Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	blood_n	life_n	lord_n	4,921	5	3.7317	3	false

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

action yea that the Church of Rome doth maintaine no kinde of Idolatry The Rubricks of this part of the Masse some we take as the laying our hands on the patin and challice The Rubrick of bowing before the patin and challice or hostie thereof we have not a word but punctually our men practice it giving foure inclinaboes to the elements before the act of receiving the other Rubrick for the peoples prostration at the elevation of the hosty they cannot be against sure their practice is to bow most lowly to the place where the hostie uses to lye Tenthly The prayer of Oblation stands at the back of the consecration in the Masse and so in our Book there is in the words some changes but what we adde or detract it is for our disadvantage the maine words whereon the unbloudy sacrifice is grounded we have and if what we want of it were added we must not refuse it for they defend all this part of the Masse making no bones to professe the offering up of Christs body and blood in a propitiatory sacrifice for the benefit both of quick and dead yea in this matter of a true externall unbloody sacrifice which the Priests in the new Testament ordained by Christ after the order of Melchisedec in these words hoc facite doe offer our men within these two yeares have gone very neere as far as any of the Romish Writers Eleventhly The other foure particles of the Canon we omit but needlesly for our men defend them all as good and lawfull for the matter the things most to be stood upon are that in them the Pope is prayed for as the chiefe Bishop this now these with whom we have to doe will easily digest to count him Antichrist is but the malicious ignorance of Puritanes yea it is but their mad frensie to deny him this day the style of holinesse in the very abstract he is Peters successour that order requires one to be chiefe and first among all Bishops this honour is due to him who sits in Peters chaire that injurie was done unto him in the reformation in taking from him not onely his usurped power but even his proper right In these prayers also the B. of the diocesse is put before the King this now is not strange to the faction they print that every B. is a true Prince yea a Monarch so much more excellent than a King as the soule is more excellent than the bodie that the Emperours in dutie ought to light downe from their horse and give reverence to the Bishops yea on their knees to receive their blessing Twelfthly The third scruple that might deterre us from these prayers is that the names of the Virgin Marie and of many Saints are reckoned up by whose intercessions and merits we pray to be defended this also they defend in their prefaces to their prayers they delight to reckon up the names of these Saints they maintaine the Saints to be our Mediatours of intercession as Christ is of redemption they avow they pray to their Angel keeper and would be glad to pray to all the Saints if they were perswaded of their audience and now many means have they found out of getting intelligence to the Saints of mens estate on earth especially that glasse of the Trinitie As for merit they goe as farre in it as Bellarmine their Epigrams are famous both to Papists and Protestants Virtutum sancta speciosa caterva salutem divine ex pacto quam meruere dabunt The last scruple which might appeare in these prayers is a supplication for case to all who have dyed in faith and sleep in peace from this all the Papists deduce Purgatorie yet this passage is defended by our men as for Purgatorie they are very neere it Limbus Patrum they teach openly yea Christs descent there and lower also for the bringing up of Aristotle Plato Socrates Theseus Penelope and many Pagans The grounds of Scripture whereby we refute Purgatorie they deny the passages of Scriptures and antiquitie whereby the Papists labour to prove Purgatorie they presse on us an expiative Purgatorie wherein by the prayers of the living the sinnes of the dead are put away they professe Thirteenthly After the Canon followes the Communion for better preparation thereto the Missall hath some more prayers and ceremonies the first prayer after the Canon is the Pater noster with the Preface audemus dicere the Priest having once gotten Christ the Son in his hands after the muttering of the prayers of consecration and oblation is bold with a loud voice to say Our Father It is so in our Books clearly After the Pater noster are sundry short prayers the summe whereof is in our prayer of humble accesse as for the ceremonies of breaking the host in three parts the giving the pax and so forth our men will never strain at such gnattes they maintaine the Churches power of instituting significant rites they take in worse ceremonies than those to wit surplices rotchets copes candles incense organs cornets chancells altars rails vails a reclinatorie for confession a lavatorie a repositorie also crossings coursings bowings duckings and which is worst of all crucifixes of massie silver images in carved stone and bowing of the knee before them Fourteenthly Before the communion we have a direction that the Preacher shall communicate first himselfe alone in both kinds this is the Roman order where the Priests communion in both kinds is onely required the peoples communion they count but accidentall this is the consumption wherein they put the chiefe part of the essence of the Masse we direct the people to communicate in their own order never a word of both kinds yea we seeme to make the giving of the cup to the people no wayes necessary for our men build the peoples right to the cup not on Gods word but onely on tradition they approve diverse cases of old where the people did participate the bread alone they have repositories neere the Altar for keeping of the consecrated bread to the use of the sick In the distribution the words whereby the Priest assures the receiver that he takes in his mouth the body of Christ are put directly in our Booke from the Roman order the body of Christ preserve thee to life eternall and to perswade the receiver the more he is to say Amen unto it At the receiving of the cup the same words are borrowed from the Missall the blood of the Lord Jesus preserve thy Soule and the person receiver must say his Amen The golden sentences of the English which here were put in as antidotes to the venome of transubstantiation are expurged and for them a Rubrick full of blacke venome is put in of covering the paâ—in and challice with a corporall Fifteenthly The post communion is prayers of thanksgivâ—ng which the Priest sings in the end of the Service the same in substance with our collect of thankesgiving nothing in any of these postcommunions which our men doe refuse hardly will you finde one sentence in the Masse from the beginning to the end which our Book-men will not defend as tolerable and so what we want of the full Masse it needs no more but halfe an houres writing to the Bishops Chaplaine that in the next Edition it may be put in for our full union in our service with the mother Church of Rome That the intention of our prime Bishops is Popery in grosse it may be shewen by reasons which they will not answer in haste For shortnesse I will point onely at foure other particulars to shew what seeds of Popish impietie idolatry errour heresie may be seene in our Booke for impietie they put the Sabbath day and other festivals of humane institution all in one order teaching that the fourth command of God is not the ground of the Sundayes observation that we may lawfully without offence of God doe all these things on the Sabbath which may be done on other holy dayes that is goe to publick pastimes reap corne fish take journey on horse or foot Secondly for idolatry the crosse in baptisme will lead to it for they avow from the use of the signe of the crosse in Baptisme doth follow clearly the lawfulnesse of materiall crosses crucifixes images of all kinds in the Churches for religious use yea that the religious use of images moves the heart with many pious affections especially with a deepe reverence towards the person who by the image is represented which reverence is lawfully declared by outward adoration before the Image Thirdly for grosse errour the Book tells that all baptized Infants have all things necessary to salvation and all of them who dye before the yeares of discretion are undoubtedly saved from hence our men conclude that all the Articles of Arminius doe clearly follow the totall and finall apostasie of millions from the state of regeneration and salvation the power of mans free-will to oppose resist overcome and reject efficacious regenerating and saving grace the perseverance in grace by our free-will antecedent in Gods mind to his decree of election the intention of Christ to sanctifie and save aswell the reprobate as the elect the conferring of sufficient grace to reprobates yea universally to all men c. These are the avowed doctrines from the same ground of our men without circumloquution yea from another place may be gathered the errour of justification by the works of the Law which all Protestants ever detested as a damnable heresie the Book requires the restitution of the ancient penance that by the afflictions of the body the soule may be saved then bodily penance satisfies Gods wrath for sinne See the Self-conviction so faith in the blood of Christ is not our sole justification the Papists goe no farther in this point in their injurious heresie of justification than our men these yeares past have gone and that without controlment except advancement to high honour and great benefices be counted a punishment FINIS

of the Canon followes in the Masse before the Communion some preparatory prayers according to the Rule which Durand in these words sets downes L. 4. fol. 92. Hoc autem breviter notandum est quod sacerdos ante perceptionem corporis sanguinis Christi debet dicere orationes Ã sanctis patribus institutas Our Pater noster in this place borrowed from the Masse Of these Prayers which stand at the back of the Canon the first is the Pater Noster however wee shew before that some of the auncients did avow the Apostles and their followers for a time to have used no other set forme of prayer at the Communion but only this of our Lord yet the putting of this prayer at the back of the consecration Canon wâ—â—â—â—ut a late invention of Pope Gregory as himselfe and all the Rationalists from him declare take it in Innocents words Lib. 5. c. 28. Beatus Gregorius Orationem Dominicam post Canonem super hostiam censuit recitari This in him was counted a noveltie and therefore in his Epistles it behoved him to use Apologies for it and to set before it a Preface to make the reciting of it in this place of the Masse to be taken in good part being said sometimes before in that same action Praeceptis salutaribus moniti divi Ã¢ institutione formati dicimus Pater noster To this Preface of Gregory the formers of the Missall thereafter put to the word audemus and as yee heard from Pope Innocent this is all said super hostiam for their boldnesse to call God their Father in this place and that with bold lowd and high voice while as in the whole Canon they scarce durst peep but muttered all in great silence This their boldnesse now comes from the consecration and oblation whereby they have Christ the Son of God corporally present in their hands and have offered him in a propitiatory sacrifice to the Father When this is perfectly done they are bold to say their Pater Noster For this heare Heigam p. 30.5 The Priest having gotten as it were a good opportunity having now before him the Lord and maker of heaven and earth and that according to his corporall presence he exhorteth all the people heartily to pray saying Oremus Pater noster The English avoyds all these superstitions they say the Lords prayer after the Communion but Gregories Preface Praeceptis salutaribus moniti c. And the latter addition audemus dicere they scrape out Innocents rule to say it on the consecrate hostie they abhorre and put the prayer in a place where it cannot be possibly so abused but here we leave the English Novalists these Sacramentaries and put our Pater noster in that same place with the same Prefaces with the same boldnesse of speech which the good old order of Sarum prescribed before the Sacramentaries of England or their Patrons were borne Also our Prayers of humble accesse The other prayers wh â€¦ â€¦ e Priest uses before the Communion are diverse one or moe of them to be said according to his good pleasure all of them run on two poynts confession of unworthinesse to come to Gods table and a prayer by the Sacrament to be profited in Soule and Body so yee may see in the prayer Deus qui de indignis dignos facis de peccatoribus justos de immundis mundos And in that prayer Domine non sum dignus qui intres sub tectum meum Our prayer of humble accesse is formed plainly out of this yea it speaks in grosser tearmes than any of the Masse prayers of this place for the most common of the Priests prayers of accesse is this Corporis sanguinis tui Domine Iesu Christi Sacramentum quod licet indignus accipio non sit mihi judicio condemnationi sed tua prosit pietate corporis mei animae saluti Amen What they call the taking of the Sacrament of Christs body and blood wee call the eating of Christs body and drinking of his blood they desire that the receiving of the Sacrament may be profitable to the salvation of their soule and body wee pray that our Bodies may be cleansed by his Body and Souls washed by his blood The English have indeed this our prayer word by word but in a place that puts it out of all suspition to wit before the consecration but we will have it in the proper place where the Masse requires it and that with a Preface that its our prayer of accesse to the Communion In this place being so transposed and Prefaced it may well serve the turne of those who professe their designe in changing the English Book in these places to cure the diseased mind of Sacramentary Puritans There is also in the Masse before the Communion some ceremonies used as the breaking of the Host the putting of one part of it in the cup the giving of the Pax and some prayers joyned with these actions some of them as the Agnus Dei wee have word by word in our Morning prayer the rest have naught in them that our men will make any scruple of onely there is in the exposition of the last clause of the Pater noster Libera nos quaesumus c. mention maâ—â—â—â— the intercession of the blessed Virgin and Apostles but how well they like of such intercession Mortague shews us and if he cannot be trusted as it seemes he ought to be for since B. White is removed he is the principall Writer of that faction wee have to doe with or if Schelford likewise have no credit in his avowing that the keeper of the Saints day obtaines thereby the intercession of that Saint and the neglecter of that solemnitie receives a great spirituall losse even the deprivation of the heavenly prayers of the neglected Saint If we can beleeve neither of these take a third Dr. Andrewes in his Stricturae who must be above all exception especially when he is presented to the world after his death by my L. of Canterbury These are his words in the midst of that little Treatise We celebrate the memories and keep the feasts of the blessed Martyrs as well for imitation as that we may be partakers of their intercession Is not this a cleare enough text put by my Lord of Canterbury in Montague and in Schelfords hands which may uphold all the Commentars and deductions that they have made upon it The worst ceremonies of the Masse avowed As for the Ceremonies themselves of breaking the Host of putting part of it in the Chalice and taking them out againe for the representing of Christs buriall and resurrection of their giving their Pax to the people of their kisses and crosses and bowings none of all these things in reason can trouble our men for they defend the Churches power in making so many significant rites as she thinks expedient All these named and many moe particulars lye under their generall the power which they

praedicat D. White of Ely in his Treatise of the Sabbath after 73. p. among his traditions reckons the baptisme of Infants the right sanctifying of the Sunday the service of the Church in a knowne tongue and the delivery of the communion to the people in both the kinds Heylen Antidot about the midst tells us that hoc facite belongs to the Priest alone and to the Apostles as Priests but hoc edite to the Priests and people both he will not be pleased to say so much of hoc bibite Canterbury sets downe in Andrâ—wes posthume stricturae a little after the beginning the acknowledgement of the ancient custome of the peoples communicating in one kinde in diverse cases without any appearance of dislike of such mutilation of the Sacrament These are his words It cannot be denied but reserving the Sacrament was suffered a long time in the Primitive Church in time of persecution they were permitted to carry away how great a part they would to keepe it by them and to take it at all times for their comfort and those that lived as Hermits in remote places were likewise permitted to take with them so much as they thought good to take it at times As for the sick it was alwayes sent them home were the distance never so great and against the time of extremitie it was thought not amisse to have it reserved that if the Priest should not be in case to goe to the sicke partie and there to consecrate for him yet at least it might be sent him Yea Dr. Poklington is applauded by Canterbury to praise the Church of England not onely for their Altars Fonts Walls Glasse-windowes Vestry Lavatory Reclinatory for confessions within the Chancell but also for their repository now it is knowne that no part of the Sacrament used to be reserved and put in the cibor or repository for the use of the sick or others but the bread onely By this practice the Papists vehemently presse us with the needlesnesse of the cup in all these cases And by these preparatives the simple needlesnesse of it for the people in any case While also they scrape out of the English Rubrick the giving to the people the Communion in their hand and put in for it the giving of it in due order they make way to another Popish abuse of putting the bread in the peoples mouth Vide large Supplem as being too profane to handle that which so oft after the consecration they call the body of the Lord and by this due order they evidently distinguish the people from the Clergie that are present the one communicates at the Altar but the other is more unholy than to get leave to come neere to the Altar but were he a King he must receive the Communion without the rayle This diverse of them in their late Writts avowes to have been the practice of antiquitie which they pretend themselves desirous to imitate In the delivery of the elements the English Liturgie is left and the Masse followed In the Communion it seemes the Romish Church tyes not precisely to any one forme of words in the delivery of the Elements for in the Missall there is a diversitie in the forme of these words My Sarum hath this forme Corpus Domini nostri I. Christi sit mihi peccatori via vita in nomine Patris Filij Spiritus Sancti Amen But the most common forme I see is that of the Roman Missall Corpus Domini nostri Iesu Christi custodiat animam meam in vitam aeternam This our Book followes adstricting to one onely forme of words and that of the Roman Missall correcting as it were but most unhappily the English Liturgie for both we adde a Rubrick here the partie receiving shall say Amen and repeat it also at the other element for this sentence savouring so much as words may do of their corporall presence they will therfore have it much heeded and the people to seale it with their Amen Also that golden sentence of the English Liturgy that served much to hinder what ever evill imagination people might have taken of a grosse corporall presence of Christs body and blood in the elements or on the Altar either from the words in hand or any other that golden saying Take eat this in remembrance that Christ dyed for thee by faith eat him in thy heart with thankesgiving they score out by their new Index least such a firme pillar should stand for these vile heretickes the Sacramentarians to leane upon At the taking of the other element the Priest sayes Sanguis Jesu Christi custodiat animam tuam in vitam aeternam This our Booke borrowes the blood of the Lord Jesus which was shed for thee preserve thy body and soule to life eternall for feare of Popish transubstantiation the English put to this sentence Drinke this in remembrance that Christs blood was shed for thee and give thanks But our men have spunged this away propter Sacramentarios least any thing should be here to hinder our returne to our old faith of the reall presence within the elements and that to this faith we might the more be hastened immediately they subjoyne a Rubrick to cover the remaines of the consecrate elements with a corporall Now Pope Innocent tells us that corporaeles pallâ—e significant linteamina quibus corpus Christi involutum suit this linnen is not called a corporall till after the consecration for onely then it doth involve and lye about the body of Christ before the consecration the corpus was not present and so before they will not give the linnen the style of the Corporall The Post communion is approved The Post-Communion is some prayers which the Priest sayes after the participation These in the ordinaâ—y Masse are thankesgivings to God that hath given the blessed food of Christs body and blood and desires to find the fruit of that blessing in sundry formes of words the same in substance with our Collect of Thankesgiving The most common forme is this Gratias tibi ago Domine sancte Pater omnipotens aeterne Deus qui mâ— refecisti de sacrosancto corpore sanguine filij tui Domini nostri J. Christi precor ut hoc sacramentum salutis nostrae quod sumsi indignus peccator non veniat mihi ad judicium neque ad condemnationem pro meritis meis sed ad profectum corporis meÃ¨ animae salutem in vitam aeternam Amen The onely thing that any would except against this or any other of the Post Communions is the termes which may import the corporall presence but these wee leave to take in as grosse words as the Missall doth use The English have in this place the Lords prayer and another prayer of thankesgiving but our Book must rather be dissonant from the English than from the Roman Liturgie these prayers must not stand here but be put to such places and ranked in such an order as Sarum of old prescribed

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