Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	body_n	foot_n	right_a	5,704	5	7.0289	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20606	The rockes of Christian shipwracke, discouered by the holy Church of Christ to her beloued children, that they may keepe aloofe from them. Written in Italian by the most reuerend father, Marc Ant. de Dominis, Archb. of Spalato, and thereout translated into English; Scogli del christiano naufragio, quali va scoprendo la santa chiesa di Christo. English	De Dominis, Marco Antonio, 1560-1624.	1618 (1618)	STC 7005; ESTC S117489	73,138	191

in but a few pence you thinke that you bring with you in your pocket an vndoubted remission of your sinnes O fearefull rocke O dolefull wracke O hatefull auarice The Pope will needs haue a great Armie of innumerable Priests and Friars whom he pretendeth and in despight of Secular Princes mainteyneth to bee his onely his Subiects souldiers and seruants but he is more thriftie then to allow them wages of his owne pay or table of his prouision and therefore hee hath inuented for their maintenance such deuices as this to nimme the coyne out of your purses Which yee giue downe very gently that you may haue your part in these sweet Sacrifices not by way of commemoration of the benefit which you haue receiued by Christ but by way of bargaine and hier for the remission of your sinnes and the freedome of soules out of Purgatorie for pettie peniworthes And that you may ply their shop the oftner and become daily customers for Masse-bargaines they tell you that one Masse will not doe the feat that you are not alwayes rightly disposed to be capable of the benefit of this Sacrifice that for euery sinne you must haue at least one Masse with such like deuises and then let them alone to make their ware saleable they will finde you miracles ynough begotten by their Masses and stoare you with visions reuelations and many other such tricks and slights coyned in the forge of couetousnesse But what thinke you of the superstitious ceremonies of the Masse they are a many of deuises broached to astonish the simple vulgar and to rauish them with admiration of hidden and vnknowne mysteries without common sence without signification without any contents in them other then meere superstition The Masse-priest sometimes beats his breast one while lifts vp his eyes other-while casts them downe one while ioynes his hands together other-while spreads them at large one while holds his fingers close other-while displayes them sometimes he makes crosses in the aire in a certaine prefixed number and with so nimble motion as if he would beat away flies sometime he bends himselfe downe lowting low with Spanish crindges sometime hee stands vpright sometime stoopes sometime mumbles in secret other-while hee chaunts it alowd one while hee turnes to the people otherwhile to the Altar which are gesticulations fitter for the stage then for the Church and to procure laughter then to stirre vp deuotion Set habits I mislike not for in my first and best times my Ministers were in their holy functions adorned with proper habits for that purpose which indeed were not so costly and stately as now adayes I see them in some Churches nor so slouenly and nastie as I see them in other especially amongst those Friars which loue their broath well and take more care to haue their diet large and fat then to haue their Vestrie furnished and neatly dight As for the Sacrament whilest the Communion of the faithfull either all or many or some is in celebrating then is the fit time for that which is called Masse which should indeede bee the Liturgie and not a priuate but publique exercise euen for the said Communion and no other vse for this onely was the first and pure institution thereof But Romanists haue brought-in an innouation that for the most part the Communion should bee celebrated without Masse or Liturgie for they make boxes to be kept full of these Hosts there one comes another goes and the Priest without Masse without prayers affords to euery stander-by the Cōmunion or rather the halfe Communion it being a maymed Sacrament and full of vndecent enormities Hence I inferre that the priuate Masse as it is now adaies celebrated is in many respects friuolous and causeth the ruine of many soules One reformation of it would bee by cutting off many parts of it and generally all those strange gestures and by celebrating it for the Communion onely Whereupon it followes that in one and the same Church all the Altars except one principall should bee demolished as superfluous For in one Congregation one Masse is enough for the peoples Communion where the multitude of Altars and Masses is nothing but a meere superstition and erronious opinion of a Sacrifice But the greatest enormitie and most intollerable error of the Masse now adayes is that you poore soules are made beleeue that in it the bread is conuerted or as they speake transubstantiated into the true and reall body of Christ so that the bread after the consecration must bee no more bread no not in substance but Christ's true and reall body with his true reall presence in body and soule and the Deity vnited thereto with his head eies hands and feet the very same that was borne of the Virgin Mary which was fastened on the Crosse which rose againe and ascended into heauen and sitteth at the right hand of God the Father a thing beyond all vnderstanding and vtterly imperceptible which I could neuer apprehend nor approoue Surely the Scripture alwayes calleth the Eucharist euen after consecration bread Saint Luke calleth it the Communion of breaking of bread Act. 2.46 Saint Paul also saith 1. Cor. 10.16 That the bread which wee breake is the communion of the body of Christ and speaking of the due preparation before the Communion after a man hath prooued himselfe and purged his cōscience 1. Cor. 11.28 then saith he let him eat of that bread and drinke of that cup. So likewise all the ancient Fathers acknowledged true bread in the Eucharist neither euer heard they newes of this transubstantiation it being an vtter stranger in my house and for aboue eight hundred yeres after Christ neither heard of nor thought on And whensoeuer the ancient Fathers doe call the Eucharist by the name of Christ's body their meaning is that the bread is Christ's body Sacramentally without ceasing to be bread still euen as the water of holy Baptisme is sacramentally the blood of Christ which washeth the soule yet notwithstanding remayneth it still water And if yee aske mee what the Eucharisticall bread doth get by consecration more then it had before and what maner of transmutation or change that is which the holy Fathers acknowledge to be in the bread after consecration I answere that the bread before consecration is nothing else but ordinary bread and onely materiall food for the body but vpon consecration it is altered and changed and that spiritually and not materially for it becommeth Sacramentall bread and by so being it attayneth a very great and meruailous priuiledge that whosoeuer doth worthy lie eat it in the holy Communion doth receiue the true body of Christ in a certaine vnspeakeable but spirituall and Sacramentall maner Christ hauing ordeined and promised that whensoeuer this bread beeing made Sacramentall by consecration shall be eaten worthy lie he will giue his body spiritually and all other admirable spirituall benefits for the nourishment of their soules to those that shall thus worthylie communicate

a man's body is not an accident but a substance of necessitie it must bee nourished with substances and not with accidents the substance of meats being alwayes turned into the substance of the body nourished by them here therefore is no other starting-hole left then to run to a miracle that forsooth God doth create a new substance whereby he that thus eateth is nourished and so in trueth they might as well say that he liueth and is nourished without eating and drinking for to eate and drinke without receiuing the substance of meat and drinke is indeed not to eate and drinke at all Here I may adde the greatest impossibilitie of all and euen open contradiction hence following namely that Christ's body shal be a body and no body it cannot be denied that corporeal and incorporeall substances are so farre in their nature and essence distinguished that neither of them can haue the properties of the other nor be dispoiled of their owne properties without the totall destruction of one of them To be in a confining circumscribed place to haue quantitie and parts one distinguished from the other to be either heauy or light to be sensible are properties which arise from the internall essence of things corporeal To be indiuisible to be vncircumscribed by any place to possesse no situation to be wholy in the whole and all in euery parcell of the whole are properties of substances abstract immateriall and incorporeall Well indeed may it be granted that God's Almighty power can displace some of these properties in bodies by putting in another propertie contrary thereto but yet corporeal as he can make a body which is naturally heauy to become light and that which is hot to become cold but to make a body still to remaine an entire body yet so that it shall reteine no corporeall qualitie but assume incorporeall properties is vtterly impossible euen to God's omnipotencie for it should be at the same time both a body and a spirit and so a body and no body To this are the Papists driuen turning the body of Christ into an abstract immateriall and incorporeall substance and giuing it the true properties of a spirit and depriuing it of all bodily qualities And yet when the Disciples after the resurrection vpon Christ's appearance amongst them Luke 24.37 and saying vnto them Peace be vnto you were terrified and affrighted supposing they had seene a spirit for the driuing this error out of their heads Christ shewing them his hands and feet and body said Handle me and see for a spirit hath not flesh and bones It is therefore a sound position by Christ's owne argument that that which consisteth of flesh and bones cannot haue the properties of a spirit nor a spirit haue the properties of a body otherwise Christ's argument would not passe for currant if it were possible that a man's body might bee without palpable flesh and bones and that a Spirit might consist of palpable flesh and bones But the Papists will needs driue the body of Christ which of necessitie hath visible and palpable flesh and bones to be a meere spirit and so they make the same body remaining continually in heauen and not departing thence to come downe to the earth into the hands of the Priest and that without passing through the heauens or the aire and that the same entire body must be in the same moment of time both in heauen and vpon an infinite company of Altars in the earth and that not onely in the whole contents of the consecrated Host but in euery little particle thereof though no bigger then the point of a needle there must be the large entire body of a man fully growne together with all his flesh and bones with his hands and feete and with all the rest of his members A very meere vanitie whereat the Infidels our aduersaries may well make themselues merry and mocke at our faith for mainteyning things so repugnant to all reason which wee cannot salue vp no not by running to God's omnipotencie There is no necessitie at all whereby wee should be driuen to these absurd assertions True it is that Christ speaking of the holy Bread said This is my body but euen so it is said of iron heated red-hot this is fire not because it ceaseth to be iron but because that iron is accompanied with fire together with the properties thereof as heating enlightning and such like So this bread is his body because in the Communion the body of Christ doeth spiritually accompany this bread and doth bring spirituall effects with it So also Christ said of S. Iohn Baptist that hee was Elias Matth. 17.12 yet he was not in person that ancient Elias but he that was prefigured by him Iesus Christ therefore spake mysticallie and Sacramentally as likewise when he said of himselfe that he was the liuing bread Iohn 6.55 that his flesh was meat indeed and his blood drinke indeed Some of the holy Fathers vnderstand this place in S. Iohn not of the Sacrament of the Eucharist but of faith and in a mysterious sense that he that beleeued in him did thereby eate the true bread which was giuen from heauen And those among the Fathers which by this flesh and blood thus promised by Christ for nourishment vnderstand the Sacrament doe meane also that this flesh and this blood is to be eaten and drunke by faith whilest the Sacramentall Bread and Wine is eaten and drunke by the corporall mouth From this maine error concerning this impossible and vnconceiuable transubstantiation whereby they will haue a true and reall transmutation of the Bread into the true reall liuing entire and totall body of Christ doth arise a true and reall Idolatrie in the Masse wherein the consecrated Host is lifted vp that it may be adored for very Christ very God and yet in realtie and trueth it is true and reall bread Another branch springing from this error is that vpon this occasion they haue maimed the Sacrament in the peoples Communion by saying that in receiuing of the body of Christ in the Bread there is receiued the flesh and so the blood also by concomitancie And vpon pretence of certaine vaine and fruitlesse reuerences lest by any mischance the consecrated wine should be spilt vpon the ground and so the very blood of Christ be trod vnder feet they haue to preuent this mischiefe robbed the people of the vse of the cup. Wherein they erre more wayes then one first in running to this deuise of concomitance whereas Christ in his Institution of this holy Sacrament did employ both Bread and Wine commanding all both to eate and drinke and giuing order to his Apostles that they and their successours after them should in the very same man̄er minister the Communion vnto the faithfull people Moreouer by taking away from the Sacrament the signification thereof they doe in whole or in part destroy the Sacrament it selfe namely as farre as the thing signified is more or