Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	air_n	body_n	element_n	5,315	5	9.9100	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00793	The answere vnto the nine points of controuersy, proposed by our late soueraygne (of famous memory) vnto M. Fisher of the Society of Iesus And the reioynder vnto the reply of D. Francis VVhite minister. With the picture of the sayd minister, or censure of his writings prefixed.	Fisher, John, 1569-1641.; Floyd, John, 1572-1649.	1626 (1626)	STC 10911; ESTC S102112	538,202	656

a thing is fundamentally composed Hence Fire Ayre Water Earth as also the Letters of the Alphabet be tearmed Elements because both are primordiall simples and substantial parts the one of mixed substances the other of wordes and sentences Now the body and bloud of Christ as also bread wine being corporall substances the primordiall simples and substantiall principles wherof their nature is originally composed be substantiall matter forme as euery Philosopher knowes Ergo Transelementation of bread wine into Christs body and bloud doth import that bread and wine be changed into Christs body bloud according to their Elements that is matter forme Is not this Transubstantiation The second reason is because in Transelementation matter doth no more remayne then in Transubstantiation so your deuised difference betwixt them is false For as when Transelementation is partiall that is according to forme only the matter remaynes so likewise in Transubstantiation For example when wood is turned into fyre the forme being destroyed the matter remayneth As wood by this change may be sayd to be Transelemented into fire because it is changed into fire according to the forme which is one element of wood so likewise it may be sayd to be Transubstantiated into fire because it is changed into fire according to the forme which is one part of the substance of wood Though Christians do not vse so to speake because aswel the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Grecian Church as the word Transubstantiation by the latin be consecrated to signify the substantiall change in the Eucharist which is totall according to both elements substantiall parts Thirdly I thus argue The Minister grants that Transelementation doth import an essētial change or a chāge according to the essentiall forme of bread into Christs body but this cannot be according to the essentiall forme only not also according to the essentiall matter of bread else the body of Christ should be made bigger by the matter of bread changed into it as we see the fire to be made bigger by the matter of wood remayning after the conuersion therof into fire Ergo seing the Minister grants that Trāselementation imports an essentiall chāge he must if he will not be ridiculously absurd consequently grant that this change is to tall else the body of Christ shal be augmēted by the material additiō of bread vnto it Fourthly this is proued by the Fathers appropriation of this word vnto the mystery of the holy Eucharist For did not Transelementation of bread wine into Christs body blood import a substantiall change but only an accidental mystical significatiue conuersion of them I aske First why do the Fathers neuer say that the water of Baptisme is Transelemēted into Christs bloud as wel as they say that wine is Trāselemented into his bloud For thus they might haue spoken of Baptisme as well as of the Eucharist had they been of the Protestants Religion which is that water is mystically and significatiuely made Christs bloud in Baptisme as much as wine in the Eucharist Secōdly why do the Fathers neuer say that our bodyes in the day of iudgment are Transelemēted into Christs body but only as the Minister cites S. Nissen orat Catechist c. 34. transmutantur they be transmuted why this but because transmutation being a Generall tearme signifyes any mutation whether substantial or accidental whereas Transelementation cannot import but a substantial change Finally why do the Fathers neuer say that mans soule is by grace charity Transelemented into Christ into whome the same is mystically changed Theophilact indeed cited by the Minister in Ioan. c. 6. v. 56. saith that a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a manner Transelemented into Christ as he might no lesse truly haue sayd in a manner Transubstantiated into Christ but that men are by grace Transelemented into Christ they neuer say Which be manifest signes that the Fathers vnderstood by Transelementation according to the proper naturall signification of the word a substantiall conuersion not only an accidental much lesse a meere mysticall change III. S. Cyrill sayth the Minister by the words Conuerting bread and wine into the verity of his owne flesh vnderstandeth not Popish Transubstantiation but mysticall Sacramentall Conuersion to wit Conuersion of signification vse operation For he speaketh of bread wine according to their whole nature contayning substance accidents but the accidents are only mystically conuerted into Christ his body Answere This myst which the Minister would cast vpon this matter by the tearme of mystical cōuersion serues only to catch Woodcocks for euery man of iudgment may presently see that this sense cannot stand with the words of S. Cyrill For S. Cyrill sayth that did men see and feele what is inwardly done in consecrated bread wine men should find horrour to feed theron because they should see and feele that they eate and drinke flesh bloud Hence that this may not be perceaued he sayth the conuersion of bread wine is done inwardly by Christs penetratiue power conuerting them into the verity of his flesh and bloud But did men see what is inwardly done in bread wine by the Protestant significatiue conuersion they would feele no horrour for in their Tenet no change at all is made inwardly in bread but the whole outward substance is assumed as an Instrument to sanctify the soule If a Christian should see this conuersion of vse operation should he see I say that bread is eleuated to produce sanctifying grace in his soule why should he feele horrour to feed thereon So that it is not only willfulnes against the light of truth but also folly to expound this place of S. Cyrill of meere mysticall significatiue change IIII. Vnto this Testimony of S. Chrysostome the Minister replyeth in these words The Father sayth not that nothing of the substance is left but the cleane the cōtrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing of the substance goeth away the words which follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are falsely translated for they are not Is consumed by the substance but Is coabsumed with the substance Also the substance of bread is not consumed by the body of Christ according to the Tenet of many Scholemen The substance of the externall elements passeth into the body of the receauer is consumed or vnited to the flesh of the receauer Answere This your Reply toucheth two points first the Translation secondly the sense of this place I will discouer your vanity about both As concerning the first you shew your selfe to be a wrangler and giuen vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned by S. Paul labouring to make those sayings to be dissonant and contrary betwixt which there is not any difference in respect of sense What disagreement in respect of sense is there between these two sentences which you say be contrary When wax is put into the fire nothing of the substance thereof is

mysterijs initiantur cap. ● Moyses his word changed the waters of Aegypt into bloud agayne turned them from bloud into water If so great was the benediction of man what may we thinke of diuine consecration where the very words of our Sauiour worke The word of Elias had power to bring downe fire from heauen shall not the words of Christ haue force to change the kinds of the elements Againe (i) Ambros. lib. 4. de S●cram cap. 4. Thou seest how working efficacious is the word of Christ. If therfore such vertue is in his word that therby things that are not receaue being how much more hath it power that the things that are still remayne in the general latitude of being according to the sensible accidents and be conuerted into another substance VIII Fourthly the effect of this transmutatiō taught by the Fathers is the presence of the substance of Christs body the absence of the substance of bread binding vs to abnegate our senses and not to belieue what we seeme to see with our eyes IX Theophilact (k) Theophilact c. 4. 26. Matth. Bread is transelemented or transformed by an ineffable operation although to vs it seeme bread because we are weake and haue horrour to eate raw flesh especially the flesh of man for this reason bread appeareth but in essence and substance it is not bread Saint Cyrill (l) Cyrill Hieros Catech. mystagog 4. Come not therfore as vnto simple bread and wine for it is the body and bloud of Christ according to the affirmation of our Lord for although sense suggest the contrary yet let fayth confirme thee Iudge not of the thing by tast but indubitably with full fayth belieue that thou art made partaker of the body bloud of Christ. And againe Know this with full certitude belieue that the bread seene is not bread though it so seeme to the tast but the body of Christ that wine seene is not wine though tast iudge it to be wine but the bloud of Christ. X. Finally that the Fathers held Transubstantiation is prooued by the continuancy which they taught of Christs body in the Sacrament so long as the accidents of bread last as appeareth by their reseruing of the same For reseruation to haue been the custome of the primitiue Church Protestants grant That (m) Habent veteris Ecclesiae exemplum fateor Caluin Instit. l. 9. c. 17. sect 39. the Sacrament was of some reserued in the elder dayes of the Church is not sayth (n) Fulke agaynst Heskins Saunders p. 77. M. Fulke so great a questiō as whether it ought to be reserued And Chemnitius (o) Chemnit in exam Con. Trid. p. 2. p. 102. granteth that in this point on our side stands Antiquitas consuetudinis latè patentis diu propagatae And whereas he addeth haec tamen veritati praescribere non debet he accuseth the Primitiue Church opposeth no lesse agaynst them then vs. And I am sure your Maiesty knowes that the primitiue Fathers did vse to send the Sacrament vnto them that were lawfully absent from Church as doth witnesse S. Iustine (p) Iustin. Apol. 2. fine vnto the sicke as (q) Dionys. Alexand ep ad Fab. apud Euseb. l. 6. cap. 36. Chrysost. Ep. 1. ad Innocent Dionysius Alexandrinus writes of Serapion That Christians carryed the same to their priuate houses to take in the morning before other meate as testifyeth Tertullian (r) Tertul. l. 2. ad vxorem Gregor Nazian orat de Gorgon That many tymes they did weare the same about them for protection as (s) Ambros. orat in obit●● fratris Satyri Satyrus brother to Saint Ambrose going to sea carryed it in a stole by vertue whereof he was saued in shipwracke That Martyrs had the same frequently for their Viaticum as (t) Simeō Metaphrast vitae S. Stephani Papae Martyris cap. 17. Vsuard in martyrolog Guitmund de corp sanguine l. 2. Tharsilius a most glorious Martyr who being taken with the Sacrament about him permitted himselfe rather to be bruized with stones to death then disclose it vnto the Persecutours whome when they had crowned thy searching curiously for the Sacrament in his clothes and about his dead body found nothing God by miracle keeping the same out of their impious hands Saint (u) Cyprian serm de Lapsis Cyprian records diuers miracles done in the confirmation of this our Sauiours permanent presence in the Sacramēt namely of a woman vnworthily approaching to the chest where the same was kept that was frighted backe with fire that thence flashed out tanta est Domini potentia sayth Saint Cyprian tāta maiestas And so fully were they perswaded in this opinion that Christs body is permanently in the Sacrament that Cyrill (x) Cyrill Alex. ep ad Calosyr dareth say Insaniunt qui dicunt benedictionem à sanctificatione cessare siquae reliquiae remanserunt eius in sequentem diem Non enim mutabitur Sacrosanctum corpus Christi sed virtus benedictionis viuificatiua gratia iugis in eo est They be mad with hereticall folly who say that the blessed Sanctification of the Sacrament ceaseth if the same be reserued vntill the next day For thereby the sacred body of Christ is not changed but the grace of benediction viuification is perpetuall in it Now what reason could the Fathers haue thus constantly to defend this continuation of our Sauiour in the Sacramēt but that they belieued bread to be changed into his body remayning demonstrable by the formes accidences thereof so long as they remayned entyre and were not changed into the accidences of some other substances XI A Refutation of the Ministers Shifts to elude the former Testimonies of the Fathers according to the reference of the precedent Numbers I. NO words of Scripture or Christian Antiquity can be so cleere euident which Hereticall obstinacy will not wrest against the truth yea racke till they rent them in peeces by violent interpretations as saith S. Ambrose Ep. 17. In which kind be the Ministers Replyes vnto these expresse pregnant testimonies of the Fathers for Transubstantiation as wil appeare by the confutation which heere ensueth II. Transelementing The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transelemētation saith the Minister pag. 421. proueth not Transubstantiation For in Transubstantiation the matter is destroyed the quantity and accidents remayne in Transelementation the matter remayneth the essentiall accidentall formes are altered Answere The falshood and inanity of this Shift is conuinced by these foure arguments which shew Transelementation to import the same as Transubstantiation The First is drawne from the notion of the word Elements Transelementation For Transelementation of bread and wine into the body and bloud of our Lord signifyes that there is a change betwixt them according to their elemēts Elements import the primordiall simples the original principles the substantiall parts of which