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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	appear_v	body_n	life_n	3,755	5	4.6231	4	false

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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 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

body and blood of Jesus Christ in the Eucharist as Bellarmin saith de Scriptoribus Ecclesiasticis in Paschasio Ratberto And Father Sirmond saith he is the first that hath explain'd the sense of the Church touching this Mystery so that saith he he hath opened the way to others In vitae Ratberti praefixa ejus operibus Therefore it is nothing strange that Paschasius had enemies and that he was accused for departing from the common Faith and to have spread abroad Visions of a young Man. For he saith to Frudegard You have saith he at the end of this Work the Authorities of Catholick Fathers succinctly marked by which you may perceive that 't was not through rashness that formerly when I was young I believed these things but by Divine authority He also endeavours to clear himself from this charge in alledging passages as of Saint Austins the which nevertheless are not to be found in him as these words Receive in the Bread what hung on the Cross receive in the Cup what issued out of the side of Jesus Christ. Which is not to be found in St. Austin Rabanus Archbishop of Mayance in the year 847 stiled by Baronius in the year 843. N. 31. the bright Star of Germany Fulgens Germaniae Sidus saith in his institution of Clerks Lib. 1. cap. 31. Our Saviour liked better that believers should receive with their mouth the Sacarments of his Body and Blood and that they should be turned into their nourishment to the end that by the visible work the invisible effect should be shewn For as the material food doth materially nourish the Body and support it so also the Word of God doth nourish the Soul inwardly and doth strengthen it And in the same place The Sacrament is one thing and the virtue of the Sacrament is another The Sacrament is turned into the nourishment of the Body but by the virtue of the Sacrament one acquires everlasting life As the Sacrament therefore is turn'd into our selves when we do eat and drink it so also we are converted into the Body of Jesus Christ when we live with Piety and Obedience The same Doctor on St. Matthew Chap. 26. saith with Venerable Beda that Jesus Christ hath substituted instead of the Flesh and Blood of the Paschal Lamb the Sacrament of his Body and Blood. That the Creator of the World and the Redeemer of Mankind making of the very fruits of the Earth that is to say of Bread and Wine a fit Mystery turn'd it into the Sacrament of his Body and Blood that unleavened Bread and Wine mixt with water must be sanctified to be the Sacrament of the Body and Blood of Jesus Christ. Afterwards he gives the reason wherefore our Saviour chose Bread and Wine to make them Sacraments of his Flesh and Blood and saith that 't is because Melchisedeck offer'd Bread and Wine and that Jesus Christ being a Priest after the Order of Melchisedeck he was to imitate his Oblation And shewing the Reason why the Sacrament takes the name of the Body and Blood of the Lord he saith with Isidore Archbishop of Sevil 'T is because Bread strengthens the Body it is conveniently called the Body of Jesus Christ and because Wine augments Blood in the Flesh and Veins for this reason it is compar'd to the Blood. Now both these things are visible nevertheless being sanctifi'd by the Holy Ghost they pass into the Sacrament of the Divine Body A Sacrament which in the 33. Chap. he calls the Mystical Body of Jesus Christ in opposition to his Natural Body from which he distinguishes it and draws a resemblance from the Mystical Body to the proper Body of Jesus Christ. The holy Vessels saith he are set on the Altar viz. the Cup and Patten which in some sort are the figure of the Grave of Jesus Christ for as at that time the Body of Jesus Christ was laid in the Sepulcher having been embalm'd by godly People so also at present the Mystical Body of Jesus Christ as it were imbalm'd with holy Prayers is kept in the holy Vessels to be administred to Believers by the hands of the Ministers The same Doctor in his Penitential or Letter to Herribald Bishop of Auxerre which Monsieur Baluze got printed at the end of his Regino at Paris in 1671 saith Chap. 33. As to what you demand of me whether the Sacrament after it is eat and consum'd and cast into the draft after the manner of all other meats does return to the former nature it had before 't was consecrated at the Altar to such a needless question may be reply'd The Lord himself said in the Gospel that what enters into the Body goes into the Belly and is cast into the draft As for the Sacrament of the Body and Blood it is made of corporeal and visible things but it produceth an invisible sanctification as well to the Body as to the Soul. What reason is there that that which is digested in the Stomack and is cast out into the draft should return to its former state there being never any that affirmed that such a thing was done For of late some persons not having a right Judgment of the Sacrament of the Body and Blood of Christ have said that the same Body and the same Blood of the Lord which was Born of the Virgin Mary and in which the Lord suffered on the Cross and rose again from the Dead is the same which is taken at the Altar against which Error we have as much as was necessary written to the Abbot Egilon explaining what ought truly to be believed of the Body of Christ in the Eucharist Amalarius esteemed a very Learned man in the Manuscripts cited by Dom Luke D'achery a Learned Benedictin in his Preface to the Seventh Tome of his Spicilegium was sent by the Emperor Charles le Debonnair to Pope Gregory to find out Antiphonaries Amalar. in Prolog Antiphon and who by express command of the same Emperor was chosen in a Council held at Aix la Chappel Auno 816. to make Rules for Prebends as is testified by Ademar a Monk of Angoulism in his Chronicle on the year 816 saith in his Treatise of Church-Offices Lib. 3. cap. 25. That the Sacrament is to us instead of Jesus Christ. The Priest saith he bows and recommends to God the Father that which was offered in the room of Jesus Christ. In the 26th chap. he saith The Oblation and the Cup do signifie the Body of the Lord when Jesus Christ said This is the Cup of my Blood he sanctified his Blood which Blood was in the Body as the Wine is in the Chalice In the third Book chap. 25. he calls the Eucharist the Sacrament of Bread and Wine and saith that Jesus Christ hath in this Bread recommended his Body and in the Cup his Blood. The same Amalarius having been consulted by Rangart Bishop of Noyon how he understood those words of Institution of the Eucharist

that if Scot had advanced any new Doctrine he would certainly have been reproved for it by the Church of Lyons by Prudentius by Florus by the Councils of Valence and Langres which condemn'd and censur'd his Opinions on the Doctrine of Predestination St. Prudentius Bishop of Troys in Champaign who assisted at the Councils of Paris in the Year 846 of Tours in 849 at Soissons in the Year 853. to whom Leo the 4th wrote an honourable Letter which is to be seen in the 6th Tome of the Councils of the which the Bishop of Toul in the French Martyrology on the 7th of April having said that at Troys his Anniversary is solemnized as of a holy Bishop and Confessor he also makes a magnificent Elegy of him This holy Bishop I say was of the same Judgment with John Scot in the Subject of the Eucharist for Hincmar Arch-bishop of Rhemes numbers him with John Scot against whom he observes nevertheless that he wrote touching Predestination and saith that they both held That the Sacraments of the Altar are not the true Body and Blood of our Lord but only the commemoration of his Body and Blood. Christianus Drutmar Priest and Frier of Corby famous for his Learned Works saith Sigebert of Illustrious Men as also the Abbot Trythemius wrote a Commentary upon St. Matthew about the year 845. It is in the Bibliotheca Patrum Tom. 16. pag. 301. Jesus Christ saith Drutmar took Bread because Bread strengthens the heart of man and doth better fortifie our Body than any other food He therein establishes the Sacrament of his Love but this propriety ought much rather to be attributed to the spiritual Bread which perfectly strengthens all Men and all Creatures because 't is by him we Live Move and have our Being He blessed it He blessed it first because as in his Person he blessed all Mankind then afterwards he shewed that the blessing and power of the Divine and Immortal Nature was truly in that Nature which he had taken from the Virgin Mary He broke it He broke the Bread which was Himself because exprsing himself willingly to Death he broke and shattered the Habitation of his Soul to the end that he might satisfie us according to what himself saith I have power to lay down my Life or to save it And he gave it to his Disciples saying to them Take and Eat this is my Body He gave to his Disciples the Sacrament of his Body for the Remission of Sins and for the keeping of Charity to the end that not forgetting this action they should always perform this in Figure and that they should not be unmindful of what he was about to do for them This is my Body that is to say Sacramentally and having taken the Cup he blessed it and gave it to his Disciples As amongst all things which are necessary to preserve Life Bread and Wine are those that do most of all repair and strengthen the weakness of Nature It is with great reason that our Saviour was pleas'd in these two things to establish the Mystery of his Sacrament for Wine rejoyces the heart and increases Blood therefore it is very fit to represent the Blood of Jesus Christ because whatsoever comes from him rejoyces with true Joy and encreaseth whatsoever there is of good in us To conclude as a Person that is going a long Journey leaves to those u hom be loves some particular pledg of his kindness on condition that they should look daily upon it to the end that they may retain him always in Remembrance so in like manner God by spiritually changing the Bread into his Body and the Wine into his Blood has commanded us to celebrate this Mystery that these two things should make us never forget what he hath done for us with his Body and Blood and keep us from being unthankful and ungrateful for his so tender Love. Now because water is wont to be mingled with the Sacrament of his Blood this Water represents the People for whom Jesus Christ was pleas'd to suffer and the Water is not without the Wine nor the Wine without the Water because as he died for us so also we should be ready to die for Him and for our Brethren that is to say for the Church therefore there came out of his side Water and Blood. This passage is taken out of the Commentary where the Author expounds these words of the Institution This is my Body by these other words That is to say in Sacrament which are words quite contray to those of Paschasius for Paschasius said in his Letter to Frudegard fearing it should be thought that Jesus spake in Sacrament he said demonstratively This is my Body Ne putares quia in Sacramento loquebatur Deminus c. demonstrative dixit hoc est Corpus meum So Drutman makes a difference 'twixt the Body and the Sacrament which he establishes in the Bread and Wine which he blessed brake and gave to his Disciples he ascribes to the Wine only the Dignity of representing the Blood of Christ and that to conclude the Bread and Wine are pledges of his Love. Therefore the same Author Chap. 56. on these words I will drink no more of this fruit of the Vine until I drink it new with you in my Father's Kingdom from that very hour of Supper saith he he drank no Wine until he became immortal and incorruptible after his Resurrection The Deacon Florus wrote about the same time an Exposition of the Mass which is mention'd in the Bibliotheca Patrum Tom. 6. pag. 170. he there saith This Body and this Blood is not gather'd in Ears of Corn or in clusters of Grapes nature doth not give it us but it is Consecration that makes it Mystical to us Jesus Christ is eaten when the Creatures of Bread and Wine do pass to the Sacrament of the Body and Blood by the ineffable Sanctification of the Holy Ghost He is eaten by parcels in the Sacrament and remains whole and intire in Heaven and whole and intire in our Hearts Again All that is done in this Oblation of the Body and Blood of our Saviour is a Mystery we there see one thing and we understand another what we see hath a corporal substance what we understand hath a spiritual Fruit. He saith Jesus Christ saith to them take eat ye all of this and speaking of the Cup The Wine saith he was the Mystery of our Redemption and he proves it by these words I will drink no more of the Fruit of the Vine To conclude Explaining these last words of the Canon By which O Lord thou daily makest these good things for us which contain a kind of Thanksgiving which in the Latin Liturgy does follow the Consecration he sufficiently intimates to us that he did not believe the Bread and Wine were changed into the substance of the Body and Blood of Jesus Christ seeing he speaks of them as things God

no longer after Consecration Eleventhly Monsieur de Marca Archbishop of Paris in his posthumous Dissertations saith in his French Treatise of the Sacrament of the Eucharist That until S. Chrysostom's time it was believed the Bread was the Body of Jesus Christ by a marvelous change that comes on the Bread but that it becomes united to the incarnate Word and to his Natural Body the Bread not changing its Nature and yet not going into the Draught which is a kind of pious consideration which he added against Origen PART II. AS for the Second Point which is to see if there is effectively to be found in the Writings of the Ancients sufficient Authorities to believe that the Ancients did not believe Transubstantiation Before I alledge their Authorities two Reflections may be made First that our own Authors do observe that Transubstantiation is not expresly mention'd nor taught in the Scriptures Scotus cited by Bellarmine of the Eucharist Lib. 3. cap. 23. saith It doth not plainly follow from the words of Jesus Christ This is my Body that the Bread is transubstantiated Ockam saith of Transubstantiation that it cannot be proved by natural Reason nor by Authority of the Bible but only by the Authority of the Ancients Alfonsus de Castro disapproves what Ockham says That it can be proved by the Authority of the Ancients for he saith That it was not to be found no more than Indulgences were in the Writings of the Ancients Gabriel Biel speaking of Transubstantiation saith That it is not expresly taught in the Holy Scriptures Cardinal Cajetan does not find the words of Jesus Christ This is my Body clear neither for the Real Presence nor for Transubstantiation without the determination of the Church be joyned to them The second Reflection is that Transubstantiation comprehending a great many Difficulties quite contrary to natural Reason none of the Jews nor Pagan Philosophers disputing against the ancient Christians ever dream'd of making any objections against it in their Disputations Trypho the Jew charges us with things monstrous incredible and strangely invented as what we teach of Jesus Christ's being before Aaron and Abraham that he took on him our Nature that he was horn of a Virgin that God should be born be made Man that we should adore a Man that we should put our trust in him and that we should invoke another God besides the Creator all this appears in S. Justin Martyr in his Dialogue against Trypho The Pagans reproach us for saying God has a Son that this Son should appear in humane shape and they stile it the Follies of the Christian Discipline that God should be born and that he should be born of a Virgin and be a God of flesh crucised and buried The last Judgment the pains of eternal Fire the Joys of Heaven the Resurrection of the Dead All this appears by Clement of Alexandria Stromat l. 6. by Tertullian his Apologet. ch 21. 47. in his Treatise of the Flesh of Christ ch 4. and 5. And in his Treatise of the Testimony of the Soul ch 4. By S. Justin in his second Apology and Arnobius in his second Book Celsus in Origen scoffs at the Incarnation as of a thing unworthy of God. In the Sixth Book he laughs that we should believe God should be born of a Virgin. In the Third and Eighth Book he saith of Christians That they honour with a Religious Worship even above all Religion a Man that was a Prisoner and that suffered Death He even thereby pleads for the plurality of his Gods as if Christians were not satisfi'd in worshipping one God under colour that they adored Jesus Christ If Christians saith he in the Eighth Book worshipped but one God they might have some colour to despise others But they pay infinite Honours to him that has but very lately appear'd and yet they don't think they displease God when they serve and honour his Minister Julian the Apostate oppos'd the Mystery of the Incarnation the Divinity of Jesus Christ the Salvation he purchas'd for us by the price of his Blood he reproaches us with the glorious Title of Mother of God which we give to the Blessed Virgin he contests the Mystery of the Trinity of Persons and Unity of Essence accusing us of contradicting Moses who said There is but one God. He reproaches us for Baptism See saith he what Paul saith to them that they are sanctified and cleansed by Water as if Water could penetrate to the Soul to wash and purifie it Baptism can't so much as cleanse a Leper nor a Scurf it cannot heal a Cancer nor the Gout He aggravates what we read that God Visits the Iniquity of the Fathers upon the Children thereby to endeavour to attack the Doctrine of Original Sin. He boldly questions what God saith in the Book of Numbers touching Phineas that thrust his Javelin through the Body of an Israelite that committed Folly with a Midianitish Woman which turn'd away God's Anger from the Children of Israel and hinder'd him from consuming them Let us suppose saith he that there had been to the Number of one Thousand that had attempted to have transgressed the Law of God ought six hundred Thousand to have been destroy'd for the sake of one Thousand it seems to me to have been much juster to have saved one ill Man with so many good ones than to involve so much good Men in the ruine of one bad one There 's scarce any of our Mysteries that have not been censur'd by the Jews or Pagans yet 't is very strange that not one should accuse us of admitting in the Eucharist accidents without substance whiteness without any thing that 's white roundness without any thing round weight without any thing that 's weighty a corruption whereunto the species are subject without any thing that 's capable of being corrupted a Nourishment in the Symbols without any thing that can nourish a power in the Wine to be smelt without any thing that may be smelled No body ever reproach'd us with so strange a thing that a Man with one word should destroy a substance which he holdeth in his hands and that nevertheless against the testimony of all the Senses I see that which is no more I feel that which I do not feel I taste that which I do not taste I understand that which I do not understand I touch that which I do not touch that I should be nourished with nothing that my taste should be delighted with nothing that my Eyes and Ears should de struck with Nothing The three Reflections we have hitherto made That many of the antient Catholick Doctors have not believed Transubstantiation to be antient That they have Judged it could not evidently be deduced from the Holy Scriptures and That the antient Pagan Philosophers have not reproached us with it are three very strong Suppositions to make us mightily doubt the Antiquity of this