Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	body_n	bread_n	wine_n	2,739	5	7.9963	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61213	The unreasonableness of the Romanists, requiring our communion with present Romish church, or, A discourse drawn from the perplexity and uncertainty of the principles, and from the contradictions betwixt the prayers and doctrine of the present Romish church to prove that 'tis unreasonable to require us to joyn in commmunion with it.	Squire, William, d. 1677.	1670 (1670)	Wing S5102; ESTC R15456	70,903	210

in the prayer concerning St. Peter in the commemoration of St. Paul June 30. where it was anciently said qui B. Petro animas ligandi solvendi pontificium dedisti this he saies he saw in Breviaries which had been written above 200 yeares and which had been printed about an hundred and yet the Reformers of the Roman breviary have left out the word animas will you see Bellarmines answer in his reply to Marsillius he saies forsi la divina providentia ha inspirato li reformatori c. Perhaps the Divine Providence hath inspired the reformers to take it away but why must it be taken away because as Marsilius states the case the Pope designing the advancement of his Power that he might Challinge as St Peters successor a power in temporals saw that this restriction was no way consistent with his design for if the binding and loosing be properly of Souls it must be a meerly Spiritual Power and so no way consistent with that supereminent power in temporals which the Pope and his Courtiers claimed a good reason then to take this away and a fine excuse to justifie it Gods providence must inspire these reformers such an inspiration indeed as the Trent Fathers had when if we believe the Proverb the Holy Ghost came from Rome in a cloke-bag Secondly I will give that Instance which the Arch Bishop of Spalato * De. Rep. Eccles. 〈◊〉 c. 5. n. 164. had observed in Bertram's book when Bertram would prove that the bread and wine are figuratively the body and blood of Christ and though they are call'd the body and blood of Christ yet there are such things said of them which are Celebrated by the Church in a mistery as cannot be said according to that manner they are known to exist and ꝑo they must be understood to be the body and blood of Christ in a figure he proves this by two prayers in the Missal which were said after the Communion the first is Pignus aeternae vitae capientes humiliter imploramus ut quod imagine contingimus Sacramenti manifestâ participatione sumamus taking the pledg of eternal life we humbly beseech that what we touch in the Image of the Sacrament we may also receive by manifest participation from hence Bertram gather'd that a pledge and an Image only signifying the things which they belong to but not manifestly shewing them ꝑo that which is now made in the Sacrament is different from that which shall be afterwards manifested ꝑo that which the Church Celebrates is the body and blood of Christ but yet as a pledge as an Image and when there is no more pledge or Image the truth it self i. e the body of Christ will apear now this Prayer is not to be found in the Missal saies Sspalato Another he mentions Per ficiant in nobis Domine quaesumus tua Sacramenta quod continent ut quae nunc specie geramus rei veritate capiamus let thy Sacraments O Lord effects in us what they contain that what we now hold in shew we may receive in truth from this he argues there being a difference betwixt species and veritas i. e betwixt what is in shew and what is according to it's true nature ꝑo that body blood of Christ which is here held by the Church differs from that which shall be glorified in the resurrection this prayer is clipt saies Spalato instead of specie they read spe yet since that is opposed to truth in this place it shews that we do not receive that which is truly the body of Christ according to its proper nature and so it was read in their reformed Missals in Antiquitates Liturgicae * Sabbato 4. tempotum per Balthas Beller 1605. printed at Doway 1605. which the author saies he took à capite ad calcem out of the Roman Misal the prayer runs ut quae nunc spe geramus c. but I wave this latter for the word specie is now restored in the Paris edition of the Missal 1631. Many more alterations in their Offices might be produced which will evidence the innovations in the Doctrine of their Church and which I hope will be effected by by some industrious person who hath the opportunity of variety of choice Missals and Breviaries and their other books of devotion whereby to discover those alterations of their present from their ancient Offices Secondly I will rather instance in those passages yet retained and are not reconcileable with the grounds of their present Doctrine As First I instance in the private Masses when the Priest communicates alone for many are bound by the Statutes of their foundation as the Chantry Priests to say Mass for the Souls of their founders many persons for affection some by agreement and the highest ordinary rate in these Countries saies Fitz-Simon * Of the Mass 1 book 2 part 12 chapt is a shilling say a Mass and ꝑo whether there be any to Communicate or no yea though but one to answer the Priest and sometime none † Gavant part 2. tit 2. n. 1. yet he saies Mass and the Council of Trent though it wishes all who stand by would not only communicate by spiritual affection but Sacramental participation of the Eucharist yet it doth not condemn those Masses in which the Priest communicates alone but approves them and commends them now the prayers and rules of the Mass are no way reconcileable with this Doctrine and practice for First If there be none to communicate how can the Priest use this exhortation which is in the Ordo Missae after the prayer suscipe Sancta Trinitas Orate fratres ut meum ac vestrum sacrificium fit acceptabile c. pray bretheren that my Sacrifice and yours may be acceptable this exhortation saies the Rubrick must be said by the Priest with his voice toward the people and his Tone a little raised and in their private Mass all this is done though there be none present the exhortation supposes some communicating or at least some present why must he say Brethren if he supposes there needs be none or at least but one why should he raise his voice when he can expect none to answer unless the stones say Amen why must he turne to the people if it suppose a Mass where there are none or but one present Lastly why must he say my Sacrifice and yours if it did not suppose some joyning in the sacrifice Secondly I instance in that exhortation lift up your hearts with the response habemus ad dominum if we lift them up to the Lord c. so the Priest saies dominus vobiscum the Lord be with you the answer is and with thy Spirit now if in the framing this Office it were not supposed that others were present to whom the Priest might direct the exhortation and that they should return the answer it had been foolish to have appointed the use of these words for it s altogether vain