Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	bread_n	remain_v	substance_n	8,998	5	9.2009	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66548	A history of antient ceremonies containing an account of their rise and growth, their first entrance into the Church, and their gradual advancement to superstition therein.	Porrée, Jonas.; Douglas, Thomas, fl. 1661.; Wilson, John, fl. 1676-1678.	1669 (1669)	Wing W2895A; ESTC R27674	84,845	221

Egyptian speaking of those who lived before Jesus Christ It never entered into their hearts that there should be a Baptisme of Fire and of the Holy Ghost and that they should offer in the Church Bread and Wine as a Figure of his flesh and of his blood and that those who partake of the Bread which is visible should feed spiritually upon the Flesh of our Lord. Ephraim of Syria in the year 360. in his Treatise against the curious Inquisitours into the nature of the Son of God Observe heedfully how that taking the Bread into his hands he blesseth and breaketh it in Figure of his immaculate Body and blesseth the Cup in figure of his precious Blood Ambrose or the Author of the Book of Sacraments See that this offering turn into an acceptable and reasonable account to us which is the figure of the body and blood of our Lord. Gaudentius Bishop of Bress in his second Treatise upon Exodus The figure of Christs body is received in the bread Moreover the blood of the Lamb is fitly represented under the species of Wine Chrysostome Bishop of Constantinople in the year 386. in an Epistle to Cesarius the Monk doth thus unfold this great Mystery Before that the bread be sanctified we name it bread but it being once by Divine grace sanctified it is certainly freed from the appellation of bread and is dignified with the name of the Lords body howheit the true nature of bread doth still continue therein Turrianus and Gregory of Valence both Jesuits perceiving themselves to be wonderfully racked and puzled with this passage do most groundlesly aver that it was none of Chrysostome's but of one John of Constantinople which is confession sufficient since that it bears the mark of its antiquity This Epistle hath been seen by many in a Manuscript in the Bibliotheque of Florence by which if not stifled by our Adversaries the common fate of what ever is contrary to themselves it may be easily verified to be of a truth the genuine testimony of the great Chrysostome But it is high time that we hearken to holy Augustine who flourished in the year 410. behold how he explains himself in his 12 th Chapter against Adimantus The Lord doubted not to say this is my body when as he gave the sign of his body and upon the third Psalme The Lord admitted Judas to the Banquet at which he recommended and gave to his Disciples the figure of his body and blood The same Father upon the 98. Psalme wherein he expoundeth these words of our Lord If yee eat not the flesh of the Son of Man ye shall not have life brings in our Saviour speaking thus Vnderstand spiritually that which I have told you ye shall not eat this body which ye see neither shall ye drink that blood which my Crucifiers shall shed I have recommended to you a sacred signe which being spiritually understood shall give you life And in the third Book of Christian Doctrine Chap. 16. When the Lord saith if ye eat not the flesh of the Son of Man and drink not his blood ye shall have no life in your selves he seems to command an impiety or great crim●● This then is a Figure whereby he enjoyneth us to communicate in the Lords death and Passion and delightfully and profitably to remember that his Flesh was crucified and bruised for us And in his first Treatise upon the first of St. John The Lord comforteth us who can no longer feel him with the Hand but only by the touch of faith And in the 53d Sermon upon the words of our Lord Every one almost calls that the body of Christ which is a sacred sign thereof Theodoret Bishop of Cyre in the year 420. in his first Dialogue entitled the Immutable speaking of these words This is my body saith the Lord hath dignified the visible signes with the appellation of his own body and blood not changing of their nature but adding grace to nature a little before he had said the Lord hath confer'd upon the sign the name of his own body And in the second Dialogue entitled The Inconfused The Divine Mysteries are signes of the true body And a little after he brings in an Eutychian Heretick maintaining Transubstantiation to whom he answereth in these words Thou art caught in a Net of thine own twisting for even after Consecration the mystical signes change not their nature but remain for sub●●●nce form and figure the same as before Cyril Bishop of Alexandria in the year 440. Christ gave to his Disciples morsels of bread saying take eat this is my body He saith also that the faithfull believe that though he be absent from us in the body yet are all things and even our selves governed by him Again though he be absent in the Body appearing before his Father and sitting at his right hand yet nevertheless he is present in his Saints by his Spirit The same Father speaking of Nestorius Hath he not turn'd saith he our mystery into an Anthrop●phagy that is to say a manducation of Man's flesh through an irreligious entangling of the spirits of the faithfull through vain conceits and attempting to subject to humane ratiocinations things which surpass all manner of scrutiny save that of faith only Gelasius himself Bishop of Rome about the year 590. speaketh thus Certainly the Sacraments which we receive of the body and blood of Christ are a Divine thing whence also we are by them made partakers of the Divine nature yet nevertheless the substance or nature of the ●read and the Wine doth uncessantly continue such and the Image and resemblance of the body and blood of Christ is infallibly celebrated in the exhibition of those mysteries Facundus an African Bishop who in the 550th year of our Lord wrote in defence of the three heads or points of the Council of Chalcedon The Sacrament of Adoption to wit Baptisme may be called the Adoption upon the very same account that we call the Sacrament of Christs body and blood which consists in the consecrated Bread and Cup his own body and own blood Not that the Bread is indeed his body and the Cup his Blood in proper speech but hecause that the mystery of his body and blood is contained therein Dionysius falsely surnamed the Areopagite an Author of whom we know not certainly in what time he lived howbeit to procure the greater Authority to his writings he assumed the name of Dionysius the Areopagite mentioned in the Book of Acts chap. 17. vers 34. But divers reasons move us to believe that he flourished about the end of the fourth Age others make him more ancient whoever he was he doth more than ten times in one Chapter tearm that which is given to us in the Supper Images Signes and Symboles and saith that the Communion of Bread and Wine is a commemoration of that most Divine Supper at which the signes of things therein celebrated were first of all instituted