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	bread_n	consecration_n	4,106	5	10.7048	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29086	The victory of truth for the peace of the Church to the king of Great Britain to invite him to embrace the Roman-Catholick faith / by Monsieur de la Militiere, counsellour in ordinary to the King of France ; with an answer thereunto, written by the right reverend John Bramhall, D.D. and Lord Bishop of London-Derry.	La Milletière, Théophile Brachet, sieur de, ca. 1596-1665.; Bramhall, John, 1594-1663.	1653 (1653)	Wing B4097A; ESTC R34379	76,867	210

Sacrament as appeareth by that ignorant and Capernaiticall Retractation and Abjuration which they imposed upon Berengarius Pe●…ned by Vmbertus a Cardinal approved by Pope Nicholas and a Councill Ego Berengarius c. I Berengarius do consent to the Holy Roman Apostolick See and professe with my Mouth and my Heart to hold the same Faith of the Sacrament of the Lords supper with Pope Nicholas and this holy Synod c. And what the Faith of Pope Nicholas and this Synod was follows in the next words That the Bread and Wine which are set upon the Altar after Consecration are not only the Sacrament but the very Body and Blood of Christ. This seems to favour Consubstantiation rather than Transubstantiation If the Bread and Wine be the Body Blood of Christ then they remain bread and wine sti●…l If the bread be not only the Sacrament but also the thing of the Sacrament if it be both the signe and the thing signified how is it now to be made nothing It follows in the Retractation That the body and blood of Christ is sensibly not only in the sacrament but in truth handled and brok●…n by the hand of the Priest and bruised by the teeth of the Faithfull If it be even so there needs no more but feel and be satisfied To this they made Berengarius swear by the consubstantiall Trinity and the holy Gospels and accurse and anathematize all those who held the contrary yet these words did so much scandalize and offend the Glosser upon Gratian that he could not forbear to admonish the Reader that unless he understood those words in a sound sense he would fall into a greater Heresie than that of Berengarius Not without reason for the most favorable of the School-men do confess that these words are not properly and literaly true but figuratively and metanimically understanding the thing containing by the thing contained as to say the Body of Christ is broken or bruised because the quantity or Species of Bread are broken or bruised they might as well say that the Body and Blood of Christ becoms fusty and sowr as often as the Species of Bread and Wine before their corruption become fusty and sowr But the retractation of Berengarius can admit no such figurative sense that the Body and Blood of Christ in the Sacrament are divided and bruised sensibly not only in the Sacrament that is the Species but also in truth A most ignorant Capernaitical assertion For the Body of Christ being not in the Sacrament modo quant itativo according to their own Tenet but indivisibly after a spiritual manner without extrinficall extension of Parts cannot in it self or in Truth be either divided or bruised Therefore others of the Schoolmen go more roundly and ingenuously to work and confess that it is an abusive and excessive expression not to be held or defended and that it happened to Berengarius they should have said to Pope Nicholas and Cardinal Umbertus as it doth with those who out of a detestation of one error encline to another Neither wil it avail them any thing at all that the Fathers have sometimes used such expressions of seeing Christ of touching Christ in the Sacrament of fastening our teeth in his Flesh and making our toungsred in his Blood There is a great difference between a Sermon to the people and a solemn Retractation before a Judge The Fathers do not say that such expressions are true not only Sacramentally or figuratively as they made Berengarius both say and accurse all others that held otherwise but also properly and in the things themselves The Fathers never meant by these forms of speech to determine the manner of the presence which was not dreamt of in their daies but to raise the Devotion of their Hearers and Readers to advertise the people of God that they should not rest in the externall symbols or signes but principally be intent upon the invisible Grace which was both lawfull and commendable for them to do Leave us their primitive liberty and we will not refrain from the like expressions I urge this to shew that the new doctrine of Transubstantiation is so farre from being an old Article of Faith that it was not well digested nor rightly understood in any tollerable measure by the greatest Clerks and most concerned above a thousand years after Christ. The first definition or determination of this manner of the presence was yet later in the Councill of Lateran in the daies of Innocent the Third after the year 1200. Ante Lateranense Concilium Transubstantiatio non fuit dogma fidei And what the fruit of it was let Vasques beare witnes Audito nomine Transubstantiationis c. The very name of Transubstantiation being but heard so great a Controversie did arise among the later Schoolmen concerning the Nature thereof that the more they endeavoured to wind themselves out the more they wrapped themselves in greater difficulties whereby the Mystery of Faith became more difficult both to be explaned and to be understood and more exposed to the Cavils of its Adversaries He adds that the name of Conversion and Transubstantiation gave occasion to these controversies No sooner was this Bell rung out no sooner was this fatal Sentence given but as if Pandora's Box had been newly set wide open whole Swarms of noysom Questions and Debates did fill the Schools Th●…n it began to be disputed by what means this Change comes whether by the Benediction of the Elements or by the repetition of these words of Christ This is my Body The common current of your Schools is for the later But your judicious Arch-Bishop of Caesaria since the Councill of Trent in a book dedicated to Sixtus the Fifth produceth great reason to the contrary Then was the Question started what the demonstrative Pronoun Hoc signifies in these words This is my Body whether this Thing or this Substance or this Bread or this Body or this Meat or these Accidents or that which is contained under these Species or this individum vagum or lastly which seemes stranger than all the rest this Nothing Then it began to be argued whether the Elements were annihilated whether the matter and form of them being destroyed their Essence did yet remain or the essence being converted the existence remained whether the sacramental existence of the Body and Blood of Christ do depend upon its natural Existence whether the whole Host were Transubstantiated or only some parts of it that is such parts as should be distributed to worthy Communicants or whether in those parts of the Host which were distributed unto unworthy Communicants the matter of bread and wine did not return Whether the Deity did assume the Bread or the Species thereof by a new Hypostaticall Union called Impanation either absolutely or respectively Mediante Corpore Whether the Body and Blood of Christ might be present in the Sacrament without Transubstantiation with the Bread or without