Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	ghost_n	holy_a	lord_n	4,282	5	3.9053	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20934	The antibarbarian: or, A treatise concerning an unknowne tongue As well in the prayers of particulars in private as in the publique liturgie. Wherein also are exhibited the principall clauses of the Masse, which would offend the people, if they understood them. By Peter Du Moulin, minister of the Word of God in the church of Sedan and professor of divinitie.; Antibarbare. English	Du Moulin, Pierre, 1568-1658.; Baylie, Richard.	1630 (1630)	STC 7311; ESTC S111063	73,776	306

the merits of the Saints and saith precibus meritisque Not contenting himselfe that the prayers of the Saints bestead us hee willeth that they merit for us the grace of God XXI About the end of the Masse the Priest having taken the Hoast and the Cup maketh his prayer for himselfe k Corpus tuum Domine quod sumpsi sanguis que potavi adhaereat visceribus meis Thy body Lord which I have taken and thy blood which I have drunke cleaveth close to my entralles Hee should rather have prayed with the Apostle that Iesus Christ would dwell in his heart by faith Ephes 3.19 and that his body might be the temple of the holy Ghost 1 Cor. 6.16 for as Saint Iohn saith in his first Epistle Chap. 4. verse 13. By this we know that we abide in him and he in us because he hath given us of his spirit But to imagine that the body of Iesus Christ sitting at the right hand of God sticketh fast to the guts and entrailes of a Priest it is in dishonouring Iesus Christ to defile ones selfe with carnall thoughts And the rather for that our Adversaries hold that the wicked yea beasts doe also eate the bodie of our Lord into whose entrailes also wee must beleeve that the glorious bodie of the Sonne of God is clapt up And that hee was annexed to Iudas his entrailes after he had participated in the Sacrament Pope Innocent III. in 4. booke of the Mysteries of the Masse Chap. 16. propoundeth an important question l Si fortè secessus vel fluxus aut vomitus post solam Eucharistiae perceptionem evenerit ex accidentibus humoribus generatur If saith he any one having nothing else in his belly but the consecrated Hoast and the bloud of the Cup be seased on by a scowring or flux of the belly of what manner and of what nature are those excrements The solution is that they are accidents and humours but he cleares not that difficultie namely if Iesus Christ sticke fast to his entrailes XXII It would bee a thing too infinite to set forth all that may be met withall in the Masses of the whole yeare and in the whole publique service of the Church of Rome which might offend the people were it but propounded in the vulgar tongue As that which is said on Good-fryday m Ecce lignum crucis in quo salus mundi pependit venite adoremus Deus misereatur nostri Evovac Loe here the wood of the Crosse whereon the salvation of the world hung come let us worship God have mercy vpon us Evovac The which word Evovac is a word of triumph which the furious and drunken Priests of Bacchus used as they did sing in the honour of their God Bacchus Then puts the Priest off his shooes to worship barefoot the wood of the Crosse Then is said this Antheme n Crucem tuam adoramus Domine sanctam tuam resurrectionem laudamus Crux fidelis inter omnes arbor vna nobilis nulla sylva tantùm profert fronde flore germine Dulce lignum dulces clavos dulce pondus sustinet Wee adore thy Crosse O Lord and praise thy resurrection And in speaking of the Crosse Faithfull Crosse onely noble amongst the trees there is no forrest brings forth so much in l●afe flower or budd This sweet wood sustaines sweet nailes sweet waight Whilst these words are spoken everie one worships the Crosse and when they lift up the Crosse they say Ave lignum triumphale c. I salute thee or haile triumphant Crosse which is manifestly spoken to the wood And hereupon most of the Doctors maintaine that the Crosse ought to be adored with the worship of Latria which is the highest kinde of adoration XXIII The Saturday before Easter Masse is said in violet wherein they hallow Incens and there is virtue given it to drive away divels and they put out all the candles in the Church and then they light them againe with hallowed fire and the Deacon brings three great wax candles at the end of a staffe then he sticks five graines of incens in a great wax Candle in forme of a Crosse upon which wax candle this blessing is said in singing it in a stile whereof the impietie is absurd and the termes ridiculous Loe here the very words o In huius igitur noctis gratia suscipe sancte Pater incensi huius sacrificium vespertinum quod tibi in hac cerei oblatione solenni per ministorum manus de operibus apum sacrosancta reddit Ecclesia Sed iam columnae huius praeconia novimus quam in honorem Dei rutillans ignis accendit Qui licet sit divisus in partes mutuati tamen luminis detrimenta non novit Aliter enim liquantibus ceris quas in substantiam pretiosae huius lampadis apis mater eduxit O verè beata nox quae spoliauit Aegyptios c. In the grace of this night receive holy father the evening Sacrifice of this incense which the holy Church offereth up unto thee in this solemne oblation of waxen Candles by the hands of Ministers of the worke of Bees But already wee acknowledge the praises of this columne which the glistering fire kindles in the honour of God which although it bee divided into parts acknowledgeth no losse of borowed light for it is fedd by the liquid wax which the mother Bee hath produced into the substance of this precious lampe O truely happie night which dispoiled the Egyptians and enricht the Hebrewes Night wherein earthly things are blended with celestiall and divine with humane Wee pray thee then Lord that this waxen candle consecrated to the honour of thy name may hold out without failing to destroy the darknesse of this night and being acceptable in the odour of a good sent may be blended and ranked amongst the heavenly lights above Let the morning bringer Lucifer meet with it flames that Lucifer I say that cannot set or goe downe All this gallimaufrey and medley of absurde termes which give to a waxen taper that which belongs to the doctrine of the Gospell and placeth a waxen taper composed of the worke of Bees amongst the starres of heaven is farre from the language of the spirit of God XXIIII On the same Saturday they hallow their fonts in which is the water for baptisme in these words Make this water by thy Majesties Empire Note The God head blending it selfe with water gives it virtue to regenerate soules and maketh the water to become a new creature and a celestiall race by the immaculate wombe of the fountaine take the grace of thy onely Sonne by the holy Ghost which by the secret admixtion of his God-head make fruitfull this water prepared for the regeneration of men to the end that having conceived sanctification thorow the immaculate wombe of the divine fountaine borne againe as a new creature may become a celestiall race and let the mother grace bring forth in the infancie all them that the Sex distinguisheth unto the body or the age unto time Set farre away from hence thou that commanding Lord every

uncleane spirit let all wickednesse of diabolicall fraud keepe farre away let the mixture of any contrary power here have place let it not hover over about it to lay any ambushes let it not slide in covertly let it not corrupt by annoying it Let this holy and innocent creature be free from all assaults of the enemie and be purged by the departure of all wickednesse Let this water be a living well a regenerating water a purifying wave that all they that shall be washed in this wholesome lavor the holy Ghost working in them may obtaine indulgence of perfect purgation wherefore I blesse thee creature of water by the living God † by the true God † by the holy God † by the God who in the beginning by his word separated thee from the dry land c. Then hee breathes upon the water in forme of a Crosse and prayes that those waters may be efficatious to purifie the understanding and dipping the taper three times into the water he saith Let the power of the holy Ghost descend in fulnesse upon this fountaine Then he blowes thrise upon the water in this figure † Then powreth hee oyle and creame into it in forme of a Crosse There is even as much sense in all these words as efficacie in the ceremonie I thinke some broken-winded Monke whose braine swarmed out extravagant conceptions made these prayers in an ignorant age or that some profane fellow sported him selfe in ridiculous termes to mocke God XXV Thus when they consecrate salt the Bishop or Priest saith I conjure thee creature salt c. And speaking to salt as if it understood him gives it power against evill spirits In the Masse-booke which is in use at Paris in the Masse of the holy Virgin Mary is extant a Passage which saith O faelix puerpera nostra pians scelera iure matris impera redemptori O thou happie woman in childbed who expiatest our sinnes command by the right of a mother the redeemer XXVI These things and many other the like wherewith swarmeth the whole Romish service could they but bee pronounced in English without exasperating the minds and without moving in some distate in other some laughter in others execration Who would laugh hearing the Priest saying in the beginning of the Masse Ad Deum qui laetificat iuventutem meam Vnto God that gladds my youth Albeit this Priest have a gray head In a word the whole body of the Romish service principally the Canon of the Masse is composed in such a manner that I doubt not but that the Popes would willingly correct many things in it if it were in their power and that they would make the same alteration which they have made in the Masses of the Saints out of which the Popes Pius the V. and Clement the VIII have rased out many Proofes and prayers to the Saints which are still extant in most of the Masse-bookes In the which Canon that which most displeaseth our Adversaries is that there are many clauses which contradict Merits Purgatorie and Transubstantiation In private Masses In the Communion under one kinde and in an unknowne tongue and that it is evident that the prayers of this Canon are in a manner all made to bee said over the Almes and over the bread and wine and not over the bodie of our Lord. Syn. Trid. Session XXII Can. 6. Si quis dixerit Canonem Missae errores continere ideoque abrogandū esse anathema sit But they dare not touch this peece because the Councill of Trent in the XXII Session thundreth and Anathematiseth every man that shall say that in the Canon of the Masse there is any thing to bee corrected they have bound their owne hands by this decree This is the sole remedie that remaines for them to estrange the people from the understanding of the Masse whereunto serveth the barbarous tongue and the lowe murmur and the confused and inarticulate singing thereof CHAP. X. An examination of our Adversaries reasons especially of those of Mounsieur the Cardinal du Perron AS touching the prayers of particulars in a tongue not understood so much as by him himselfe that prayeth our adversaries cast downe the bucklers and defend not themselves but abandon their cause onely they say That it is the Church For this word Church is a covert and starting hole for every sort of abuse and a playster for every sore This is it they oppose against the Word of God and unto all antiquitie unto reason and unto common sense which in this point are contrarie to the now Church of Rome of this time But as for the publick service in an unknowne tongue not understood our adversaries propound some slender reasons which we must examine I. They say that the title of the Crosse was writ by Pilate in three tongues in Hebrew Greeke and Latine they will have Pilate that was a Pagan Iudge give this law to the Christian Church For being a man of great prudence it is to be presumed that he had a care that the Masse should bee sung in a fit tongue Thus Pilates authoritie carieth it away above the Word of God and against the examples of Iesus Christ of the Prophets and of the Apostles That if according to the custome of the Romanes the title of the Crosse had beene written but in one tongue then should they not by this reason sing the Masse but in one tongue or if Pilate had writ nothing the Masse had not beene sung at all Du Perron lib. 6. of his book against the King of great Brittaine II. They have no better grace when they say that it is expedient that divine service be said thorowout and in all places in the same tongue that strangers may understand it This reason contradicts the former for if it be expedient that divine service be said in one and the same tongue every where then shall we be forced not to rest upon the inscription of the Crosse in three tongues and we shall be driven to say service in one onely tongue thorowout the whole universall Church By the same reason Sermons ought to be made every where in the same tongue in favour of strangers Certainely the service in Latine doth in no measure at all comfort the strangers that are in France For of these strangers three fourth parts at the least understand not the Latine and there will bee found in France ten times moe strangers which understand the French then the Latine And these strangers which understand the Latine cannot understand the Masse whereof a great part is pronounced in so low a voice that they that are neere the Priest cannot heare his voice But what shadow of reason is there for it that in favour of a few strangers which are in great townes all the people of France must be deprived of the understanding

Masse Chap. 17. seemeth to condescend and to yeeld as much touching these prayers for hee saith that they are not very ancient that untill within these five hūdred yeares they were not said in the Church of Rome for there are five prayers in ranke of like nature in that part of the Masse which is called the offertorie the which this so renowned Cardinall hath beene bould to accuse of noveltie and hath observed that Innocent the III. who writ of the Masse in the yeare 1214. hath made no mention of them But that by these prayers the Priest makes an oblation and offers in sacrifice unconsecrated bread Bellarmine acacknowledgeth it in his first booke of the Masse Chap. 27. saying c Bellarm. c. 27. §. Primo Negari non debet panem vinum aliquo modo in Missa offerri proinde pertinere ad rem quae sacrificatur Haec propositio patet primum ex ipsa Liturgia Nam cum ante consecrationem dicimus Suscipe sancte Pater hanc immaculatam hostiam certè pronomen HANC demonstrat ad sensum id quod tunc manibus tenemus id autem panis est Et similes sunt in Liturgia non paucae sententiae quae panem offerri manifestissimè demonstrant It must not bee denied that bread and wine are in some manner offered in the Masse This may appeare first of all by the Liturgie it selfe for when before consecration wee say Suscipe sancte pater hanc immaculatam Hostiam Receive ô holy father this immaculate Hoast Certainely this Pronounce HANC demonstrates sensibly that which we then hold in our hands but it is bread which we hold And in the Liturgie so hee calls the Masse there are many sentences which manifestly shew that bread is offered Behold here then in the Masse an Hoast offered in sacrifice for the sinnes of the quick and of the dead which is not the bodie of Christ but unconsecrated bread But as concerning that which the said Cardinall saith that these prayers are new and brought in within these five hundred yeares he saith true in some sort It is true that it is a very new thing to sacrifice unto God unconsecrated bread for the sinnes of men But to call the bread and the wine of the holy Supper which the people brought and which the Pastor offered unto God sacrifices and holy oblations it is a thing very ancient and a prayer conformable to the Word of God which calls Almes prayers and al holy actions sacrifices d Bellarm. Ibid. §. Deinde Veteres Patres passim ita tradunt Ireneus lib. 4. cap 32. dicit Ecclesiam offerre Deo sacrificium ex creaturis id est ex pane vino Cyprianus lib. 2. Epist 3. dicit Christum obtulisse patricalicem vino aqua mistum Et in sermone de eleemosyna reprehendens divites foeminas quae non adferebant panem consecrandum Locuples inquit dives in Dominicum sine sacrificio venis partem de sacrificio quod pauper obtulit sumis Vbi per sacrificium panem intelligit qui per sacerdotes Deo sacrificandus erat The fathers of the first Ages spake thus So spake Ireneus in his 4. booke Chap. 32. saying The Church offereth to God a sacrifice of his creatures that is to say of bread and wine And Cyprian in the Epistle 3. of the 2. booke saith that Christ offered unto his Father a Cup blended with wine and water And in his Sermon Of Almes reproving the rich women that brought not bread to Church for an offering said unto them Thou rich and wealthy woman that commest to the Supper of the Lord without a sacrifice that takest part of the sacrifice which the poore hath offered Where it is evident that by these sacrifices he calls the offerings of bread and of wine not consecrated brought by the people as freely acknowledgeth the same Cardinall in the same place But that which is more expresse in this matter is that the Priest on Christmasse day adioyneth e Oblata Domine munera nova unigeniti tui nativitate sanctifica O Lord Hallow by the new birth of thy Sonne these offerings which we have offered unto thee He speaketh of an oblation already offered and yet this is spoken before consecration The title of the 24. Canon of the third Councill of Carthage is such f Vt in sacrificio tantùm panis calix offeratur That in sacrifice nothing be offered but bread and the Cup. g Ipse Canon Vt in Sacramentis corporis sanguinis Domi i nihil ampl●ùs offeratur quàm ipse Dominus tradidit hoc est panis vinum aqua mixtum Nec ampliùs in sacrificijs offeratur quàm de uvis frumentis And in the Text of the Canon there is That in the Sacraments of the bodie and blood of our Lord nothing bee offered but what the Lord hath ordained namely of bread and of wine mingled with water and that nothing bee offered in sacrifices but that which commeth of the grape and wheat XIIII But behold here the things which as much or more then the precedent would give the people a very strong impression and would discover unto them the abuses of the Masse were it but pronounced with an audible voice in the vulgar tongue The Priest in the beginning of the Masse saith his Confiteor in these words h Confiteor Deo omnipotenti beatae Matiae semper Virgini beato Iohanni Baptistae sanctis Apostolis ●etro Paulo omnibus Sanctis vobis fratres quia peccavi nimis cogitatione verbo opere Mea culpa mea culpa mea maxima culpa Ideò precor b●atam Mariam semper Virginem be●tum Micha●lem Archang●lum beatum Iohannem Baptu●●a● sanctos Apostostol●●ke trum Paulum omnes Sancto● vos fratres orate pro me ad Dominum Deum nostrum I confesse unto Almighty God and to the blessed Marie ever a Virgin To blessed Iohn Baptist to the holy Apostles Peter and Paul to all the Saints and to you brethren I have too exceedingly sinned in thought word and deed Mine offence mine offence mine exceeding great offence Wherefore I beseech the blessed Marie ever a Virgin the blessed Michael Archangell the blessed Iohn Baptist the holy Apostles Peter and Paul all the Saints and you brethren to pray for me unto the Lord our God In this confession the Priest confesseth his sinnes to the dead departed this life contrarie to the example of all the prayers and confessions which are found in the Scriptures all which are made unto God onely For even as it is God onely whom we have especially offended Tibi soli peccavi Psalme 51. verse 6. I have sinned against thee onely so also is it God alone that can forgive us our sinnes and it is he alone that understands the prayers of the heart because hee it is onely that knowes the hearts of men 2. Chron. 6. ver 30. and it