Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	body_n	consecrate_v	3,119	5	9.9831	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61550	The doctrine of the Trinity and transubstantiation compared as to Scripture, reason, and tradition. The first part in a new dialogue between a Protestant and a papist : wherein an answer is given to the late proofs of the antiquity of transubstantiation in the books called Consensus veterum and Nubes testium, &c.	Stillingfleet, Edward, 1635-1699.	1688 (1688)	Wing S5589; ESTC R14246	60,900	98

relate to a real Body as Tertullian argued in this Case And Ignatius in the same Epistle mentions the trial Christ made of his true Body by the Senses of his Disciples Take hold of me and handle me and see for I am no incorporeal Doemon and immediately they touched him and were convinced Which happen'd but a few days after Christ had said This is my Body and our Saviour gave a Rule for judging a true Body from an appearance or spiritual Substance A Spirit hath not Flesh and Bones as ye see me have Therefore it is very improbable that Ignatius so soon after should assert that Christ's true and real Body was in the Eucharist where it could be neither seen nor felt For then he must overthrow the force of his former Argument And to what purpose did Christ say That a Spirit had not Flesh and Bones as they saw him to have if a Body of Christ might be so much after the manner of a Spirit as tho it had Flesh and Bones yet they could not possibly be discerned But after all suppose Ignatius doth speak of the Substance of Christ's Flesh as present in the Eucharist yet he saith not a word of the changing of the Substance of the Bread into the Substance of Christ's Body which was the thing to be proved P. But Justin Martyr doth speak of the change and his Words are produced by all three And they are thus rendred in the single Sheet For we do not receive this as common Bread or common Drink but as by the Word of God Jesus Christ our Redeemer being made Man had both Flesh and Blood for our Salvation so also we are taught that this Food by which our Blood and Flesh are by a change nourished being consecrated by the Power of the Word is the Flesh and Blood of Jesus Christ incarnate What say you to this Pr. I desire you to consider these things 1. That Justin Martyr doth not say That the Bread and Wine are by Consecration changed into the Individual Flesh and Blood in which Christ was Incarnate but that as by the Power of the Word Christ once had a Body in the Womb of the Virgin so by the Power of the same Word upon Consecration the Bread and Wine do become the Flesh and Blood of Christ Incarnate so that he must mean a parallel and not the same Individual Body i. e. that as the Body in the Womb became the Body of Christ by the Power of the Holy Spirit so the Holy Spirit after Consecration makes the Elements to become the Flesh and Blood of Christ not by an Hypostatical Union but by Divine Influence as the Church is the Body of Christ. And this was the true Notion of the Ancient Church as to this matter and the expressions in the Greek Liturgies to this day confirm the same 2. He doth not in the least imply that the Elements by this change do lose their Substance for he mentions the nourishment of our Bodies by it but he affirms that notwithstanding their Substance remain yet the Divine Spirit of Christ by its Operation doth make them become his Body For we must observe that he attributes the Body in the Womb and on the Altar to the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divine Word For he did not think Hypostatical Union necessary to make the Elements become the Body of Christ but a Divine Energy was sufficient as the Bodies assumed by Angels are their Bodies tho there be no such vital Union as there is between the Soul and Body of a Man. P. I go on to Irenoeus from whom two places are produced one by the Consensus Veterum where he saith That which is Bread from the Earth perceiving the call of God now is not common Bread but the Eucharist consisting of two things one Earthly and the other Spiritual Pr. Very well Then there is an Earthly as well as a Spiritual thing in the Eucharist i. e. a Bodily Substance and Divine Grace P. No he saith The Earthly is the Accidents Pr. Doth Irenoeus say so P. No but he means so Pr. There is not a word to that purpose in Irenoeus and therefore this is downright Prevarication I grant Irenoeus doth suppose a change made by Divine Grace but not by destroying the Elements but by super-adding Divine Grace to them and so the Bread becomes the Body of Christ and the Wine his Blood. P. The other place in Irenoeus is where he saith That as the Bread receiving the Word of God is made the Eucharist which is the Body and Blood of Christ so also our Bodies being nourished by it and laid in the Earth and there dissolved will arise at their time c. Pr. What do you prove from this place P. That the same Divine Power is seen in making the Eucharist the Body and Blood of Christ which is to be in the Resurrection of the Body Pr. But doth this prove that the Substance of the Bread is changed into the Substance of Christ's Body P. Why not Pr. I will give you a plain Argument against it for he saith Our Bodies are nourished by the Body and Blood of Christ. Do you think that Irenoeus believed the substance of Christ's Body was turned into the substance of our Bodies in order to their nourishment No he explained himself just before in the same place De Calice qui est Sanguis ejus nutritur de pane qui est Corpus ejus augetur So that he attributes the nourishment to the Bread and Wine and therefore must suppose the substance of them to remain since it is impossible a substantial nourishment should be made by meer Accidents And withal observe he saith expresly That the Bread is the Body of Christ which your best Writers such as Bellarmin Suarez and Vasquez say is inconsistent with Transubstantiation P. My next Author is Tertullian who is produced by the Consensus Veterum and the Single Sheet but omitted by the Nubes Testium but the other proves That Bread which was the Figure of Christ's Body in the Old Testament now in the New is changed into the real and true Body of Christ. Pr. This is a bold Attempt upon Tertullian to prove that by the Figure of Christ's Body he means his true and real Body For his Words are Acceptum panem distributum Discipulis Corpus illum suum fecit Hoc est Corpus meum dicendo id est Figura Corporis mei He took the bread and gave it to his Disciples and made it his Body saying This is my Body i. e. this is the Figure of my Body How can those men want Proofs that can draw Transubstantiation from these Words which are so plain against it P. You are mistaken Tertullian by Figure meant it was a Figure in the Old Testament but it was now his real Body Pr. You put very odd Figures upon Tertullian I appeal to any reasonable man whether by the latter words

Table as a Sacrifice slain for us Thou swearest upon the holy Table where Christ lies slain When thou seest our Lord lying on the Table and the Priest praying and the by-standers purpled with his Blood. See the Love of Christ he doth not only suffer himself to be seen by those who desire it but to be touched and eaten and our Teeth to be fixed in his Flesh. Now these Expressions are on all sides granted to be literally absurd and impossible and therefore we must say of him as Bonaventure once said of S. Augustin Plus dicit sanctus minus vult intelligi We must make great allowance for such Expressions or you must hold a Capernaitical Sense And it is denied by your selves that Christ is actually slain upon the Altar and therefore you yield that such Expressions are to be figuratively understood 2. That he le ts fall many things in such Discourses which do give light to the rest As 1. That Flesh is improperly taken when applied to the Eucharist 2. He calls the Sacrament the Mystical Body and Blood of Christ. 3. That the eating of Christ's Flesh is not to be understood literally but spiritually 4. He opposes Christ's sacramental Presence and real corporal Presence to each other 5. He still exhorts the Communicants to look upwards towards Heaven And now if you lay these things together this Eloquent Father will not with all his Flights come near to Transubstantiation P. No! In one place he asserts the Substance of the Elements to be lost Pr. Thanks to the Latin Translators for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Criticks observe doth not signify to destroy but to refine and purify a Substance But I do not rely upon this for the plain answer is that S. Chrysostom doth not there speak of the Elements upon Consecration but what becomes of them after they are taken down into the Stomach St. Chrysostom thought it would lessen the Peoples Reverence and Devotion if they passed into the draught as Origen affirmed and therefore he started another Opinion viz. That as Wax when it is melted in the fire throws off no superfluities but it passes indiscernably away so the Elements or Mysteries as he calls them pass imperceptibly into the substance of the Body and so are consumed together with it Therefore saith he approach with Reverence not supposing that you receive the divine body from a Man but as with Tongs of Fire from the Seraphims Which the Author of the Consensus Veterum translates but Fire from the Tongues of Seraphims S. Chrysostom's Words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Sense is that the divine Body i. e. the Eucharist after Consecration being by the divine Spirit made the divine Body as in St. Chrysostom's Liturgy there is a particular Prayer for the Holy Ghost to come and so make the Bread to be the divine Body or the holy Body of Christ is to be taken not with our Mouths which can only receive the Elements but after a divine manner as with Tongs of fire from Seraphims by which he expresses the spiritual acts of Faith and Devotion as most agreeable to that divine Spirit which makes the Elements to become the holy Body of Christ. But that St. Chrysostom did truly and firmly believe the Substance of the Bread to remain after Consecration I have already proved from his Epistle to Coesarius P. I pray let us not go backward having so much ground to run over still Pr. I am content if you will produce only those who speak of the change of Substance and not such as only mention the Body and Blood of Christ after Consecration which I have already told you was the Language of the Church and therefore all those Testimonies are of no force in this matter P. Then I must quit the greatest part of what remains as Optatus Gaudentius S. Jerom and others but I have some still left which will set you hard What say you then to Gregory Nyssen who saith the sanctified bread is changed into the body of the Word of God. And he takes off your Answer of a mystical Body for he puts the Question How the same Body can daily be distributed to the faithful throughout the World it remaining whole and entire in it self Pr. Gregory Nyssen was a Man of Fancy and he shewed it in that Catechetical Discourse However Fronto Ducoeus thought it a notable place to prove Transubstantiation which I wonder at if he attended to the Design of it which was to shew that as our Bodies by eating became subject to Corruption so by eating they become capable of Immortality and this he saith Must be by receiving an immortal Body into our B dies such as the Body of Christ was But then saith he how could that body which is to remain whole in it self be distributed to all the faithful over the whole Earth He answers by saying That our Bodies do consist of Bread and Wine which are their proper Nourishment and Christ's Body being like ours that was so too which by the Uni●n with the Word of God was changed into a Divine Dignity But what is this to the Eucharist you may say He goes on therefore so I believe the sanctified Bread by the power of the Word of God to be changed into the Body of God the Word Not into that Individual Body but after the same manner by a Presence of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God the Word in it and that this was his meaning doth evidently appear by what follows For saith he that Body viz. to which he was Incarnate was sanctified by the Inhabitation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelling in the Flesh therefore as the Bread was then changed into a Divine Dignity in the Body so it is now and the Bread is changed into the Body of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of Jesus Christ as it was said by the Word This is my Body And so by receiving this Divine Body into our bodies they are made capable of Immortality And this is the true Account of Gregory Nyssen's meaning which if it prove any thing proves an Impanation rather than Transubstantiation P. But Hilary's Testimony cannot be so avoided who saith That we as truly eat Christ's Flesh in the Sacrament as he was truly Incarnate and that we are to judg of this not by carnal Reason but by the Words of Christ who said My Flesh is meat indeed and my Blood is drink indeed Pr. I do not deny this to be Hilary's Sense But yet this proves nothing like to Transubstantiation For it amounts to no more than a Real Presence of the Body of Christ in the Sacrament and you can make no Argument from hence unless you can prove that the Body of Christ cannot be present unless the Substance of the Bread be destroy'd which is more than can be done or than Hilary imagined All that he aimed