Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	wine_n	17,076	5	7.8457	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29086	The victory of truth for the peace of the Church to the king of Great Britain to invite him to embrace the Roman-Catholick faith / by Monsieur de la Militiere, counsellour in ordinary to the King of France ; with an answer thereunto, written by the right reverend John Bramhall, D.D. and Lord Bishop of London-Derry.	La Milletière, Théophile Brachet, sieur de, ca. 1596-1665.; Bramhall, John, 1594-1663.	1653 (1653)	Wing B4097A; ESTC R34379	76,867	210

Sacrament as appeareth by that ignorant and Capernaiticall Retractation and Abjuration which they imposed upon Berengarius Pe●…ned by Vmbertus a Cardinal approved by Pope Nicholas and a Councill Ego Berengarius c. I Berengarius do consent to the Holy Roman Apostolick See and professe with my Mouth and my Heart to hold the same Faith of the Sacrament of the Lords supper with Pope Nicholas and this holy Synod c. And what the Faith of Pope Nicholas and this Synod was follows in the next words That the Bread and Wine which are set upon the Altar after Consecration are not only the Sacrament but the very Body and Blood of Christ. This seems to favour Consubstantiation rather than Transubstantiation If the Bread and Wine be the Body Blood of Christ then they remain bread and wine sti●…l If the bread be not only the Sacrament but also the thing of the Sacrament if it be both the signe and the thing signified how is it now to be made nothing It follows in the Retractation That the body and blood of Christ is sensibly not only in the sacrament but in truth handled and brok●…n by the hand of the Priest and bruised by the teeth of the Faithfull If it be even so there needs no more but feel and be satisfied To this they made Berengarius swear by the consubstantiall Trinity and the holy Gospels and accurse and anathematize all those who held the contrary yet these words did so much scandalize and offend the Glosser upon Gratian that he could not forbear to admonish the Reader that unless he understood those words in a sound sense he would fall into a greater Heresie than that of Berengarius Not without reason for the most favorable of the School-men do confess that these words are not properly and literaly true but figuratively and metanimically understanding the thing containing by the thing contained as to say the Body of Christ is broken or bruised because the quantity or Species of Bread are broken or bruised they might as well say that the Body and Blood of Christ becoms fusty and sowr as often as the Species of Bread and Wine before their corruption become fusty and sowr But the retractation of Berengarius can admit no such figurative sense that the Body and Blood of Christ in the Sacrament are divided and bruised sensibly not only in the Sacrament that is the Species but also in truth A most ignorant Capernaitical assertion For the Body of Christ being not in the Sacrament modo quant itativo according to their own Tenet but indivisibly after a spiritual manner without extrinficall extension of Parts cannot in it self or in Truth be either divided or bruised Therefore others of the Schoolmen go more roundly and ingenuously to work and confess that it is an abusive and excessive expression not to be held or defended and that it happened to Berengarius they should have said to Pope Nicholas and Cardinal Umbertus as it doth with those who out of a detestation of one error encline to another Neither wil it avail them any thing at all that the Fathers have sometimes used such expressions of seeing Christ of touching Christ in the Sacrament of fastening our teeth in his Flesh and making our toungsred in his Blood There is a great difference between a Sermon to the people and a solemn Retractation before a Judge The Fathers do not say that such expressions are true not only Sacramentally or figuratively as they made Berengarius both say and accurse all others that held otherwise but also properly and in the things themselves The Fathers never meant by these forms of speech to determine the manner of the presence which was not dreamt of in their daies but to raise the Devotion of their Hearers and Readers to advertise the people of God that they should not rest in the externall symbols or signes but principally be intent upon the invisible Grace which was both lawfull and commendable for them to do Leave us their primitive liberty and we will not refrain from the like expressions I urge this to shew that the new doctrine of Transubstantiation is so farre from being an old Article of Faith that it was not well digested nor rightly understood in any tollerable measure by the greatest Clerks and most concerned above a thousand years after Christ. The first definition or determination of this manner of the presence was yet later in the Councill of Lateran in the daies of Innocent the Third after the year 1200. Ante Lateranense Concilium Transubstantiatio non fuit dogma fidei And what the fruit of it was let Vasques beare witnes Audito nomine Transubstantiationis c. The very name of Transubstantiation being but heard so great a Controversie did arise among the later Schoolmen concerning the Nature thereof that the more they endeavoured to wind themselves out the more they wrapped themselves in greater difficulties whereby the Mystery of Faith became more difficult both to be explaned and to be understood and more exposed to the Cavils of its Adversaries He adds that the name of Conversion and Transubstantiation gave occasion to these controversies No sooner was this Bell rung out no sooner was this fatal Sentence given but as if Pandora's Box had been newly set wide open whole Swarms of noysom Questions and Debates did fill the Schools Th●…n it began to be disputed by what means this Change comes whether by the Benediction of the Elements or by the repetition of these words of Christ This is my Body The common current of your Schools is for the later But your judicious Arch-Bishop of Caesaria since the Councill of Trent in a book dedicated to Sixtus the Fifth produceth great reason to the contrary Then was the Question started what the demonstrative Pronoun Hoc signifies in these words This is my Body whether this Thing or this Substance or this Bread or this Body or this Meat or these Accidents or that which is contained under these Species or this individum vagum or lastly which seemes stranger than all the rest this Nothing Then it began to be argued whether the Elements were annihilated whether the matter and form of them being destroyed their Essence did yet remain or the essence being converted the existence remained whether the sacramental existence of the Body and Blood of Christ do depend upon its natural Existence whether the whole Host were Transubstantiated or only some parts of it that is such parts as should be distributed to worthy Communicants or whether in those parts of the Host which were distributed unto unworthy Communicants the matter of bread and wine did not return Whether the Deity did assume the Bread or the Species thereof by a new Hypostaticall Union called Impanation either absolutely or respectively Mediante Corpore Whether the Body and Blood of Christ might be present in the Sacrament without Transubstantiation with the Bread or without

Moreover whether the whole Body Blood of Christ be in every particle of the Bread and of the Cup and if it be then whether only after the division of the Bread and Wine or before division also And in how many parts and in which parts is the whole Body and Blood of Christ whether in the least parts and if in the least parts then whether in the least in kind or the least in quantity that is so long as the Species may retain the name of Bread and Wine or so long as the matter is divisible and whether the Body and Blood of Christ be also in the indivisible parts as points and ●…ines and superficies Lastly whether Accidents can subsist without their Subjects that is whether they can be both Accidents and no Accidents whether all the Accidents of the Elements do remain and partienlarly whether the quantity doth remain whether the other Accidents ●…o in●…ere in the quantity as their subject th●…t is whether an Accident can have an A●…cident whether the Quantity of Christ's Body be there and whether it be thero after a quantitative manner with extension of Parts either extrinsecal or intrinsecal and whether the quantity of the Body of Christ be distinct an●… Figured or indistinct and Unfigured whether the Accidents can nourish or make drunken or corrupt and a new body be generated of them And what supplies the p●…ace of the matter in such generation whether the quantity or the Body of Christ or the old matter of the bread and wine restored by Miracle or new matter created by God And how long in such corruption doth the body of Christ continue Whosoever is but moderatly versed in your great Doctors must needs know that these questions are not the private doubts or debates of single Schoolmen but the common Garboils and general eng●…gements of your who●…e Schools Wherfore it had been a meer vanity to cite every particular Author for each question and would have made the margent swell ten times greater than the Text. From this bold determination of the manner of the presence how have flowed two o●…her differences First the detention of the Cup from the Laity meer●…y upon presumption of Concomitance first decreed in the Councill of Constance after the year 1400. Let what will become of Concomitance whi●…est we keep our selves to the Institution of Christ and the universal practice of the Primitive Church It was not for nothing that our Saviour did distinguish his Body from his blood not only in the Consecration but also in the Distribution of the Sacrament By the way give me leave to represent a Contradiction in Bellarmine which I am not able to reconcile In one place he saith The Providence of God is marveilous in holy Scripture for S●… Luke hath put these words do you this af●…er the sacrament given under the form of Bread but he repeated it not after the giving of the Cup that we might understand that the Lord commanded that the Sacrament should be d●…stributed unto all under the form of Bread but not under the form of Wine And yet in the next Chapter but one of the same book he doth positively determin the contrary upon the ground of Concomitance that the Bread may be taken away if the Cup be given but both cannot be taken away together Can that be taken away which Christ ●…ath expresly commanded to be given to all A second difference flowing from Transubstantiation is about the Adoration of the Sacrament One of those impediments which hinder our Communication with you in the Celebration e●… divine Offices We deny not a Venerable respect unto the Consecrate Elements not only as love-tokens sent us by our best friend but as the Instruments ordained by our Saviour to convey to us the Merits of his Passion But for the Person of Christ God forbid that we should deny him Divine worship at any time and especially in the use of this Holy Sacrament we belecve with St. Austine that No man eats of that Flesh but first he Adores But that which offends us is this That you teach and require all men to Adore the very S●…crament with Divine Honour To this end you hold it out to the People To this end Corpus Christi day was instituted about 300 years since Yet we know that even upon your own grounds you cannot without a particular Revelation have any infallible assurance that any Host is consecrated And consequently you have no assurance that you do not commit materiall Idolatry But that which weighs most with us is this That we dare not give divine worship unto any Creature no not to the very Humanity of Christ in the Abstract much less to the Host but to the whole person of Christ God and Man by reason of the Hypostaticall Union between the Child of the blessed Virgin Mary and the eternal Son who is God over all blessed for ever Shew us such an Union betwixt the Deity and the Elements or Accidents and you say somthing But you pretend no such things The highest that you dare go is this As they that adored Christ when he was upon Earth did after a certain kind of manner adore his Garments Is this all This is after a certain kind of manner indeed We have enough There is no more Adoration due to the Sacrament than to the Garments which Christ did wear upon Earth Exact no more Thus the seamless Coat of Christ is torn into pi●…ces Thus Faith is minc●…d into shreds and s●…un up into ●…icities more subtil than the Webs of Spiders Fidem minutis diss●…ant ambagibus 〈◊〉 quisque est lingua ●…quior Because curious wits cannot content themselves to touch hot Coals with Tongs but they must take them up with their naked Fingers nor to u●…prehend Mysteries of Religion by Faith without descanting upon them and determining them by Reason whilst themselves confess that they are incomprehensible by humane Reason and imperceptible by Mans imagination How Christ is present in the sacrament can neither be perceived by sense nor by imagination The more inexcusable is their presumption to Anatomise Mysteries and to determine supernatural not reveled Truths upon their own heads which if they were revealed were not possible to be comprehended by mortal man As vain an attempt as if a Child should think to lade out all the water out of the Sea with a Cockleshell Secret things belong to the Lord our God but things revealed unto us and our Children for ever This is the reason why we rest in the words of Christ this is my body leaving the manner to him that made the sacrament we know it is sacramental and therefore esficacious because God was never wanting to his own Ordinances where man did not set a Barr against himself But to determine whether it be corporeally or spiritually I mean not only after the maner of a spirit but in a spirituall sense whether it be in the soul only