Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	flesh_n	kingdom_n	6,050	5	7.3681	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96332	A demonstration that the Church of Rome, and her councils have erred by shewing, that the councils of Constance, Basil, and Trent, have, in all their decrees touching communion in one kind, contradicted the received doctrine of the Church of Christ. With an appendix, in answer to the XXI. chapter of the author of A papist misrepresented, and represented.	Whitby, Daniel, 1638-1726.	1688 (1688)	Wing W1721A; ESTC R226161	116,790	130

which we drink of Worthily is not needful to conferr Life Salvation or spiritual Blessing on the worthy Receiver of it That in all the Liturgies of the Ancient Church they should pray constantly that they who worthily Received this Cup might be filled thereby with all spiritual Benediction and heavenly Grace that in their Discourses on this Subject they should exhort the People after they had received the Bread to drink this Cup for their Sanctification for the remission of Sins for the obtaining Life and tell them it was necessary to be drunk of for all the ends here mentioned and yet believe it was not needful to conferr Grace and spiritualy Blessings on them And 4ly This they do generally prove from the Fifth Century by that known passage of our Lord Except you eat the Flesh and drink the Blood of the Son of Man you have no Life in you (u) Tom. 1. p. 580. Tom. 2. p. 431. St. Basil is express unto this purpose saying That the Baptized person ought to be nourished with the food of Eternal Life and that the communication of the Body and Blood of Christ is necessary to Eternal Life And proving both from these words Verily I say unto you except you eat c. He that eateth my Flesh and drinketh my Blood hath Eternal Life St. Chrysostom upon this Text speaks thus Because they had said before it was impossible to eat his Flesh and drink his Blood. (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 2. p. 748. He here shews not only that it is not impossible but that it is very necessary and therefore introduceth these words He that eateth my flesh c. He continually speaks of the Mysteries shewing the necessity of the thing and that it always ought to be done Against the Pelagians saith P. Gelasius (y) Dominus Jesus contra Pelagianos coelefti voce pronunciat Qui non manducaverit c. Ubi utique neminem videmus exemptum nec ausus est aliquis dicere parvulum sine hoc Sacramento salutari ad aeternam vitam posse produci Ep. vniv Episc per Nicaenum Concil Tom. 4. p. 1177 1178. our Lord pronounceth that he who eateth not the Flesh of the Son of Man and drinks his Blood hath no Life in him where we see none exempt nor dares any say that an Infant can obtain Eternal Life without this Sacrament It is not only said Except a Man be born again of Water c. but unelss He eat and drink c. and that this is spoken of Eternal Life none can doubt because many who receive not this Sacrament have this present Life St. Austin Asserts above Twenty times the absolute necessity that Infants should partake of Christ's Body and drink his Blood by reason of these words (z) Omnino parvulorum salvator est Christus omnino nisi ab illo redimantur peribunt quum sine carne ejus sanguine vitam habere non possunt hoc sensit hoc credidit hoc didicit hoc docuit Joannes Tom. 7. l. 1. contra Jul. Pelag. ed. Frob. p. 949. Christ saith he is altogether the Saviour of Infants and unless they be redeemed by him they will utterly perish seeing without his Flesh and Blood they cannot have Life This St. John thought and believed learned and taught And again (a) An dicente Christo Si non manducaveritis c. dicturus fueram parvulum habiturum vitam qui sine isto Sacramento finiisset hanc vitam Ibid. l. 3. c. 1. p 991. d. 992. a. when Christ saith Vnless you eat his Flesh and drink his Blood you have no life in you can I say the Child can have Life who ends his Life without that Sacrament And a third time He having said Vnless you eat c. and he that eats my Flesh and drinketh my Blood hath eternal Life (b) Quo igitur vitam regni coelorum promittitis parvulis non renatis ex aqua spiritu Sancto non cibatis carne neque potatis sanguine Christi Where the Marginal Note is Eucharistia parvulis sub utraque specie Tom. 7. contr Pelag. Hypognost c. 5. p. 1405. b. c. How is it that you Pelagians promise the Kingdom of Heaven to Children not born of Water and the Spirit not fed with the Flesh of Christ nor having drunk of his Blood which was shed for the Remission of their Sins Behold he that is not Baptized and he that is deprived of the Vital Cup and Bread is divided from the Kingdom of Heaven And of what Sacrament he conceives our Saviour to have spoken in these words he more expresly tells us saying (c) Dominum audiamus non quidem hoc de Sacramento sancti lavacri dicentem sed de Sacra mento sacrae mensae suae quo nemo nisi rite baptizatus accedit Nisi manducaveritis c. Tom. 7. l. de peccat Meritis Remiss c. 19. p. 666. Let us hear our Lord speaking not of the Sacrament of Baptism N. B. but of the Sacrament of his Holy Table to which none comes who is not rightly Baptized Except you eat and drink c. What do we farther seek for Dares any Body say this Sentence belongeth not to Children or that they can have Life in themselves without the Participation of the Body and the Blood of Christ But he that saith this doth not attend that if that Sentence comprehends not all so that they cannot have Life without the Body and the Blood of Christ those of Riper Years are not obliged to regard it And to refer you to the (d) Vide Dallaeum de Cult Latin. l. 5. cap. 3. Margin for the rest his Conclusion is this (e) Siergo ut tot tanta divina testimonia concinant nec salus nec vita aeterna fine baptismo corpore sanguine Domini cuiquam speranda est frustra fine his promittitur parvulis Lib. 1. de peccat Meritis Remiss c. 24. p. 670. If then so many divine Testimonies accord in saying That neither Salvation nor Life eternal is by any to be hoped for without Baptism and the Body and the Blood of our Lord they art in vain promised to Children without them Now here it is to be admired that Men of Sence and of Integrity should say St. Austin speaks all this of such a participation of the Flesh and Blood of Christ as may be had in Baptism when he not only speaks in divers of these places first of the Sacrament of Baptism and after of the Supper of the Lord but sometimes of this Sacrament by way of distinction from that of Baptism sometimes of the Sacrament of the Lord's Table and of that eating and drinking of Christ's Body and Blood quod per corpus geritur which is done by the Body And when this Text from the Fifth to the Twelfth Century was by the Fathers still interpreted of the Lord's Supper and Children were admitted to that Sacrament and to the drinking

Nicene Council and of the Roman Church pronouncing Anathema to those who did not worship Images he and his Council of 300 Bishops argue thus that then Infantes Car. Mag. de Imaginib l. 2. c. 27. Baptismatis unda loti corporis dominici edulio sanguinis haustu satiati pereunt Infants who have been Baptized and have received the Sacrament of our Lord's Body and Blood must perish In the 9th Century we are told by Apud Menardum Not. in Greg. Sacr. p. 107. Jesse Bishop of Amiens That the Infant was confirmed by the Body and Blood of Christ that he might be his Member By Corpore sanguine Dominico omne praecedens Sacramentm in eo confirmatur quia haec ideo accipere debet c. De Inslit Cleric l. 1. cap. 29. Rabanus Maurus who saith That the precedent Sacrament of Baptism is confirmed in the Baptized Porson by the Body and Blood of our Lord for he therefore ought to receive these things that he may be his Member who died and rose again for us and may deserve to have God dwelling in him For he who is Truth it self saith He that eateth my Flesh and drinketh my Blood abides in me and I in him and also Except you eat the Flesh of the Son of Man and drink his Blood you shall have no Life in you By De Ord. Baptiz c. 18. Theodulph Bishop of Orleans That when any one is new born by Water and the Spirit he is nourished with the body of our Lord and drinks his Blood. By the old Statim autem confirmetur infans communicetur ab Episcopo ita dicente Corpus Sanguis Domini c. Baluz Not. in Reg. p. 551. Roman Pontisicial which saith That the Infant being Baptized he is presently confirmed and communicated by the Bishop saying The Body and the Blood of Christ c. In the 10th Century we are informed of the continuance of the same Custom from a Pontificial written about the year 980 saith Baluzius where it is commanded Statim enim confirmari oportet Chrismate poftea communicari si Episcopus deest communicetur 2 Presbytero dicante Corpus Domini Jesu Christi custodiat te in vitam aeternam Bal. not in Reg. p. 552. That the Baptized Infant should presently be Confirmed and Communicated by the Bishop or in his absence by the Priest saying The Body of our Lord Jesus Christ keep thee in Life eternal In the 14th Century we find the same Custom in Ne lactentur antequam communicent De Sabb. Pasch p. 64. Alcuin from the very same words which saith he were then used at the Communicating of the Infant after Baptism And in the Three and thirtieth Epistle of Lanfranck we find these words Credimus enim generaliter expedire omnes omnibus aetatibus tam viventes quam morientes dominici corporis sanguinis perceptionese munire Apud Baluz ibid. p. 657. We believe that it is generally very expedient for all Persons of all Ages living and dying to arm themselves with the Reception of our Lord's body and his blood Whence faith Nor. ad librum Sacram p. 298. Baluzius we gather That in his time is was the Custom to give to Children the Communion of the Lord's Body and his Blood. And Hugh Menard doth ingenuously confess That the Custom of giving the body of Christ to Children continued till the time of Paschal the Second and that they gave it to them then dipp'd in the Wine by reason of the wekness of their Age. That this was the Opinion of the Greek Church even almost to our present Age we learn from L. 3. de S. Euch. cap 40. Arcadius whose words are these They judge the Sacrament of the Eucharist to be required of necessity to Salvation both to Adult and Infants so teach Simeon Thessalonicensis Nicholaus Cabasilas and Gabriel Philadelphiensis who all say that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion is therefore necessary because the Lord hath said If you do not eat my Flesh and drink my Blood you have no life in you We Baptize Infants saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. cum Virtum E. 1. c. 9. p. 85. Jeremiah their Patriarch and afterwards we give them the Communion for according to St. Basil he that is regenerated wants still spiritual Food and our Lord hath said Vnless you eat c. Eccl. ord c. 9. p. 98. Metrophanes Critopulus adds That their Infants are Baptized and that then they afterwards partake as oft as their Parents will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of both Species at the Lord's Table The Georgians Circassians and Mengrelians are of the same Religion with the Greek Church in all things and therefore must be sof the same Opinion in this Matter The Armenians minister the sacrament of the Eucharist to Infants in both kinds So do the Habassines saith Viagg de Aethiop c. 22. Alvarez and the Maronites saith P. 178. Brierwood And here let it be noted that not the latter Grecians only but the Ancient Fathers did generally hold that this was necessary to be done by virtue of that Precept Except you eat my Flesh and drink my Blood you shall have no Life in you from whence it is extreamly evident that neither in the Fifth Age when Infants were by virtue of this Text admitted to the Sacrament nor in the following Ages of the Church could it be an established Custom to give to Children the Cup only Lastly That neither Leo nor Gelasius gave any new Precept to the Church touching this Matter §. 7. Chap. 5. §. 2. is partly evident from what hath been already said nor are there any Footsteps of this new imaginary Law to be found in their Decrees For the words of Leo only command That when the sacrilegious dissembling of the Manichees was discovered they should be driven by the Priests Authority from the Society of the Saints And the words of Gelasius do only say That they who in the Region of Squillaci were bound up by a Superstition unknown to him from receiving the Cup should either receive the whole sacrament or be kept back from the whole Where now I pray you is any appearance of this new pretended Law or First Ecclesiastical Precept That all the Faithful should from henceforth be obliged to receive under both Species unless those words of Gelasius import that the Receiving of the Bread without the Cup is not Receiving an entire Sacrament or unless his following Reason That the division of one and the same Mystery cannot happen without Sacrilege be a general Rule concerning all the Faithful But to dispute no longer in a case so plain both Leo and Gelasius sufficiently inform us of the practice of their times for Leo doth not only say That De pass domini Serm. 14. p. 284. participatio Corporis sanguinis Christi this participation of the Body and Blood of Christ is that by which the New Creature is fed and inebriated from the Lord himself That Ep.