Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	body_n	consecrate_v	3,119	5	9.9831	5	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

within them as you hold And here You are most grosse Idolaters I feare For when you hold these Christ in your hand You bow to Altars whereon neither stand Did you thus bow to Christ as you pretend You would not to your naked Altars bend When he is in your hands contained in These vessels here you faulter erre and sin As you doe likewise when you bow adore Towards the Altar Tables just before You goe to consecrate the Sacrament Ere Christ's there present in the Element You should me thinkes not bow but stay till he By consecration should there present be Yet one bout more the bread and wine you say Are or containe Christs body blood and they Are better greater than Gods sacred word Why doe you then bow to the Altar Board Not to the Bread Wine Christ nay them neglect When in your hands to turne bow with respect Unto meere naked Tables Altars sure Your wits are lost and Christ will not endure To see a stone or planke ador'd whilst he Then in your hands must not thus worshipt be By this all know it is a truth no fable That you adore not Christ thus but the Table Or Altar else you would not to them bow Whilst you hold Christ within your hands Then now At last discerne your folly and pretend No more you worship Christ you him offend And since nought in the Sacrament presents Christ to us but the Sacred Elements You must your Altar-worship quite give o're And nought but them if ought henceforth adore And yet the signes are not so venerable As is each Saints heart wherein Christ doth dwell In farre more lively reall manner then In bread wine Altars made for holy men Christs reall presence is in these alone They are his members body flesh bone one In and with him call'd Christ if you adore Christ where he dwels most you must bow before To towards these his living Temples where He still resides this you 'le not doe I feare But rather bow to senselesse Altars stones Then to the dearest of Christs holy ones The common objects of your disrespect Take heed you be not one day for it checkt If this displease to give you some content Me thinkes your Priests by office reverent Who hallow hold take give the sacred bread And wine to all should be more worshipped Then your bare Altars sith they represent Christs person who blest gave this Sacrament At first are Altars senselesse wood or stone More sacred worthy then Priests who alone Neglected are not bow'd to then by you Doubtlesse if bowing be to either due It is to Priests your name or if you will To Ministers who there act and fulfill Christs Office who more present then resides In their hands persons then in ought besides More than in Paten Chalice Altar yet These worthy persons now too oft forget Their honour office Christ whom they present And whilst they Paten Cup blest Element Hold in their hands like senselesse stocks or stones They unto Altars turne and bow their bones Whereas if Altars Tables had but sence Life they would bow and doe them reverence For shame then be not stocks or fooles henceforth But know your selves your office place state worth And no more cracke your braines to justifie Gestures that strip you of your dignity And senses both at once as you must see And now confesse unlesse you senselesse be Where Christ's more truely present on the Altar Then in the Priests the Priests deserve an halter And I shall deeme that man a stocke or stone Who bowes to Altars le ts the Priests alone O Priests consider well of what I say And then in this you will not say me nay But if you doe and Altars still adore I le not spend breath to plead a Priests cause more But ere we part once more to Church wee 'l tend Why doe you not to Font Pue Pulpit bend As well as Altars Tables since in these Christ is more present in his Ordinances Then on these in most Churches places where Baptisme Lords Supper Sermons frequent are In these each weeke day Christ is constantly Present on Altars Tables quarterly Or monethly at the most he then resides More in the Pulpit Font than ought besides You hold that Baptisme yea and Gods word too Are simply needfull men to save but so Is not the Eucharist as all agree They then more usefull worthy needs must be These two save men alone but t'other not The greatest reverence then you should allot To Pulpits Fonts whence these dispensed are Than to the Altars where Christ is more rare But let these passe you cannot this deny That Bibles farre surpasse in dignity Fonts Altars Tables Churches Pulpits all Which without Gods word to the ground wil fal This is their sole foundation if it fade All else without it is nought but meere shade Both Table Pulpit Church Font Sacrament Of all these then Gods word 's most excellent In it Gods Spirit Christ grace more reside Then in all places of the Church beside If then you will adore bow cringe at all You must unto before Church-Bibles fall Your Altar-bowings while you these neglect With God and good men will finde no respect In fine Christ's promise is where two or three In his name meete together he will be In midst of them yea Scripture saith alway That God amidst his Church house folke doth stay As he dwels lives most in mens middle part And center not head foot but in their heart Whence Altars in the midst of Church did stand As hearts in midst of men doe writes Durand To say then that Christ sits upon the Table As you now place it is no doubt a Fable For it stands not in midst of Church Quire but Against the Chancels East-wall there up shut Close prisoner with a new raile remote from The Congregation which now must not come Nor have seats neare it it 's a place too high And sacred for Lay people to come nigh If then God Christ midst Church and people be As by forequoted Scriptures you may see Your Tables Altars which now stand alone Far from the Churches midst are not their Throne If you will have them grac'd with their presence You must remove them to the midst from thence Where they are present else they will still set Besides these Thrones whose due place you forget But ancient Christians pray'd lookt towards the East Because the Altar was so plac'd at least In most old Churches this is Heylins Fable To justifie the placing of the Table Against the East end of the Chancell wall Though he no Altars Tables findes in all Antiquity so seated when as they In midst of Church or Quire were plac'd alway Hence Quires were so stil'd because men did stand About the Altar round like a Crowne and Did there sing praises as writes Isidore Rabanus Maurus others

will raise him up for my flesh I say Is meate indeede and my blood drinke indeed Which crosse conversion stands Rome in no steed But damnes that Transubstantiation Which she endeavours to erect hereon He that eateth my flesh AND DRINKETH my Blood dwels in me and I in him onely Spiritually not corporally Here Christs flesh and blood eating drinking appeare Foure severall times combined and drinking Christs blood is thrice made a most needfull thing To gaine eternall life Nor can Rome cry That this was spoken unto Priests onely For 't was spoke to the people as is cleare By expresse words and Christs whole discourse here Besides it differs eating from drinking Oft times as a distinct and diverse thing And make both equally needfull Therefore Rome to Lay-men the Cup must now restore Else she will rob them of life eternall Of Christs blood and to Hell fire damne them all To shunne this Rocke Rome saith that Lay-men Drinke Christs blood in eating the dry Host I thinke None but meere sots devoyd of reason sense Will be deluded with this grosse non-sense Is any man so simple once to thinke That he Wine Cyder Beere doth truely drinke In eating dry Grapes Apples Barly Meate Or that he drinkes swines blood when he doth eate Blacke puddings and so needes not for drinke call Because he drinkes Wine Cyder Beere in all Reasons Bread Apples meates he eates Truely I ne're yet heard nor read in History Of any so besotted as to thinke That in bare eating he did truely drinke Wine Beare included in dry bread onely And eate drink both in one for company Should Priests tell Children fooles than how much more Wisemen when they eate bread dry meates good store And then call for wine beare that they neede none Because they truely drinke Wine Beere alone In eating bread or dry meates they would cry Forthwith they did but them mocke cheat belye And give no credit to their words at all But them meere Lyers and impostors call Should Priests in this sort onely drinke at Table They would this shift damne as a senselesse Fable Why are lay Papists then such blockes to thinke Their Priests speake truth in saying that they drinke Christs Cup blood truely in eating dry bread No doubt their wits are lost their senses fled Should they tell Priests or Priests tell them when as They feast at home in private not at Masse That they drinke wine in eating of their bread Neither by either would be credited How then can they beleeve they drinke truely Christs Cup Blood when they eate the bread onely All know that eating is not drinking they In Scripture Authors speech use are alway Distinct things and still put as opposite One to another How then dares Rome write Or Pope decree such Nonsense that eating Is drinking drinking eating both one thing When each man child foole knows the contrary And may here justly say they erre and lye Are they the same why then did Christ say Eate And drinke yea both of them so oft repeate As different things why doe Priests both eate drinke And as to them eating no drinking thinke If Lay-men drinke in eating not Priests then They can doe more than Popes Priests Clergie-men If Priests in eating drinke as well as they The Cup must then from Priests be tooke away Lest they drinke twice for once nay eate twice too In drinking wherein Rome holds her Priests doe Eate Christs body conjoyn'd unseprably Vnto his blood and by concomitancy Is eate in drinking But if neither drinke In truth in eating bread why doth Rome thinke She doth it against Scripture reason sense Christs expresse verdict and experience Men alwayes chew the things they eate and they Hard solid dense not liquid things alway The Objects of eating are sayd to eate They swallow when they drinke not chew not meate Bread solid things but liquors drinkes onely The objects which men still drinke properly Men take what they eate with hand knife spone sup Quaffe what they drinke out of some pot glasse Cup. It is a contradiction then to thinke Say he that eates the bread doth truely drinke The Cup thereby O Papists now espie Renounce Romes monstrous Nonsense Foolery Christ bids all eate and drinke still distinctly Not both in one and that successively First eate the bread next drinke the Cup that he At first ordained and them gave thus the Apostles still tooke them successively In former times but those who drinke onely In eating of the bread doe both together In one act moment and doe not them sever Christ bids men drinke not eate his blood but they Who take it in the Host it eate alway Not drinke at all as men doe onely eate Blood in blacke puddings fowles or strangled meate Wherein blood is contain'd Nay he bids all Here not drinke of his blood in generall But specially to drinke it in the Cup And wine Now those who onely drinke it up Within the bread and neither Cup wine take Transgresse Christs precept and his forme forsake The Bread is not the Cup wine Christs body Is not his blood these differ really One from another then those who onely The Body Bread eate cannot possibly Be sayd to drinke the Cup Wine blood thereby This to evade Romes Doctors will reply That Christs body under the forme of bread Containes his blood and is accompaned Still with it Therefore those who eate the one Doe drinke the other in it not alone But Christ himselfe thought not so when he the Lords Supper first ordained sith that he Commanded all to eate his body in The bread alone his blood to drinke within The Cup and wine onely not in the bread Which he from Cup and wine distinguished Those then who eate the body bread onely Can not the Cup Wine Blood thus drink therby As Christ enjoynes them Nay the Sacrament Ordain'd by Christ to this end and intent His blood-shedding and death to signifie Is quite subverted by this Novelty For blood within Christs Body and the Bread Unshed cannot Christs Passion and Blood-shed In any lively manner represent And so cannot be a true Sacrament Of Christs death bloodshed who saith expresly This Cup is the new Testament in my Blood which IS SHED for many for pardon Of sinnes of which there 's no remission Without the shedding of Christs blood wherein Whereby we are washt cleansed from all sinne You must then in the Sacrament drinke up Christs blood not in his body veines but Cup As shed and sever'd from his body on The Crosse else you his bloods effusion And sinnes remission cannot represent By an unbloody Host or Sacrament Which can no comfort to mens soules convey Since it Christs blood-shed death doth not display Adde that Christs body in the sacred bread Is eaten not as living but as dead Nail'd broken on the Crosse quite voyd of blood All shed out of his