Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	great_a	john_n	king_n	2,807	4	3.4671	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52184	The liturgical-discourse of the holy sacrifice of the masse by omission of controversial questions; abridged and accommodated to the pious use of devout Christians in hearing masse, by A.F. the authour of the same at the instance of some devout friends.	Angelus à Sancto Francisco, 1601-1678.	1675 (1675)	Wing M938; ESTC R217659	145,436	447

propitious to them Without all doubt the Evangelical Priest's prayers are more powerful especially when they are poured forth in such a Sacrifice which far surpasses all other Sacrifices and therefore supposing our Faith and Devotion he here offers this Sacrifice for us Q. Why for those who offer A. I have said formerly that all present do or may offer this Sacrifice and therefore although those who are present in some manner are partakers thereof and so satisfie the precept of the Church in days of Obligation yet they have not so effectually the spiritual and temporal effect thereof unless they devoutly offer it up with the Priest It was well said by St. Anthony the Abbot when one desired the Saint to pray for him How shall I pray for thee when thou doest not pray for thy self and how shall we expect to participate effectually of the Sacrifice if we do not when we may offer it for our selves Q. Why for their Friends A. Holy Job offered Holocaust for every one of his Children and for his Friends and according to the desire of the faithful present the Priest prayes for their Friends and Family making his purpose to offer this Sacrifice for them to the end that they may be partakers thereof Q Why for their Intentions A. The Priest supposing that our vows and intentions are to hear Masse in regard of our selves and those now mentioned prayes that this Sacrifice may be for the good of their Souls for encrease of their hope and spiritual and corporal safety Whilst the Priest makes this Memento which we know when the Priest joyns his hands before his breast as in a Meditation we may joyn our prayers to the same intentions specifying mentally the persons for whom either of Obligation Promise Duty or Charity we are to pray as for our Parents Benefactors or Friends we may also pray and offer up this Sacrifice for our Family or any other necessity for which we intend to pray at this time Q. What follows this Memento A. As soon as the Priest has said the Memento opening his hands he goes forward in the Sacred Action and as formerly he had called the Angels to his help and desired their presence in this holy Sacrifice so here he invocates the Blessed Virgin Apostles and Martyrs and all the Saints to help him in this his Action Q. Wherefore does the Priest here invocate the Saints A. In all ancient Liturgies or Masses it was so and the Church herein imitates the Prophet David and the Children in the Furnace who considering there is no possibility to reach praises due to God and knowing their own insufficiency did invite the Angels Saints and all faithful Believers yea all Creatures to praise our Lord in all his works So having formerly invited the Angels so here she invites all the Saints to praise God in this wonderful work of his love and goodness in coming unto us in the Eucharist I cannot but note here Three things which the Church commends unto us worthy to be observed to wit Communicants which presents unto us the Communion of Saints The Second is the venerable memory of the Saints The Third is the confidence we may have in their merits and prayers The Communion of Saints which we profess in our Creed wherein we believe that we have Communion not only with the faithful on Earth but also with the Saints in Heaven yea with the Angels In the Preface we had our Communion with the Angels here with the Saints that they may assist us in God's praises for here is the self-same object which they contemplate in Heaven and that they here with us may praise our common God that so the Church Militant United to the whole Church Triumphant may worthily receive their Lord and Master coming unto us in this holy Sacrifice We may piously believe that in this great action of the Consecration not only the Angels as is said before in the Preface are present but also the Saints accompanying their King For St. John saith They follow the Lamb whithersoever he shall go St. Hierome infers if the Lamb be there those who are with him are there Never more properly than in this Sacrifice where the Lamb Christ Jesus is offered hence it is that the Church here desires their Communion For as St. Cyril of Hierusalem sayes The Church by her Priests doth not offer this Sacrifice but in the Communion and Society of the Saints Many Expositers say we Communicate with the Saints in the Sacrament of the Altar for what they perceive in Vision that we frequent in the Sacramental species Secondly Odo and others do affirm that without this Communion of the faithful and veneration of the Saints there is no place of offering Sacrifice wherefore the Church in her Sacrifice Communicates in the memory of Saints St. Augustine in several places insists much in the memory of Saints as we erect no Temples Altar or Sacrifices to the Martyrs because not they but their God is our God we honour their memories as Gods Saints c. Who ever heard the Priest at the Altar that was built up in Gods honour and the Martyrs memories and a little after gives the reason That we at that Solemnity may both give thanks to God for their Victories and be encouraged to endeavour the attainment of such Crowns of Glory as they have already attained still invocating him at their memorials and in another place we offer only to him who is both their God and ours At which offering those Conquerours of the World as Men of God have each one his peculiar Commemoration which St. Chrysostome attributes to their honour for sayes he It is a great honour to be named in the presence of our Lord whilst we celebrate his death in this dreadful Sacrifice Thirdly The Priest here sayes that by the merits and prayers of the Saints we may obtain grace from God in this great action and craves their assistance and help in the performance thereof For as St. Augustine sayes We do not make mention or memory of the Martyrs at our Lord's Table as of others c. But rather to the end that they may pray for us and that we may imitate and follow them The self-same he has in another place styling it to be according to the Ecclesiastical Discipline to remember them at Gods Altar and that it were an injury to pray for Martyrs to whose prayers we ought to commend our selves We may joyn with the Priest in craving the assistance of the B. Virgin and Saints that we may Devoutly attend and be made worthy of Christ's presence and offer up to God what we are here to do by their merits and intercessions specifying if we will the Saint we are Devoted to or the Martyr whose Feast is celebrated as it was done in the Oriental Church 4. Of what follows before the Consecration Q. What prayer follows this we have now spoken of A. Next after the Invocation of the Saints confiding

Gentils being become all of the same faith amongst the Elect are to pass to everlasting life and glory In consideration of Gods infinite goodness to these prefidious Jews we may hope and pray for the conversion of our poor Countrey and to reduce it to the true Catholick Church England formerly did flourish with Saints in so much that it was called the Island of Saints O when shall we see those dayes again 2. Of the Post-Communion Q. What means this Post-Communion A. What follows is so called because it contains Prayers and Ceremonies used in the Church after Communion or after the verse whereof we have now spoken in the precedent Section it was used to compleat the Sacrifice as is said before with prayer and thanksgiving Q. What are the Ceremonies here A. First The Priest after he has said the foresaid Communion kisseth the Altar to signifie the interiour peace of his Soul and turning to the people salutes them with his wonted Dominus vobiscum Our Lord be with you advertising them of their duty that they labour to conserve and keep in their Souls the true peace and the Divine benefits and salutary effects of the holy Eucharist and Sacrifice of the Masse and withall invites them thereby to joyn with him in the prayers following And the people may answer Et cum spiritu tuo and with thy Spirit with spirit and intention we wish that our Lord may be with thee and as we hope he is with thee we joyn with thee in offering our prayers to our Lord. In confidence thereof the Priest turns again to the Altar and there with all humility he sayes Oremus Let us pray that we may be worthy to receive the true effects of this Sacrifice whereto all the prayers here said for the most part do tend or in gratitude for so inestimable favour Q. What are those prayers A. The prayers have correspondence in Number Ceremonies Form Manner and Conclusion with the Collects in the beginning before the Epistle so that what has been said there may be applyed also here only we may note here that the Church teaches us to make our prayers unto our Saviour whilst he is present with us in that ineffable manner thereby to beg those graces and gifts which are necessary for our state and calling sure we can have no better time or occasion than when in a manner he invites us thereto all must confess that there cannot be a greater pledge of his love goodness and mercy to mankind whatsoever we can ask is no way to be compared with it It behoves us therefore to spend this part of the Masse in gratitude and thanksgiving especially those who have communicated and humbly beg for those graces and benedictions which we stand in need of especially that what we have done may be to Gods honour and glory for it is unseemly that going from so great a Mystery they should shew no more Devotion to their Lord and Master certainly if we did consider well what we have done and the opportunity we now have to demand grace and mercy whereof our Souls have so much necessity we would not be so negligent or rather careless but spend some time in contemplation of the benefits received and return praising and glorifying God who has given such gifts to men Q. What is the Mystical signification A. Some will have them to signifie the prayers of the Apostles during the time between the Resurrection and the Ascention for as St. Luke sayes they were alwayes in the Temple praising and blessing God Others will have them to signifie the prayers of the same Apostles just before the Ascention when as we may piously believe that they made many petitions to him particularly that Christ would give them such graces and gifts as were necessary for the great power and Commission which were given to them In their imitation we may now ask for the graces necessary to our state Q. But why does the Priest reiterate Dominus vobiscum A. The Priest being here to represent unto us a new Mystery of the Ascention in imitation of our Saviour who at his Ascention appearing to his Disciples as St. John testifies redoubled his Heavenly salutation of Pax vobis Peace be to you reiterates also his Dominus vobiscum our Lord be with you to comfort us and to assure us that our Lord is with us according to his promise Behold sayes he I am with you all dayes even to the consummation of the World which may be a comfort to us particularly to the faithful in our Countrey for as St. Prosper glosses upon the foresaid words It is all one and to say fear ye not your infirmity but trust in my power for I will not leave you in this work not that ye may not suffer any thing but I am ready to perform much more that ye be not overcome by any cruelty of the persecutors we are in the midst of persecutions tribulations and afflictions all which ought not to terrifie or frighten us because we have this Buckler still to defend our selves Our Lord is with us for he sayes I am with you and by the Prophet David assures us the same I am with him in Tribulation Accordingly the Priest in this part of the Masse kisses the Altar then turns and salutes the people twice in token of the double peace which is given us by vertue of this holy Sacrifice and Sacrament to wit the peace of our minds in this World and the peace of eternity which is here promised in Christs Ascention 3. Of the Conclusion of the Masse Q. What is the Conclusion of the Masse A. The Church uses three several Conclusions of the Masse The first is Ite missa est Go or depart Masse is done to signifie that the Masse is offered up bearing with it the summary of Christs passion presented for us to God the Father or that the holy Host carrying with it a sufficient Pass-port of our reconciliations is received in Heaven or the Masse is accomplished and the Oblation for us is finished or that the Sacrifice is sent us to appease Gods wrath from us By others whether this Ite missa est serves as a leave or permission to the people to retire or depart from the Church Masse being accomplished So our Saviour after he had fed the multitude with Seven Loaves dismissed them and dismissing them gave them leave to return to their houses Or we take this Ite missa est as he should say go after Christ and follow for we must not stand in this World but hasten to our Countrey by good works which we may the more easily do because the Host is sent up or transmitted to please God the Father by his Son Christ Jesus by which Hell and all the force thereof is overcome and the entry of Paradise opened Waldensis deduces this Rite from the words of our Saviour Rise let us go as if the Priest should say Masse is done go man and