Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	blood_n	break_v	shed_v	10,145	5	9.7147	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65695	The absurdity and idolatry of host-worship proved, by shewing how it answers what is said in scripture and the writtings of the fathers, to shew the folly and idolatry committed in the worship of heathen deities : also a full answer to all those pleas by which papists would wipe off the charge of idolatry, and an appendix against transubstantiation, with some reflexions on a late popish book called The guide in controversies / by Daniel Whitby ...	Whitby, Daniel, 1638-1726.	1679 (1679)	Wing W1719; ESTC R39040	107,837	157

not follow as some Romanists conceive that they do worship with Latria this most Holy Sacrament For our Lords Body is no due object of Latria and that his Soul and his Divinity is there united to his body they do not affirm nor can it be collected from these words this is my body broken and my blood shed for you his body broken and his blood shed being his body and his blood disunited or in a state of actual separation from his soul if you collect from reason that if his body be there present his Divinity must be there also because it is united hypostatically to the body and therefore never separated from the body as R. H. Frequently insinuates I answer 1. That if we must not be permitted to use our reason to confute this Doctrine neither are you to use your reason to establish it for why a demonstration against a Doctrine should not as well destroy the supposed truth of that Doctrine as a demon stration for it should confirm its truth I am not able to conceive Besides is it a contradiction to assert that Christs Almighty power may reproduce his body not thus united to his soul and his Divinity or not If it be not then may his body be thus extant in the Holy Sacrament If you say it is a contradiction to assert that the same body should be united to the word and not united I Answer if the same body of our Lord may be both eaten and not eaten eaten by them who have received the Host and not eaten by them who have not yet received eaten in the Host received not eaten in the Host reserved if it may be under the species of bread and not under the species of bread under the species of bread as it is in the Holy Sacrament and not under the species of bread as it is in Heaven why may it not be united to the word and not united to the word united to the word as it is in Heaven but not united to the word as it lies sensless on the Altar When therefore R. H. doth so often mind us that Christ body was never separated from the divinity I Answer that this is a most certain truth when it is spoken of his Natural and Glorified body but is not so when it is spoken of his Sacramental body of which ten thousand things may be asserted which agree not to his Celestial body 3. As it is certain that the Lutherans do hold the Consecrated Elements to be Christs real body and blood and yet do never tender the worship of Latria to them so may the Eastern Churches also do nay it is certain that they do not tender the worship of Latria to them as the Papists do and are obliged to do by the custom and command of their Church Sacranus doth inform us of the Russians that they do not adore the Consecrated Elements Neither the Greeks nor Russians do perform any worship to them saith the Jesuit Scarga L. 3. de Sacr. Euch. c. 21. The Greeks aster the Consecration of the Elements exhibit none or very little reverence to them saith Arcadius moreover the Cophti and the Habassines do not so much as elevate the Confecrated Host nor afterwards reserve it as doth the Church of Rome Brievw p. 158 167. which is a farther evidence that they do not adore it with the worship of Latria But saith R.H. this adoration is a necessary consequent of the belief of the real presence Galde disc 3. ch 8. §. 82. n. 3. to this I Answer 1. by denying that this is any necessary consequence of the belief of Transubstantiation and if it were so we have hence reason to presume the doctrine of Transubstantiation cannot be antient seeing this necessary consequence of it was not observed in the Western Church before the XI or XII Century this adoration being not practised and much less enjoyned by the Church till then De Cub Lat. l. 7. cap. 44. l. 3. cap. 19. as Mr. Dally hath demonstrated 2. I Answer that nothing is more frequent than for Churches and persons to maintain a doctrine and yet in practice to disclaim the necessary consequences of that doctrine I hope R. H. doth urge against us nothing but what he thinks will necessarily follow from our doctrine and yet he knows we do disclaim his inferences and may in due time shew him we have sufficient reason so to do Ibid. p. 265 266. § IV And whereas R.H. doth endeavour to prove that the Greek Church agree with them in giving of this adoration to the Consecrated Host from certain passages of the Mass used among them that the disingenuity and weakness of his pleas may be more evident Which are all taken from the Author of the Tract styled Perpet de la Foy c. and answered by Mr. Dally de cult Lat. c. 3. c. 19. Chrysost To. 6. p. 983. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 9.4 Ib. l. 29 30. Ib. l. 35 40. I shall at large relate their manner of proceeding in the performance of their Mass and then return a satisfactory Answer to what he offers from these passages for confirmation of his vain presumption First then the Greeks begin this Mass with worshipping or bowing thrice towards the East before the Image of our Saviour and of the Blessed Virgin Soon after they bow thrice before the Table on which the Sacred Gifts that is the Bread and Wine is placed though yet they be not laid upon the Altar to be Consecrated Then the Priest saith O God be propitious to me a sumer and have mercy on me and again O our Saviour thou being nailed to the Cross and pierced with a Spear hast redeemed us from the Curse of the law and opened the fountain of eternal life glory be given to thee then taking the Oblation i.e. the Bread which hath the figure of a Gross impressed upon it called Sigillum into his left hand and the spear into his right hand he fastneth the Lance into the right side of the Cross upon the Bread Ib. l. 39. Ib. l. 41. and saith he was brought as a sheep to the slaughter then fastning it in the left side he adds that as an innocent lamb which is dumb before the shearer L. 43. he openeth not his mouth then fastning it in the upper part of the Cross he adds P. 985 l. 1. in his humiliation his judgment was taken away then he fasteneth it in the lower part and adds who can declare his Generation L. 8. his life was taken away or lift up from the earth Then the Deacon saith sacrifice Sir L. 10. and the Priest sacrisiceth him N. B. saying L. 13. The lamb of God which taketh away the sms of the world is facrifieed for the life and salvation of the world Then the Deacon saith pierce him Sir L. 14. and the Priest pierceth him with the Spear saying one of the Soldiers

with a Spear pierced his side L. 16. and forthwith came forth blood and water After this follows a Prayer to this effect P. 986. O God our God who sentest the living bread which is the nourishment of the whole world viz. our Lord Jesus Christ to be our Saviour and Redeener bless this oblation and reeeive it upon thine beavenly Altar After this the Priest and Deacon worship thrice before the Holy Table P. 987. l. 30. P. 989. l. 42. then the Priest takes thence the Holy Gospel and gives it to the Deacon and so they make their lesser ingress P. 9●0 and both how their heads then the Deacon brings the Holy Gospel to the Bishop if he be present and he kisseth it if he be not present the Priest Salutes it then all the people Reverence the Gospel Goer Not. in Mul Chrysost p. 125. n. 74. P. 990. i. 17. L. l. 18. the Priest or Deacon saying Come let us worship and fall down to Christ then the Deacon elevates it saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the true wisdom then the Deacon worshipping and the Priest after him they bring it to the H. Tribunal and so the Deacon doth again place it on the Holy Table and afterwards worshipping it with reverence P. 991. the Deacon comes to the Desk or Pulpit where the Holy Gospel is to be read P. 992. and the Priest saying let us hear the Holy Gospel Ibid. the Deacon reads it then followeth a Prayer of the Catechumens intreating God to look favourably upon them who bow their necks to him after this followeth a Prayer said by the Priest silently that God would enable him his Priest by the power of the Holy Ghost P. 994. to stand before his holy Table and offer his holy and immaculate body and his precious blood for to thee saith he do I how my neck that thou wouldest grant that these gifts may be presented or offered to thee by thy sinful and unworthy servant for thou art he that offers and art offered received and given Christ our Lord or as the words may be rendred who dost present and art presented who receivest and art given then they adore three times and then the Deacon saith God be merciful to me a sinner Ib. l. 34. L. 38. then saith he to the Priest elevate Sir who removing the Veil called the aer which covered the Poly Dish and Cup the Deacon takes the Holy Dish upon his Shoulders and the Priest the Cup then coming to the Holy Altar Ib. l. 44. they say to themselves Blessed is he that cometh in the name of the Lord then when the Holy Dish is taken down from the Deacon the Priest speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 995. Joseph an honorable person taking thy incorruptible body from the Cross wrapped it in fine linnen and preparing it for burial with spices laid it in a new Sepulcher L. 13. then they bow thrice before the Holy Table then followeth a Prayer after the placing of the Holy Gifts upon it Ib. l. 35. that God would enable them to offer gifts and spiritual Sacrifices for their sins and grant them to find grace before him and that he would accept their sacrifice and cause his Holy Spirit to rest upon them and upon the gifts there present P. 996. Ib. l. 30. L. 31. P. 996. l. 43. P. 997. Soon after the Priest worships thrice and saith I will love thee O Lord my strength my fortress and refuge and after him the Deacon worships thrice then saith the Priest lift up your hearts the people answer we lift them up unto the Lord then saith the Priest let us give thanks unto the Lord the people answer it is just and meet to worship the Father Son and Holy Ghost then the Priest relates bow our Lord Jesus in the night in which he was betrayed took bread Ib. l. 25. and blessing hallowing and breaking of it he gave it to his disciples saying then the Priest bows his head and blesseth the Holy Bread saying with a loud voice L. 30. L. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is may body broken for you and of the Cup drink you all of this this is my blond of the New Testament shed for you c. then the Priest adds out of thine own we offer thine own to thee All which is done the doors of the Chancel being shut L. 35. Goar Not in Miss Chrysost p. 139. n. 132. p. 998. and the people seeing nothing that is done then the Priest adds this Prayer We offer to thee this rational and unbloody sacrifice beseeching thee to send thy Holy Spirit upon us and upon these gifts that are before us then the Priest and Deacon worship thrice before the Holy Table Ib. l. 10 11. and say God be merciful to me a sinner then saith the Deacon bless Sir the Holy Bread L. 17. so the Priest crosseth thrice the Holy Gifts and saith with a low voice make this Bread the precious body of thy Christ L. 18. to this Prayer the Deacon saith Amen then saith the Deacon bless Sir the Holy Cup and the Priest blessing it L. 21. L. 23. L. 28. L. 30. saith make that which is in the Holy Cup the precious blood of thy Christ changing them both by the Holy Spirit and so the Deacon doth reverence to the Priest then after the Lords Prayer the Deacon saith P. 1001. bow down your heads to the Lord the people answer we bow down Lord to thee then the Deacon bowing down his head a little and seeing the Priest worshipping doth himself worship and to let us know that this worship is performed to God the Father this Prayer immediately follows L. 8. Look down O Lord from Heaven upon us that bow our heads to thee for we bow not to flesh and blood but to thee the dreadful God turn thou O Lord the mysteries which lie before us to us all for good according to our several needs for the sake of thy only begotten Son then followeth the Prayer cited by R.H. Attend L. 20. O Lord c. then the Priest and Deacon worship saying thrice God be merciful to me a sinner L. 24.26 Non ita tamen ut à populo conspiciatur elevat Graeca sacerdos Goar Ibid. n. 158. l. 28 30. and all the people also worship but all this is done before the elevation and whilst the people do not see the Host When the elevation is made which yet the people do not see the Priest saith Holy things to Holy persons and the people answer there is one Holy one Lord Jesus Christ then the Priest breaks the Holy Bread and saith L. 35. The lamb of God is broken and divided the Son of the Father who is broken but not divided who is always eaten but not consumed Then the Deacon worships and after that the Priest giving him

blessed is he that cometh in the name of the Lord for this is also said before the Consecration by the Priest M. Chrysost p. 994. Ib. p. 997. and Deacon at the Completion of the greater ingress of the hallowed Gifts and by the people before the Consecration Nor 6. From the Priests saying when he Elevates the Consecrated Bread Holy things to Holy persons to which the Quire answers there is one Holy one Lord Jesus Christ for though R. H. conceives this is so spoken in relation to the Elevated Host and is a confession that the Host is that Lord Jesus Christ they speak of yet Symeon Thessalonicensis will inform him Apud Goar p. 228. that it is only an unanimous confession of the Incarnation of the Son of God who reigneth over all and that it is as if they should have said Who of us is pure who holy there is one only holy Jesus Christ who lovingly doth sanctifie us Nor 7. From what the Priest saith when he breaks the Consecrated Bread into four pieces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Miss p. 1001. Goar in Not M. Chrysost p. 163. viz. the Lamb of God is broken and divided into parts the Son of the Father who is broken and not divided eaten and not consumed but sanctifieth those that partake of him For the Consecrated Bread being broken in memory and imitation of Christs Passion it being broken the Lamb of God and the Son of God may be said to be broken it being distributed and eaten the Lamb of God may well be said to be so as also to be cut into four parts though I suppose R. H. will not allow such a dissection of the true natural body of our Lord and not only of the Consecrated Bread they say break him Sir c. but of the Unconsecrated Bread pierce him Sir Miss Chrysost p. 985. Sacrifice him Sir and when the Priest hath pierced the Gifts he saith One of the Souldiers pierced his side when he sacrificeth them he saith The Lamb of God which taketh away the sms of the world is sacrificed will therefore R. H. hence infer that they believe the Vnconsecrated Bread and Wine to be naturally and properly the Lamb of God and truely sacrificed if not he cannot make the like inference from the like words used after Consecration Nor 8. Is this proved from that Confession and Prayer which the Priest makes when he prepares himself for the reception of the Holy sacrament viz. I believe Lord and confess that thou art Christ the Son of the living God and again Lord I am not worthy that thou shouldest come under my sordid roof For 1. The Priest indeed confesseth that Jesus is the Christ the Son of the living God Matth. xvi 16. in the words of St. Peter but not that the Sacrament is so he now makes that Confession for himself which a little before the people had made for themselves which was to do what every tongue at the last day should confess saith Thess alonicensis Apud Goar p. 228. viz. that Jesus was the Christ to the glory of God the Father 2. The Prayer which follows this Confession is that this Jesus would make him partaker of his precious body and blood wherefore the Priest doth not direct his Prayer to the body and blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Min. Bas apud Goar p. 173. but only to Christ for them 3. The Priest sollicites Christ to enter not only into his body but his Soul into which Christs Body cannot enter that he would united them to the holy body and blood of Christ that worthily receiving the holy Mysteries they may have Christ dwelling in their hearts and be made the Temple of the Holy Ghost not surely Christ as to his body but his word and Spirit and so they do themselves expound themselves praying that they partaking of the sanctified things and being enlivened by them may be united to Christ their true God who saith Miss Myst Ante consecrat apud Goar p. 197 198. he that eateth my flesh and drinketh my blood dwelleth in me and I in him that his word dwelling and walking in them they way be made the Temple of the Holy Spirit Nor lastly will this follow from the Deacons saying when he is called to receive the Sacrament behold I come to the immortal King For 1. He doth not say the Sacrament is that immortal King but only that Christ present or in the midst of them assembled is so Christ being therefore invisibly present as they assure us and he himself hath promised in all his Ordinances and more especially in this by which he spiritually dwelleth in and is united to the due Communicant well may be say when he receives those Elements with which such blessings are conveighed behold I come to the immortal King Goar in Miss Chrys n. 110. 2. It is their custom in their Liturgies to speak of that which representeth any thing as if it were the thing it self Goar in Miss Chrys n. 74. Sym. Thess ib. p. 222. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goar p. 478.510 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. They speak of the Holy Bible as if it were Christ himself when it is carried by the Priest they say come let us worship Christ when the Priest enters with it into the Chancel they add lift up the gates viz. that the King of Glory may come in Because this Gospel bears some representation of the Son of God thus also in the Office of the little Habit and the Angelick Habit the Superior tells the Monk when he stretcheth forth his hand unto the Gospel behold Christ is invisibly present here when the Monk takes the Sizzers out of the Gospel thou takest them saith he from the hand of Christ and why may not the Sacrament be styled the Immortal King by the same Metaphor by which the Gospel is here styled Christ v. Dallaeum de Cult lat l. 7. cap. 11. without intending to perform any higher worship to it than what they pay unto the Gospel What R. H. further urgeth from Cabasilas is only from a false Translation and so deserveth no consideration To conclude Sacramentum debito cultu tractet religiose colat Humiliter adorent Genuflexus adorat Rit p. 63 64. Missal saepius vide ibid. Rythmum S. Thomae ad S. Eucharistiam there be two signal differences betwixt the worship of the Host prescribed in the Roman Church and that which is observed in the Greek that whereas in the Mass and Ritual of the Roman Church we find frequent injunctions Religiously to worship and humbly to adore the very Sacrament and frequent intimations of worship due unto it whereas they pray unto the Sacrament and frequently acknowledg it to be their God there is not any thing of this nature to be found in any of the Eastern Liturgies 2. Whereas the Roman Host is by them worshipped as God not only during the Celebration of