Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	angel_n	prayer_n	smoke_n	1,282	5	11.2651	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72527	The relection of a conference touching the reall presence. Or a bachelours censure of a masters apologie for Doctour Featlie. bachelours censure of a masters apologie for Doctour Featlie. / By L.I. B. of Art, of Oxford.	Lechmere, John.; Lechmere, Edmund, d. 1640? Conference mentioned by Doctour Featly in the end of his Sacrilege.	1635 (1635)	STC 15351.3; ESTC S108377	255,450	637

dead Creatio est ex nihilo Viuificatio est rei prius mortuae aut non viuae So you inuoluing your credit in a difficultie out of which you will neuer extricate your self till you beleeue as we do But there is a prayer to resume that argument for the Readers sake supra quae propitio sereno vultu respicere digneris c. True there is indeed such a prayer the quae that is in it which word you catch at reflects on things otherwise and more then you imagine Haec quotiescumque feceritis vnde offerimus supra quae propitio sereno vultu respicere digneris accepta habere sicut vt quotquot ex hac altaris participatione repleamur per Christum See the like and withall the meaning of it in the Liturgie of S. Iames Respice in nos ad nostrum hoc rationabile obsequium idque accipe vt Abel dona accepisti ita quoquee manibus nostris qui peccatores sumus recipe Apocalyps a Prophecie which thou hast beene pleased to inspire and suggest vnto one of his Disciples wee reade that an Angel came and stood before the Altar the Altar of thy mercie d. Apoc. 8. with a golden censer and that there was giuen vnto him much incense that he should offer of the prayers of the Saints and that the smoke of the incense ascended from his hand before thee ô God And wee though not yet Saints be cōsecrated vnto thee in the blood of thy deare Sonne wherefore let our incense our prayers ascend too Iube haec perferri per manus sancti Angeli tui in sublime altare tuum in conspectu Diuinae Maiestatis tuae vt quotquot ex hac Altaris participatione sacrosanctū filij tui corpus sanguinem sumpserimus omni benedictione coelesti gratia repleamur per eundem Christum Dominum nostrum Commaund o God these things to be brought by the hands of thy holy Angell vnto thy holie Altar in the view of thy Diuine Maiestie that wee as many of vs as by this participation of the Altar shall receaue the most holy bodie and blood of thy Sonne may be replenished with all heauenlie blessing and grace through the same Christ our Lord. So the prayer which you speak of in the Canon of the Masse I haue staid so long vpon it that Waferer who sent me to looke vpon the place of Gratian will think I haue for feare taken Sanctuarie and dare not appeare to answer it against his Master Featlie who hauing ●got the Canon readie is leuelling it against our cause and since now I am defending it against me The Minister by a stratagem hath gotten me iust before his Doctor and I may not without losse of honour steppe back or runne away Well stand I must But is this thinne paper my poore armour Canon-proof the bullets will flie thorough thorough or I shall be blowne away out of rerum natura If I be killed Master Mirth you le singe my Dirge● and laugh a peale or two I leaue you this writing for a remembrance of me and for your greater comfort will tell you mine that if I die in this cause I shall neede no more Canonizing Your aime is M. Featlie to proue that our Sauiours flesh is not vnder the species or accidentes of bread after Consecration I am directlie opposite I saie it is there Giue fire to your Canon Featlie Gratian hath these wordes As the Heauenlie bread which is Christs flesh after a sorte or māner is called Christs bodie whereas indeed it is the Sacrament of his bodie and the sacrifice of the flesh of Christ which is donne by the Priests hands is said to be his Passion death and crucifying not in the truth of the thing but in a signifying mysterie Thus Gratian Answer And well had it not beene your misfortune shall I mitigate your action by that word to corrupt the text by omitting that substantiall and intrinsecall part of the sentēce which answers directlie to that argument you made out of it as will appeare in the ensuing citation and discussion In regard whereof in the other a. See the Cōfer pag. 68. and Feat Relat. pag 295. Conference where you did obiect the same words as vnanswerable you broke of the citation before you came to them which was no great argument of faire dealing in the triall of so great a cause Was it not this which Waferer meant when he said Featlies argument was b. VVafer pag. 50. mincinglie produced If the Canon thus corrupted do chance anon to burst and and the peices flie about your eares each enough to confound you thank your self To the text of Gratian so alleaged you ioyne wordes out of the Gl●sse which are cited aboue in the Catholicke Relation pag. 68. and shall be brought againe when their turne comes The text must go first Featlie In this allegation vnlesse you will taxe Gratian with false quoting there is a threefold Cable which cannot easilie be broken first Saint Augustines authoritie out of whom S. Prosper collecteth this sentence secondlie S. Prospers who in effect relates it and approues it and thirdlie Gratians who inserts it into the bodie of the Canon-lawe and citeth both for it Answer We shall be held hard to it it seemes with this triple Cable this mustering of men together to make good the breach which the Canon you presume will make in our Cause makes a great noise amongst the vnlearned who expect by this time when the mountaines will bring foorth Featlie The words of Gratian and the Glosse heere are so cleere against your reall presence of Christs bodie vnder the accidentes of bread and wine Brutum Fulmen that neuer any Protestant spake more expreslie and directlie against it Answer Implerunt cornua bombis Featl pag. 62. I think I must bid you as Master Musket did Frame your argument out of those wordes Featlie Gratian heere speakes of the bread after consecration for before it is consecrated it is not Coelestis panis heauenlie bread much lesse caro Christi Christs flesh by your owne confession But heere he saith this heauenlie bread is but after a sort Christs bodie and not indeed as the opposition betwixt suo modo after a sort and reuera indeed plainlie sheweth as if I should saie that picture is after a sort or in some sence Caesars it being indeed the true picture of Caesar Therefore after consecration the Sacrament is not in truth Christs bodie but onlie in a signifying mysterie Answer If you take the bumbast out of this Argument it will be more in fashion though not altogether The Sacrament consisteth you were told before of two things the one visible the other inuisible the Controuersie is not whether all this be the bodie the species or shape of bread may signifie but cannot be a mans bodie but whether the bodie be reallie according to the substance within that accidētall shape whether it be