Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	bread_n	nourish_v	4,911	5	10.6386	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56393	Reasons for abrogating the test imposed upon all members of Parliament, anno 1678, Octob. 30 in these words, I A.B. do solemnly and sincerely, in the presence of God, profess, testifie, and declare, that I do believe that in the Sacrament of the Lord's Supper there is not any transubstantiation of the elements of bread and wine into the body and blood of Christ, at, or after the consecration thereof by any person whatsoever, and that the invocation or adoration of the Virgin Mary, or any other saint, and the sacrifice of the mass, as they are now used in the Church of Rome, are superstitious and idolatrous : first written for the author's own satisfaction, and now published for the benefit of all others whom it may concern.	Parker, Samuel, 1640-1688.	1688 (1688)	Wing P467; ESTC R5001	62,716	138

Churches declares his Sence in these express Words I affirm that Christ is indeed given by the Symbols of Bread and Wine and by consequence his Body and Blood in which he fulfilled all Righteousness for our Iustification and as by that we were ingrafted into his Body so by this are we made Partakers of his Substance by Virtue of it we feel the Communication of all good Things to our selves But as to the Modus if any Man inquire of me I am not ashamed to confess that the Mystery is too sublime for my Wit to comprehend or to express and to speak freely I rather feel than understand it and therefore here without Controversie I embrace the Truth of God in which I am sure I may safely acquisce He affirms that his Flesh is the Food of my Soul and his Blood the Drink It is to these Aliments that I offer my Soul to be nourished He commands me in his Holy Supper under the Symbols of Bread and Wine to take eat and drink his Body and Blood and therefore I doubt not but he gives it Here besides the express Words themselves if there be so much Mystery in the thing as he affirms there is much more than meer Figure And in another Passage he thus expresses himself That God doth not trifle in vain Signs but does in good earnest perform what is represented by the Symbols viz. the Communication of his Body and Blood and that the Figure conjoined with the Reality is represented by the Bread and the Body of Christ is offered and exhibited with it the true Substance is given us the Reality conjoined with the Sign so that we are made Partakers of the Substance of the Body and Blood. This is express enough But yet in his Book de Coena Domini he declares his Sence much more fully If notwithstanding saith he it be enquired whether the Bread be the Body and the Wine the Blood of Christ I answer that the Bread and Wine are the visible Signs that represent the Body and Blood and that the Name of the Body and Blood is given to them because they are the Instruments by which our Lord Iesus Christ is given to us This form of Speech is very agreeable to the thing it self for seeing the Communion that we have in the Body of Christ is not to be seen with our Eyes nor comprehended by our Vnderstandings yet 't is there manifestly exposed to our Eye-sight of which we have a very proper Example in the same case When it pleased God that the Holy Ghost should appear at the Baptism of Christ he was pleased to represent it under the appearance of a Dove and John the Baptist giving an Account of the Transaction only relates that he saw the Holy Ghost descending so that if we consider rightly we shall find that he saw nothing but the Dove for the Essence of the Holy Ghost is invisible But he knowing the Vision not to be a vain Apparition but a certain Sign of the Presence of the Holy Ghost represented to him in that manner that he was able to bear the Representation The same thing is to be said in the Communion of our Saviour's Body and Blood That it is a Spiritual Mystery neither to be beheld with Eyes nor comprehended with humane Understanding and therefore is represented by Figures and Sings that as the weakness of our Nature requires fall under our Senses so as 't is not a bare and simple Figure but conjoin'd with its Reality and Substance Therefore the Bread is properly called the Body when it doth not only represent it but also brings it to us And therefore we will readily grant That the Name of the Body of Christ may be transferr'd to the Bread because it is the Sacrament and Emblem of it but then we must add that the Sacrament is by no means to be separated from the Substance and Reality And that they might not be confounded it is not only convenient but altogether necessary to distinguish between them but intolerably absurd to divide one from the other Wherefore when we see the visible Sign what it represents we ought to reflect from whom it is given us for the Bread is given as a Representation of the Body of Christ and we are commanded to eat it It is given I say by God who is infallible Truth and then if God cannot deceive nor lye it follows that He in reality gives whatever is there represented And therefore it is necessary that we really receive the Body and Blood of Christ seeing the Communion of both is represented to us For to what purpose should he command us to eat the Bread and drink the Wine as signifying his Body and Blood if without some spiritual Reality we only received the Bread and Wine Would he not vainly and absurdly have instituted this Mystery and as we Frenchmen say by false Representations Therefore we must acknowledge that if God gives us a true Representation in the Supper that the invisible Substance of the Sacrament is joined with the visible Signs and as the Bread is distributed by hand so the Body of Christ is communicated to us to be Partakers of it This certainly if there were nothing else ought abundantly to satisfy us when by it we understand that in the Supper of our Lord Christ gives us the true and proper Substance of his Body and Blood. Thus far Calvin And I think it is as high a Declaration of the real and substantial Presence as I have met with in any Author whatsoever And if in any other Passages the great Dictator may have been pleased to contradict himself that is the old Dictatorian Prerogative of that Sect as well as the old Romans That whatever Decrees they made however inconsistent they were always Authentick Neither doth Beza at all fall short of his adored Master in the Point of substantial Presence In his Book against Westfalus a Sacramentarian de Coena Domini He declares freely that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or grammatical Sence of our Saviour's Words This is my Body cannot be preserved without Transubstantiation and that there is no Medium between Transubstantiantion and a meer Figure And yet the whole Design of the Book is to prove the real Presence in the Sacrament in opposition to the Figurative And in the Year 1561 The Protestant Churches of France held a Synod at Rochel and the Year following at Nimes in both which Beza sat as President where the substantial Presence was maintain'd and defin'd with great Vehemence against the Innovators as they were then esteemed for when Morellus mov'd to have the Word Substance taken out of their Confession of Faith Beza and the Synod not without some Indignation decree against them This Decree Beza declares in his Epistle to the Ministers of Zurick dated May the 17th 1572 to extend to the Protestants of France only least they who were Zuinglians should take Offence at it as a Censure particularly

two grand singularities of his History and the main things that gave it popular Vogue and Reputation with his Party and were these two blind Stories and the Reasons depending upon them retrench'd it would be like the shaving of Samson's Hair and destroy all the strength peculiar to the History The Design was apparently laid before the Work was undertaken that industriously warps all things into Irenical and Erastian Principles and the vain Man seems to have been flattered by his Patrons into all that Pains to give Reputation to their Errors And here lay the Fondness for the Stillingsteetian Manuscript that it so frankly and openly asserted Erastian and Sacramentarian Principles as the Bottom of the Reformation But if such an unprov'd and unwarrantable piece of Paper without any certain Conveyance or Tradition without any Notice of so publick a Transaction in any contemporary Writer without any other Evidence of its being genuine than that it was put providentially into the Hands of Dr. St. when he wrote his Irenicum must be set up for undoubted Record against all the Records of the Churches our great Historian would be well advis'd to employ his Pains in writing Lampoons upon the present Princes of Christendom especially his own which he delights in most because it is the worst thing that himself can do than collecting the Records of former times For the First will require Time and Postage to pursue his Malice but the Second is easily trac'd in the Chimney Corner And therefore I would desire these Gentlemen either to give a better Account of the Descent and Genealogy of the Paper than that it came to Dr. St. by Miracle or else to give it less Authority But to proceed a new Office for the Communion-Service was drawn up in the same Year by the Bishops in compiling of which Cranmer had the chief hand and by his great Power over-ruled the rest at Pleasure in this Service he retains the old Form of Words used in the ancient Missals when there was no Zuinglianism or Doctrine of figurative Presence in the Christian World and the real Presence was universally believed as appears by the very Words of Distribution The Body of our Lord Iesus Christ which was given for thée preserve thy Body and Soul unto everlasting Life And the Blood of our Lord Iesus Christ which was shed for thée c. This was the Form prescribed in the First Liturgy of Edward the 6th and agreeable to this are the King 's own Injunctions published at the same time where the Eucharist is call'd the Communion of the very Body and Blood of Christ by which Form of Words they then expressed the real Presence as oppos'd to Zuinglianism This Liturgy being thus established and withal abetted by Act of Parliament for some time kept up its Authority in the Church against all Opposition though it was soon encountred with Enemies enough both at Home and abroad out of the Calvinian Quarters At the end of the Year ensuing Peter Martyr a rank Sacramentarian came over and after much Conversation with Cranmer he was plac'd Regius Professor in Oxford where he soon raised Tumults about the Zuinglian and Sacramentarian Doctrines But Bucer that prudent and moderate Reformer came not till some time after though invited at the same time And so either came too late or departed too soon for as he came over in Iune so he dy'd in Ianuary so that tho he were a great Assertor of the real Presence as our Church-Historian himself often observes he had not a Season to sow his Doctrine and Martyr reigning alone and being a furious Bigott in his Principles it is no wonder if Zuinglianism spread with so much Authority But the most fatal Blow to the Reformation of the Church of England was given by Calvin's Correspondence with the Protector and afterwards with Dudley taking upon him to censure expunge reform impose at his own Pleasure the Malignity of whose Influence first discovered it self in the Ceremonial War against a Cap and a Tippet but soon wrought into the Vitals of the Reformation especially as to the Liturgy and the Eucharist both which must be removed to give way to the Zuinglian Errors This Alteration was made in the 5th Year of the Kings Reign tho precisely when and by what Persons is utterly unknown only it is remark'd by our Church-Historian to have followed immediately after the Consecration of Hooper When as he observes the Bishops being generally addicted to the Purity of Religion spent most of this Year in preparing Articles which should contain the Doctrine of the Church of England Among which the 29th condemns the real Presence as the new Liturgy to which they are annexed had before almost run it up to the Charge of Idolatry For they were not content to abolish the old Missal Form of Distribution The Body of our Lord Iesus Christ which was given for thee preserve thy Body and Soul unto everlasting Life Take and eat this c. But instead of it appoint this Zuinglian Form Take and eat this without any mention of the Body and Blood of Christ in remembrance that Christ died for thée c. Neither were these Innovators whoever they were satisfied with the Alteration of the old Form but add a fierce Declaration to bar the Doctrine of Real and Essential Presence Whereas it is ordered in this Office of the Administration of the Lord's Supper that the Communicants should receive the same Kneeling which order is well meant for a signification of our humble and grateful acknowledgment of the benefits of Christ therein given to all worthy Receivers and for avoiding such Prophanation and Disorder in the Holy Communion as might otherwise ensue Yet least the same Kneeling should by any Persons either out of Ignorance and Infirmity or out of Malice and Obstinacy be misconstrued and deprav'd it is here declared that no Adoration is intended or ought to be done unto any real or essential Presence of Christ's natural Flesh and Blood for the Sacramental Bread and Wine remain still in their very natural Substances and therefore may not be ador'd for that were Idolatry to be abhorr'd by all faithful Christians and the natural Body and Blood of our Saviour Christ are in Heaven and not here It being against the Truth of Christ's natural Body to be at one time in more places than one And whereas a body of Articles was composed at the same time it is declared in the 29th Article That since the very being of humane Nature doth require That the Body of one and the same Man cannot be at one and the same time in many places but of necessity must be in some certain and determinate place therefore the Body of Christ cannot be present in many different places at the same time And since as the Holy Scriptures testifie Christ hath been taken up into Heaven and there is to abide till the end of the World it becomes not any of the Faithful to

enough in the Cause by making a Noise upon these Two loud Engines they could at pleasure drown the Dispute Now ever since this Alteration of the State of the War between the Two Churches we hear little or nothing at all of the real Presence in the Cause but it is become as great a Stranger to the i.e. their Church of England as Transubstantiation it self but the whole matter is resolved into a meer Sacramental Figure and Representation and a Participation only of the Benefits of the Body and Blood of Christ by Faith. I know not any one Writer of that Party of Men that hath ever own'd any higher Mystery but on the contrary they state all the Disputes about the Eucharist upon Sacramentarian Principles and with them to assert the true reality of the Presence of our Saviour's Body and Blood in the Sacrament as naturally resolves it self into Transubstantiation as that does into Idolatry And the main Argument insisted upon by them is the natural Impossibility of the thing it self to the Divine Omnipotence which beside the prophane Boldness of prescribing Measures to God's Attributes in a Mystery that they do not comprehend 't is as appears by the Premises a Defiance to the Practice of all Churches who have ever acknowledged an incomprehensible Mystery not subject to the Examination of Humane Reason but to be imbraced purely upon the Authority of a Divine Revelation And therefore that ought to be the only matter of Dispute For if it be a Divine Revelation as all Christendom hath hitherto believed that determines the Case without any further Enquiry and if any Man will not be satisfied with that Authority he makes very Bold with his Maker And Men of those Principles would no doubt make admirable Work with the Definitions of Articles of Faith by the Four first general Councils But to let their new way of Arguing pass it is these Men that first set up Sacramentarian Principles in this Church and then blew them into the Parliament House raising there every Session continual Tumults about Religion and it is to their Caballing with the Members that we owe these new and unpresidented TESTS Perhaps to have their own Decrees and Writings established by Law and imposed upon the whole Nation as Gospel In short if they own a real Presence we see from the Premises how little the Controversie is between that and Transubstantiation as it is truly and ingeniously understood by all reformed Churches If they do not they disown the Doctrine both of the Church of England and the Church Catholick and then if they own only a figurative Presence and it is plain they own no other they stand condemned of Heresie by almost all Churches in the Christian World and if this be the thing intended to be set up as it certainly is by the Authors and Contrivers of it by renouncing Transubstantiation then the Result and Bottom of the Law is under this Pretence to bring a new Heresy by Law into the Church of England And yet upon this Foot I find the Controversie stands at this present Day between the Bishop of Rome or the Bishop of Condom on one part and little Iulian in the Back-shop with his Dragoons on the other part The Bishop establishes the Real Presence in Opposition to the Figurative His Answerer turns the whole Mystery into meer Type and Figure by seting up a figurative Interpretation of the Words of Institution and yet confesses it at the same time to be somewhat more than a Figure To this it is reply'd I would gladly know what that is which is not the thing it self but yet is more than a meer Figure of it To this it is answered That the Presence is Spiritual but yet Real but how a Corporeal Substance should have a real Spiritual Presence is a thing that requires more Philosophy to clear it up than Transubstantiation or in the Words of the Author himself We suppose it to be a plain Contradiction that Body should have any Existence but what alone is proper to a Body that is Corporeal This is their last Resolution of this Controversie that a true real Presence is a Contradiction and so I think is a real spiritual Presence of a bodily Substance This Scent the whole Chace follows and unanimously agree in this Cry That there is no Presence but either meerly Figurative and that shuts out all Reality and is universally condemned by all the Reformation or meerly Spiritual i.e. the present Effects and Benefits of the absent Body and Blood of Christ which hath been all along equally cashiered by all other Reformed Churches as the other grand Scandal of Zuinglianism Thus the London Answerer to the Oxford Discourses There can be no real Presence but either Figuratively in the Elements or Spiritually in the Souls of those who worthily receive them So Dr. St. All which the Doctrine of our Church implies by this Phrase is only a real Presence of Christ's invisible Power and Grace so in and with the Elements as by the faithful receiving of them to convey real and spiritual Effects to the Souls of Men. The Oxford Answerer to the Oxford Discourses allows no other real Presence but the virtual Presence that is the meer Effect So the popular Author of the Discourse against Transubstantiation makes no Medium between the meer figurative Presence and Transubstantiation so that all other Presence that is not meerly Figurative comes under the Notion of Transubstantiation Now the gentlest Character he is pleased to give of this Monsieur is this That the Business of Transubstantiation is not a Controversie of Scripture against Scripture or of Reason against Reason but of downright Impudence against the plain meaning of the Scripture and all the Sence and Reason of all Mankind But besides the intolerable Rudeness of the Charge against all the Learned Men of the Church of Rome as the worst of Sots and Ideots if there be no middle real Presence between Transubstantiation and the Figure he hath cast all the Protestant Churches into the same Condemnation of Sots and Fools But howsoever rash and preposterous it may be for Presons that believe the real Presence to abjure the Word Transubstantiation ye to determine any part of Divine Worship in the Christian Church to be in its own Nature Idolatry is inhumane and barbarous IDOLATRY is a Stabbing and Cut-throat Word its least Punishment is the greatest that can be both Death and Damnation and good Reason too when the Crime is no less than renouncing the true God that made Heaven and Earth Thus Exod. 22. 20. He that sacrificeth unto any God save unto the Lord or Iehovah only he shall be utterly destroyed Deut. 13. 6. If thy Brother the Son of thy Mother or thy Son or thy Daughter or the Wife of thy Bosom or thy Friend which is as thine own Soul entice thee secretly saying Let us go and serve other Gods which thou hast not known thou nor thy Fathers namely