferre these their capitall errours the same places are expresly set downe in our Book without any circumlocution Wee have borrowed the Popish consecration A Rubrick for consecration alone without any further addition in these dayes had been obnoxious to suspicion of an evill intent our Book-men knew that however the tearme of consecration uses not so much to be stood upon yet that the Romish Church does use it in no other sense than to demurmurate a number of words on the elements for their transubstantiation into the body and blood of Christ and not as we doe for the sanctifying of the Elements or applying them to the holy and sacramentall use by reciting ●he words of Christs institution to the people not to the dead elements Durands doctrine is this day common among our Adversaries Dicimus illud non consecrari sed sanctificari differt autem inter haec nam consecrare est consecratione transubstantiare sanctificare est sanctum reverendum efficere ut patet in aqua benedicta Wee are injoyned in consecrating to turn our backs to the people and so by consequent to whisper in what language we will A Rubrick for consecration alone then had been suspicious especially here where the English yea no reformed Liturgie had any formes of consecration but now while to their consecration they will adde a clause of the Ministers posture in this act commanding him during the time of consecration to leave the former stance he was injoyned in the first Rubricks to keep at the North end of the Table to come to such a part of the Table where he may with more ease and decency use both his hands the world will not get them cleared of a vile and wicked purpose The Papists will have their consecration kept altogether close from the eares of the people for many reasons especially that by ignorance of their words reverence may be conciliate to them and the people may not be able to get them by heart and to profane them which some Shepheards once did to their great hurt for they pronounced the words of consecration on the bread of their dinner in the fields with intention to doe what they did see oft the Priest to doe in the Temple by this pronunciation their bread before their eyes was transubstantiate into flesh and fire from heaven came downe which destroyed that flesh and them at least stroke them dead for a time whereupon it was decreed that the whole Canon thereafter not onely should be in a tongue unknowne to the people but also should be whispered so secretly that no man but the Priest alone should heare one word of it This history is set downe in such a number of the Popish writers that I need make no citations onely the reformed Church counts the secret murmuration of their Canon and words of consecration a very vile and wicked

bread which is given to the people With this practice our Book does agree for it sayes not which was broken for you but which was given for you no direction in any of our Rubricks for breaking of the bread yea one Rubrick pronounces that Wafers shall be lawfull to give to the people albeit usuall bread may suffice The Priests intention avowed Farther all know what great disputes we have with the Papists about their intention to consecrate and what fearfull perplexities they are put in both Priest and people by their Rubrick which will have the Priests intention absolutely necessary for the consecration as we may see in these two cautels of the Masse Proferendo verba consecrationis circa quamlibet materiam sacerdos semper intendat conficere id quod Christus instituit Ecclesia facit The other Si autem per nimiam distractionem habitualis intentio cum actuali tolleretur videtur quod deberet verba consecrationis cum actuali intentione resumere sic tamen quod nollet consecrare si consecratio facta esset this intention to consecrate our Book avowes in the Rubrick in hand let him lay his hands on so much as he intends to consecrate Thus much for our prayer of consecration borrowing from the Masse these sentences word by word whereupon they build their consecration transubstantiation and adoration whereby they put away the breaking and take in the coursing and manifold crossings with the Priests intention to consecrate the rest of the words of the Romish consecration may all be easilier digested than any one of these corruptions wee professe to borrow yea our men avow plainly their approving of this part of the Masse as it stands in the Canon without any change see the appendix ascribed to D. Field after his death L. 3. c. 1. In this sense sayes he it is which we find in the Canon where the Church desires almightie God to accept these oblations of bread wine which shee presents unto him and make them to become unto the faithfull Communicants the body blood of Christ who the night before he was betrayed tooke bread into his sacred hands lifted up his eyes to heaven gave thanks blessed it and gave it to his Disciples saying Take yee all of this for this is my body And in like manner after the Supper c. nothing is in this part of the Masse but all there is justified CHAP. VI. Concerning the Propitiatory Sacrifice and the rest of the Canon Our prayer of oblation from the Masse and not from the English Liturgie FOllowes the prayer of oblation as in our Book so in the Missall subjoyned immediately to the words of consecration thus stands in the Missall the Romish memoriall Vnde memores Domine nos tui servi-ejusdem Christi filij tui Domini Dei nostri tum beàtae passionis nec non ab inferis resurrectionis sed in coelo gloriosae ascensionis offerimus praeclarae Majestati tuae de tuis donis ac datis hostiam puram hostiam sanctam hostiam immaculatam panem sanctum vitae aeternae calicem salutis perpetuae supra quae propitio ac sereno vultu respicere digneris accepta habere sicut accepta habere dignatus es munera pueri tui justi Abel sacrificium Patriarchae nostri Abrahae quod tibi obtulit summus sacerdos tuus Melchisedec sanctum sacrificium immaculatam hostiam supplices te rogamus omnipotens Deus jube haec perferri per manus sancti Angeli tui in sublime altare tuum in conspectu divinae Majestatis tuae ut quotquot ex hac altaris participatione sacrosanctum filij tui corpus sanguinem sumserimus omni benedictione coelesti gratia repleamur per eundem Christum Dominum nostrum Here our Booke doth much reforme the English a Rubrick for oblation they have none but wee proclaime a prayer of oblation and that not of the former Offertory wherein the bread and wine was offered on the Altar in a peace offering but of a second sacrifice even as the Masse distinguishes to the which the first offering was but a preparation Secondly The most of this prayer in the English is put after the Communion to be a thankesgiving and a spirituall sacrifice of praise to GOD for the blessings in the Communion received but we correct and draw it back from that place and set it at the back of the consecration where it stands in the Missall and make it change the English nature resuming the old Romish Spirit to be no more a thankesgiving but a prayer and that of oblation of a new sacrifice to God for sinne Thirdly We put in sundry clauses which the English put out as these words may worthily receive the most precious body and blood of thy Sonne Jesus Christ borrowing them from the Masse clause in the same place Quotquot ex hac altaris participatione sacrosanctum filij tui corpus sanguinem sumserimus And the first eight lines which gave the forme of the oblation wee resume from the Masse professing Christs ordinance to make and our intention to make that is both according to the Popish Commentary late English style offer up in a sacrifice if we beleeve either Bellarmine or Heylin the one Lib. 1. de Missa c. 12. maintaines that in the institution hoc facite is rightly expounded sacrificate the other in his Antidotum avowing that Christ in the supper made the Apostles sacrificing Priests and gave to them as Priests power in these words hoc facite How ever the most pregnant passages which can be found in the Missall for the Romish propitiatory and unbloody sacrifice are translated hence and put in this our prayer I grant that some things are added and some things detracted but both the detractions additions are made for our disadvantage wee want Gods acceptation of that bread and cup as of the sacrifices of Abel Abraham and Melchisedec his command to the Angels to bring this sacrifice up to the heaven but by these clauses our Divines use to reject the Romish Propitiatory sacrifice and so they might not stand in our Book which will admit of no barre to that abhomination the clause we adde in the end of our prayer one part is taken out of the prayers which in the Masse doe follow Non aestimator meriti sed veniae quaesumus largitor and doth nothing crosse the doctrine of merit The other part is taken out of the prayer which in the Masse immediately goes before Hanc igitur oblationem servitutis nostrae quaesumus Domine ut placatus accipias per Christum Dominum nostrum now from this clause both Bellarmine and Heylen conclude their unbloody sacrifice the one de Missa L. 2. c. 21. Hanc igitur oblationem servitutis nostrae c. ubi apertè ostenditur eam oblationem propriè esse sacrificium quippe quae per ministerium sacerdotum Deo offertur The other in his Antidotum