Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	blood_n	body_n	spiritual_a	4,664	5	6.9444	4	false

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

the Chalice or on the Plate By these words the Roman Order gives us to understand that it speaks of such a Body and Blood that a part of it may be separated from the whole Now this is what can only be said of the Bread and VVine improperly called the Body and Blood of Jesus Christ. The now Roman Order at present used in the Church of Rome doth also furnish us with the like reflections It expresly marketh That Jesus Christ gave in the Oblation Bread and Wine to celebrate the Mysteries of his Body and Blood. Therein is desired That this Blessed Oblation may be accepted of God in such a manner as that it might be made to us the Body and Blood of Jesus Christ after all which is recited the History of the Institution and the Sacramental words The Eucharist is called the Sacred Bread of Eternal Life and the Cup the Cup of everlasting Salvation To conclude They pray God to behold those Gifts and that he will accept them as he did the offering of Abel and the Sacrifice of Melchisedeck which it's very well known was Bread and Wine All which doth plainly shew That the Roman Order at this time observed cannot reasonably be interpreted but in supposing that the Bread and Wine remain in the Eucharist after Consecration That the Fathers of the NINTH CENTURY did not believe Transubstantiation THeodorus Studita as is related by Michael Studita in Baronius in the year 816. N. 15. seeing himself reduced to the extremity of being starv'd said to his Disciple If men are so cruel as to make me perish with hunger the participation of the Body and Blood of the Lord which is the ordinary food of my Body and Soul shall be my only nourishment Now the real Body of Jesus Christ cannot be the nourishment of the Body therefore of necessity this Author must be understood to speak of Bread which is his Body figuratively and improperly It is what is also confirm'd by this Michael Studita who saith in the same place that Theodore had always about him some parcels of the quickning Body of the Lord which cannot be meant of the true Body of Jesus Christ which is not now subject to be broken nor divided Ahyto Bishop of Basil sent Ambassador by Charlemaine in the year 814 to Constantinople to Treat a Peace with the Emperor of the East as is declared by the Annals of France by Eginhart Author of the Life of Charlemaine the Annals of Fulda Herman Contract and others This Ahyto died in the year 836 and left a Capitulary for instruction of the Priests of his Diocess publisht by Dom Luke D'achery in the Sixth Tome of his Spicilegium pag. 692. now amongst many other Instructions he gives his Priests in his Capitularies this is one In the fifth place the Priest should know what the Sacrament of Baptism and Confirmation is and also what the Mystery of the body and blood of our Lord doth mean. How a visible creature is seen in the same Mysteries and is nevertheless the invisible Salvation is communicated for the Souls eternal happiness which is contained in faith only By visible creature he can only mean a creature not in appearance but effective for otherwise according to this Author it must be said that in Baptism and Confirmation there should be only an apparent creature and not the substance of water and chrism Besides Ahyto attributed the same effect to these three Sacraments to wit the communication of eternal and invisible Salvation to them that with faith do receive these holy Sacraments Theodulphus in the year 810 Bishop of Orleans saith in his Treatise of the Order of Baptism There is one saving Sacrifice which Melchisedeck also offer'd under the Old Testament in Type of the body and blood of our Saviour the which the Mediator of God and Man accomplished under the New before he was crucify'd when taking the bread and wine he blessed and gave them to his Disciples commanding them to do those things in remembrance of him It is this Mystery which the Church doth celebrate having put an end to the ancient sacrifices offering bread because of the bread which came down from Heaven and wine because of him which said I am the true Vine to the end that by the visible Oblation of Priests and by the invisible consecration of the Holy Ghost the bread and wine should have the dignity of the body and blood of our Lord with which blood there is mingled some water either because there came out of the side of our Saviour water with the blood or because according to the Interpretation of our Ancestors as Jesus Christ is signify'd by the wine so also the people is signify'd by the water Now this Bishop saying that Jesus Christ gave bread to his Disciples in commemoration that this Mystery is an Oblation of visible bread which is consecrated by the Holy Spirit and which receiveth the dignity of the body that he indifferently calls the blood wine and the wine blood that with the blood water is mingled and that Jesus Christ is signify'd by the wine that 't is said the wine signifies Jesus Christ as the water doth the people these words cannot suppose any Transubstantiation The Opposers of Paschasius Radbertus Frier of the Monastry of Corby who wrote a Book of the body and blood of Jesus Christ did not believe Transubstantiation That the said Paschasius had several adversaries appears by his own Writings for towards the end of his Commentary upon St. Matthew he saith himself I have inlarged upon the Lords Supper a little more than the brevity of a Commentary would permit because there be several others that are of a different judgment touching these holy Mysteries and that several are blind and do not perceive that this bread and cup is nothing else but what is seen with the eyes and tasted with the palate And in his Epistle to Frudegard as well as in his Commentary on St. Matthew ch 12. it appears he had Opposers because in his Epist. to Frudegard he saith You advise with me touching a thing that many do make doubt of And in his Commentary I am told that many saith he do censure me as if I had attributed to the words of our Lord either more or something quite contrary to what the genuine sense permits So that Paschasius had adversaries and they did not believe Transubstantiation because they held that in the Eucharist there was only the virtue of the flesh and not the very flesh the virtue of the blood and not the very blood of Christ. That the Eucharist was figure and not verity shadow of the body and not the body it self They would saith Paschasius extenuate the word body and perswade Quod non sit vera caro Christi sed quaedam virtus figura corporis Christi Now Paschasius Rathbertus was the first Author that wrote fully and seriously of the truth of the

the Bald. Now this Author did not believe Transubstantiation because he saith For as to the substance of those Creatures they are after Consecration what they were before they were before Bread and Wine and it is plainly seen that after Consecration these created substances do remain in the very same species And a little after he saith This spiritual flesh which spiritually feeds Believers is made of grains of Wheat by the hands of the Baker such as it appears to our sight but it hath neither Bones nor sinews nor no distinction of parts nor is it enliven'd with a Soul or reasonable substance To conclude it is unable to move of it self and if it gives life it is the effect of a Spiritual virtue of an invisible and a Divine Virtue and Efficacy A little after he saith again As the Water represents the People in the Sacrament if it were true that the Bread consecrated by Ministers was corporally changed into the Body of Jesus Christ it must also necessarily follow that the Water which is mingled with it were changed into the Blood of the faithful people for where there is but one Sanctification there ought to be but one Operation and the Mystery should be equal where the Reason of the Mystery is the same It is evident there is no corporal change in the Water and by consequence there is no corporal change to be expected in the wine All that is said of the Body of the people represented by water is understood spiritually it is then a necessary consequence that what is said of the Blood of Jesus Christ represented by the wine must be understood spiritually Again The things which differ amongst themselves are not one and the same thing The Body of Jesus Christ which was dead and rose again and become immortal doth dye no more Death has no more dominion over it it is Eternal and can no more suffer but that which is celebrated in the Church is temporal and not eternal and it is corruptible and not incorruptible And again it must then be said that the body of Jesus Christ such as it is made in the Church was incorruptible and eternal Nevertheless it cannot be denied that what is so cut into morsels to be eat changed and corrupted and that being eat with the teeth it goes into the Body Again Now 't is true that the figure and the reallity are things distinct therefore the body and blood which are celebrated in the Church are different from the flesh and blood of the Body of Jesus Christ which it is well known is glorious since his Resurrection therefore the body that we celebrate is a pledg and figure These words of Ratramne or Bertram are so clear that it is wonder'd the Author of the Perpetuity should say in the first Treatise p. 3. that Bertram is an obscure Author and not evidently favourable to Calvinists but that the Catholicks may explain him in a good sense I cannot tell what to call this Confidence John Erigen a Scotch man whom the Emperor Charles the Bald commanded to write touching the Body and Blood of the Lord as he had done also to Ratramne which appears by Borrenger's Letter to Richard publish'd by Dom Luke D' Achery in the 2d Tome of his Spicileg was of an Opinion contrary to Paschasius as is acknowledged by Lanfrank and Berenger in his Epistle to the same Lanfrank and Hincmar saith of John Erigen that he taught That the Sacrament of the Altar was not the real Body and Blood of Jesus Christ but only the Remembrance both of the one and the other And Berenger writing to Lanfrank saith to him If you hold John for a Heretick whose Judgment we have been inform'd of touching the Sacrament you must also hold for Hereticks Ambrose Chrysostom Austin not to mention many more Nevertheless William of Malmsbury Roger de Hoveden and Matthew of Westminster speak of John Scot as of the greatest Man of his time and Molanus Professor in Divinity at the University of Lovain in his Appendix to the Martyrology of Ussuart at the Letter J has left these Words engraven John Scot Martyr translated Dionysius ' s Ecclesiastical Hierarchy after which by Authority of the Popes he was put into the number of the Martyrs of Jesus Christ. To conclude the Roman Martyrology which we have in our Library Printed at Antwerp Anno 1586. by order of Gregory the 13th as is said in the Title of the Book Martyrologium Romanum Jussii Gregorii 13 editum at the 4 of the Ides of November makes mention of John Scot It 's true the Author of the 1st Dissertation upon John Scot which the Author of the Perpetuity chose having placed the said Dissertation at the end of his 2d Treatise to which he often refers his Readers has made in the same Dissertation a Chapter which bears the Title that John Scot was not put into the Catalogue of Martyrs by the sacred Authority of Popes and that his Name is not to be sound in any Edition of the Roman Martyrology But it is also certain that the same Author who hath also publish'd the belief of the Greek Church touching Transubstantiation has inserted in the end of his Book a Treatise Entituled A Refutation of the Answer of a Minister of Charenton to the Dissertation which is in the end of Monsieur Arnauds Book concerning the Employments the Martyrdom and the Writings of John Scot or Erigen and the last Chapter of this Refutation hath this Title A sincere Declaration of the Author touching some things he had said in his Dissertation the which he since confesses were not true And in Numb 6. of this Chapter the Author saith in these Terms in Art. 7. p. 25. he speaks of the 7th Art. of the first Dissertation upon John Scot which is at the end of Mr. Arnauds Perpetuity it is said that 't is false that there was a Martyrology Printed at Antwerp by command of Gregory the 13th in the Year 1586. 2dly That there is not to be found in any Roman Martyrology Printed at Antwerp or any where else the Commemoration of John Scot on the 4th of the Ides of November It would be superfluous here to relate the Reasons that they have had so positively to deny these matters of Fact. It is sufficient to observe First That there is a Roman Martyrology set forth by Order of Gregory the 13th and Printed by Platin at Antwerp in the Year 1586. 2dly That there is seen in this Martyrology the Commemoration of John Scot on the 4th of the Ides of November in these words Eodem Die Sancti Joannis Scoti qui Grafiis puerorum confessus Martyrii Coronam adeptus est This Author is of good reputation and doubtless was not ignorant of what St. Austin saith in some of his Works That to Lye in a matter of Religion is meer Blasphemy Nevertheless we may observe before proceeding any farther

had created from the beginning of the World which he creates every year by Propagation and Reparation which he sanctifies which he sills with Grace and Heavenly Benediction the which himself expounds to be Bread and Wine See here Nine or Ten Authors Contemporaries with Paschasius which are formally contrary to his Doctrine besides those which Paschasius himself speaks of in general in his own Writings To conclude the Ninth Century there might be added the manner that Charles the Bald and the Count of Barcelona signed the Peace which was done with the Blood of the Eucharist as is reported by Monsieur Baluze in his Notes on Agabard out of Odo Aribert in the year 844. It was in the same manner that Pope Theodore in the Seventh Century signed the Condemnation of Pirrbus the Monotholite as appears by Baronius on the year 648. § 15. That the Fathers of the TENTH CENTURY did not believe Transubstantiation ALferick Archbishop of Canterbury about the year 940. in one of his Sermons to be seen in the Fourth Book of Bedes Ecclesiastical History cap. 24. which we have Copied in the Library of St. Victor saith The Eucharist is not the Body of Jesus Christ corporally but spiritually not the Body in which he suffered but the Body of which he spake when consecrating the Bread and Wine he said This is my Body this is my Blood he adds the Bread is his Body just as the Manna and the Wine his Blood as the Water in the Desart was There is another Sermon cited by some under the name of Wolfin Bishop of Salisbury others say 't is of Alfric wherein the Author uses near the same Language This Sacrifice saith he is not the Body of Jesus Christ wherein he suffered for us nor his Blood which he shed but it is spiritually made his Body and Blood as the Manna that fell from Heaven and the Water that sprang out of the Rock Besides these two Testimonies which shew what was believed of the Sacrament in England there is a Sermon seen which was read every year to the People at Easter to keep in their minds the Idea of the Ancient Faith It is almost wholly taken out of Ratramne There is great difference saith this Homily betwixt the Body wherein Jesus Christ suffered and the Body which is consecrated for the Eucharist for the Body wherein Jesus Christ suffered was born of the Virgin Mary and was provided with Blood Bones Nerves and Skin with bodily Members and a reasonable Soul but his spiritual Body which we call Eucharist is compos'd of several Grains of Wheat without Blood without Bones Nerves and without a Soul. The Body of Christ which suffer'd Death and rose again shall never dye more it is Eternal and Immortal but the Eucharist is temporal and not eternal it is corruptible and divided into sundry parcels ground by the Teeth and goes along with the other Excrements This Sacrament is a pledg and figure the Body of Jesus Christ is the Truth it self we have this pledg Sacramentally until we attain to the Truth and then the pledg shall be fulfill'd And a little lower If we consider the Eucharist after a corporal manner we see 't is a changeable and corruptible Creature but if we consider the spiritual Virtue that is in it we easily see that Life abides in it and that it gives Immortality to those that receive it with Faith. There is great difference betwixt the invisible Virtue of this Holy Sacrament and the visible Form of its proper Nature By Nature it is corruptible Bread and corruptible Wine but by the Virtue of the Word of God it is truly his Body and Blood yet not corporally but spiritually A little below he explains this change in saying Jesus Christ by an invisible Virtue did change the Bread and Wine into his Body and Blood but 't was after the same manner as he heretofore changed Manna and the Water that came out of the Rock into the same Body and Blood. Fulcuin Abbot of the Monastry of Lobes in the County of Liege who departed this Life in the year 990. speaking of the Eucharistical Table saith That 't is the Table on which is consumed the Sacred Body of our Lord which not being to be said of the proper Body cannot be understood but of the Bread which is called Body an Expression which in all likelihood this Abbot had learn'd of St. Austin who faith The Bread made for that use is consumed in receiving the Sacrament That which is set on the Table is consum'd the holy Celebration being ended Herriger Successor to Fulcuin and whom he that continued the History of the Abbots of Lobes mentions as a man whose Virtue and Knowledg was known even to Strangers He collected saith this Author several Passages of Catholick Fathers against Paschasius Ratbertus touching the Body and Blood of our Lord. The Ancient Customs of the Monastry of Cluny Reprinted by the care of Dom Luke D' Achery l. 2. ch 30. say The outside of the Challice is carefully rub'd lest there should the least drop of the Wine and Water remain and being consecrated it should fall to the ground and perish by which it appears they believed the Wine and water still remain'd after Consecration for the true Body of Jesus Christ cannot perish Again The Priest divides the Host and puts part of it into the Blood of one moiety he communicates himself and with the other he communicates the Deacon It cannot be so spoke of the Body of Jesus Christ then after the Priest has broke the Host he puts part of it into the Cup after the usual manner two parts on the Patten and covers both the one and the other with a clean Cloath but first of all he very carefully rubs the Challice and shakes it with the same hand with which he touched it fearing lest that breaking the Bread there should rest some part of the Body of our Lord which cannot be said of the true Body of Jesus Christ and elsewhere is prescrib'd what should be done If there chance to remain ever so little of the Body of our Saviour which is expounded to be a very little Crum as 't were indivisible and like an Atome To conclude treating of the Communion of sick Folks it is observ'd that the Body of our Lord is brought from the Church that it is broke and that the Priest holds on the Challice the part that he is to bring It must needs be that by the sence of these customs there must be Bread and Wine in the Sacrament that it may be broken and improperly called Body Ratherius Bishop of Verona saith As to the Corporal substance which the Communicant doth receive seeing that 't is I that do now ask the Question I must also answer my self and I thereto yield for seeing that to him that receives worthily it is the true Body altho one sees

that the Bread is the same it was before and true Blood altho the Wine is seen to be the same it was I confess I cannot say nor think what it is to him that doth receive unworthily that is to say that doth not abide in God. Now the Communicant can he receive a corporal Substance Can one say that one sees that the Bread is what 't was before if the Communicant receives no substance It is known on the contrary that what is seen is not Bread nor Wine Moreover Ratherius condemning Drunkenness and Excess in some of his Priests saith that some of them spew'd before the Altar of our Lord upon the Body and Blood of the Lamb this can be understood only of the Sacrament which borrows the Name of the thing signified the abuse whereof reflects on him that instituted it That the Authers of the ELEVENTH CENTURY did not believe Transubstantiation THE Author of the Life of St. Genulphius who in all probability lived in the beginning of the Eleventh Century and was published by John a Bosco a Celestin Frier relates of this Saint That from the very Day of his Ordination he spent the rest of his Life without tasting any Wine except it was that he receiv'd in the Celebration of the holy Sacrament One would not speak in this manner and believe that there was not Wine remaining in the Cup after Consecration Leutherick Arch-bishop of Sens who died in the year of our Lord 1032. did not believe Transubstantiation because we read of him in the Life of Pope John the XVII or according to others the Eleventh that in this Popes Life Leutherick Arch-bishop of Sens laid the Foundation and Elements of the Heresy of Berenger Whence it is that Helgald wrote in the Life of King Robert that his Doctrine grew and increased in the World Cresebat saith he in Saeculo notwithstanding the threatnings which this Prince made to depose him from his Dignity if he continued to teach it Fulbert Anno Dom. 1007. Bishop of Chartres and ordain'd by Leutherick did not believe Transubstantiation when he said in his 1 st Epistle to Adeodatus That Jesus Christ intending to take up his Body to Heaven left us the Sacrament for to be a pledg of his Body and Blood. That under the visible form of the Creature there is a secret Virtue that Operates in the holy Solemnities That the Divine Majesty is diffus'd and spread abroad in that which before was but a common thing but being sanctifi'd by the heavenly Word it inwardly becomes the Body of Jesus Christ. That this is effected by the holy Spirit that joyns unites and binds the Sacrament to the Body of Jesus Christ compaginante Spiritu sancto that the terrestrial matter surpassing the Merits of its Nature and Kind is changed into the substance of the Body of Jesus Christ That this change is not impossible no more than that is which arrives to us by Baptism being changed into the Body of the Church not by any priviledge of Nature but by the purchase of Faith Non Naturae privilegio sed fidei precio being the same outwardly and changed inwardly Of Servants being become Children being vile and abject and all of a sudden acquiring a new Dignity What wonder is it that he that produced these Natures out of nothing should convert them into the dignity of a more excellent nature and make them pass into the substance of his Body Now the terms of pledges of the Body and Blood of the Lord do sufficiently shew that he made a difference betwixt the Sacrament and his Body therefore we see before that Ratramne drew the same consequence in saying that which is a Pledg and Image is distinct from that whereof it is an Image and Pledg These terms of a secret virtue by which it operates of the Sacred Majesty which it spreads abroad of the Holy Spirit that joins and unites of the matter which is advanced to a greater dignity and in that he confirms the change of the Bread by that which happens to Believers in Baptism and by that which besel the Manna in the wilderness as also what he farther says to Frudegard in his 2d Epistle of the Communion as of a thing whereof the Priest newly ordained during 40 days received a little Portion parvam particulam which might be taken by morsels or by bits minutatim sumere in that he calls the sanctified Bread Eucharist and that he saith That the sanctified Bread is called the true Body of Jesus Christ in that he saith elsewhere with St. Austin That he that abides not in Jesus Christ and in whom Jesus Christ abideth not doth not eat his Flesh nor drink his Blood though he eats and drinks to his condemnation the Sacrament of so great a thing All this sheweth that Berenger had all reason to alledg in his defence the Authority of Fulbert as appears by Berenger's Letter to Richard which Letter is printed by Dom Luke D' Achery in the 2d Tome of his Spicileg If things be so saith Berenger to Richard how is it that this Doctrine of the Eucharist contained in the Writings of Bishop Fulbert of glorious Memory should come to my knowledg which some indeed imagine to be of this Bishop but was indeed taught by St. Austin Bernon Abbot of Auge who about the Year 1030. wrote a Treatise of things concerning the Mass saith in the 1 st Chapter That Pope Sergius commanded to sing the Agnus Dei at the Breaking of the Body of the Lord now this being not to be understood of the proper Body of Jesus Christ it must be understood of the Sacrament which is the figure of his Body They do not speak so now they say the Sign is broken but they do not say the body of Jesus Christ is broken And in the 5th Chapter he saith that we are refreshed with the Wine which is in the Cup in Type of the Blood of Jesus Christ. Bruno Bishop of Argers was of Berengers opinion as appears by the 3d Tome of the Bibliotheca Patrum p. 319 in a Letter the Bishop of Liege writ to K. Henry against Bruno and Berenger his Arch-Deacon Sigebert in his Chronicle of Miroeus his Edition at Antwerp 1608 saith That many did dispute for and against Berenger by word of mouth and by Writing The Manuscript of this Chronicle which is seen in Monsieur d'Thous's Library saith the same As also Conrart de Brunwill apud Surium vita Wolphelmi ad ap Matthew of Westminster on the year 1080 saith That Berenger had almost corrupted all France Italy and England with his Doctrine Matthew Paris and William of Malmsbury do affirm That all France was full of his Doctrine Thomas Waldensis relates the Acts of the Council held under Gregory the 7th wherein there was a more moderate Confession of Faith touching the Sacrament prepared than that under Alexander the 2d predecessor to Gregory Berenger