Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	bless_a	body_n	lord_n	4,175	5	3.5352	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34613	The history of popish transubstantiation to which is premised and opposed the catholic doctrin of Holy Scripture, the antient fathers and the reformed churches about the sacred elements, and presence of Christ in the blessed sacrament of the Eucharist / written in Latine by John, late Lord Bishop of Durham, and allowed by him to be published a little before his death at the earnest request of his friends.	Cosin, John, 1594-1672.; Beaulieu, Luke, 1644 or 5-1723.; Durel, John, 1625-1683.	1679 (1679)	Wing C6359A; ESTC R24782	82,162	188

it is Joh. 6.56 that he truly is and abides in us and we in him 6. This is the spiritual and yet no less true and undoubted than if it were corporal eating of Christ's flesh not indeed simply as it is flesh without any other respect for so it is not given neither would it profit us but as it is crucified and given for the redemption of the world Mat. 26.26 neither doth it hinder the truth and substance of the thing that this eating of Christ's body is spiritual and that by it the souls of the Faithful and not their stomachs are fed by the operation of the Holy Ghost For this none can deny but they who being strangers to the Spirit and the divine vertue can favour only carnal things and to whom what is Spiritual and Sacramental is the same as if a meer nothing 7. As to the manner of the presence of the body and bloud of our Lord in the Blessed Sacrament we that are Protestant and Reformed according to the ancient Catholick Church do not search into the manner of it with perplexing inquiries but after the example of the primitive and purest Church of Christ we leave it to the power and wisdom of our Lord yielding a full and unfeined assent to his words Had the Romish maintainers of Transubstantiation done the same they would not have determined and decreed and then imposed as an Article of faith absolutely necessary to Salvation a manner of presence newly by them invented under pain of the most direful Curse and there would have been in the Church less wrangling and more peace and unity than now is CHAP. II. 1 2 and 3 c. The unanimous consent of all Protestants with the Church of England in maintaining a real that is true but not a carnal presence of Christ in the Blessed Sacrament proved by publick Confessions and the best of Authorities 1. SO then none of the Protestant Churches doubt of the real that is true and not imaginary Presence of Christ's body and bloud in the Sacrament and there appears no reason why any man should suspect their common Confession of either fraud or error as though in this particular they had in the least departed from the Catholick faith 2. For it is easie to produce the consent of Reformed Churches and Authors whereby it will clearly appear to them that are not wilfully blind that they all zealously maintain and profess this truth without forsaking in any wise the true Catholick Faith in this matter 3. I begin with the Church of England wherein they that are in holy Orders are bound by a Law and Canon In the Book of Canons publish'd by authority anno 1571. ch of preach Never to teach any thing to the people to be by them believed in matters of Religion but what agrees with the Doctrine of the Old and New Testament and what the Catholick Fathers and Ancient Prelates have gathered and inferred out of it Vnder pain of Excommunication if they transgress troubling the people with contrary Doctrine It teacheth therefore that in the Blessed Sacrament the body of Christ is given taken and eaten so that to the worthy Receivers the consecrated and broken bread is the communication of the body of Christ Artic. of Relig. 1562. and likewise the consecrated Cup the communication of his bloud But that the wicked and they that approach unworthily the Sacrament of so sacred a thing eat and drink their own damnation in that they become guilty of the body and bloud of Christ And the same Church in a solemn Prayer before the consecration prays thus Grant us gracious Lord so to eat the flesh of thy dear Son Jesus Christ and to drink his bloud Comm. Service that our sinful bodies may be made clean by his body and our souls washed through his most precious bloud and that we may evermore dwell in him and he in us The Priest also blessing or consecrating the Bread and Wine saith thus Hear us O merciful Father we most humbly beseech thee and grant that we receiving these thy Creatures of Bread and Wine according to thy Son our Saviour Jesus Christ's holy institution in remembrance of his Death and Passion may be partakers of his most blessed body and bloud Who in the same night that he was betrayed took bread Ibid. and when he had given thanks he brake it and gave it to his Disciples saying take eat this is my body which is given for you do this in remembrance of me Likewise after Supper he took the Cup and when he had given thinks he gave it to them saying drink ye all of this for this is my bloud of the New Testament which is shed for you and for many for the remission of sins Do this as oft as ye shall drink it in remembrance of we The same when he gives the Sacrament to the people kneeling giving the bread saith The body of our Lord Jesus Christ which was given for thee preserve thy body and soul unto everlasting life Likewise when he gives the Cup he saith The bloud of our Lord Jesus Christ which was shed for thee preserve thy body and soul to everlasting life Afterwards when the Communion is done follows a thanksgiving Almighty and everliving God we most heartily thank thee for that thou dost vouchsafe to feed us who have duly received these holy Mysteries with the spiritual food of the most precious body and bloud of thy Son our Saviour Jesus Christ With the Hymn Glory be to God on high c. Also in the publick Authorized Catechism of our Church appointed to be learned of all it is answered to the question concerning the inward part of the Sacrament Church Catech. that it is the body and bloud of Christ which are verily and indeed taken and received by the Faithful in the Lords Supper And in the Apology for this Church writ by that worthy and Reverend Prelate Jewel Bishop of Salisbury it is expresly affirmed That to the faithful is truly given in the Sacrament the body and bloud of our Lord the life-giving flesh of the Son of God which quickens our souls the bread that came from heaven the food of immortality grace and truth and life And that it is the Communion of the body and bloud of Christ that we may abide in him and he in us and that we may be ascertained that the flesh and bloud of Christ is the food of our souls as bread and wine is of our bodies 4. A while before the writing of this Apology came forth the Dialectick of the famous Dr. Poinet Bishop of Winchester concerning the truth nature and substance of the body and bloud of Christ in the blessed Sacrament writ on purpose to explain and manifest the Faith and Doctine of the Church of England in that point In the first place it shews that the holy Eucharist is not only the figure but also contains in it self the truth

time by the power of Christ working by the Holy Ghost are fed by the flesh and bloud of our Lord unto eternal life c. Again Christ is not absent from his Church celebrating his holy Supper The Sun in heaven being distant from us is nevertheless present by his efficacy how much more shall Christ the Sun of righteousness who is bodily in heaven absent from us be spiritually present to us by his life-giving virtue and as he declared in his last Supper he would be present Joh. 14.15 16. Whence it follows that we have no Communion without Christ Now to this Confession not only the Reformed Switzers did subscribe but also the Churches of Hungary Pannonia or Transilvania Poland and Lithuania which follow neither the Augustan nor Bohemian Confessions It was subscribed also by the Churches of Scotland and Geneva 19. Lastly Let us hear the renowned Declaration of the Reformed Churches of Poland Conf. Thorun made in the Assembly of Thor●n whereby they profess that as to what concerns the Sacrament of the Eucharist they assent to that opinion which in the Augustan Confession in the Bohemian and that of Sendom is confirmed by Scripture Then afterwards in another Declaration they explain their own Mind thus saying 1. That the Sacrament consisteth of earthly things as Bread and Wine and things heavenly as the Body and Bloud of our Lord both of which though in a different manner yet most truly and really are given together at the same time earthly things in an earthly corporal and natural way heavenly things in a mystick spiritual and heavenly manner 2. Hence they infer That the Bread and Wine are and are said to be with truth the very Body and Bloud of Christ not substantially indeed that is not corporally but Sacramentally and Mystically by vertue of the Sacramental Vnion which consisteth not in a bare signification or obligation only but also in a real exhibition and communication of both parts earthly and heavenly together at once though in a different manner 3. In that sense they affirm with the Ancients That the Bread and Wine are changed into the Body and Bloud of Christ not in nature and substance but in use and efficacy in which respect the sacred Elements are not called what they are to sense but what they are believed and received by faith grounded on the Promise 4. They deny to believe the signs to be bare inefficacious and empty but rather such as truly give what they seal and signifie being efficacious instruments and most certain means whereby the Body and Bloud of Christ and so Christ himself with all his benefits is set forth and offered to all Communicants but conferred and given to true Believers and by them received as the saving and vivifying food of their Souls 5. They deny not the true presence of the body and bloud of Christ in the Lords Supper but only the Corporal manner of his Presence They believe a Mystical Vnion betwixt Christ and us and that not imaginary but most true real and efficacious 6. Thence they conclude That not only the vertue efficacy operation or benefits of Christ are communicated to us but more especially the very substance of his Body and Bloud so that he abides in us and we in him 20. Now because great is the fame of Calvin who subscribed the Augustan Confession and that of the Switzers let us hear what he writ and believed concerning this sacred Mystery His words in his Institutions and elsewhere are such so conformable to the stile and mind of the Ancient Fathers that no Catholick Protestant would wish to use any other Comm. on 1 Cor. I understand saith he what is to be understood by the words of Christ that he doth not only offer us the benefits of his Death and Resurrection but his very body wherein he died and rose again I assert that the body of Christ is really as the usual expression is that is truly given to us in the Sacrament to be the saving food of our souls Instit Book 4. Ch. 17. Also in another place Item That word cannot lie neither can it mock us and except one presumes to call God a deceiver he will never dare to say that the Symbols are empty and that Christ is not in them Therefore if by the breaking of the bread our Saviour doth represent the participation of his body it is not to be doubted but that he truly gives and confers it If it be true that the visible sign is given us to seal the gift of an invisible thing we must firmly believe that receiving the signs of the body we also certainly receive the body it self Setting aside all absurdities I do willingly admit all those terms that can most strongly express the true and substantial Communication of the Body and Bloud of Christ granted to the Faithful with the Symbols of the Lords Supper and that not as if they received only by the force of their imagination or an act of their minds but really so as to be fed thereby unto Eternal life Again Treat of the Lords Supper We must therefore confess that the inward substance of the Sacrament is joyned with the visible sign so that as the Bread is put into our hand the Body of Christ is also given to us This certainly if there were nothing else should abundantly satisfie us that we understand that Christ in his Holy Supper gives us the true and proper substance of his Body and Bloud that it being wholly ours we may be made partakers of all his benefits and graces Again The Son of God offers daily to us in the holy Sacrament the same body which he once offered in sacrifice to his Father that it may be our spiritual food In these he asserts as clearly as any one can the true Real and substantial Presence and Communication of the Body of Christ but how he undertakes not to determine Inst B. 4. Ch. 17. Num. 32. If any one saith he ask me concerning the manner I will not be ashamed to confess that it is a secret too high for my reason to comprehend or my tongue to express or to speak more properly I rather feel than understand it Therefore without disputing I embrace the truth of God and confidently repose on it He declares that his Flesh is the food and his Bloud the drink of my Soul And my Soul I offer to him to be fed by such nourishment He bids me take eat and drink his Body and Bloud which in his holy Supper he offers me under the Symbols of Bread and Wine I make no scruple but he doth reach them to me and I receive them All these are Calvins own words 21. I was the more willing to be long in transcribing these things at large out of publick Confessions of Churches and the best of Authors that it might the better appear how injuriously Protestant Divines are calumniated by others unacquainted with their opinions

and humility admire this high and sacred Mystery which our tongue cannot sufficiently explain nor our heart conceive CHAP. IV. 1. Of the change of the Bread and Wine into the Body and Bloud of Christ which the Papists call Transubstantiation 2. Of Gods Omnipotency 3. Of the Accidents of the Bread 4. The Sacramental Union of the thing signified with the sign 5 and 6. The question is stated Negatively and Affirmatively 7. The definition of the Council of Trent The Bull of Pope Pius IV. and the form of the Oath by him appointed The Decretal of Innocent III. The Assertions of the Jesuits 8. Transubstantiation a very monstrous thing 1. IT is an Article of faith in the Church of Rome that in the Blessed Eucharist the substance of the Bread and Wine is reduced to nothing and that in its place succeeds the Body and Bloud of Christ as we shall see more at large §6 and 7. The Protestants are much of another mind and yet none of them denies altogether but that there is a conversion of the Bread into the Body and consequently of the Wine into the Bloud of Christ For they know and acknowledge that in the Sacrament by vertue of the words and blessing of Christ the condition use and office of the Bread is wholly changed that is of common and ordinary it becomes our Mystical and Sacramental food whereby as they affirm and believe the true Body of Christ is not only shadowed and figured but also given indeed and by worthy Communicants truly received Yet they believe not that the bread loseth its own to become the substance of the Body of Christ for the holy Scripture and the ancient Interpreters thereof for many ages never taught such an Essential change and conversion as that the very substance the matter and form of the Bread should be wholly taken away but only a mysterious and Sacramental one whereby our Ordinary is changed into Mystick bread and thereby designed and appointed to another use end and office than before This change whereby supernatural effects are wrought by things natural while their Essence is preserved entire doth best agree with the grace and power of God 2. There is no reason why we should dispute concerning Gods Omnipotency whether it can do this or that presuming to measure an infinite power by our poor ability which is but weakness We may grant that he is able to do beyond what we can think or apprehend and resolve his most wonderful acts into his absolute will and power but we may not charge him with working contradictions And though Gods Almightiness were able in this Mystery to destroy the substance of Bread and Wine and essentially to change it into the Body and Bloud of Christ while the accidents of Bread and Wine subsist of themselves without a subject yet we desire to have it proved that God will have it so and that re is so indeed For that God doth it because he can is no Argument and that he wills it we have no other proof but the confident Assertion of our Adversaries Tertullian against Praxias declared That we should not conclude God doth things because he is able but that we should enquire what he hath done For God will never own that praise of his Omnipotency whereby his unchangeableness and his truth are impaired and those things overthrown and destroy'd which in his word he affirms to be for take away the Bread and Wine and there remains no Sacrament 3. They that say that the matter and form of the Bread are wholly abolished yet will have the accidents to remain But if the substance of the Bread be changed into the substance of Christs Body by vertue of his words what hinders that the accidents of the Bread are not also changed into the accidents of Christs Body They that urge the express Letter should shew that Christ said This is the substance of my Body without its accidents But he did not say That he gave his Disciples a Phantastick Body such a visionary figment as Marcion believed but that very Body which was given for us without being deprived of that extention and other accidents of humane bodies without which it could not have been crucified since the Maintainers of Transubstantiation grant that the Body of Christ keeps its quantity in Heaven and say it is without the same in the Sacrament they must either acknowledge their contradiction in the matter or give over their opinion 4. Protestants dare not be so curious or presume to know more than is delivered by Scripture and Antiquity they firmly believing the words of Christ make the form of this Sacrament to consist in the Union of the thing signified with the sign that is the exhibition of the Body of Christ with the consecrated bread still remaining bread by divine appointment these two are made one and though this Union be not natural substantial personal or local by their being one within another yet it is so straight and so true that in eating the blessed Bread the true body of Christ is given to us and the names of the sign and thing signified are reciprocally changed what is proper to the body is attributed to the bread and what belongs only to the bread is affirmed of the body and both are united in time though not in place For the presence of Christ in this Mystery is not opposed to distance but to absence which only could deprive us of the benefit and fruition of the object 5. From what hath been said it appears that this whole controversie may be reduced to four Heads 1. Concerning the Signs 2. Concerning the thing signified 3. Concerning the Union of both and 4. Concerning their participation As for the first The Protestants differ from the Papists in this that according to the nature of Sacraments and the Doctrine of holy Scripture we make the substance of Bread and Wine and they accidents only to be signs In the second they not understanding our opinion do misrepresent it for we do not hold as they say we do that only the merits of the Death of Christ are represented by the blessed Elements but also that his very Body which was crucified and his Bloud which was shed for us are truly signified and offered that our Souls may receive and possess Christ as truly and certainly as the material and visible signs are by us seen and received And so in the third place because the thing signified is offered and given to us as truly as the sign it self in this respect we own the Union betwixt the Body and bloud of Christ and the Elements whose use and office we hold to be changed from what it was before But we deny what the Papists affirm that the substance of Bread and Wine are quite abolished and changed into the Body and Bloud of our Lord in such sort that the bare accidents of the Elements do alone remain united with Christs Body and Bloud And we also deny