Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	desire_a	desire_v	great_a	33	3	2.1023	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56191	A pleasant purge for a Roman Catholike to evacuate his evill humours consisting of a century of polemicall epigrams, wherein divers grosse errors and corruptions of the Church of Rome are discovered, censured, refuted, in a facetious yet serious manner / by William Prynne ...	Prynne, William, 1600-1669.	1642 (1642)	Wing P4038; ESTC R5059	135,316	198

her finger then told Her I betroth thee to me thy maker And Saviour After which act he did her Continually visit familiarly Bringing with him oft times Virgin Mary And sometimes other Saints yet usually Comming alone keeping her company Walking reciting Psalmes with her which She Vnlearned knew not how to read till he At her request did teach her instantly By Miracle to reade them perfectly They write that Christ himselfe the Sacrament Gave unto her that the Host it selfe went Vnto her mouth without helpe and that she The Child Jesus in the Host oft did see That Christ his wound in his left side opened For her who thence Christs owne warme blood sucked That he stampt on her his five wounds that she In suffring torments might like to Christ be In fine they write that Christ did really Change hearts with her tooke out of her body Opened on the left side her heart which he Tooke with him for some space that meane time She Lived without an heart that soone after Christ in his glory did appeare to her With a red beautifull heart in his hand And comming neere to her where she did stand He thrust it in to her on the left side Saying to her My daughter and my Bride I here deliver my heart unto thee In leiw of thine which uttered then be Her side clos'd up and that this really Was done not in a vision shew onely The scarre remaining in her side descry'd Which her Companions oft times view'd and ey'd These most Blasphemous grosse notorious lyes Which every Christian Soule abhors defies Romes Church proclaimes for truths conformable Vnto her faith and them approves full well Witnesse the Sorbon Doctors approbation Prefixt in Print before their late relation Of Rabadeneira the Jesuit His Flours of Saints lives Saints lyes a more fit Title were for it Re-Printed lately With approbation in French Certainely Romes Church must needes be false which justifies Such monstrous Lyes such horrid Blasphemies And deemes them very usefull necessary For all to know true them her to defy On a Popish Miracle of their Deifide Hostia OUr Walsingham relates this Miracle That Otho when deposed not being well At point of death did earnestly desire His extreame Viand ere he should expire Which he unable to retaine ought he Then tooke desired onely but to see Not eate Christs Body which when the Priest nigh Him brought he it with great humility Ador'd then drawing neere to it stretching His armes out as if he were most willing It to embrace his body quite naked The Host out of the Priests hands then leaped And through an hole which opened instantly In his flesh just whereas his heart did lye Entred into his Body which done the Hole forthwith clos'd up so that none could see The Print of any scarre When he the Host Had thus receiv'd he rendred up the Ghost This nimble skipping Host was certainly Ill tutored to leape so wondrously Into the heart of one deposed by The Pope himselfe as the Church enemy And to breake Christs owne institution Not being eaten nor once fed upon Which makes me feare this Monstrous Miracle Is but a Fable coyn'd in some Monkes Cell On Papists prayers to those for Saints who neither were Saints nor Men. I Much admire deplore the sottishnesse Of Romes deluded flocke who oft addresse Their prayers unto S. Martiall Christopher George Margarite and Saints who never were Nay to the wodden-Crosse which Crucifide Our Saviour to the speare which pierc'd his side Which they have made a Saint and him now Name Saint Longis writing Legends of the same They pray unto the Nayles which nayl'd his feete And hands Saint them too t is very meete And then Saint Eloy nominate I feare These woodden Iron Saints will hardly heare Their prayers If they doe not yet verily The three chiefe graces Faith Hope Charity Which they have made three Saints of later dayes And in their solemne Liturgies alwayes Invoke thus O S. Faith pray for us Saint Hope pray for us S. Charity our plaint Heare and pray for us will undoubtedly Both heare and give an answere to their cry Else they would not them invocate I feare These Saints are deafe too and cannot them heare Since they are sacred Graces not Saints and Extreame remote from those not neare at hand Who them for Saints invoke who certainely Have in them no true Faith Hope Charity Sith they yet know not what they are or where And cry to them as Saints in heav'n not here On Popish blinde Obedience CHrist writes expressely if Blind lead the Blind They both shall fall into the pit nay finde Destruction as the Prophet punctually Determines 't is then false Divinity Which Tollet and Cusanus teach of late That he who doth beleeve his owne Prelate When as he shall propound an Heresie Against the faith shall merit much thereby Although it be an errour because he Is bound for to beleeve him till it be Apparent to him that t is contrary To what the Church beleeves whence they thus cry O how strong is the Churches building Why For no man can be deceiv'd no not by An evill Bishop If thou to God say O Lord I did thee in my Priest obey This shall suffice thee to Salvation For thou by the willing submission That thou yeeldst to thy Bishop canst not be Deceived although he shall command thee Other things than he ought to doe for the Church doth presume his sentence good to be Which sentence though false if thou shalt obey Thy reward shall be great Therefore say they Obedience without reason is a most Full and compleate obedience when thou dost Obey without inquiring reason why As beasts obey their masters a beastly Vnreasonable doctrine which should make All men suspect Romes Priests and them forsake Who make them worse than beasts cause thē deny Their reason senses lest they should descry Their grosse erronious Doctrines which if try'd By Scripture reason sense would be deny'd Of all receiv'd of none Romes faith would fall Did not her blind obedience most inthrall On Romes making perpetuall visibility a note of the true Church ROme saith the true Church is still visible If Popes her Church and Head were so 't were well But they dye and then oft for sundry yeares Monthes weekes at least no Church nor head appeares At all in Rome which sometimes two or three Popes hath at once so as no man can see Which is the true Church Head Pope since each one Doth then pretend he 's true Church Pope alone Rome then must bid this marke of hers adieu Else it will prove her a false Church not true Since Popes her Church are not still seene she Hath oft no Pope head sometimes two or three On Romes making Multitude and Roman a note of the true Church SOme Romanists averre that Multitude A Churches truth and goodnesse

moneths space each yeare When they their Cuckoo-Paters night and day All the yeare long repeate and never stay Yea whereas Cuckooes never keepe account How oft they Cuckoo cry they them surmount In this that they cry Cuckoo and keepe score How oft they doe it on Beades made therefore So that they are more sottish foolish vaine Than Cuckoos Children Fooles and so remaine Whose severall follies all conjoyned be In them and linkt in one as now we see If they on Beades to pray will still proceede They are Fooles Children and the Cuckooes seede On and against Popish Crucifixes and Images of Christ NO Pictures can so lively represent Christs Death and Passion as the Sacrament And Word the onely Crucifixes he Hath left his Church his death to minde and see What neede of Pictures Crucifixes then To shew Christs death or Person unto men Had they beene usefull he had instituted Them too like these sith not they are refuted If we Christs Person or humanitie At any time would set before our eye Let us behold our selves No Image can So lively set forth Christ to us as Man Gods and Christs perfect Image whose likenesse And Nature Christ assum'd if Man expresse Not Christ sufficiently unto our view No pictures can they false are He the true And perfect living Image of Christ why Neglect they truth then and behold a lye The Scripture no description of Christs face Forme feature person makes but of his grace That none should dare presume to undertake His unknowne Image Vnseene shape to make Which cannot but be false and a meere lye Because no ground shape 's left to draw them by And none now know Christs true forme portraiture How can the Papists others then be sure Those Crucifixes they adore keepe see Are Christs true Pictures and not one of the Two Theeves that were with him then Crucifi'd Since both alike upon their Crosses dy'd And those who made them for ought they can tell Intended to present by them as well These Theeves as Christ sith nothing doth appeare From the bare Picture this great doubt to cleare You must then know the Painters thoughts ere ye Them for Christs Pictures can once take to be Which nought can make them but your fantasie And theirs that made them but by guesse onely But grant them true what fruites good can accrue To men by Christs meere outward shape they view Since all our comfort rests in this that He Mans Nature tooke not that shape which we see His Incarnation not his Countenance Was that which did our Natures States advance Which men alone not Pictures can expresse Unto the Life they then are vaine uselesse Christ was unlike to most or all in face His visage saves none but his Nature grace We must strive to be like him inwardly In Graces but not paint him outwardly Gods Word forbids such Images to make Or use at all we must them then forsake The holy noynting Oyle which Sanctifi'd The Arke Priests Tabernacle all beside Which did thereto belong with that perfume Which God prescrib'd of old none might presume On paine of death to make the like sith they Were holy and in type did Christ display Who doth us sanctifie and quite consume The stinke of all our prayers with his perfume If then it were so grand a crime for men To make the like to these types of Christ then To make Christs Image likenesse for a use Civill or Sacred is a great abuse It s Civill use walls windowes Roomes to grace Doth Christ prophane abuse and much debase Christ is an holy and most sacred thing Ordaind for holy uses the making Then of him common for a civill use Is prophanation and more grand abuse Than to turne Churches Lords Bords Chalices To prophane uses damn'd by Popes Decrees For prophanation grosse impiety It s civill use you then must needs denie T is sinne prophanenesse by all mens consents For to translate the sacred Elements Of bread and wine which Christs death typifie And paint his Body blood-shed to our eye Unto a vulgar use then by the same Reason it must deserve as great a blame To make Christs Image for a civill end Since both alike to prophanation tend It s Sacred use to worship or adore Makes it a sinnefull Idoll and therefore Be it for Common or for Sacred use To make Christs Image is a grosse abuse Nay Sacriledge falshood and blasphemy Sith it presents Christs bare humanity Unto mens eyes thoughts fancies separate Quite from his Godhead and Divine estate Which hypostatically is joyn'd to His humane Nature in such sort that no Man must behold view his humanity But as conjoyn'd still to his Deity Which no picture can possibly expresse Vnto the eye since voyd of all likenesse And visibility Christ as meere man Unto us no Christ Jesus Saviour can Be Therefore 't is both falshood blasphemie To picture Christ as a dead man onely Hanging upon his Crosse quite severed From what made him a Saviour his Godhead What comfort profit can it be to eye Christ hanging on his Crosse as man onely Ah none at all Thus you him alwayes view In Crucifixes Therefore bid adieu Unto them and the rather because they Mis-represent Christ to you day by day Not onely as meere man but as hanging Yet actually upon his Crosse a thing Both false and dangerous which doth quite confound Our faith hope joy and cast them to the ground Christs hanging on the Crosse was transient Past in few houres which done he rose and went Vp into Heav'n where he now reignes onely And lives free from his Crosse no more to dye To paint him then still hanging on his Crosse Or as a sucking infant it most grosse Abuse controuling sacred History And representing nothing but a lye O than with indignation cast away These Idoll Pictures and aside them lay Which at the best are Lies and different From Christs forme which the Scriptures represent The Papists paint Christ very lovely faire And like a Nazarite with long compt haire And somewhat fleshy when the Text saith he Should like a roote which springs in dry ground be And that he had no forme nor comelinesse Of Person in him as they him expresse So that when men should see him no beauty Him to desire they should in him espie Whence they should him reject despise despite And hide their faces from his gastly sight He was no Nazarite nor long haire wore As some yet dreame and many heretofore For he dranke wine oft toucht nay rais'd the dead Which Nazarites might not nor shav'd he his head When he came neare dead Corps as Nazarites Were bound to doe nor us'd ought of their rites He was not could not be defil'd at all Like them no sinne in him was nor could fall Into him He no sinne-peace-burnt-offring

drinking The Cup Much lesse the plea of differing The Clergie from the publike Laity For since Christ for both equally did dye And shed his blood yea the Cup to both give A●ike none must them of this right deprive T is more than devillish pride for to deny Laickes the Cup to rayse Priests dignity And to subvert Christs very Sacrament Which bread alone cannot well represent Yea hurt mens soules to Mount Masse-Priests on high And them advance above the Laity To close up all Romes Pope Gelasius In his unerring chaire determin'd thus In this same case long since when some onely Would take the Sacred bread and then deny The sacred Cup to drinke because they were Perswaded wine was ill and did forbeare It onely from this superstition That Priests such people with great caution Should cause to take both Elements intire Or drive them from both If you now desire His reason marke it well Because that one And the same very Sacrament alone Can no way possibly divided be Without GREAT SACRILEDGE In which Decree Rome these particulars well worthy note May see defin'd against her Constans vote First that lay people in the Eucharist Must drinke the Cup still as well as the Priest Next that the Manichees did first invent The halfe Communion and halfe Sacrament Because they thought wine in it selfe to be Unlawfull Thirdly that by this Decree Mens false perswasion in their conscience That wine is simply ill must not dispence With nor exempt them from the sacred Cup But they must drinke it here or else not Sup With Christ at all nor taste his bread and body Whence I against Romes Church shall pleade strongly That if those who thought wine in conscience Unlawfull must yet drinke it in plaine sense Within the Cup not bread at Sacrament Or else be from the bread and Church out-pent And quite secluded Then much more must they Who deeme Wine lawfull not be kept away From the Lords Cup but drinke it punctually Nay be for'st to receive it constantly If they refuse it and by this decree Eating to be no drinking all may see Next that Popes Prelates Masse-Priests must compell All to drinke of Christs Cup or else repell Them from the Sacred bread But Romes Clergie Popes Prelates Priests d●e now quite contrary Compelling Laymen to eate bread alone Vsually suffring not so much as one Of them to drinke the Sacred Cup nay the Councells of Constans and Trent Thus decree That if any Priest shall exhort Laymen To take the Sacrament in both kinds then For this offence or if he admit any Thus to receive he shall be presently Excommunicated and if that he Perssist herein he shall condemned be And censur'd as an Hereticke yea Lay Men who shall be so bold as once to say As this Pope doth that it is SACRILEDGE Vnlawfull or erronious to abridge Them of the Cup shall for this cause onely Be persecuted punisht grievously As Heretickes O strange prodigious Decrees quite crosse to Pope Gelasius Fiftly that those who eate the Host onely Drinke not Christs blood inclos'd in his body Nor take they the whole Sacrament but it Divide in halfe and into peeces split Which Constans Trent Councels both deny Belike they love truth Popes to contrary Sixthly that not one element alone But both together taken by each one Christs bloody death compleately represent And make up one intire sweete Sacrament In fine that none can sever or divide The bread and Wine or put the Cup aside Taking the bread alone or give it to Lay men without the Cup as Priests now doe Without GREAT SACRILEDGE And if that they Who thinke wine ill in point of conscience may Nor here the Sacred wine refuse to drink Without great Sacriledge then all must thinke Those Sacrilegious in the top degree Who deeme wine lawfull and will drinke it free In Tavernes and all places else but here In Christs owne Supper it forbid forbeare These seven conclusions Pope Gelasius Hath in his chaire decreed of old for us In his Decrees which Rome cannot gainesay Since part of her owne Canon Law this day Now tell me Rome did this Pope erre if so Then Popes may erre in chaire like him If no Then thou and thy late Popes Masse-Priests Councill Of Constans Trent err'd grosly and erre still Yea they commit great Sacriledge each day In taking keeping Christs Cup blood away From Laymen contrary to Christs command And this Decree which they doe much withstand O Rome now see thy great impiety Grand Sacriledge theft grosse iniquity In robbing Laickes of Christ Cup Wine Blood Which be bequeath'd them for their endlesse good And making them thinke This is my Body Pronounced by the Priest doth really The bread into Christs body change when they Recited in the Masse but to display What Christ once did and sayd of old when he Ordain'd the Sacrament at most can be But a recitall of an History And of no more force to make Christs body When uttered in the Masse than when they read In the Gospels themselves since t is granted By and knowne unto all that the reading Of any story doth change make nothing Anew at all The reading the story Of the Creation Christs Nativity Death resurrection Miracles effects No new Creation of the world reflects The old not makes a new Nativity Death Resurrection of Christ really Therefore this is my body spoken by The Priest not Christ himselfe rehearsively Can worke no reall change of bread into Christs body And if bread be chang'd 't is to The Priests owne body who saith this is my Body not Christs who being Christ onely In represent when he doth consecrate And use these words which now to him relate The bread can be Christs body onely as The Priest is Christ himselfe when he saith Masse And that is not in truth but represent Rome cannot from this cleare truth dis-assent On and against Popish and Superstitious Bowing to Altars and rayling in the Lord Tables Altarwise NO Patriarches Prophets Saints for ought we finde In Sacred writ once bowed or Inclin'd To or before their Altars though built by Command from God and did Christ typifie Altars of old and Sacrifices too Did represent Christ as Bread Lords Boords doe Yea they on Altars ate the selfe-same meate Christ in their Sacrifice as we now eate Yet none did then to towards Altars bow Why then must we bow congie to them now Or Tables or the Sacred Element Which Christ no more than theirs did represent They had the self-same ground to bow as you Yet did it not nor ever thought it due As you doe now Either you Erre or they Judge whether is more like to goe astray Why doe ye then since Altars Overthrow By Christs death to before them cringe or bow Are they now growne more Sacred then before By mens Erections that you them adore If they had no