Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	prayer_n	son_n	6,000	5	5.5465	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07423	The masse displayed. VVritten in French by Mr Iohn Bede, advocate to the Parliament of Paris, and now translated into English; Messe en françois exposée. English	Bédé de la Gormandière, Jean.; Chaloner, Edward, 1590 or 91-1625, attributed name.	1619 (1619)	STC 1781; ESTC S101392	100,322	152

then a fragment Mounting to the Altar he saith Take from vs O Lord we beseech thee all our iniquities to the end that wee may merit to enter vnto the Holy of Holiest with pure mindes through Iesus Christ our Lord. Amen Aufer à nobis quae sumus domine cunctas iniquitates nostras vt ad Sancta Sanctorum puris mereamur mentibus introire per Christum dominum nostrum Amen In this place the Priest playes the Iew speaking of the Holy of Holiest which was onely in the Temple of the Iewes and into which entred the High-Priest After he hath bowed himselfe very low and joyned his hands he saith this prayer Wee beseech thee Lord by the merites of thy Saints Heere hee kisseth the Altar whose Reliques are here of all the Saints that thou wouldest vouchsafe to forgiue me all my sinnes Oramus te domine per merita omnium sanctorum tuorum quorum reliquiae hic sunt omnium sanctorum vt indulgere digneris omnia peccata mea Amen There is good cause wherefore to pronounce that prayer with so low a voyce for he speakes not there of the intercession of our Sauiour neither comes he in his name therfore by a consequence is a thiefe Ioh. 10. for S. Iohn saith No man commeth vnto the Father but by me I am the dore he that entreth not by the doore into the sheepfold but climeth vp some other way the same is a thiefe a robber Now imagine a man be reconciled vnto God only by one that is a sinner it is not doubtfull whether such a one shal be saued or no and yet the Priest is capable to be a Mediatour and Sacrificer for vs towards God though hee employ no other meanes of purgation then a dead mans arme or a Spider bathed in the Sacrament and laide vp to bee a Relique as the cautells import Psal 2. This being done the Priest kisseth the Altar which is a kinde of adoration for it is written in the second Psalme Kisse the sonne that is adore him Also Biel and Titleman interprete this kissing to be a figure of the nuptials between Christ and his Church Now if it were so it would suffise to kisse it once but the good Sr Iohn returnes often to it and makes men beleeue that there is in it a kinde of spirituall strumpery for he counts nine kisses as well of the altar as of the breviary as if there were certaine quarters prescribed him whereon to bestow his kisses For before the placing after the receauing of his services they are applyed to the middle of the altar after the placing and before the receaving they are acted on the left hand of the Chalice neare the host and as for the book that must wait for his kisse vntill the Gospell be read Wee may not omit in this place that if it bee a solemne Masse and a double feast that then the Priest blesseth the incense saying Be thou blessed by him in whose honour thou shalt be burnt Ab illo benedicaris in cuius honore cremaberis Amen Then taking the censer at the hands of the Deacon This prayer is repeated afterwards hee censeth the altar saying Dirigatur Domine oratio mea sicut incensum c. which being ended the Deacon receaueth again the censer of the Priest censeth him only Afterwards the Priest signing himself with the signe of the crosse begins the entrance that is to say some passages wickedly profaned in the Masses of Saints of the Nayles of the iron Head of the Lance of the Robe without seame c. As for example sake The entrāce to Christmas is To vs a child is borne and to vs a child is giuen the governement shall be vpon his shoulder and his name shall be called wonderfull counseller c. Let vs sing vnto God a new song for he hath done marveilous things Glory be to the father to the sonne c. Puer nobis natus est c. The entrance for the dedication of a Church Terribilis est locus iste Hic domus est Dei porta coeli The entrance for the beginning of a Masse for a Martyre Gloria honore coronasti eum constituisti eum super opera manuum tuarum c. After that entrance the Priest ioyning his hands comes to the middle of the altar and beyond all reason repeateth interchangeably with the Quire or his Cleark this following Lord haue mercy vpon vs. L. L. Christ haue mercy vpon vs. Ch. Ch. Lord haue mercy vpon vs. L. L. Kyrie eleyson K. K. Christe eleyson Ch. Ch. Kyrie eleyson K. K. That numerous repetition of the words not vnderstood by the people Capit. li. 6. c. 170 is attended by Gloria in excelsis which was brought in by Pope Steven the successour of Gregory inserted before the canon by the ordinance of Charlemaine But before the Priest beginnes it he first extends his hands then ioynes them and bowes his head a little saying Glory bee to God in the highest and in earth peace and towards men good will we blesse thee wee worship thee wee giue thanks vnto thee Lord God heauenly King father Almighty Lord the only begotten sonne Iesus Christ Lord God Lamb of God sonne of the Father thou which takest away the sinnes of the world receaue our prayers thou which sittest at the right hand of God haue mercy on vs for thou only art holy thou onely art Lord thou onely art most high Iesus Christ with thy holy spirit here hee crosseth himselfe in the glory of God the father Amen Gloria in excelsis Deo in terra pax hominibus bonae voluntatis Laudamus te benedicimus te adoramus te glorificamus te gratias agimus tibi propter magnam gloriam tuam Domine Deus rex coelestis Deus pater omnipotens Domine fili vnigenite Iesu Christe Domine Deus agnus Dei Filius Patris qui tollis peccata mundi miserere nobis qui tollis peccata mundi suscipe deprecationem nostram qui sedes ad dextram patris miserere nobis quoniam tu solus sanctus tu solus Dominus tu solus altissimus Iesu Christe cum sancto spiritu in gloria Dei Patris Amen Afterwards he kisses the alter and casting downe his eies he turnes towards the people and saith The Lord be with you A. and with thy spirit Dominus vobiscum R. Et cum spiritu tuo That being done the Priest saith Oremus let vs pray and then saith one or more prayers which being ended there is read according to the circumstance of the time or the Saint in whose honour the Masse is celebrated an Epistle a graduell or alleluia tract or sequency which done the Deacon sets downe the Gospell vpon the altar and hauing blessed the incense as before he bowes before the altar and ioining his hands saith Clense my heart and my lips Almightie God thou which purifiedst the lips of

by it not only the administring of the Sacraments but also the preaching of the word in which two things consist the office and charge of the Pastor In the like manner doth Iustinian the Emperour interpret it and Cuias also Novel 7. Iustin Nov. 7. c. 11. de Ecclesiasticis bonis ibi Cuiac tom 3. p. 549. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. signifying that besides the reading of the holy Scriptures the litourgy was performed tradita populo sancta communione by administring to the people the holy cōmunion Whence we ought to conclude that in the time of Iustinian being 530 years after Christ the people stood not by only as meer spectators in a theater but to taste as at a feast Act. 13. and so must we vnderstand that passage in the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preaching the Gospell and administring to the people the Holy Communion From which two passages one may cleerely collect that the Church in those daies vsed not the tearme of the Masse and that Iustinian retained this word as being vsed in his time CHAP. IIII. Of the Sacrament AFter the three Greeke words wee will explaine three Latin and begin backwadrs to the end that one may deriue the one frō the other The first therefore shal be the Sacrament marueilous agreable to this actiō For Festus witnesseth that the ancients vsurped it in actions which they performed with an oath For when they entred Soldiers into their Rowle they exacted an oath either of euery one in particular or of the whole band in grosse this they stiled a conjuration because they sware altogether or particularly and these oathes they termed military Sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serui. 8. Aeneid L. 8. c. de leg 2. § miles de his qui notantur l. v. de re militari inde sacramento liberati From hence it commeth that Christian Souldiers which are the truly faithfull presenting themselues in Baptisme to bee enrowled and at the Supper to muster and receiue presse-money in the militant Church haue termed these actions Sacraments and because it is sufficient to be once enrowled Baptisme is not to be reiterated but in as much as Soldiers are often to muster to make open profession to beare the colours and to take the bread of munition during this spirituall warfare thereupon it is that this Sacrament of the Supper is often to be reiterated in which on Gods behalfe wee are assured by the truth of his Word by the exhibiting of his pledge by the character of his Seale by the efficacy of his Spirit that he loues vs in his Sonne will be fauourable vnto vs through his obedience will exalt vs in his fauour through the humility of his Lambe sacrificed vpon the Crosse And againe on our parts we accept that grace we protest that we will abide constant we sweare that wee will serue so good an Head that we will loue and honour such a Father and that we will renounce sathan and his promises the world and its delights Now if you consider it in its matter it wil be double to wit in signes and in that which they signifie which is called the matter of the Sacrament The signe in Baptisme is the water the thing which is signified is Blood the signe in the Supper is Bread and Wine the thing signified is the Body and Blood neuerthelesse in regard of the Sacramentall vnion which the signe and the thing signified have one with another they borrow one anothers name in this action sometimes the Body is called the Bread somtimes the Bread the Body For Saint Augustin saith Aug. ep 166. Idem cont advers leg prophet lib. 2. c. 9. Id. de civ dei l. 10. c. 5. Idem in Ioh. tract 26. idem n Leuit. l. 3. q. 57. Amb. de iis qui mysterii init tit 4 c. 9. Theod. dial con quosdam haeret the thing which signifieth is vsed to be honoured with the name of that thing which it signifieth and Saint Ambrose before the benediction of those heauenly words one kinde is named to wit the Bread and Wine after the consecration the Body is signified And Theodoret Our Sauiour hath honoured the signes Symboles which we see with the name of his Body and Bloud not in changing their nature but in adioyning his grace add that is the reason why euery part of the Sacrament is opposed the one vnto the other the one corruptible the other incorruptible the one the figure the other the thing the one earth the other Heauen the one visible the other invisible the one taken by the body the other taken by the soule the one presented by the Pastour the other by the Spirit of God Maxim schol Dionysii So Maximine opposeth the signes or symboles to the verity of the thing σύμβολα τᾶυτα καί οὐκ ἀλήθεια Following this truth there is no Sacrament to be found in the Masse for before the consecration there is no more but simple Bread and Wine and after the consecration according to their saying there is no more Bread yet notwithstanding Cyril l. 4. in Ioh. c. 19. August tract in Ioh. 59. Innocent de sacrament altar c. 4. 13. 14. the Sacraments ought to haue two parts to wit the signe and the thing signified of the Bread of our Lord and the Bread which is the Lord. CHAP. V. Of Sacrifice SAcrifice is a Latin terme and signifieth in generall Plaut Poen si hercle istud vnquam factum est tum me Iupiter faciat semper sacrificem neque vnquā litē to performe any holy thing and particularly to make prayers and oblations to God although one obtaine not that which he requires in which sense it is opposed to the Verbe Lito to appease More specially this word hath beene in vse amongst the Iewes and Pagans signifying to offer to God fruites beasts incense bread or wine and molam a round loafe from whence comes the Verbe Immolo As for the sacrifices of the Heathens the Church both ancient and moderne hath alwayes condemned them as being abominable before God The Iewish consisting in materiall things in types and figures of that onely and eternall sacrifice of our Sauiour were accomplisht in that sacrifice vpon the Crosse and now there remaine none but sacrifices of thanksgiuings and praises of the which Dauid in the Psalmes often speaketh For as concerning our Lord Iesus he can not be offered vp againe after his passion for then saith Saint Paul must hee often haue suffered Heb. 9. v. 26. Whence it followeth that as he can suffer no more so can he no more be offered vp Besides to reiterate his sacrifice is to argue it of vnsufficiency and to match it with the Iewish sacrifices of which it is written He. 10. v. 11. c Euery high Priest standeth dayly ministring and offering diuers times the same sacrifices which can neuer take away sinnes but this man after hee had offered