Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	body_n	bread_n	cup_n	14,611	5	9.8387	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61627	Several conferences between a Romish priest, a fanatick chaplain, and a divine of the Church of England concerning the idolatry of the Church of Rome, being a full answer to the late dialogues of T.G.	Stillingfleet, Edward, 1635-1699.	1679 (1679)	Wing S5667; ESTC R18131	239,123	580

born of the Virgin by a new and extravagant supposition of the Sacrament being the medium of uniting two real bodies of Christ viz. of his flesh and of his Church and therefore that must be a real body of Christ too which is so remote from justifying Paschasius his doctrine that Cellotius himself is ashamed of him This same doctrine of Rabanus and Ratramnus is expresly owned by the Saxon Homilies which deny the Sacrament to be a meer commemoration according to the opinion of Joh. Erigena but say that after consecration the bread becomes the Body of Christ after a spiritual and mystical manner and in the Saxon Code of Canons it is expresly determined not to be that Body of Christ which suffered on the Cross. And this I assert to be the very same doctrine which the Church of England embraced upon the Reformation as most consonant to Scripture and the Fathers which although it doth declare against the natural Body of Christ being in more places than one even that Body of Christ which is in heaven yet in the Articles it declares that the body of Christ is given taken and eaten so that to the faithful receivers the Bread consecrated and broken becomes the Communion of the Body of Christ and the cup of blessing the communion of the Blood of Christ. And so in the Catechism it is said that the Body and Blood of Christ are verily and indeed taken of the faithful in the Lords Supper i. e. that after consecration such a divine power and efficacy doth accompany the Holy Sacrament as makes the elements to become the Spiritual and mystical Body of Christ as the Church is really but mystically the Body of Christ because of his Spirit dwelling in them So the Apology of our Church saith that in the Lords Supper there is truly exhibited the Body and Blood of Christ because that is the proper food of our souls as Bread and Wine tends to the nourishment of our Bodiess And if the time would permit I could not only more largely prove this to be the sense of our Church but that it is the true and genuine sense of the Fathers both of the Greek and Latine Church And thus I hope I have done that which T. G. thought so impossible a thing viz. to explain this Rubrick so as not to undermine the doctrine of the real presence asserted by the Church of England nor to leave nothing but pure Zuinglianism in the place of it R. P. I was afraid of a Paradox and it appears not without Reason for I never met with any one yet who explained the doctrine of Bertram and the Church of England after this manner and all that attempted it talked so in the clouds that transubstantiation it self did not seem more hard to understand but I remember Pet. de Marca hath proved that the Book of Bertram was the same which was written by Joh. Scotus and therefore your hypothesis is utterly overthrown P. D. I have read and considered that faint attempt of that Great Man which seemed to be designed for no other end but to make us believe that Bertrams Book was burned for heretical at the Synod of Vercelles but if any one will impartially consider the Book of Bertram and compare it with the account given of the opinion of Joh. Scotus by the Writers against Berengarius they will find De Marca's opinion without the least colour of probability R. P. But Card. Perron Mauguin Cellotius and Arnaud all say that Bertram in the First part disputes against the Stercoranists who were a sort of Hereticks who held that the Body of Christ in the Eucharist was passible corruptible and digestible and in all things just as the bread appeared to our senses and asserted that all the accidents of the Bread were founded hypostatically in the Body of Christ and not to have any proper subsistence of their own P. D. These were a notable sort of Hereticks if they could be found but it appears by the enemies of Berengarius that this opprobrious name was fixed by them on all those who asserted the substance of the Bread to remain after consecration and it would be very strange if Bertram should confute that which himself asserts for he saith the Sacramental Elements do pass into the nourishment of our Bodies But if any were lyable to this accusation it must be Paschasius if Pet. de Marca's observation of him be true that he held both substance and quantity of the Bread and Wine to be turned into the Body of Christ from whence it follows that must be the subject of all those accidents which were in the Bread before which is the very sink of Stercoranism Nay I am very much deceived if Pope Nicholas 2. in the recantation prescribed to Berengarius did not fall into the filth of it far more than Rabanus or Heribaldus for he asserts therein that the Body of Christ is truly and sensibly handled and broken by the hands of Priests and ground by the teeth of Believers But what place could be fitter for this Heresie than the Sedes Stercoraria And Guitmundus striving to help Pope Nicholas and his Council out falls into the same Heresie himself for he shews that Christs Body may be handled and chewed in the Sacrament if so it must be the subject of the Accidents of the Bread and Wine Which according to Perron and his followers is plain Stercor●nism R. P. But do not you fall into another Heresie viz. of Impanation P. D. A man had need look to his words when Heresies are so common and buz so about a mans ears And some think they confute a man with a vengeance if they can find out some Heresie with a hard name to fasten upon him But if you did know wherein the heresie of Impanation lay you would never charge this doctrine of our Church with it For I find two distinct wayes of Impanation and this doctrine is lyable to neither of them 1. By union of the Bread to the Body of Christ and by that to the Divinity which was the way of Joh. Parisiensis 2. By an immediate conjunction of the Divine Nature to the Bread not meerly by divine efficacy and power but by an Hypostatical Vnion which is the opinion not without ground attributed to Rupertus Tuitiensis and is lyable to this great absurdity that all that befals the Bread may be attributed to the person of Christ which Bellarmine saith it is blasphemy to imagine And then it might be said that the bread is God that the Word is made Bread and that God is both bread and wine But all which the doctrine of our Church implyes is only a real presence of Christs invisible power and Grace so in and with the Elements as by the faithful receiving of them to convey spiritual and real effects to the souls of men As the Bodies assumed by Angels might be called their Bodies while they assumed them or rather as the