Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	eat_v	flesh_n	very_a	6,594	4	6.7918	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07219	Reasons academie. Set foorth by Robert Mason of Lincolnes Inne, Gent	Mason, Robert, 1571-1635.; Davies, John, Sir, 1569-1626.	1605 (1605)	STC 17619; ESTC S109937	40,563	119

It is to be obserued that Christ in ministring the Sacrament of his blessed bodie and blood First he brake the bread and they eate it and then hee gaue the cuppe and all was done whilst he was really and personally amongst them It is vnnaturally holden that they did really and naturally eate his very flesh and drink his very blood This is against nature First it is against the nature of a Sacrament to be the thing which it representeth or for the thing signified to be the signifier or betokener of that which is signified Then it is against nature that Christ as he was very man being present and personally among them performing this office himselfe should at one instant be not be For as he was mā so was he local Now to deliuer himself to be eaten and yet remaine in the same substāce of and by himselfe at the same instant is against nature Besides that he should so exhaust or drawe his most precious blood that whē the bread which they intēd to be his real māly body was eatē there should bee therein no parte of his bloud and more that himselfe should be at one instant absolute man at the same instant see himselfe visibly eaten with the teeth of men in distinct and seuerall places This is against the nature of the manhoode and so against both For Sacraments are not miracles nor natures to bee changed Besides in miracles things did not at one and the same instant containe two seuerall natures nor one nature in two seuerall places as in the miracle at the mariage as long as the water remained water it was not wine and after it became wine it was no longer water neither was it wine and water all at one instant though turned in lesse then a moment neither was it water in two seuerall places nor wine in two places otherwise then by diuiding it into seuerall cupps or vessells I make bolde to giue a touch of this misterie which I holde to be of deeper consideretion then mans reason can reach into which being a matter of spirit cannot be apprehended but by the eye of the same spirit hauing regard to the secōd life before spoken of Herein I obserue if men be so bold to rock and straine these great matters what is it that they will leaue vn●● tempted in the lesse meaner causes In the cases of Alchemy there is some reason though the opinion thereof hath ouerthrowne many men for that they propone some matter to worke and some course of natures for incorporating and increasing But such as will graffe on a dead stocke long separated frō the earth a quicke graffe or impe and expect that the same shall prooue a tree is deceiued for it is against nature Likewise If any man will sowe egges in the ground or set corne vnder a hen hee will hardly finde either Chickens or haruest In such sort are the natures of things tide to their particular sorts and meanes of increase that necessitie will enforce nature to vse her owne meanes and manner of increase or generation An example of an vnnaturall product Let vs proceed to an example There is an opiniō that the earth would in time bring forth all the mettals that are in her bowels fully refined and pure without Phesies or drosse But either the curse hath so weakend her naturall heate or els she is not permitted her time of bringing forth her brood which hath caused Arts to trie conclusions If this be admitted what will follow of the next question In this case though time bee not agent nor the passiue part thereof yet you must giue this great bellied Lumpe time to worke to perfection and bring forth her great litter brood or spawne But it will be answered that Reason and Art hath found a meanes how to helpe Nature in this cause and to supply the defect of heate by fire for separating of the purer mettal from the drosse Admit this yet it must bee yeelded that these Mines were substātially in the bowels of the earth who in time as is affirmed wold haue brought thē forth so as Reason and Art had to work vpon And in this case you must likewise giue Art and Reason time to worke their effect and that by degrees and meanes so that Reason nor Art cannot worke but vpon substances and by meanes which in the ensuing example is not allowed Ther is great difference betweene the Theoricke Practicke part of any thing or between matter of bare imagination and conceipt and matters of substance and truth betweene words and actions for a man by contemplation may behold many thousand places in a moment and set down a thousand proportions in his minde in shorte time conceiue a iourney of ten thousand miles by Sea with all the bowings and turnings But come to action and you shall finde another worke and labour to performe it Aman may by conceipt and in figures set down ten thousand milliōs to be deuided betweene a hundreth thousand men but hee that shall come to action must haue mony in his purse words will buy no meate in the market neither will fantasie build Churches although it set down the proportion modell Contemplation conceit and art may plot set downe how or what to doe but substance matter and art must performe the action These words A thousand pounds written wil not pay one penny although Art hath found a way by letters to signifie or demonstrate such or any other sum Arte hath founde out by bills bonds and specialties to giue assurance for money but when it commeth to payment there must bee materiallie money or valuable matter to make satisfaction It belongeth to Art onely to proportion but essentiall money must make satisfaction By these it appeareth that God hath prouided substantial matters to passe from man to man or to be vsed by man And Reason hath found out Arts to proportion rate the same Besides this by the obseruations before remembred ther are sufficient things created to serue the turne of men in such liberall and plentiful sort as they shal not need any new inuention to create or raise benefite by fantasie imagination or any new sought deuise which wil decei●e like dreames they are like witchcrafts enchantments seeming good yet in truth abhominable Let vs in this poynt consider one maine principal vsage which nature nor Art can make to cohere with Reason And that is that money should produce and increase money I would in this case willingly know the father and mother of this newe increase First let vs goe to the nature of the mettal bee it either siluer or gold and drawe from thence what reasons we may After that the mettal is taken out of the earths belly it can be no longer her child neither can the nourish or make it grow And being once ripened purified and brought to perfection by Art that is by fire It can then neuer