Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	branch_n	flower_n	hallow_v	84	3	17.0271	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57615	The Romish mass-book with notes and observations thereupon, plainly demonstrating the idolatry and blaspheymy thereof with unanswerable arguments proving it no service of God : published at this juncture to inform mens judgments and put a stop to the designs of those that endeavor to introduce popery amongst us / faithfully translated into English.	R. V.; T. D., 17th cent.	1683 (1683)	Wing R1907; ESTC R27564	73,245	148

conveniently in portions in a clean and a convenient Vessel so that after the solemnity of the Ministration being done they that were not prepared and ready to communicate may receive every Sunday or Festival day Eulogies or Benedictions with the same haec illo As concerning Holy water which they used to sprinkle at the Church door upon them that entred in I will nor say that it sprung from the Idolatrous use of the Gentiles This I say as I find in Historia Zozomeni erat autem Romanis vetusta consuetudo ut quem limen Templi transeundum esset sacerdos secundum morem ethnicum madidos quosdam Olivae remusculos manu tennens ingredientes aspergebat c. i. e. It was an old custum among the Romans that at the entering in at the Church door the Preist after the usual manner of the Ethnicks having in his hand moist branches of Olive did sprinkle with the same such as entred in c. To the which custom this our manner of giving of Holy water is so like that it seemeth to proceed out of the same In the Book of the Popes Decrees and in the distinctions of Gratianus there is a certain Decree gathered upon Alexander the first about the Year of our Lord 121 which Decree may well seem to be a bastard Decree neither agreeing to such a father nor such a time concerning the Conjuring of holy water the words of the decree be these A●uam sale conspersam in Populis bene dicimus ut ca 〈◊〉 aspersi sanctificentur purificentur quod omnibus sacerdotibus faciendum esse mandamus Na 〈…〉 si cinis vitul● aspersus Populum sanctificabat atq 〈…〉 mundabat multo magis aqua sale aspersâ divinisq 〈…〉 pracibus sacratd Populum sanctificat atque mund 〈…〉 Et si sale asperso per Heliseum prophetam sterilit 〈…〉 aqua sanata est quinto magis divinis precibus sacra tus sal sterilitatem rorum aufert humanarum col 〈…〉 quinatos sanctificat purgat caetera bona multiplicat infidias Diaboli avertit et à phantasmat 〈…〉 versutis homines defendit That is we bless water sprinkled with Salt among the People that all such as be sprinkled with the same may be sanctifye and purified which thing we charge and command all Priests to do for if the Ashes of the Heifer the old Law being sprinkled among the People did sanctity and cleanse them much more water sprinkled with Salt and hallowed with godly Prayers santifieth and cleanseth the People and if the Helisens and the Prophet by the sprinkling of Salt did heal and help the barrenness of the water how much more doth the Salt being hallowed by god Prayers take away the barrenness of human thin 〈…〉 and sanctify and purge them that be defiled a 〈…〉 multiplieth other things that be good and tu 〈…〉 away the Snares of the Devil and defends Men from the deceptions of phantasy c. Thus you have heard the Author and Father holy water which some also ascribe to Pope Six 〈…〉 which succeeded Alexander but as the Papists do 〈◊〉 agree in the first Author or institutor of this hallow of Elements so I think the same untruly to be scribed to either but leaving the probation of the further leasure let us now hear in our own to 〈…〉 their own words which they use in this their C 〈…〉 juration The form and words used of the Priest in Conju 〈…〉 Salt I Conjure thee thou creature of Salt by th 〈…〉 ●ving God by the ✚ true God by the holy God c. That thou mayest be made a Conjured Salt to the Salvation of them that beleive and that unto all such as receive thee thou mayest be health of Soul and body and that from out of the place wherein thou shalt be sprinkled may fly away and depart all phantasy wickedness or craftiness of the Divils subtilty and every foul Spirit c. The form of Cunjuring Water I Conjure thee thou creature of Water in the name of ✚ God the father almighty and in the name of ✚ Jesus Christ his Son our Lord and in the vertue ✚ of the Holy Ghost that thou become a Cunjured Water to expel all power of the Enemy c. Who seeth not in these words Blasphemy intollerable how that which is only due to the Blood of Christ and promised only to Faith in him the same is transferred to Earthly and insensible creatures to be salvation both to body and Spirit inwardly to give Remission of Sins to give health and remedies against evils and Devils against all phantasies wickedness and all foul Spirits and to expel the power of the Enemy c. If this be true whereto serveth the Blood of Christ and the vertue of Christian Faith Therefore Judge thy self good Reader whether thou thinkest this trumpery rightly to be fathered upon those ancient Fathers afore named or else whether it may seem more like truth that John Sleydan writeth whose words in his second Book de Monarchiis are these Norum decreta sunt in libris inserta conciliorum sed ex his pleraque tam sunt lericula tam nugatoria tam aliena prorsus sacris literis ut credible fit ab aliis longo post tempore fuisse conficta c. That is the decrees of these foresaid Bishop and Marters be inserted in the Book of Councels but of these decrees many whereof be so Childish so trifling and so far disagreeing from the holy 〈◊〉 〈◊〉 it is very like that the same were fained and counter●elted of others long after their time c. Thus much ●aith S●eydon with more words in that place unto whose Testimony i● I might be so bold also to add my conjecture I would suppose the Conjuration of this same Water and Salt to spring out of the same Fountain from whence proceeded the conjuring of Flowers and Branches because I see the order and manner of them both to be so like and uniform as may appear The manner of hallowing Flowers and Branches I conjure thee thou creature of Flowers and Branches in the Name of ✚ God the Father Almighty and in the Name ✚ of Jesus Christ his Son our Lord and in the Virtue of the ✚ Holy ghost therefore be thou rooted out and displanted from this Creature of Flower and Branches all thou strength of the Adversary all thou Host of the Divel and all the Power of the Enemy even every assault of the Divels c. And thus much concerning the Antiquity of holy Bread and holy water which is left Before the Christian Reader that he may judge whether they be of God or the Father of Lyes c. Furthermore as touching the Reserving of Reliques and the Memorial of Saints brought into the Mass Gregory the third is the Author thereof who also added to the Canon thereof this clause Qu●rum solemnitatis hodie in conspectu Divin● Majestatis tu● celebrantur c. Finally it were too long to recite

participent c. It cannot be called a Communion Except mo●e then one do participate of one sacrifice c. And Durandu● In primitiva Ecclesia omnes qui celebratione Missaru● interer●nt singulis diebus communicare soleban● co quod Apostoli omnes de calice biberunt c. that is in the primative time all that were present at the ministration were wont everyday to Communicate because that the Apostles did altogether drink of the Cup. c. Secondly they alter and degenerate therein from antient antiquity in that when they Communicate also with the people yet they deprive them of the holy Cup which deprivation was not in the Church before the Councel of Constance about the Year of our Lord 1414. for before it was so authentickly received that it was counted a Sacriledge to receive the one without the other as appeareth by the words of Pope Grlasius Comperimus quod quidam sumpta tantum mode corporis sacri portione c. The whole in English is this We understand that there be some which receiving the one part only of the holy Body abstain from the Cup of the sacred Blood who because they be taught so do by what supersticion I cannot tell either let them receive the Sacrament whole together or let them abstain from the whole Sacrament altogether because the division of that one and whole Sacrament cannot be without great Sacriledge c. Hitherto also pertaineth the Testimony of Saint Austin in these words Et ibi vos estis in mensa in calice nobiscum vos estis simul enim boc sumimus simulbibimus quia simul vioimus c. i. e. There b● you at the Table and at the Cup there also b● you with us for together we receive and together we drink because we live together As also out of the Book of Gregory it is manise●● that not on'y the people received them in both linds but also the words were prescribed to the Minister what he should say in giving the Cup. Item sacerdos Calicem dando dicat sanguis domini nostri Jes Christi custodiate advitam aternam i. e. let the Prie say in giving the Cup the blood of our Lord Jesus 〈…〉 ●hee ●● everlasting life Amen Further in rendring the cause why it should so be done Thomas Aquinas writeth Nam hoc valet ad representandum Passionem Chrsti in qua seorsim suit sanguis à Corpore seperatus c. secundo hoc est conveniens usui hujus sacramenti ut seorsim exhibeatur corpus Christi fidelibus in cibum sanguis in potum i. e. for that serveth to represent the passion of Christ wherein his blood was parted severally from the body c. Secondly for that it is convenient to the use of the Sacrament that the body should severally be given to the faithful for meat and the blood for drink And therefore served the office of the Deacons as we read Ut oblata à populo super altare consecranda disponant perfect is misteriis calicem sacro sancti sanguinis domini fidelibus prop●nent i. e. say the offerings of the People upon the alter to be hallowed when the misteries be consecrated to distribute the Cup of the sacred blood of the Lord to the faithful c. But among all other testimonies to prove that the Sacrament ought to be common to all people in both kinds there is none more evident then that place of Hierome Caeterum dominica cana omnibu● debet esse communis quia ille omnibus discipul is suis qui aderunt aequaliter tradidit Sacramenta i. e. the supper of the Lord ought to be indifferently common to all his Disciples there present c. And there have ye heard the Canon described which otherwise is called Secretum i. e. the secret of the Mass being so termed because the Priest was wont to read it in secret or in silence the reason thereof Pope Innocentius the third declareth in his third Book for that the holy words faith he of the Canon should not grow in contempt with the People by the daily use and hearing thereof and he bringeth in an Example concerning the same of certain Shepherds which in the fields using the same words of the Canon upon their Bread and Wine the matter was turned saith he into Fiesh and Blood and they plagued therefore from Heaven but with such Popish tales the Church hath been long replenished as we have touched already The Postcommon After the Canon and Communion then followeth the postcommon with the Collects which the Mass Book requireth always to be used in an odd Number sometime teaching to use but one as in the Sundays Leot and sometime three as in certain Massesfrom Low Sunday till the Assention but never to pass the Number of Seven Ita Missa est Last of all cometh Ita Missa est whereby the Minister dismisseth or sendeth away all the Congregation there present to their Business for as you heard before it was decreed in antient time that it was not lawful to depart from the Congregation in the time of holy Ministration before the End of the whole Communion and therefore all things being accomplished the Priest turning to the Assembly pronounceth Ite Missa est Where note that upon Sundays and Festival days on'y when Gloria in Exc●lsis was sung Ita Missa est was wont to be said ●on the Work days bened●eamû● Domino sometime Requi●scant in pace Now conc●●ning such Trink●●s as were to the aforesaid Mass appertaining or circumstant first the Li●●●n Albe● a●d copporasses were brought in by Pope Martus A●●o 340 if that be true which is thought of some whore note again that in the time of this Pope it was nothing offensive for every ●on●●● Prles●●● have his own proper Wise In the 〈◊〉 also of this Marc●o was ●●ncilium Elibur●●●●m which condomn all ●ind● of Images and ●●●●●res ●● Temples Contrary to the which Council Pope Gregory the third about the Year of our Lord 732. Calling a Council at Rome did not only establish the Images before condemned but condemned the gainsayers for Heretickes as is aforesaid By Sixtus the second it was ordained that no Liturgie should be done save only upon Alters hallowed about the Year of our Lord 260. as some suppose but as I see no firm probation upon the same so have I probable conjecture the same not to be true Some there be that shame not to say that S. Clement brought in the Alb and vestments to the Popish Mass Item that the Sacrament of the blood of the Lord should be consecrated in Chalices of glass and not of wood as it was in former time they say it was the ordinance of Pope Severinus After this came in golden Chalices and a true Proverb withal that once they had wooden Chalices and Golden Proists now they have Golden Chalices and wooden Priests Sebirianus ordained the Ringing of bells and burning of Lamps in Churches Vitalianu●