Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	body_n	lord_n	7,994	5	4.1792	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41019	Virtumnus romanus, or, A discovrse penned by a Romish priest wherein he endevours to prove that it is lawfull for a papist in England to goe to the Protestant church, to receive the communion, and to take the oathes, both of allegiance and supremacie : to which are adjoyned animadversions in the in the [sic] margin by way of antidote against those places where the rankest poyson is couched / by Daniel Featley ...	Featley, Daniel, 1582-1645.	1642 (1642)	Wing F597; ESTC R2100	140,574	186

of whom Poggius writeth that after he had said Masse bidding the Feast of Epiphanie he spake to the honest rusticks on this wise My good neighbours to morrow you are to keepe good cheere and celebrate a high feast the feast of Saint Epiphanie a most holy wight but whether Epiphanie were male or female a he Saint or a she Saint I finde it not in my books What was he that Christened a childe with this forme of words Ego baptizo te in nomine Patria Filia Spiritua Sancta What was he who reading in the Gospel of Saint Iohn invenimus Messiam lept out of his skin for joy saying Now to the confusion of all Hugonots I have found the Masse in the new Testament What was he who reading in the Epistle Melchisedec Rex Salem panem vinum protulit translated it thus King Melchisedec brought forth salt bread and wine What was he who in a dispute about putting hereticks to death most Clarke like prooved his conclusion that hereticks ought to suffer death because the Apostle saith Hereticum post unam aut alteram admoni●ionem devita 1 Titus 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shun or avoyd but this silly animal mistooke the ver●e devita for a proposition and a nowne as if the Apostle had said de vitá out of life with him Neither doth Pope Siricius better argue against P●iests marriage Men in holy Orders must not contract Matrimonie because the Apostle saith They that are in the flesh cannot please God neither Innocentius against Lay-mens reading Scripture The beast that touched the Mount was to be thrust thorow with a dart Ergo. The people must not meddle with the Scripture As for their manner of preaching who so much scorne and deride ours let all travellers speake whether it be not thus A Parish Priest or some Monk or Frier gets up into a spacious Pulpit and there runs himselfe out of breath from one side to the other before his houre glasse be halfe run of whom a man might well demand as some one did in Tully of a declaimer Quot millia pass●um declamasti When this shaveling betweene whose head and heaven there is not a haire first appeares to the people he crosses himselfe as their manner is when they are affraid of evill spirits then reads the Gospel of the day in Latine whereof the people understand not a word and after he hath spent some time in translating it and scored out his way he conveighes a prayer into a parenthesis concluding it with an Ave Maria. After this resuming the words of his Text in the handling of them he robs and deplumes the late written pos●ils upon that ●ospell and like the Crow in the Poet Cloathes his Discourse with the choicest of their feathers in the end sticks two or three gaudy feathers out of the Peacock● taile I meane the golden Legend telling them how St. Domin●ck spying the Devill sitting in the Church like a Sparrow called him to him pluckt off all his feathers and put him to a great reproach or how St. Dunstane tooke the Devill by the nose with a paire of tongs fire hot Or how St. Bernard●lest ●lest good Ale and giving the same to certaine lewd persons caused divine grace to enter into them And here if the Author and his Consorts please to be merry at Sermons spectatum admissi risum teneatis amici But if any more ingenuous Papists like Lodovicus Vives condemne the Author of your golden Legend for a man of a brazen face and leaden heart and bring better stuffe yet even these come farre short of the Preachers of the Reformed Churches in many remarkable particulars First all the Popish Preachers take their text out of the Gospel or ●pistle of the Day but the Protestants confine themselves not to those parcels of Scripture but make choice as God shall direct them for the most profit of their flocke of any part of the Canonicall Scripture to expound it Againe the Protestant Preachers in their translation follow the originals the Greeke and Hebrew the Papists as they are bound under paine of a curse follow the corrupt vulgar Latine which they may not upon any pretence reject The Protestants deliver no Doctrine of faith for which they bring not Gods word The Papists ground many of their Doctrines upon unwritten Traditions or Decrees of Popes or Councels The Protestants build upon the true foundation gold silver and precious stones that is heavenly solid and precious Doctrine conformable to holy Scriptures The Papists hay and stubble as namely the putting Thrones and Dominations with Archangels Angels Cherubins and Seraphins in ranke and file a Geographical● description of foure Regions under the earth Hell Purgatory Limbus Patrum and Limbus Infantum an imaginary treasury of super-abundant satisfactions to be dispenced by the Pope hallowing of Water Salt Creame c. Christening Bels Singing Dirges and Trentals Pilgrimages Whippings Masses without Communicants dry Communions censing Pictures Invocation of Saints worshipping of Images with Reliques and such like trash f De te fabula narratur unlesse you can substantially refute Vigniers his Theater of Popes or Plessis his Historia Papatus or Abbot Down and Powell and infinite others accurate and elaborate Treatises De Antichristo you must aske blessing of the whore of Babylon as your mother g Will you call it the same wine which was powred out into two cups whereof one hath store of rats-bane in it See pag. 16. letter ● and pag. 33. letter u h There was never such a prophane gamster heard of as this Masse-Priest who playeth not only with the word of God and prayers but with Sacraments here and most solemne oathes hereafter what horrible prophannesse what detestable hypocrisie is it I will not say for a Lay Papist but a Romish Priest not only to be at our Service but to stay at the Communion to heare the Ministers exhortation out of the Apostle to all persons that come to the holy Table Diligently to try and examine themselves before they presume to eate of that bread and drinke of that cup for as the benefit is great if with a true penitent heart and lively faith we receive that holy Sacrament for then we spiritually eate the flesh of Christ and drinke his blood then we dwell in Christ and Christ in us we be one with Christ and Christ with us so is the danger great if we receive the same unworthily for then we be guiltie of the body and blood of Christ our Saviour we eat and drinke our own damnation not considering the Lords body we kindle Gods wrath against us when we provoke him to plague us with divers diseases and sundry kinds of death Nay more if he joyne with the whole congregation in the rehearsall of the words of the institution and the consecratory prayer will he present himselfe on his knees for he excepts no Ceremonies and receive the consecrated elements delivered to him with these

words The body of our Lord Iesus Christ which was given for thee preserve thy body and soule unto eternall life and yet all this while never thinke of receiving the Sacrament but only of eating a piece of bread and drinking a draught of wine which shall be better done with the remembrance of Christ then without it He will say that our Sacrament is nothing but common bread and wine and that nought else is to be received a● our Communion Table The Lord rebuke thee thou false tongue What because we beleeve not that the bread and wine is transubstantiated into Christs body and blood must it therefore be nothing but common bread and bare wine By the same reason he might say that because the water in Baptisme is not transubstantiated into Christs blood that therefore it is nothing but faire water and he may in a jesting manner wash a childe in remembrance of Christs washing us with his blood It is true we teach with Theodoret Dial. 2. That the sacred symbols after consecration depart not out of their own nature but still remaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their former substance shape and figure but withall we teach that they remaine not the same in use signification and supernaturall efficacie by vertue of Christs promise to all that worthily partake of the same Neither could this prophane scoffer be ignorant hereof for he saith He hath often been at our Service where we professe that all who with a lively faith receive the holy Sacrament spiritually eate the flesh of Christ and drinke his blood He also maketh mention in this Pamphlet of the 39. Articles which he will have to be the definition of a Protestant and in those Articles he could not but reade Art 28. Christs body is given received and eaten in the Supper but only after a heavenly and spirituall manner And in the Apologie of the Church of England part 2. cap. 14. The Supper of the Lord is not only a signe of the love that Christians ought to beare amongst themselves one to the other but rather it is a Sacrament of our Redemption by Christs death in so much that to such as rightly worthily and with faith receive the same the bread which we breake is the partaking of the body of Christ and likewise the cup of blessing is a partaking of the blood of Christ. With which confession of ours fully accordeth the Helvetian the French the Belgicke the Augustane and the Swevick as he that hath an eare may heare in the Harmony of Confessions Printed 1581. cap. 21. De sacrâ coenâ Domini What should I need for further proofe hereof either to alleadge the testimonie of Calvin Epist. 31. Non modo figuratur in coenae communio quam habemus cum Christo sed etiam exhibetur neque verba illic nobis dantur à Domino sed veritas ac res constat cum verbis Haec porro communio non imaginaria est sed qua in unum corpus unamque substantiam cum capite nostro coalescimus There is not only figured in the Supper that communion which we have with Christ but it is also exhibited neither doth our Lord deceive us but the truth of the thing is correspondent to his words neither is the communion we speake of an imaginarie but such a reall one whereby we grow into one body and one substance with Chr●st our head or the testimonie of Bucer Epist. ad Italos addit hoc est corpus meum hic sanguis meus id credamus nec dubitemus haec dari nobis his ipsis symbolis dari in cibum potum vitae aeternae ut magis magisque vivamus in Christo habeamus illum manentem in nobis He addeth this is my body this is my blood let us beleeve it and no way doubt but that these things are given unto us by or with these very symbols and that they are given unto us for the food and drinke of eternall life that we may more and more live in Christ and have him living in us It never came into the thought of any professour of the Gospel to celebrate the Supper of the Lord without the Lord as Bucer speaketh in this Epistle or exclude him from his owne Table We teach he is there truly present and is truly received by all worthy communicants but spiritually by faith not carnally with the mouth according to the grosse Capernaitical conceipt of Romanists For first our Saviour in the sixth of Iohn where he commandeth all to eate his flesh and drinke his blood vers 53. affirming that his flesh is meat indeed and his blood is drinke indeed perceiving that some were offended thereat saying vers 60. this is a hard saying who can beare it thus he declareth his own meaning vers 63. The words which I speake unto you they are spirit and they are life that is spiritually to be understood not carnally and grossely Secondly the Orthodox Fathers disclaime this carnall eating with the mouth St. Cyril in his Anathems denyeth the Sacrament to be hominis comestionem An Anthropophagie or man eating St. Chrysostome saith it is mensa aquilarum not graculorum and St. Austine that it is cibus mentis not ventris or dentis the food of the soule not of the tooth or belly Tract 20. in Iohan. Vt quid paras dentes ventrem crede manducasti Why dost thou prepare thy teeth and thy belly beleeve and thou hast eaten and St. Cyprian de coena Dom. haec quoties agimus non dentes ad manducondum acuimus sed fide sincera panem sanctum frangimus As oft as we doe these things we doe not wh●t our teeth to eate but with sincere faith we breake that holy bread Thirdly Christ never instituted any Sacramentall action but it was profitable to the soule but the eating of Christs flesh with the mouth and swallowing it down in the stomack doth no way at all profit the soule Fourthly Christ never wrought any miracle outwardly upon the creature but the truth therof appeared even to sense when he turned the water into wine Ioh. 2. The change was discovered by the taste vers 9 10. When the Ruler of the feast had tasted it he said to the Bridegroome thou hast kept the good wine till now In like manner when Christ multiplyed the five Barley loaves and the two fishes both the taste and the stomacke and the eyes of all that were present gave testimonie to the truth of this miracle For they did all eate and were satisfied and saw twelve bask●ts remaining full of the fragments or broken meat which remained to them that had eaten Neither can it be shewed that ever Christ the Author of truth deluded the sense If therefore the bread had been truly and really turned into the substance of flesh either the sight or the taste or the touch would have discerned this change which yet as themselves confesse discover nothing but the whitenesse the roundnesse the