Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	eat_v	life_n	live_v	5,819	4	6.5326	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66548	A history of antient ceremonies containing an account of their rise and growth, their first entrance into the Church, and their gradual advancement to superstition therein.	Porrée, Jonas.; Douglas, Thomas, fl. 1661.; Wilson, John, fl. 1676-1678.	1669 (1669)	Wing W2895A; ESTC R27674	84,845	221

Egyptian speaking of those who lived before Jesus Christ It never entered into their hearts that there should be a Baptisme of Fire and of the Holy Ghost and that they should offer in the Church Bread and Wine as a Figure of his flesh and of his blood and that those who partake of the Bread which is visible should feed spiritually upon the Flesh of our Lord. Ephraim of Syria in the year 360. in his Treatise against the curious Inquisitours into the nature of the Son of God Observe heedfully how that taking the Bread into his hands he blesseth and breaketh it in Figure of his immaculate Body and blesseth the Cup in figure of his precious Blood Ambrose or the Author of the Book of Sacraments See that this offering turn into an acceptable and reasonable account to us which is the figure of the body and blood of our Lord. Gaudentius Bishop of Bress in his second Treatise upon Exodus The figure of Christs body is received in the bread Moreover the blood of the Lamb is fitly represented under the species of Wine Chrysostome Bishop of Constantinople in the year 386. in an Epistle to Cesarius the Monk doth thus unfold this great Mystery Before that the bread be sanctified we name it bread but it being once by Divine grace sanctified it is certainly freed from the appellation of bread and is dignified with the name of the Lords body howheit the true nature of bread doth still continue therein Turrianus and Gregory of Valence both Jesuits perceiving themselves to be wonderfully racked and puzled with this passage do most groundlesly aver that it was none of Chrysostome's but of one John of Constantinople which is confession sufficient since that it bears the mark of its antiquity This Epistle hath been seen by many in a Manuscript in the Bibliotheque of Florence by which if not stifled by our Adversaries the common fate of what ever is contrary to themselves it may be easily verified to be of a truth the genuine testimony of the great Chrysostome But it is high time that we hearken to holy Augustine who flourished in the year 410. behold how he explains himself in his 12 th Chapter against Adimantus The Lord doubted not to say this is my body when as he gave the sign of his body and upon the third Psalme The Lord admitted Judas to the Banquet at which he recommended and gave to his Disciples the figure of his body and blood The same Father upon the 98. Psalme wherein he expoundeth these words of our Lord If yee eat not the flesh of the Son of Man ye shall not have life brings in our Saviour speaking thus Vnderstand spiritually that which I have told you ye shall not eat this body which ye see neither shall ye drink that blood which my Crucifiers shall shed I have recommended to you a sacred signe which being spiritually understood shall give you life And in the third Book of Christian Doctrine Chap. 16. When the Lord saith if ye eat not the flesh of the Son of Man and drink not his blood ye shall have no life in your selves he seems to command an impiety or great crim●● This then is a Figure whereby he enjoyneth us to communicate in the Lords death and Passion and delightfully and profitably to remember that his Flesh was crucified and bruised for us And in his first Treatise upon the first of St. John The Lord comforteth us who can no longer feel him with the Hand but only by the touch of faith And in the 53d Sermon upon the words of our Lord Every one almost calls that the body of Christ which is a sacred sign thereof Theodoret Bishop of Cyre in the year 420. in his first Dialogue entitled the Immutable speaking of these words This is my body saith the Lord hath dignified the visible signes with the appellation of his own body and blood not changing of their nature but adding grace to nature a little before he had said the Lord hath confer'd upon the sign the name of his own body And in the second Dialogue entitled The Inconfused The Divine Mysteries are signes of the true body And a little after he brings in an Eutychian Heretick maintaining Transubstantiation to whom he answereth in these words Thou art caught in a Net of thine own twisting for even after Consecration the mystical signes change not their nature but remain for sub●●●nce form and figure the same as before Cyril Bishop of Alexandria in the year 440. Christ gave to his Disciples morsels of bread saying take eat this is my body He saith also that the faithfull believe that though he be absent from us in the body yet are all things and even our selves governed by him Again though he be absent in the Body appearing before his Father and sitting at his right hand yet nevertheless he is present in his Saints by his Spirit The same Father speaking of Nestorius Hath he not turn'd saith he our mystery into an Anthrop●phagy that is to say a manducation of Man's flesh through an irreligious entangling of the spirits of the faithfull through vain conceits and attempting to subject to humane ratiocinations things which surpass all manner of scrutiny save that of faith only Gelasius himself Bishop of Rome about the year 590. speaketh thus Certainly the Sacraments which we receive of the body and blood of Christ are a Divine thing whence also we are by them made partakers of the Divine nature yet nevertheless the substance or nature of the ●read and the Wine doth uncessantly continue such and the Image and resemblance of the body and blood of Christ is infallibly celebrated in the exhibition of those mysteries Facundus an African Bishop who in the 550th year of our Lord wrote in defence of the three heads or points of the Council of Chalcedon The Sacrament of Adoption to wit Baptisme may be called the Adoption upon the very same account that we call the Sacrament of Christs body and blood which consists in the consecrated Bread and Cup his own body and own blood Not that the Bread is indeed his body and the Cup his Blood in proper speech but hecause that the mystery of his body and blood is contained therein Dionysius falsely surnamed the Areopagite an Author of whom we know not certainly in what time he lived howbeit to procure the greater Authority to his writings he assumed the name of Dionysius the Areopagite mentioned in the Book of Acts chap. 17. vers 34. But divers reasons move us to believe that he flourished about the end of the fourth Age others make him more ancient whoever he was he doth more than ten times in one Chapter tearm that which is given to us in the Supper Images Signes and Symboles and saith that the Communion of Bread and Wine is a commemoration of that most Divine Supper at which the signes of things therein celebrated were first of all instituted

model and example of that of Rome whereupon the same Author tells us that there were many Bishops and Priests who would not in the least acknowledge him calling him the author of lyes a disturber of the Christian Peace and a corrupter of the Faith of Christians Anno 840. RAbanus Maurus Arch-bishop of Mayence and Disciple to Alcuinus whom he esteemed the most knowing person of all the Learned of those times in his Book of the Institution of Clerks speaking of the Sacrament of the Supper saith that when we are commanded to eat the flesh and to drink the blood of our Lord it is a figurative locution and that this mystery is spiritual And for this reason Thomas of Walden in an Epistle to Pope Martin V. who came to the Popedom in the year 1417 holds that he sens'd the holy Sacrament amiss and ranks him with Hereticks Anno 849. BErtram a Preacher of great fame as well by reason of his profound knowledge of the holy Scriptures as for his inculpable●life in a Treatise entituled Of the Body and Blood of our Lord which he addressed to the Emperour Charles the Bald upon that Emperours demanding of his Judgement touching the many Controversies moved about that Doctrine did in resolution to what was propounded to him plainly demonstrate by the Authority of Scripture of St. Augustine and the ancient Doctors that there is no such thing as Transubstantiation in the Supper but that the Bread and the Wine remain in their first substance under and by which the Body Blood of Jesus Christ are in an invisible and spiritual maner distributed and apprehended by faith alone That there is a spiritual body in this mystery that it is a mystical and spiritual comprehension of him and not that very Body which he assumed in the womb of the blessed Virgin He sticks not to say that the Body of Christ is therein for as much as the Spirit of Christ is there that is to say the power and efficacy of the Word of God which doth not only nourish but also purgeth and purifieth the soul. We find not that this great man was ever reprehended or reckoned an Heretick because of this Doctrine Anno 869. AT this time flourished John Erigine or Erwine otherwise a Scots-man skill'd in the Greek Arabick and Chaldaick Tongues a most famous and incomparable Divine all which by the relation of Antoninus himself Arch-Bishop of Florence Vincent of Beauvais Sabellicus Volateran and Platina was accompanied with singular holiness of life He was likewise so greatly endeared to Charles the Bald King of France and Emperour that he was by him detained in France where he received from him very honourable entertainment Occasion then offering it self for his declaring of his judgement touching the Doctrine of the Eucharist he expressed himself therein in a Book bearing the very same Title with that of Bertram wherein in like manner by the authority of the Divine Scriptures and of pious Fathers especially of St. Augustine he establisheth and confirms the truth of the same Faith which that learned Bertram had taught a little before In fine by reason of his great renown it came to pass that Alfred King of England having founded the Colledge now University of Oxford gave him an invitation to the Presidency thereof Anno 950. IT is recorded by William of Malmsbury that the belief both of the reality and of the conversion of Signes which were by degrees foisted into this Age of Ignorance and Barbarism was vigorously opposed and that divers Questions touching the same were agitated in England one party explaining it one way the other quite another Those who held the Affirmative part that they might the more dextrously proselyte their Adversaries obtruded Prodigies and Miracles averring that in the room of the Species they saw a comely little Infant which was thrust into the mouths of the Communicants instead of Bread that there was Blood found in the Chalice that a devout Ass worshiped the Hostie and abundance of such Miracles ●ut so gross ridiculous as that the bare mentioning of them may suffice to discover their impertinency and forgery Whereupon Gabriel Biel in his 51 Lesson o● the Canon of the Mass observed not a●iss that those apparitions of flesh blood w●●rwith they entertained the people might happen through Diabolical delusion for deceiving of the simple God permitting it so to be Anno 292. THere was a Synod or Council of all the Churches in France held at Rhemes wherein Arnulphus Bishop of Orleans the learnedst and most eloquert person of those times was set apart for the conduct and managery of affairs It appears by the Acts of that Synod that this famous Bishop cognoscing upon matters therein agitated represents to that reverend Assembly that all the Po●es of this Age were branded with Notori●us Crimes Murders and Tyrannies Monsters of men full of Infamy devoid of all Knowledg both Divine and Humane who else saith he think ye that man is who sitteth upon a high and lofty Throne glittring with Gold and Purple but the Antichrist infallibly sitting in the Temple of God whose Marbles c. are as fit to be consulted as himself He adds further that i● were much better to require the judgmen● of the Bishops of the Low-Countries and 〈◊〉 Germany than of that City which is at th●● day exposed to sale and weighs Judgme●●s in the unjust ballance of filthy lucre c. That therefore Assemblies might be held without his privity since that the Canon of Nice acknowledged by the Church of Rome in all Councils and Decrees enjoyneth no such thing as that regard should be had to the authority of the Bishop of Rome that her Ministers are those of Antichrist who seems to be near at hand that the Mystery of Iniquity doth already work since that which should let to wit the Roman Power is already removed that that Man of Sin which opposeth and exalteth himself above the Name and Service of God begins to be revealed Religion exposed to ruine the Name of God trampled under foot with i●punity and Religious Worship vilified even by the chief Priests themselves this being all the care that Rome takes of others 〈◊〉 of her self Anno 1050. BErenger Archdeacon of Angiers did profoundly confute the real presence and other abuses ushered into the Doctrine of the Lord's Supper True it is that in the year 1059 having made his appearance before the Lateran Council whither he was cited out of fear of some cruel usage he signed a Confession contrary to his judgment mentioned below in its proper place but after his return into France he retracted the same and confirmed his Proselytes which were so numerous that William of Malmsbury in his 3d Book of the History of England doth attest that all France was full of his Doctrine which is confirmed by Matthew of Westminster who adds that not only the French but also greatest part of the Italians and English embraced