Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	blood_n	body_n	wine_n	4,504	5	8.0226	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62255	Rome's conviction, or, A vindication of the original institution of Christianity in opposition to the many usurpations of the Church of Rome, and their frequent violation of divine right : cleerly evinced by arguments drawn from their own principles, and undeniable matter of fact / by John Savage ...	Savage, J. (John), 1645-1721.	1683 (1683)	Wing S769; ESTC R34022	148,491	472

Wine hath fed Five Thousand with five Loaves and two Fishes where he either Converted the Ayre into Bread and Fish or else replicated the Loaves and Fishes and so put them in several places at once And by the Power of God's Omnipotence Aaron's Rod was turned into a Serpent Why then should we refuse our Assent to his turning Bread into his Body The Answer We do not at all Question the Power of the Omnipotent who can work greater Wonders then these nay the Creation of this Globe of the Universe which he produced out of nothing was a greater Proof of God's Omnipotence but we deny the thing of Fact that Christ hath actually changed Bread into his Body which we have no ground to Believe and as our Opponents defend it we conceive it impossible Another Objection may be taken from the Autority of the Fathers whereof some seem to affirm others to deny But their Opinions make no Articles of Faith and though we reverence their Autority yet we deem it not expedient in this place to scan the drift of their respective sayings Only this in General Their usual expressions of this Sacrament are That it contains the Symbole the Figure the Type the Antitype the Resemblance the Sign the Image of the Body and Blood of Christ which certainly must stand in opposition with the Real Presence of the thing it self Dispute V. Of the Reall Presence The Preface HAving Treated of Transubstantiation which imports a real Conversion of the substance of Bread and Wine into the Body and Blood of Christ I now come to Institute a Discourse of the Real Presence For though a Conversion of that nature by force of the words of Consecration which should verifie the same words in a literal sense be wholly impossible as hath been proved yet I do not deny but that in the Treasury of Gods Omnipotency there is contained a Power to Constitute the Body of Christ Really Present in the Sacrament praescinding from the manner how it is done which if it be by a Conversion it would invert the Order of Nature in a high degree and multiply a prodigious number of Miracles without necessity But in this Discourse I shall only inquire into the Matter of Fact whether the Body of Christ be Really Present in the Eucharist or not and not at all examine the manner how it is there and so proceed equally againct Transubstantiation Consubstantiation and Impanation For I take Companation to be the same with Consubstantiation And by the Real Presence I understand a Real Actual and Local Existence whereby the Body of Christ is locally present not only in Heaven but also in the Eucharist the same time as the Church of Rome Teacheth waving any other peculiar presence besides this that the Body of Christ may have in this Sacrament for my present design is only to examine the truth of that Assertion which affirms the Body of Christ to be Properly Really Physically and Locally Present in the Eucharist by a Homogeneal ubi with the Consecrated Host whether this ubi be Circumscriptive or Definitive SECT I. The Church of Rome's Definitions concerning the Real Presence IN these later Centuries from Christ various Questions and Difficulties have been agitated concerning the Eucharist wherein both contending parts might prudently have spared themselves the trouble of raising such contests no way beneficial to a Christian Life nor necessary to Salvation As First Whether the same Body of Christ which is in Heaven be Truely and Really or only Virtually and Figuratively present in the Sacrament What need so Hot a Debate of this Question to perplex the Minds of the Well-meaning Vulgar who might as soon obtain Heaven by their Implicit Faith as after so long a protracted Contention with such Heate and Animosity on both sides in order to the decision of this Question which notwithstanding neither is nor ever will be determin'd so as both Parties will Acquiesce For supposing the Body of Christ to be only Virtually and Figuratively present yet by its being there in Virtute there are as many degrees of Grace both Habitual and Actual produced in the Soul of the Faithful and Worthy Receiver as if it were Really and Corporally present there are the same Spiritual Benefits and Emoluments to advance its progress in Vertue and its tendency towards Eternity in both cases For as in Baptisme the Lotion which is duly applyed by the Baptizer according to Christ's Institution Sanctifies the Soul of the Baptized expels Original Sin and gives him a Right to the Inheritance of Glory and yet the remote Matter still remains a meer Natural Element of Water as it was before and the Immediate Matter which is the Application of that Water to the Baptized is of it self a pure Natural Action though by Vertue of Christ's Institution these Natural things acquire a Power to produce such Supernatural effects as pure Nature cannot pretend to So likewise in the Eucharist the Natural substances of Bread and Wine have the same capacity of being elevated to a Sacrament by Christ's Ordination and consequently of being instrumental to produce those Spiritual effects which by Divine Institution are annexed to the due receiving of this Sacrament as well as the Natural Element of Water for whether the Body of Christ be really present or not yet certain it is that he is there by his Vertue by his Divinity and by his Omnipotency and will as assuredly confer upon the worthy Receiver those Spiritual Guifts which he hath promised as if he were in verity and reality present by his Body Notwithstanding the Church of Rome tenaciously asserts the Real Presence of Christ's Body in this Sacrament and hath raised it to an Article of Divine Faith Fulminating an Anathema against all those who shall deny it So the Council of Trent Si quis negaverit Trident. Sess 1.3 Can. 1. in Sanctissimae Eucharistiae Sacramento contineri vere realiter substantialiter corpus sanguinem unÃ cum anima Divinitate Domini Nostri Jesu Christi ac proinde totum Christum sed dixerit tantummodÃ² esse in co ut in signo vel sigura aut virtute Anathema sit This definition is consonant to the Canons and Decrees of other Councils and diverse Texts of the canon Law As Concil Constant. 2. Lateran Con. c. C. Panis de consecrat D. 2. C. Cum Marthae de celebrat Miss c. So that they have made it an Article of Faith and thrown their Curse upon all that shall deny it and yet many Thousands there are among the ignorant Vulgar of both Sexes who after this definition cannot give an account of the difference between the Real Virtual and Figurative being of Christ's Body in this Sacrament and so must still have recourse to their Implicit Faith as much as if there were no such definition And how much this Belief of the Real Presence conduceth to Salvation I leave to the judgment of the impartial Reader supposing what

Power of offering Sacrifice then conferr'd upon the Ordained and nothing else And the offering of Sacrifice is the chief action of a Priest because it impowers him to Consecrate the Body and Blood of Christ which none but a Priest can do Albert. Mag. L. 6. Theolog. veritatis C. 36. Actus Presbyterorum saith Albertus Magnus est Consecrare corpus Sanguinem Christi est actus principalis Alius est consequens scilicet ligare solvere The Act of Priests is to Consecrate the Body and Blood of Christ and it is the principal Act. The other is consequent which is to Retain and Absolve which they all grant therefore they must acknowledge Priesthood to be hereby conferr'd For To what other sense can they draw those words Take Receive Accept the Power of offering Sacrifice and the Ordained comes with a full intention to Receive the Power whence there cannot be the least shadow of any other design then intending this Matter and Forme as the Essentials of Priesthood SECT VIII An Illation drawn from the Premises of the Invalidity of Ordination in the Church of England Solved THe Council of Trent seems to make no difference between Order and Ordination Trid. Sess 23. Can. 3. but confounds them together Si quis dixerit Ordinem sive Sacram Ordinationem non esse verÃ¨ propriÃ¨ Sacramentum Ã Christo Domino institutum c. Anathema sit If any one shall say That Order or Holy Ordination is not truly and properly a Sacrament Instituted by Christ c. let him be Accursed But I shall make it appear that there is a considerable difference between Order and Ordination the one is that which they call a Sacrament the other not The Order of Priesthood is a Spiritual Power whereby the Ordained is enabled and Commissioned to exercise all Priestly Functions with Autority The Ordination consists in the Essential Matter and Forme regularly and aptly applyed by the Bishop which is the Ordainer to him that is Ordained and from this Matter and Forme so applyed results in the Ordained that Spiritual Power which is properly the Order of Priesthood the Character is thereby Imprinted and the Graces accommodated to the Priestly Ministry are also conferr'd So that Order with its concomitants is the effect but Ordination is the cause That is permanent in the Ordained for terme of life this is transient and passeth away for it lasts no longer then while that power is in conferring That is the principal end intended by Christ This is the means Instituted by Christ to attain that end That is as it were a Patent or Commission which the Priest acts by this the cause either efficient or Moral which procured it wherefore these being so different from each other the Council of Trent could not intend to have them both Sacraments but that alone if any must be a Sacrament which confers the Order of Priesthood to the Ordained and also Imprints the Character c. all this is performed by Ordination not by Order for nothing can be the cause of it self Order is the effect and therefore cannot be the cause The Character and Sacramental Graces are not produced by the Order but by the Ordination so that if any be a Sacrament it must be this which being premised as evident in it self A Tenth Objection by way of Deduction is drawn from the precedent Doctrine For if the Ordination of the Church of Rome be Invalid it must of necessity draw with it the Nullity of the Church of Englands Ordination who received her Orders from the Church of Rome and cannot make out her Succession of Bishops from Christ and his Apostles without passing through the sides of the Roman Bishops who must integrate the linkes of continuation Wherefore if the Church of Rome have no true Bishops it inevitably follows that the Church of England must lye under the same Censure for one that hath no power of Order can never confer that power upon another because none can give that which he hath not Otherwise it would follow that meerly Men or Civil Magistrates might confer Orders which no Man will grant My Answer to this Objection is grounded in a Principle received by the Romanists themselves namely that where the true Essentials are regularly and orderly applyed though there be a defect in the Ordainer for want of the power of Order yet if he Ordain Cum titulo colorato bona fide the Ordination is valid Four things therefore are necessary to the Validity of Ordination conferr'd by such a Bishop First That none of the Essentials be wanting Secondly That nothing be added in the Ordination repugnant to the Essentials or destructive of their Operation Thirdly That there be in the Ordainer Titulus coloratus bona sides that is a general presumption that he is a true Bishop and that he Ordains according to his Conscience knowing nothing amiss Fourthly That he have a right Intention of conferring the Order Where these Requisites do concurre the Ordination is certainly valid The First Proof hereof is grounded upon that provident care that Christ ever had of his Church for when all the Essentials and necessary Conditions are applyed and no Moral defect to be imputed to the Ordainer nor the Ordained and no Humane prudence could ever detect that secret defect in the Ordainer it would be too severe that the Original Instituter of Ordination should refuse to the Ordained the power of Order nay in a short time it would prove destructive to the whole Church for Christ knew full well the fragility of Humane Nature and considering his infinite Wisdom and Protection of his Church would not oblige our imbecility to Moral Impossibilities or if we failed by our Natural Weakness without either sin or voluntary error would permit the utter ruine and destruction of his Church which would certainly insue if such Ordinations were not valid For I suppose the Ordainers and Ordained to proceed with a candid sincere and good Conscience and that Morally speaking have not the least suspicion of any default or want of power in the Ordainer nay he himself neither knows nor surmiseth any desiciency in his Order In this Case Should the Ordination be void and null Whom could we impute it to certainly to none but those who by their Super-inductions pretended to Correct Christ's Institutions and thereby rendred all defective But must this be so prejudicial to the Church of Christ as to involve all Posterity into the Imputation of the same Crime who were no way consenting to it nay who in due time reformed such abuses and wholly disclaimed from them No certainly our Great Redeemer is more equitable and knows who rejects his Ordinances and Institutions and who endeavors to maintain them But now since Pride Ambition or a vain Pretence to an Arbitrary Power against Divine Right or what Motive else I know not induced the Prelates of the Church of Rome to evacuate Christ's Institutions and in their

Heresie He was of the most eminent repute of his time He was a great Opponent of all Novelty and Innovation and for his Merits very dear to the Emperor These then were the Persons which the Emperor consulted and required them to give him in Writing the True Sense of the Church concerning the Body of Christ in the Eucharist Whether it were contained in the Sacrament in Verity and Reality or only in Vertue and Figure as also whether it were the same Body of Christ that was born of the Virgin Mary Suffered upon the Cross Rose from the Dead c. that we receive in the Sacrament for to both Questions Paschasius Answers That it was the same Body present in the Eucharist in Verity and Reality and not only in Vertue and Figure To these two Questions the forenamed Doctors gave in their Answer in Latin to the Emperor in Writing and their Resolutions were contrary to the Doctrine of Paschasius as to both Questions For to the First Whether that which we receive in the Sacrament of the Eucharist be truly and really the Body of Christ or only a Figure and Type thereof They both Answer That the Body and Blood of Christ are contained in this Sacrament only in Figure and Virtue and not in Reality As to the Second Question Whether it be the same Body that was Born of the Virgin Mary that suffered on the Cross that was Buried and Rose again that Ascended into Heaven they Answer That we Receive the Figure and Verture of that same Body And not wholly to omit the Transactions of these two Doctors I shall here briefly relate some passages of each of them SECT VI. A briefe account of some passages of the life and death of John ErigÃ¨ne THis Learned Doctor how dear soever he was to that Great Emperor Charles yet he was sharply censur'd and severely handled by several Authors and great Prelates and especially by the Council of Valentia for some Dogmatical Points which he deliver'd in a Treatise that he Wrote of Predestination and the state of the future Life as deviating from the Orthodox Principles of the Church yet none reprehended him for his Doctrine of the Eucharist And certainly he meritted eternal renown for Translating the Hierarchy of Dionysius of Areopagyta from Greek into Latin by Command of the Emperor Charles which Work added no small access to the Opinion formerly conceived of his zeal and eloquence for hence he was esteemed a Saint and that his Doctrine and knowledge was infus'd from Heaven His Fame daily increasing he was at last called into England by Alfrede then King where he was Barbarously Murdered by his own Disciples in the Monastery of Malmesbury in the year 883 or thereabouts and was decently buried in that Church but his Body was afterwards with great Pomp and Magnificence translated to the Cathedral and there placed before the Altar with this Epitaph Here lies John the Holy Philosopher Gulielm Malmesb. L. 2. C. 5. who in his life time was inriched with wonderful Doctrine and in the end had the honor to ascend by Martyrdom to the Kingdom of Jesus Christ where the Saints reign eternally as William of Malmesbury relates And after his decease by the Autority of the See of Rome he was put into the Catalogue of Martyrs His Treatise of the Eucharist remained extant about 200 years after he Wrote it by the Emperors Command but about the year 1050 it was read in the Council of Verceils where Pope Leo the Ninth presided and there condemned to be Burnt as being repugnant to the Orthodox Doctrine of the Eucharist which was accordingly put in execution and so this Treatise perish'd And consequently it was often moved to have him expunged from the Catalogue of Saints but without effect till the time of Baronius who alledging That he had Written against the Real Presence upon this account got him excluded from that rank wherein he had been formerly placed by Gregory the 13th and other Popes Histor Ecclesiast Angliae L. 2. P. 119. as Fuller relates SECT VII Some Passages of the Life and Doctrine of Retram THis Doctor was one of the Learnedst and of the fairest repute of his time and upon this account was chosen among the rest by Charles the Emperor together with John Scot or ErigÃ©ne to give him an account what was the true meaning of Christ's Word 's and the true Doctrine of the Church in relation to the Body and Blood of Christ in the Sacrament of the Eucharist By this means to allay the heat of that turbulent Contention and Animosity which had reacht the utmost confines of his Dominions and dissected his Subjects into violent Factions occasioned by the Writings of Paschasius wherein he Asserted the Real Presence These two great Men in Complyance to the Emperors Command gave their Answer in two distinct Treatises in Latin upon this Subject wherein they both agreed that the true Orthodox Doctrine never admitted of any Real Presence of the Body and Blood of Christ in the Sacrament but that it was there contained Virtually and Figuratively by means of Christ's Institution which they proved out of the Scripture and Fathers alleging several parallel examples out of Holy Writ concluding that the adverse Opinion was a Heterodox novelty contrary to Scripture Fathers and the Universal Belief of the Church till that time Retram when he Wrote this Treatise was a Priest of the Church of Rome and Monck of the Monastery of Corby soon after there arose great difficulties between Nicholas the First then Pope and Photius Patriarch of Constantinople whereupon Pope Nicholas implores the Assistance of the Bishops of France to defend the Latin Church against the Greeks The Clergy of the Gallican Church knew not where to find a more able and expert Champion to carry on this great design then Bertram or Retram and so unanimously chose him to defend the Pope and the Latin Church against their Antagonists Retram undertakes it and discharges his trust with a great deal of honor and applause and was afterwards created Abbot of Orbais But to come to his Doctrine his Treatise of the Body and Blood of Christ was providently preserved and at length Translated into English and Printed here in England about a Hundred Thirty and two years since in the year of our Lord 1549 whereof there have been several Editions since and it was lately Printed in France both in Latin and French But now come we to give you a Specimen of the Tenets which by this Treatise he endeavors to establish First Then he tells us That the Bread which by the Mystery of the Priest is made the Body of Christ doth shew one thing to the External Senses and another thing soundeth inwardly to the Mind of Faith Outwardly the Bread remaineth as it was before c. and then he adds of the VVine The Wine also which by the Consecration of the Priest is made the Sacrament of the Blood of Christ

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