Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	bread_n	eat_v	word_n	5,813	4	4.5462	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67908	The history of the troubles and tryal of the Most Reverend Father in God and blessed martyr, William Laud, Lord Arch-Bishop of Canterbury. vol. 1 wrote by himself during his imprisonment in the Tower ; to which is prefixed the diary of his own life, faithfully and entirely published from the original copy ; and subjoined, a supplement to the preceding history, the Arch-Bishop's last will, his large answer to the Lord Say's speech concerning liturgies, his annual accounts of his province delivered to the king, and some other things relating to the history.	Laud, William, 1573-1645.; Wharton, Henry, 1664-1695.; Prynne, William, 1600-1669. Rome's masterpiece.	1695 (1695)	Wing L586; Wing H2188; ESTC R354	691,871	692

such Proceeding in this Case The very Parties that tendred this Cap presuming some good Inclination in him to accept it and to the Romish Church which he maintains to be a True Church wherein Men are and may be saved And the Second Proffer following so soon at the Heels of the First intimates That the First was in such sort entertained by him as rather encouraged than discouraged the Party to make the Second And his Second Consultation with the King concerning it insinuates That the King rather enclined to than against it or at leastwise left it arbitrary to him to accept or reject it as he best liked As for his Severity in prosecuting Papists it appears by his Epistle to the King before his Conference with the Jesuit Fisher where he useth these Speeches of his Carriage towards them God forbid that I should perswade a Persecution in any kind or practise it in the least against Priests and Jesuits For to my remembrance I have not given him or his so much as cross Language Therefore he is no great Enemy to them The Second thing which may seem strange to others is this That the Pope's Legat and Jesuits should ever hate or conspire his Death unless he were an utter Enemy to all Popery Papists and the Church of Rome which admits an easie Answer The Truth is the Bishop being very pragmatical and wilful in his Courses could not well brook pragmatical peremptory Jesuits who in Popish Kingdoms are in perpetual Enmity with all other Orders and they with them they having been oft banished out of France and other Realms by the Sorbonists Dominicans and other Orders no Protestants writing so bitterly against these Popish Orders as themselves do one against the other yea the Priests and Jesuits in England were lately at great Variance and persecuted one another with much Violence This is no good Argument then that the Arch-Bishop held no Correspondence with Priests and other Orders and bare no good Affection to the Church of Rome in whose Superstitious Ceremonies he outstripped many Priests themselves What Correspondency he held with Franciscus de Sancta Clara with other Priests and Dr Smith Bishop of Calcedon whom the Jesuits persecuted and got Excommunicated though of their own Church and Religion is at large discovered in a Book entituled The English Pope and by the Scottish Common-Prayer Book found in the Arch-Bishop's Chamber with all those Alterations wherein it differs from the English written with his own Hand some of which smell very strongly of Popery As namely his blotting out of these Words at the Delivery of the Bread and Wine in the Sacrament Take and eat this in remembrance that Christ died for thee and feed on him in thy Heart by Faith with Thanksgiving Take and drink this in remembrance that Christ's Blood was shed for thee c. and leaving only this former Clause the better to justifie and imply a Corporal Presence of Christ in the Sacrament The Body of our Lord Jesus Christ which was given for thee The Blood of our Lord Jesus Christ which was shed for thee preserve thy Body and Soul unto everlasting Life And this Popish Rubrick written with his own Hand The Presbyter during the time of Consecration shall stand AT THE MIDDLE OF THE ALTAR where he may with more Ease and Decency USE BOTH HIS HANDS than he can do if he stand at the North-end With other Particulars of this kind Moreover in his Book of Private Devotions written with his own Hand he hath after the Romish Form reduced all his Prayers to Canonical Hours And in the Memorials of his Life written with his own Hand there are these suspicious Passages among others besides the Offer of the Cardinal's Cap Anno 1631. Jun. 21. 26. My nearer Acquaintance began to settle with Dr. S. God bless us in it Junii 25. Dr. S. with me at Fulham cum Ma. c. meant of Dr. Smith the Popish Bishop of Calcedon as is conceived Jun. 25. Mr. Fr. Windebank my old Friend was Sworn Secretary of State which Place I OBTAINED FOR HIM of my Gracious Master King Charles What an Arch-Papist and Conspirator he was the Plot relates and his Flight into France for releasing Papists and Jesuits out of Prison and from Executions by his own Warrants and imprisoning those Officers who apprehended them confirms About this time Dr Theodore Price Sub-dean of Westminster a Man very intimate with the Arch-Bishop and recommended specially to the King by him to be a Welch Bishop in Opposition to the Earl of Pembrook and his Chaplain Griffith Williams soon after died a Reconciled Papist and received Extream Vnction from a Priest Noscitur ex comite August 30. 1634. he hath this Memorial Saturday at Oatlands the Queen sent for me and gave me Thanks for a Business with which she trusted me her Promise then that she would be my Friend and that I should have immediate Address to her when I had occasion All which considered together with his Chaplains Licensing divers Popish Books with their expunging most Passages against Popery out of Books brought to the Press with other Particulars commonly known will give a true Character of his Temper that he is another Cassander or middle Man between an Absolute Papist and a real Protestant who will far sooner hug a Popish Priest in his Bosom than take a Puritan by the Little Finger An absolute Papist in all matters of Ceremony Pomp and external Worship in which he was over-zealous even to an open 〈◊〉 Persecution of all Conscientious Ministers who made Scruple of them if not half an one at least in Doctrinal Tenets How far he was guilty of a Conditional Voting the breaking up the last Parliament before this was called and for what end it was summoned this other Memorial under his own Hand will attest Decemb 5. 1639. Thursday the King declared his Resolution for a Parliament in case of the Scottish Rebellion The first Movers to it were my Lord Deputy of Ireland my Lord Marquess Hamilton and my self And A RESOLUTION VOTED AT THE BOARD TO AS-SIST THE KING IN EXTRAORDINARY WAYS IF THE PARLIAMENT SHOULD PROVE PEEVISH AND REFUSE c. But of him sufficient till his Charge now in preparation shall come in Observations on and from the Relation of this PLOT FRom the Relation of the former Plot by so good a Hand our own Three Realms and all Foreign Protestant States may receive full Satisfaction First That there hath been a most cunning strong execrable Conspiracy long since contrived at Rome and for divers Years together most vigorously pursued in England with all Industry Policy Subtilty Engines by many active potent Confederates of all sorts all Sexes to undermine the Protestant Religion re-establish Popery and alter the very Frame of Civil Government in all the King's Dominions wherein a most dangerous visible Progress hath

St. Paul He that speaks in the Church in an unknown tongue speaks not unto Men for they understand him not yet he speaks to God and doubtless doth not mock him for he edifies himself and in the Spirit speaks Mysteries neither of which can stand with the mocking of God Now say they As there is no word of all this in the English Service so doth the Book in King Edward's Time give to every Presbyter his liberty of Gesture which yet gave such offence to Bucer the Censurer of the Book and even in Cassander his own Judgment a Man of great Moderation in Matters of this kind that he calleth them Nunquam-satis-execrandos Missae gestus and would have them to be abhorred because they confirm to the Simple and Superstitious ter-impiam exitialem Missae fiduciam As there is no word of all this in the English Service so neither is there in the Book for Scotland more or other or to other purpose than I have above expressed For the Book under Edw. 6. at the end of it there are some Rules concerning Ceremonies and it doth give liberty of Gesture to every Presbyter But it is only of some Gestures such as are there named Similes not of all But if any will extend it unto all then I humbly desire it may be Piously and Prudently considered whether this confusion which will follow upon every Presbyters Liberty and Choice be not like to prove worse than any Rule that is given in either Book for Decent Uniformity And yet say they these Gestures for all this Liberty given gave such offence to Bucer the Censurer of the Book that he calls them Nunquam-satis-execrandos Missae gestus the never sufficiently execrable Gestures of the Mass. First 't is true Bucer did make some Observations upon that Common-Prayer-Book under Edw. 6. And he did it at the intreaty of Arch-Bishop Cranmer And after he had made such Observations upon it as he thought fit he writ thus to the Arch-Bishop Being mindful how much I owe to your most Reverend Father-Hood and the English Churches that which is given me to see and discern in this business I will subscribe This done your most Reveverend Father-hood and the rest of your Order that is the rest of the Bishops may judge of what I write Where we see both the care of Bucer to do what was required of him and his Christian Humility to leave what he had done to the judgment of the then Governours of this Church By which it appears that he gave his Judgment upon that Book not as being the Censurer of it as these Men call him but as delivering up his Animadversions upon it to that Authority which required it of him Much less was it such a Censure as must bind all other Men to his Judgment which he very modestly submits to the Church Howsoever this has been the common Error as I humbly conceive of the English Nation to entertain and value Strangers in all Professions of Learning beyond their desert and to the contempt or passing by at least of Men of equal worth of their own Nation which I have observed ever since I was of ability to judge of these things But be this as it may These Men have Notoriously corrupted Bucer For they say he calls them Nunquam-satis-execrandos Missae gestus referring the Execration to the Ceremonial Gestures But Bucer's words are Nunquam-satis-execrandae Missae gestus referring the Execration to the Mass it self not to the Gestures in it of bowing the Knee or beating the Breast or the like which in themselves and undoubtedly in Bucer's Judgment also are far enough from being Execrable As for that which follows and which are Bucer's words indeed That These Gestures or any other which confirm to the simple ter impiam exitialem Missae fiduciam as he there calls it the thrice impious and deadly Confidence of the Mass are to be abhorred there 's no doubt to be made of that Unless as Cassander infers well out of Luther and Bucer both they be such Ceremonies as Impeach not the free Justification of a Sinner by Faith in Christ and that the People may be well instructed concerning the true use of them Now all this at the most is but Bucer's Speech against such Ceremonies and in such time and place must be understood too as are apt to confirm the simple People in their Opinion of the Mass. But such Ceremonies are neither maintained by me nor are any such Ordered or Established in that Book Therefore this Charge falls away quite from me and Bucer must make his own Speeches good For my own part I am in this point of Ceremonies of the same Mind with Cassander that Man of great Moderation in Matters of this kind as my Accusers here call him And he says plainly a little after in the same place concerning Luther's and Bucer's Judgment in these things Quanquam est quod in istis viris desiderem though I approve them in many things yet there is somewhat which I want in these Men. But the Charge goes on 3. The Corporal Presence of Christ's Body in the Sacrament is also to be found here For the Words of the Mass-Book serving to that purpose are sharply censured by Bucer in King Edward's Lyturgy and are not to be found in the Book of England and yet are taken in here Almighty God is in called that of his Almighty Goodness he may vouchsafe so to Bless and Sanctifie with his Word and his Spirit these gifts of Bread and Wine that they may be unto us the Body and Blood of Christ. The change here is made a work of God's Omnipotency The words of the Mass ut fiant nobis are Translated in King Edward's Book that they may be unto us which is again turned into Latin by Alesius ut fiant nobis They say the Corporal Presence of Christ's Body in the Sacrament is to be found in this Service-Book But they must pardon me I know it is not there I cannot be my self of a contrary Judgment and yet suffer that to pass But let 's see their proof The words of the Mass-Book serving to that purpose which are sharply censured by Bucer in King Edward's Liturgy and are not to be found in the Book of England yet are taken into this Service-Book I know no words tending to this purpose in King Edard's Liturgy fit for Bucer to censure sharply and therefore not tending to that purpose For did they tend to that they could not be censured too sharply The words it seems are these O Merciful Father of thy Almighty Goodness vouchsafe so to Bless and Sanctifie with thy Word and Holy Spirit these thy Gifts and Creatures of Bread and Wine that they may be unto us the Body and Blood of thy most dearly beloved Son Well if these be the words how will they squeeze Corporal Presence out of them Why first the Charge here is made a

work of God's Omnipotency Well and a work of Omnipotency it is what ever the Change be For less than Omnipotence cannot Change those Elements either in Nature or Vse to so high a Service as they are put in that great Sacrament And therefore the Invocating of God's Almighty Goodness to effect this by them is no proof at all of intending the Corporal Presence of Christ in this Sacrament 'T is true this passage is not in the Prayer of Consecration in the Service-Book of England but I wish with all my Heart it were For though the Consecration of the Elements may be without it yet is it much more solemn and full by that Invocation Secondly these words they say intend the Corporal Presence of Christ in the Sacrament because the Words in the Mass are ut fiant nobis that they may be unto us the Body and the Blood of Christ. Now for the good of Christendom I would with all my Heart that these words ut fiant nobis That these Elements might be To us worthy Receivers the blessed Body and Blood of our Saviour were the worst Error in the Mass. For then I would hope that this great Controversie which to all Men that are out of the Church is the shame and among all that are within the Church is the division of Christendom might have some good Accommodation For if it be only ut fiant nobis that they may be to us the Body and the Blood of Christ it implies clearly that they are to us but are not Transubstantiated in themselves into the Body and Blood of Christ nor that there is any Corporal Presence in or under the Elements And then nothing can more cross the Doctrine of the present Church of Rome than their own Service For as the Elements after the Benediction or Consecration are and may be called the Body and Blood of Christ without any addition in that real and true Sense in which they are so called in Scripture So when they are said to become the Body and the Blood of Christ nobis to us that Communicate as we ought there is by this addition fiant nobis an allay in the proper signification of the Body and Blood And the true Sense so well signified and expressed that the words cannot well be understood otherwise than to imply not the Corporal Substance but the Real and yet the Spiritual use of them And so the words ut fiant nobis import quite contrary to that which they are brought to prove And I hope that which follows will have no better success On the other side the Expressions of the Book of England at the delivery of the Elements of feeding on Christ by Faith and of eating and drinking in remembrance that Christ died for thee are utterly deleted Before they went about to prove an intendment to establish the Doctrine of the Corporal Presence of Christ in the Sacrament by some positive words And here they go about to prove the same by the omission of some other words of the Book of England For they say and 't is true that those words are expressed in the English Liturgy at the delivery of the Elements and are left out of the Book prepared for Scotland But it is altogether false either that this omission was intended to help to make good a Corporal Presence or that a Corporal Presence can by any good consequence be proved out of it For the first of feeding on Christ by Faith if that omission be thought to advantage any thing toward a Corporal Presence surely neither the Scottish Bishops nor my self were so simple to leave it out here and keep these words in immediately after that thou dost vouchsafe to feed us which have duly received those Holy Mysteries with the Spiritual food of the most precious Body and Blood of thy Son For the feeding on Christ by Faith and the Spiritual Food of the Body and Blood of Christ are all one and 't is hard that the asserting of a Spiritual Food should be made the proof a Corporal Presence or that the omitting of it in one place should be of greater force than the affirming it in another The like is to be said of the second omission of eating and drinking in remembrance that Christ died for us For that remembrance of his Death and Passion is expressed almost immediately before And would not this have been omitted as well as the other had there been an intention to forget this remembrance and to introduce a Corporal Presence Besides St. Paul himself in the 1 Cor. 11. adds this in remembrance of me But in the 1. Cor. 10. The Cup of blessing which we bless is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ Which Interrogation there is a pressing Affirmation and these words in remembrance of Christ are omitted And what then will these my Learned Adversaries say that St. Paul omitted this to establish a Corporal Presence I hope they will not But whatsoever this omission may be thought to work it cannot reflect upon me For when I shall come to set down as I purpose God willing to do the brief Story what hand I had in this Liturgy for Scotland it shall then appear that I laboured to have the English Liturgy sent them without any Omission or Addition at all this or any other that so the Publick Divine Service might in all his Majesty's Dominions have been one and the same But some of the Scottish Bishops prevail'd herein against me and some Alterations they would have from the Book of England and this was one as I have to shew under the then Bishop of Dunblain's Hand Dr. Wetherborne whose Notes I have yet by me concerning the Alterations in that Service-Book And concerning this particular his words are these The Body of our Lord Jesus Christ which was given for thee preserve thy Body and Soul unto Everlasting Life And so The Blood of c. whereunto every Receiver answer'd Amen There is no more in King Edw. 6. his first Book And if there be no more in ours the Action will be much the shorter Besides the words which are added since take eat in remembrance c. may seem to relish somewhat of the Zuinglian Tenet That the Sacrament is a bare Sign taken in remembrance of Christ's Passion So that for my part First I see no hurt in the omission of those latter words none at all And next if there be any it proceeded not from me That which follows is a meer flourish in the general For they say Many Evidences there be in this part of the Communion of the Bodily presence of Christ very agreeable to the Doctrine taught by his Sectaries which this Paper cannot contain They teach us that Christ is received in the Sacrament Corporaliter both Objectivè Subjectivé Corpus Christi est objectum quod recipitur at