Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	baptism_n	ghost_n	holy_a	4,984	5	6.3661	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36765	An historical treatise, written by an author of the communion of the Church of Rome, touching transubstantiation wherein is made appear, that according to the principles of that church, this doctrine cannot be an article of faith.; Traitté d'un autheur de la communion romaine touchant la transsubstantiation. English	Dufour de Longuerue, Louis, 1652-1733.; Wake, William, 1657-1737.	1687 (1687)	Wing D2457; ESTC R5606	67,980	82

of this c. And these words The Teeth white with Milk do signifie the purity and cleanness of the Mystical Food which are the Symbols which Jesus Christ left to his Disciples commanding them to celebrate the Image of his proper Body not requiring any more bloody Sacrifices and commanded to make use of Bread for the Symbol of his Body Seeing then that according to this ancient Doctor the Wine is the Symbol of the Blood of Christ and the Bread the Figure of his Body and both the one and the other an Image of the Body and Blood the Image is not that of which 't is an Image and by consequence in the Eucharist besides the Body of Jesus Christ there is also Bread and Wine which do represent and shew him it being evident by the Text of this Author that he understood the words of Jesus Christ This is my Body in this sense This is the Symbol of my Body Cyril of Jerusalem saith Quemadmodum Panis Eucharisticus post Spiritûs Sancti invocationem non amplius est Panis communis sed est Corpus Christi sic sanctum hoc unguentum non amplius est unguentum illud Macharius a noted Hermite in Egypt who wrote his Homilies about the year 368. saith in the 27th Homily That before the birth of Jesus Christ the wise Men Holy Men Kings and Prophets knew that Jesus Christ was to come to be a redeemer but they knew not that he was to suffer death that he was to be Crucify'd and that he should shed his Blood on the Cross and that they had not attain'd so far as to know there should be a Baptism of Fire and of the Holy Ghost and that in the Church should be offered Bread and Wine Antitypes of the Body and Blood of Jesus Christ and that those which eat of this visible Bread should spiritually eat the Flesh of the Lord. This Father saying that the Antitype of the Flesh and Blood of Jesus Christ is Bread and Wine doth suppose the Bread remains as not being the Real Body of Jesus Christ but a Type of it now the Type is not the verity sed umbra veritatis saith St. Ambrose de side l. 3. c. 8. and by consequence there is in the Eucharist something else besides the Body it self of Jesus Christ. And when he saith That those which take the visible Bread do spiritually eat the Flesh of Christ he gives us sufficiently to understand that in this august Sacrament there is besides the Flesh of Jesus Christ a visible Bread and that the visible Bread is eaten corporally and the Flesh of Jesus Christ spiritually St. Basil Bishop of Caesaria in his Epistle to Caesarea saith That at Alexandria and in Aegypt each Lay-person for the most part kept the Eucharist by them and communicated themselves when they pleased and if they receive from the Priest a morsel of the consecrated Bread they may receive the Holy Sacrament daily if they list taking some of it to day and the rest to morrow For saith he the Priest in the Church gives a good Piece or Morsel of the Eucharist and he that takes it doth communicate himself at his pleasure Now saith he as to the validity and vertue of the Sacrament it is one and the same whether one receives one morsel or two of the Priest. In what sense can it be understood that one receives several parts or parcels in the Eucharist It cannot be meant of Jesus Christ whose Body cannot be divided into morsels it must therefore be understood that St. Basil believed that the Bread remained in the Eucharist as a Typical and Symbolical Body of Jesus Christ. Ephrem Deacon of the Church of Edessa contemporary with St. Basil and whose Writings St. Jerom reports in his Catalogue were read in the Church after the Holy Scriptures he saith in the Treatise he wrote That Men should not search too curiously into the Nature of God consider diligently saith this holy Deacon how Jesus Christ taking the Bread into his hands blessed and broke it as a Figure of his immaculate Body and taking the Cup he blessed it as a Type of his blessed Blood and gave it to his Disciples It is evident that Ephrem believed the Bread is the figure of the Body and the Wine the Type of the Blood of Christ figura autem non est veritas sed imitatio verit atis saith S. Gaudentius upon Exodus Tract 2. the Body of Jesus Christ is the verity there must then be in the Sacrament besides the real Body a material and Typical Body which may be the figure of the true Body of Jesus Christ. S. Epiphanius having said That Jesus Christ descended into the Waters to be Baptiz'd not to receive any virtue from the Waters but to confer it upon them he adds That 't is in Jesus Christ the Prophecy of Esay is accomplished who in the third Chap. speaks of the vertue of Bread and Water he gave strength to the Waters illuminans eas roboran● in Typo earum que in ipso erant perficienda and as for the Bread Cibus quidem panis est sed virtus in eo est ad vivisicationem S. Epiphanius speaks here of the Eucharist as he doth of Baptism he saith That both one and the other receive their virtue from Jesus Christ who communicates to them spiritual strength sufficient to sanctify now as the Water of Baptism is changed only by a change of virtue and quality it is apparent S. Epiphanius did not mean that the Bread of the Eucharist should be destroy'd no more than the Water was in Baptism else he would not have said that the Consecrated Bread was a food for accidents cannot nourish nothing can be fed by that which is not a Body nourishment proceeds from a substance or matter saith Aristotle and Boëtius in Praedic saith that 't is impossible an accident should pass into the nature of a substance ut accidens in substantis naturam transeat fieri nullo modo potest Gregory Nazianzen speaking of the miraculous recovery of his Sister Gorgonia speaks in these terms pouring forth a Flood of tears after the example of her that washed Christ's feet with her tears she said she would not depart thence till she had recover'd her health her tears were the perfume which she spread over all his Body she mingled them with the Antitypes or the Symbols of the mody and Blood of Jesus Christ as much at least as she could hold in her hands and immediately O the Miracle she found her self healed And in his seventeenth Oration this godly Prelate interceding to the Emperor 's Prefect that he would extend his favour and not deliver up the City to be plundred I set before your Eyes the Table where we joyntly receive the Sacrament and the figure of my Salvation which I consecrate with the same Mouth wherewith I make my request

to you this Sacrament I say which lifts us up to Heaven It appears by these words that S. Gregory lookt upon the Consecrated Bread and Wine as figures of the Body and Blood of Jesus Christ now if they are figures then they are not that whereof they be figures and by consequence there is in the Sacrament something else besides the very Body of Jesus Christ to wit the Bread and Wine which are the Types and figures of it For to say that S. Gregory means only that the accidents of Bread and Wine are the Types and figures when he saith his Sister mingled her tears with the Antitypes of the Body and Blood of Jesus Christ as many as she could keep in her hands Si quid Antityporum pretiosi Corporis aut Sanguinis manus thesaurisasset these words as many as she could gather in her hands signify as many portions and parts of the Eucharist as she could gather up paululum Eucharistiae as Eusebius speaks in the sixth Book of his Hist. chap. 36. as having gather'd together a little of the Sacrament and having separated it from a greater Mass or from a greater quantity of liquor Now all antiquity agree that the lines the superficies the qualities are inseparable from their subject so that this little parcel of Antitypes this parcel of the figures cannot be a part of accidents and of appearances Gregory Nyssen going to prove that the Water of Baptism for being Water ought not to be despised but that after Consecration it hath a marvellous Virtue he proves it by the Example of the Eucharist and extream Unction The Bread saith he before Consecration is but common Bread but after Consecration it is called and is the Body of Christ so also the Mystical Oyl and Wine before Benediction are common things and of no virtue but after Benediction both of them have a great virtue Now these words shew that the Bread and Wine remain after Consecration for it appears that St. Gregory's Design is to prove that common and ordinary things have a marvellous force after Consecration and if the Bread and Wine were destroy'd after Consecration what did operate would not be a vile and mean thing because it would be the very Body of Jesus Christ and St. Gregory would not well have proved that vile things have any marvellous virtue in them after Consecration for instance Bread and Wine which not subsisting after Consecration could not have the virtue to sanctify S. Ambrose in his Epistle to Justus explaining what Gomer is saith it is a measure and that this measure signifies the quantity of Wine which rejoyces the heart of Man and having explain'd the Wine of the drinking Wisdom Sobriety and Temperance he saith That it is to be understood more fully of the Blood of Jesus Christ which neither admits increase nor decrease as to grace But of which if one receive more or less the measure however of Redemption is equal to all Plenius de sanguine intelligitur cujus ad gratiam nihil minuitur nihil adaugetur si parum sumas si plurimum haurias eadem perfecta est omnibus mensura Redemptionis This manner of speaking of taking more or less of the Blood of Jesus Christ is not to be understood of the proper Body of Jesus Christ which is indivisible there must be therefore in the Eucharist besides the proper Blood of Jesus Christ a Typical and Symbolical Blood which is the Wine which is so called and of which we may say we receive more or less The same Father saith elsewhere That as often as we receive the Sacraments which by the virtue of Holy Prayer are transfigur'd into the Flesh and Blood of Jesus Christ we shew forth the Death of Christ. It is certain that by these words S. Ambrose lookt upon the Bread and Wine as figures of the Flesh and Blood now the figure being a thing distinct from what it represents as being two correlatives the one of which is not the other it must be concluded that S. Ambrose believed that there is Bread and Wine in the Eucharist which are the figures of the Bread and Heavenly Power The same Father speaking of the blessing of Aser explaining these Words Ashur his Bread is fat he shall feed Princes saith Jesus Christ who is Ashur that is rich has nourish'd Princes When he multiply'd the five and seven Loaves and gave them to his Apostles to distribute to the multitude he every day gives us this Bread saith he when the Priest doth consecrate we may also by this Bread understand the Lord himself continues S. Ambrose who has given us his Flesh to eat By these words it appears S. Ambrose distinguishes three sorts of Bread which Jesus Christ gave to these Princes the first is that which he gave in multiplying the five and seven Loaves John 6. and Matth. 15. the second is the Bread which the Priest consecrates at Mass the third is that of which it is said I am the Bread of Life which is Jesus Christ himself As then the second is not the first so neither is the second the third The Consecrated Bread is another thing than Jesus Christ the Bread of Life and by consequence there is in the Sacrament a Bread distinct from Jesus Christ the Heavenly Bread. Gaudentius upon Exodus saith With great reason we receive with the Bread the figure of the Body of Christ because as the Bread is compos'd of many grains which being ground into Flower is kneaded with Water and baked by Fire so also the Body of Christ is made and collected of the whole race of Mankind and is perfected by the Fire of the Holy Ghost Now as this Author places the figure of the Body of Jesus Christ in that the Bread is made up of sundry grains reduced into Meal kneaded with Water and baked with fire it follows that he believed the Bread remained in the Sacrament and so much the rather because this Bishop saith elsewhere figura non est veritas sed imitatio veritatis S. Chrysostom expounding these words I will no more drink of this fruit of the vine until I drink it new in the Kingdom of my Father saith because Jesus Christ had spoke to his Disciples of his Passion and of his Death now he speaks to them of his Resurrection making mention of his Kingdom calling his resurrection by this name Now wherefore did Jesus Christ drink after his Resurrection fearing lest ignorant persons should think his Resurrection was only imaginary because many took the act of drinking as a true sign of the Resurrection Therefore the Apostles going to prove his Resurrection say we that have eat and drank with him Jesus Christ. Therefore assuring them that they should see him after his Resurrection and that he would stay with them and that they might bear witness of his Resurrection might see and behold him tells them I will no

with Oyl God has added to the Water and Oyl the Grace of his Holy Spirit and has made it the washing of Regeneration so also they being accustom'd to eat Bread and to drink Wine and Water he has joined them to his Divinity and has made them his Body and Blood. In the same place The Prophet Esay saw a light Coal now the Coal is not of meer Wood but it is joined to Fire so also the Bread of the Eucharist is not common Bread but it is united to the Divinity and the Body which is united to the Divinity is not one and the same Nature but the Nature of the Body is one and that of the Divinity which is united to it is another In the same place How is it that the Bread is made the Body of Jesus Christ and the Wine and Water his Blood He answers The Holy Ghost comes and disposes these things after such a manner as surpasseth our Thoughts and Expressions The Bread and Wine are taken Panis Vinum assumuntur in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word used by St. Athanasius to express the Hypostatical Union Now these kinds of Expressions of Damascen do imply that the Bread and Wine do remain in the Sacrament The Council of Constantinople composed of 338 Bishops held in the viiith Century for regulating the business of Image-worship having condemn'd their use they would by the way explain the Doctrine of the Church touching the Eucharist and to draw a proof against those very Images they call it the true Image of Jesus Christ they say he gave it to his Disciples to be a Type of the evident Commemoration of his Death they say that Jesus Christ chose no other Species under Heaven nor no other Type that should express his Incarnation Behold then say they the Image of his quickned Body which was made after a precious and honourable manner They affirm that as the Word did not take a Person that so the addition of a Person might not be made to the Divinity so also he appointed that an Image should be offered which is a chosen matter to wit the Substance of Bread that has not the Figure of Man to avoid giving occasion of Idolatry As then say they the Body of Jesus Christ which is according to Nature is Holy as having been Deified so also 't is apparent that that Body also that is by Institution is Holy and it's Image is Holy as having been Deified by Grace by a kind of Sanctification They maintain that as the Human Nature was Deified by its Union with the Word so also the Bread of the Sacrament as the true Image of the natural Flesh of Jesus Christ is sanctified by the coming of the Holy Ghost and becomes the Body of Jesus Christ because the Priest transfers the Oblation from the state of a common thing to something that is Holy. To conclude they clearly distinguish the natural Flesh of Jesus Christ which is living and intelligent from his Image which is the Heavenly Bread filled with the Holy Spirit All these continued Expressions are so far from any Idea of Transubstantiation that one must needs see that the destruction of the Bread and Wine in the Sacrament was not believed by the Fathers of the Council nor by the Church in their time Alcuin speaking of the Consecrating of Bread and Wine to be the Body and Blood of Christ saith that the Sanctification of this Mystery doth foreshew to us the effect of our Salvation That by the Water is signified the Christian People by the grains of the Wheat ground into Meal to make Bread is meant the Union of the Universal Church which is made one Body by the Fire of the Holy Ghost which unites the Members to the Head and that by the Wine is shewed the Blood of the Passion of the Lord. Doubtless Alcuin did not believe Transubstantiation seeing he places in the Bread and Wine the signification of the Body and Blood of Jesus Christ and that he saith by the Wine is shewed the Blood of Jesus Christ for that which is a Figure and that which is figured that which sheweth and that which is shewed are two different things the one of which is not the other Therefore the same Alcuin doth formally distinguish the Eucharist from the Body and Blood of Jesus Christ when he saith after St. Austin Whosoever abideth not in Jesus Christ and he in whom Christ abideth not doubtless doth not spiritually eat his Flesh altho he visibly and carnally eats with his teeth the Sacrament of the Body and Blood of Jesus Christ. Charles the great his Disciple writing to the same Alcuin calls the Eucharist the Figure of the Body and Blood of the Lord. The Lord saith he being at Supper with his Disciples broke Bread and gave likewise the Cup in figure of his Body and Blood and by this means offered us a very profitable Sacrament Now whatever he said of the figure it contain'd or that it contain'd not the truth the figure was never the same as the thing is that 's figured In the Ambrosian Office which was abolish'd in the year 796 there was this Clause which is still to be seen in the fourth Book of St. Ambrose his Sacraments Nobis hanc oblationem adscriptam rationabilem acceptabilem quod est figura Corporis Sanguinis Domini nostri Jesu Christi The Ancient Roman Order doth frequently call the Bread and VVine the Body and Blood of the Lord but it sufficiently shews by these manner of expressions that it doth not mean that the Bread and VVine are the same thing with the Body and Blood of Jesus Christ for in the first place it saith that the Sub Deacons when they see the Chalice wherein is the Blood of the Lord cover'd with a Cloth and when the Priest hath said these words at the end of the Lords Prayer libera nos a malo they should go from the Altar and prepare Chalices and clean Cloths to receive the Body of the Lord fearing lest it should fall to the ground and crumble to dust Now who doth not see that this cannot be spoken but of the Bread figuratively and improperly called the Body of Jesus Christ 2ly It saith That the Bishop breaketh the Oblation on the right side and that he leaveth the part which he brake on the Altar Now who can say that the Body of Jesus Christ can be broke into parts 3dly The Fraction being made the Deacon receives from the Sub-Deacon the Cup and carries it to the Chair that the Bishop might communicate who having communicated puts part of the holy Oblation of which he bit a Morsel into the Arch-Deacons hands Can it be said that one doth bite the true Body of Jesus Christ and that one breaks off part of it 4thly It adds he is to take great heed that no part of the Body and Blood of the Lord doth remain in