Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	dead_a	life_n	spirit_n	12,824	5	5.8944	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96332	A demonstration that the Church of Rome, and her councils have erred by shewing, that the councils of Constance, Basil, and Trent, have, in all their decrees touching communion in one kind, contradicted the received doctrine of the Church of Christ. With an appendix, in answer to the XXI. chapter of the author of A papist misrepresented, and represented.	Whitby, Daniel, 1638-1726.	1688 (1688)	Wing W1721A; ESTC R226161	116,790	130

for you that is under this empty shew of Wine lieth my Blood united to my Body and so my Blood not shed and whether hoc est corpus thus interpreted doth not make Nonsence of the words let the considerate Reader judge § 2 Thirdly If there be such a necessary Concomitance in the Sacrament then must each part of the Sacrament exhibit whole and entire Christ with all his Benefits and consequently the depriving the Laity of one part or Species of the Sacrament must be the depriving them of whole Christ and all his benefits Now then in doing this either they are deprived of some spiritual Benefit or not if the first then must the Romanists be Sacrilegious because they do deprive the people of some spiritual Benefit from those sacred Mysteries they formerly received and that agreeably unto the Institution of our Lord and the common practice of the Church for a Thousand Years If the receiving of the Chalice worthily be of any advantage to Souls then he who does not receive it is a looser and he by whom they are deprived of this spiritual Good must be a Sacrilegious person If it be said that no spiritual Benefit can accrue to them by drinking of the Cup then must it be asserted that albeit a Man receive entire Christ worthily yet may he never be the better for it and what is this but to esteem the Blood of the Covenant thus received an unholy thing § 3 Fourthly had our Lord taught Concomitance his Institution of this Sacrament had been the Institution of a thing directly contrary to the Law of Moses viz. The eating of Flesh with the Blood and then it must have ministred offence to the Apostles and the first Jewish Converts who were all strict observers of that Law. Since then we do not find that the Apostles the Jewish Converts or even the Sects of Nazeranes and Ebionites did ever scruple the receiving of the Sacrament on this account we may presume our Saviour taught no such Concomitance § 4 To conclude should we admit of this imagination it would not free the Romanists from the Imputation of an half Sacrament though it would from delivering of half Christ For feeing a Sacrament is an outward visible sign it follows evidently he who hath but half of the outward visible signs hath but half of the Sacrament and consequently an half Sacrament He that receives only the Bread receives only the Sacrament of the Body and not the Sacrament of the Blood of Christ and so receives not an entire Sacrament § 5 That the Fathers of the Church till the Tenth Century knew and believed nothing of this Doctrine of Concomitance as it is evident from many of their Testimonies cited in this Discourse so may it fully be evinced from the received Customs of the Church of Christ And First this may be proved from that received Custom mentioned in all the Liturgies both of the Eastern and the Western Churches which was to bite or break a piece of the consecrated Bread and putting it into the Cup to say these words (b) Fiat commixtio consecratio corporis Sanguinis Domini nostri Ordo Rom. apud Cassandr p. 112 119. Let there be made a mixture and a consecration of the Body and Blood of our Lord Jesus Christ For though (c) Durant de rit Eccl. l. 2. c. 52. Durantus and (d) Bona rerum Liturg. l. 2. c. 16. p. 814. Bona do in conformity to the New Doctrine of Transubstantiation carefully remark that the Priest doth not thus speak as if those things were then united which before were separated and that they made no mixture of our Lord's Body and his Blood according to their real essences but only according to their Sacramental Species yet do the Liturgies refuse this Subterfuge and their Expositors sufficiently confute this uncouth Gloss for they do never speak of a Commixtion of the Sacramental Species but always of the Body and Blood of Christ They pray that this Commixtion and Consecration may avail to their (e) In vitam aeternam Ord. Rom. eternal Salvation which cannot be expected from the Sacramental Species but only from the real Body and the Blood. Albinus Flaccus doth inform us That this Commixtion is made (f) Ut calix Domini totam plenltudinem contineat Sacramenti Cap. de celebr Miss p. 93. that the Cup of the Lord may contain the whole fulness of the Sacrament as it were by the Copulation of the same Mystery This is not done in vain saith (g) De Eccles Offic. l. 3. c. 3. Amalarius for corporal Life consists of Flesh and Blood whilst these two continue in Man his Spirit or Life continues In that Office is shewn that the blood shed for our Souls and the flesh dead for our Body return to their proper Substance and that the New Man Christ is made lively by the quickening Spirit that he who died for us and rose again can die no more (h) Per particulam oblata immissae in calicem ostendit Christi corpus quod jam resurrexit a mortuis De inst Cleric c. ult Rabanus Maurus in like manner saith That the particle consecrated thus put into the Chalice shews that the Body of Christ is now risen from the Dead (i) Ad designandam corporis animae conjunctionem in resurrectione Christi cap. 17. Micrologus saith That this mixture is made to signifie the Conjunction of the Soul and Body of Christ in the Resurrection and that the particle put into the Chalice signifies the Body of our Lord risen from the dead Now they who say this mixture was made that the Cup might contain the fulness of the Sacrament did not believe that the Cup before contained the Sacrament compleatly as it must do if it contained the Body before And they who say That this is done to shew that the Body of Christ is now alive and risen from the dead and that this mixture therefore sheweth this because it joineth or uniteth Flesh and Blood did not believe they were before united by Concomitance And as our Lord by consecrating the Wine after he had distributed the Bread and bidding them all drink thereof because it was the Blood of the New Testament declared sufficiently that he did not conceive that his Disciples had received already that same Blood he Consecrated that they might receive it Even so these Christians who mixed the Consecrated particle of our Lord's Body with his Blood that so the Union of both in which our Saviour's Life consisted might be represented sufficiently declare they did not think his Flesh and Blood were by Concomitance before united Secondly This will be farther evident from that known Custom of the Church which was to mix the Bread and Wine that so when they Communicated Infants or infirm persons who could not swallow down the Bread alone they might truly say The Body and Blood of our Lord Jesus Christ profit thee to