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A52681 An answer to Monsieur De Rodon's Funeral of the mass by N.N. N. N., 17th cent.; Derodon, David, ca. 1600-1664. Tombeau de la messe. English. 1681 (1681) Wing N27; ESTC R28135 95,187 159

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we exclude not one from the true and corporal receiving of the Lord's flesh in the Sacrament let him be Turk Atheist yea tho he should be the Divel himself incarnate I Answer That is to be understood if his unworthiness be unknown to the Priest or known only by Confession For of this he cannot make use to diffame him Did not Christ give the Communion to Judas Ob. 12. God makes no miracles without necessity but what necessity is there for the miracles we avow to be made in the Eucharist Then they are not made there and so Christ's Body is not there Answer I distingish the major without an absolute necessity I deny Without a certain consequential necessity supposing that he will make an extraordinary shew of his power or goodness I grant And this was the reason wherefore he made so many miracles which were not absolutely necessary in the bringing the Children of Israël out of Egipt to wit to give an extraordinary shew of his power And in the Eucharist he makes some where he would also give an extraordinary shew of his singular goodness and love to man fore-told by the Royal Prophet Psal 110. v. 4. He hath made a memory of his marvellous works to wit in giving his Body and Blood to be a spiritual Food to these who fear him Mr. Rodon asks here if it can be said that the Eucharist is for the Salvation of the Soul of him that eats it since the reprobate eates it too and the Faithful under the Old Testament and Infants in the New do not eat it Answer Yes it can be said because 't is the reprobate's fault that it does not save him Neither that the Faithfull of the Old Law and Infants in the New are not saved by an eating of it makes any thing against it because it was not instituted for them Mr. Rodon askes again if it can be said with Bellarmine and Perron that the Host being eaten serves as an incorruptable Food for a glorious resurrection since the Faithfull of the Old Testament and Infants in the New rise again gloriously without it Answer Yes it can be said because Christ sayes Io. 6. v. 54. Who eates my Flesh and drinks my Blood hath eternal Life and I will raise him up at the last day And the Council of Nice calles the Eucharist Symbolum resurrectionis a token of the Resurrection and S. Ignatius M. Epist 14. to the Ephes terms it Pharmacum immortalitatis a medicine of immortality Now if you ask the manner how it serves as an Incorruptible Food for a glorious Resurrection I Answer the species being altered by the heat of the stomach the Body of Christ ceases to be there but his Diety remaines after a special manner in the Soul as the virtue of Wheat remaines in the corrupted Grain to raise it again at Spring feeding it with grace and at set times affording it new infusions of actual Grace divine lights and heavenly affections And in the Resurrection raises again the Body and unites it to this Soul But this proposition being affirmative does not exclude from Glory those of the Old Testament and Infants of the New who have not for want of Capacity the Participation of this Sacrament Who sayes that a Ship serves to go from Leith to London does not say that a man cannot go without it viz. by Horse Neither is S. Paul against us but for us when he sayes Rom. 8. If the Spirit of him who raised up IESVS from the dead dwell in you he shall also quicken your mortal Bodies by his Spirit that dwells in you viz. as the efficient and the immediate cause this Spirit being the seed and virtue left by the Eucharist the eating of which was a remote cause conveiging in a particular manner by way of disposition this Spirit to us Mr. Rodon's last Objection is The Heavens must contain Christ untill the time of restitution of all things Act. 3. v. 21. And he himself said I leave the World c. Io. 16. Therefore he is not in the Eucharist Answer We don't say he leaves Heaven to come to the Host or that he hath not left the World as to his visible presence but we say he is and will be with us even to the consumation of the World Math. 28. in an invisible way viz. in the Eucharist Mr. Ro. adds that Christ Math. 24. warnes us not to believe when false Prophets in the last day shall say he is in the Desert he is in the secret Chambers and remarks that the Greek for secret Chambers has en Tameiois that is in the Cup-boards which is to be understood of our Cabinets on our Altars according to Mr. Rodon's explication Answer I remark that where the Greek has Tameiois which signifies an Excheker which relates to secresie as well as Cup-board the Syriach has In Bed Chambers that is as A Lapide explaines a most inward room and that the vulgar Latin has In penetralibus to the meaning of Christ The Greek word is of no force more than the Latin or Syriack that Gospel having been written in Hebrew of which we have not the Authentick Copy Here I may say with S. Aug. Lib. 22. de Civit. Dei Cap. 11. Ecce qualibus argumentis omnipotentiae Dei humana contradicit infirmitas quam possidet vanitas Behold with what arguments human infirmity possessed with vanity opposes the almighty power of God CHAPTER V. Against the Adoration and Worshiping of the Host SECTION I. That we ought to adore Christ in the H. Host is proven A Blind Servant thinks himself obliged to take off his hat when he is told his Lord is in the Room Then I am bound to adore Christ when my faith tells me that Christ is present in the Host I prove the Consequence I am as much bound to adore Christ present my Lord and my Redeemer as the blind servant is bound to the taking off his hat in the presence of his Lord and Master Mr. Rodon remarks that Moses Exod. 3. was commanded to approach with reverence and adoration the Bush that burned and was not consumed because God did manifest some what of his power and glory in that place I subsume but Christ doth manifest some what of his power and glory in the H. Host Therefore we ought not to approach it but with reverence and adoration I prove my subsumption Christ gives there to the purer Souls surprising delights and works admirable changes in them which is a manifestation of his power and a ray of his glory there this is known to the faithful which made the heavenly enlightened Author of the following of Christ lib. 4. cap. 1. say O admirahle and hidden grace of the Sacrament which the faithful only of Christ know If you say this is not sensible to the imperfiter Souls amongst Romanists I answer that does not make it not to be true God shewed much of his power and glory in the Manna to the perfit ones
debet in aliqua reali mutatione rei quae significatur that it ought to be founded in some real mutation of the thing which is Sacrificed To whom my answer is In other Sacrifices which have not the force to signify God Author of Life and Death without their own Destruction 't is true in the Eucharist I deny it for the reason I gave afore But if this my answer does not satisfy you know that the Sacrament is destroyed or ceases to be what it was by the Preist's consuming of it In which consumption you see a real change of the Victime which is not only Christ's Body and Blood but Christ's Body and Blood joyned to the species which whole is destroyed by the alteration of the species in the Stomach SUBSECTION III. The Mass proved by the Tradition of our Country WIll we condemn the Piety of our Ancestors marking the chief terms of the Year by a singular devotion above all other Nations to this Mystery with the name of Mass or Oblation Missah in Hebrew signifies Oblation or Offering as to mind us to offer up then a Mass of Thanksgiving either for special Spiritual favours bestowed upon mankind on those dayes or for Rents or Fruits of the Earth coming in at those times We have upon record that all the tennants that held Lands of the Cathedral Church of York which is dedicated to S. Peter ad vincula which is the first of August were bound by their Tenure to bring a Lamb alive into the Church at high Mass on that day hence they call'd and likely we from them the first of August Lammas-day Since we are speaking of Lambs I mind that in the written Law the Children of Israël were commanded Exod. 29. v. 38. to Sacrifice every day a Lamb in the morning and another at night Why supposing the general reasons of a Sacrifice but moreover to foresignify by the offering of a Lamb the daily offering of the Lamb of God in the Law of Grace which is done in the Sacrifice of the Mass SUBSECTION IV. The Sacrifice of the Mass proved by Scripture PROOF I. THe Evangelical Prophet Isaiah c. 61. v. 6. Prophecied that there would be Preists in the New Law who would be called the Ministers of our GOD and consequently he Prophecied that there would be Sacrifices no other beside that of the Cross but the Sacrifice of the Mass therefore the Sacrifice of the Mass is a true Sacrifice Quaeres Why are Protestant Church-men called Ministers and not Preists Answer Because they have no Sacrifice to which Preist-hood relates Every High Preist sayes S. Paul is ornained to offer Gifts and Sacrifices Hebrews 8 v. 3. Note the difference between the high Preist and low Preist is not in their offering of Sacrifice which is common to both for the low Preists in the Old Law offered Sacrifice as well as the High Preist but in this that the High Preist has a superiority over the Low Preists and a special assistance of the Holy Ghost to judge in matter of religion Sacerdotes sayes Guliel Whitaker contra Grego Martin ii verè propriè sunt qui Sacrificia faciunt qualis fuit Aaron Aaronis filii Melchisedech quem illi adumbrabant that is Preists truly and properly are they that offer Sacrifices such as was Aaron and the Sons of Aaron and Melchisedeck and Christ whom they prefigured .. So that Protestant Doctor PROOF II. The Mass was also fore-told by the Prophet Malachie c. 1. v. 11. where having reprehended the ancient Preists for their offering polluted Sacrifices God promises that a pure Sacrifice shall be offered among the Gentils in these words from the rising of the Sun even unto the going down of the same my name shall be great among the Gentils and in every place incense shall be offered unto my name and a pure offering Which cannot be understood but of the Sacrifice of the Eucharist which for the Sanctity of the Victime is called pure and for the universality of the offerers is said to be offered in all places from the rising to the going down of the Sun Again it s called pure sayes the Council of Trent Sess 22. cap. 1. because it cannot be defiled either by the malice or unworthiness of the Offerers Mr. Rodon's interpreting Malachie by what S. Paul sayes Rom. 12. v. 1. and 15. v. 16. is of no force since S. Paul's offering the repenting Gentils and they their repentance and the Romans the like or other acts of vertue by which their bodies became living Hosts breathing the service of God are only Metaphorical Sacrifices Whereas the Prophet foretells a true Sacrifice like to that of the Iews and such is that of the Eucharist of which S. Paul speaks 1 Cor. 10. v. 20. and 21. The things which the Gentils Sacrifice they Sacrifice to Devils and not to God And I would not that you should have Fellow-ship with them Viz. eating a part of what they Sacrifice and so becoming Participant of their Altar For Are not they who eat the Hosts partakers of the Altar v. 18. Ye cannot be partakers of the Lord's Table that is Altar and of the Table of Devils to wit eat the Body of Christ which we sacrifice on our Altar and a part of the beast which they sacrifice on theirs Don't wonder that S. Paul calls the Altar Table because on the Altar on which we Sacrifice is set down to the faithful the Bread of Life and the food of our Souls so the Prophet Malachie called also the Altar Table chap. 1. v. 12. having said before to the wicked Preists v. 7. Ye offer polluted Bread upon my Altar Be pleased to read this chapter from the 14 verse to the 22. where the Apostle dehorts and fears the Christians from eating of meats offered to Idols because who eates of the sacrifice offered to Idols is partaker of the Altar of Idols or a worshiper of Idols as who eates of the altar of Chrst and is partaker of the altar of Christians or a worshiper of Christ and as who eates of the altar of the Jews is partaker of the altar of the Jews or a follower of the Mosaik law And consequently since the Christians would not be nor be thought Idolaters they ought not to eat of meats offered to Idols But here take notice he mentions three tables or altars one upon which the Gentils sacrifice to Idols a second on which the Jews offered victims of beasts to God and a third on which Christians offer the Body and Blood of Christ and consequently this oblation of the Eucharist in S. Pauls opinion is a true sacrifice as that of the Jews and that of the Gentils But were offering of the Prayers and other such acts of vertue Sacrifices yet they are not the Sacrifice of which Malachy speaks because the y are not pure not in themseleves as Protestants avow nor pure because they are accepted as pure for say I their impuritie hinders