Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	drink_v	eat_v	word_n	14,073	5	4.8489	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67904	The life of William now Lord Arch-Bishop of Canterbury, examined. Wherein his principall actions, or deviations in matters of doctrine and discipline (since he came to that sea of Canturbury) are traced, and set downe, as they were taken from good hands, by Mr. Robert Bayley, a learned pastor of the Kirk of Scotland, and one of the late commissioners sent from that Nation. Very fitting for all judicious men to reade, and examine, that they may be the better able to censure him for those thing [sic] wherein he hath done amisse. Reade and judge.; Ladensium autokatakrisis, the Canterburians self-conviction	Baillie, Robert, 1599-1662.	1643 (1643)	Wing B462; ESTC R22260	178,718	164

no controversie did not the devilish humour of the Puritans and Jesuites make and entertaine it Yea they seeme to have come a step further to the embracing of the very mode of the popish presence for they 〈◊〉 of a corporall presence ibi that the body is there on the Altar and that essentially yea so grossely that for its presence there the Altar it selfe let be the elements must bee adored 6. They make an expresse rubrick for the priests taking of the patin and chalice in his hand in the time of consecration which taking not being either for his owne participation or distribution to others why shall wee not understand the end of it to be that which the Masse there enjoynes the 〈◊〉 and chalice their elevation and adoration for the elevation it waslong ago practised and professed by som of our Bishops and the adoration when the chalice and paten are taken in the priests hands is avowed by Heylin The practice of Wren does declare their intention this man as the Citizens of Ipswich complaines to the Parliament when he consecrat at their new Altar did alwayes turne his back on the people did elevate the bread and wine above his shoulder that it might be seene did set downe every one of the Elements after they were consecrate and adored lowly before them 7. In another rubrick of our consecration we have the cautels of the Masse anent the priests intention to consecrate expressely delivered unto us As for that wicked sacrifice of the Masse which the Canon puts at the back of the Consecration the English banisheth it all utterly out of their book but the faction to shew their zeal in their reforming the errours of the English Church their mother puts downe here in our booke first at the backe of the consecration their memento and prayer of oblation 2. That prayer of Thanksgiving which the English sets after the Communion in a place where it cannot be possibly abused as it is in the Masse for a propitiatory sacrifice of Christs body and blood they transpose and set it just in the old place where it stood in the order of Sarum at the back of the consecration before the Communion 3. The clause of the Missall which for its savour of a 〈◊〉 presence the English put out of this prayer may worthily receive the most precious body and blood of thy Son Christ Iesus they have here restored 4. That wee may plainly understand that this prayer is so transpianted and supplyed for this very 〈◊〉 that it may serve as it did of old in the Missall for a prayer of oblation of that unbloudie sacrifice by the priest for the sinnes of the world Behold the first eighth lines of it which of old it had in the Missall but in the reformation was scraped out by the English are plainly restored wherein we professe to make and over againe to make before 〈◊〉 divine Majestie a memoriall as Christ hath commanded This making not only the Papists but Heylene speaking from Canterburie expones farre otherwise then either Andrewes Hooker Montagu or the grossest of the English Divines for a true proper corporall visible unbloody sacrificing of Christ for which first the Apostles and then all Ministers are as truely priests though Evangelicall and after the order of Melchisedeck as ever the Sons of Aaron were under the Law and the Communion Table becomes as true and proper an Altar as ever was the brazen Altar of Moses 5. After the consecration and oblation they put to the Lords prayer with the Missalls preface audemus dicere Here the papists 〈◊〉 that their priest by consecration having transubstantiate the bread and by their memoriall of oblation having offered up in an unbloody sacrifice the body of Christ for the reconciliation of the Father doth then close his quiet whisperings his poore pipings and becomes bold to say with a loud voyce having Christ corporally in his hands Pater noster The English to banish such absurdities put away that naughty preface and removed the prayer it selfe from that place But our men to shew their Orthodoxie repone the prayer in the owne old place and set before it in a faire Rubrick the whole old preface 6. The first English prayer which stood before the consecration where the passages of eating Christs bodie and drinking Christs blood could not possibly by the very papists themselves be detorted to a corporall presence yet now in our book it must change the place and bee brought to its owne old stance after the consecration and oblation immediately before the communion as a prayer of humble accesse The third part of the Masse I spake of was the Communion see how here our men change the English booke The English indeed in giving the Elements to the people retaine the Masse words but to prevent any mischiefe that could arise in the peoples minde from their sound of a corporall presence they put in at the distribution of both the elements two golden sentences of the hearts eating by faith of the soules drinking in remembrance Our men being nothing afraid for the peoples beliefe of a corporall presence have pulled out of their hands and scraped out of our booke both these antidotes 2. The Masse words of Christs body and blood in the act of communion being quite of the English antidots against their 〈◊〉 must not stand in our booke simply but that the people may take extraordinary notice of these phrases there are two Rubricks set up to their backs obliging every Communicant with their owne mouth to say their Amen to them 3. The English enjoynes the Minister to give the people the elements in their owne hand ours scrapes out that clause and bid communicate the people in their owne order which imports not onely their removall from the Altar their standing without the Rail as prophane Laicks farre from the place and communion of the Priests but also openeth a faire doore to the popish practice of putting the elements not in the prophane hands but in the mouthes of the people this as the report goes they have well neer practised and no marvaile since already they professe that the people ought not with their fingers to touch these holy mysteries See in the Supplement D. Kellets Tenets 4. The English permit the Curate to carry home the reliques of the bread and wine for his private use but such profanity by our booke is discharged The consecrate elements are injoyned to be 〈◊〉 in the holy place by the priest alone and some of the Communicants that day whose mouths he esteemeth to be most holy Yea for preventing of all dangers the cautele is put in that so few elements as may be consecrate 5. Our Booke will have the elements after the consecration covered with a Corporall the Church Linnings were never called Corporalls any where till Transubstantiation was borne neither carryed they that name in England till of late his Grace was pleased by

avowedly sets out in the twentie ninth yeare and those new pieces never heard of which in the thirtie one yeare are set out by M. Aylward under the name of the English Martyrs as also that writ of Overall which Montagu puts out with his owne amplifications in the thirty six yeare These and the like pieces must in reason be ratherfather'd on those who put them forth then upon their pretended authors who readily did never know such posthume children or else did take them for such unhappy bastards as they were resolved for reasons known to themselves to keep them in obscurity and never in publike to avow them as their owne In this Canon there are two parts most principall which the papists call the Heart and Head thereof The prayers of consecration and of oblation this head the English strikes off this heart they pull out of their Booke that the wicked Serpent should not have any life among them But our men are so tender and compassionate towards that poore Beast that they will again put in that Heart and set on that Head The consecration and oblation they will bee loth 〈◊〉 want Consider then these mens changing of the English booke towards both those the two incomparable worst parts of the whole Masse First the English scrapes out all mention of any consecration for however we delight not to strive with the papists any where about words yet in this place while they declare expressely that by consecration of the Elements they doe understand not the sanctification of the Elements by the word and prayer but a secret whispering of certaine words upon the Elements for their very Transubstantiation Consecration in this place being so taken by the papists the English rejects it and will have nothing to do therewith but our men being more wise and understanding their owne ends put up in their rubrick in capitall letters formally and expressely their praier of consecration 〈◊〉 The Papists to the end that their consecratory words may bee whispered upon the elements for their change and no wayes heard of the people who perchance if they heard and understood them might learne them by heart and in their idlenesse might pronounce them over their meales and so which once they say was done Transubstantiate their ordinary food into Christs body for the eschewing of these inconveniences they ordaine the consecration to bee made in the outmost corner of the church so far from the eares of the people as may be and for the greater security they ordaine their priests in the time of consecration both to speake low and to turne their backs upon the people For to remedy these wicked follies the English expressely ordained their Communion Table to stand in the body of the Church where the Minister in the mids of the people might read out openly all the words of the Institution But our men to returne to the old fashion command the table to be set at the East end of the Chancell that in the time of the consecration the priest may stand so farre removed from the people as the furthest wall of the Church can permit and as this distance were not enough to keep these holy words of 〈◊〉 from the prophane eares of Laicks our book hath a second Rubrick enjoyning expressely the priest in the time of Consecration to turne his backe on the people to come from the North end of the Table and to stand at such a place where bee may use both his hands with more decencie and ease which is not possible but on the West side alone for on the South side the commoditie is just alike as in the North. On the Eastnone can stand for the Table is joyned hard to the Wall and whosoever stands at the West side of the Altar his Back is directly to the people that are behind him They say for this practise many things first That in the good holy Liturgie of Edward the sixth the Priest was ordained to stand with his back to the people Againe that alwayes in the ancient church the priests stood in the uppermost end of the church divided from the people behind them with railes and vailes and other distinctions 3. That Scripture is the ground of this practice for so it was in the Jewish Church the Priest when hee went into the Sanctuary to pray and offer incense for the people they stood without and never did heare what he spake nor saw what he did If from this practice wee would inferre with Bellarmine that the priest in the consecration might speake in latine or in a language unknown to the people since God to whom he speaks understands alllanguages the elements upon which the consecratorie words are murmured understands none and the people for whom alone the vulgar language is used is put backe from the hearing of the consecration we know not what in reason they could answer But this weknow that the maine ground whereupon we presse the use of the vulgar language not onely in the consecration as they call it but in the whole service of God I meane the warrant of Scripture they openly denie and for it gives no ground but the old tradition of the Church 3 When our priest is set under the East wal within his raile his backe upon the people he is directed to use both his armes with decency and ease what use here can be made of the priests armes except it be for making oflarge crosses as the masse Rubricks at this place doth direct We doe not understand only we bave heard before that they avow the lawfulnesse of crossing no lesse in the supper than in Baptisme 4. The prayer which stands here in the English booke drawne from the place wherin it stood of old in the Masse to countenance the transubstantiation of the bread and wine into Christs body and blood but standing in this place before the consecration it is clear of all such suspition Our men are so bold as to transplant it from this good ground to the old wicked soyle at the backe of the consecration where it wont to stand before in the old order of Sarum 5. In the next English prayer we put in the words of the Masse whereby God is besought by his omnipotent spirit so to sanctifie the oblations of bread and wine that they may become to us Christs body and bloud from these words all papists use to draw the truth of their transubstantiation wherefore the English reformers scraped them out of their Booke but our men put them fairely in and good reason have they so to do for long agoe they professed that about the presence of Christs body and blood in the Sacrament after consecration they are fully agreed with Lutherans and papists in all things that is materiall and needfull as for the small difference which remaines about the formalitie and mode of presence it is but a curious and undeterminable question whereabout there would bee