Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	new_a	old_a	testament_n	3,965	5	8.0680	4	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

for so we find it published in his Decretal propounded to the Assembly at Lateran in 1215. and proclaimed afterwards by his Nephew Pope Gregory the Ninth Decret de sum Trin. fide Cathol Tit. 1. We firmly believe and simply acknowledge that there is one only true God c. and that in the Sacrament of the Altar the Body and Bloud of Christ are truly contained under the accidents of Bread and Wine which are transubstantiated the Bread into the Body and the Wine into the Bloud To these definitions of Popes I will add only the Tenets of three Jesuits which are highly approved by the late followers of the new Roman Faith First Of Alphonsun Salmeron We must of necessity saith he hold Transubstantiation Tom. 9. Tract 16. Tract that the substance of Bread and Wine which Luther and some others admit may be excluded that the words of Christ which yet are most true without that may be verified that how few of these many are pertinent to their purpose will be seen hereafter many Testimonies of the Fathers concerning Conversion Mutation Consecration Benediction Transformation Sanctification for by all these names almost they have called Transubstantiation may stand firm and not be vain and insignificant and lastly that we may maintain a solid presence of the Body and Bloud of Christ Item as David changed his Countenance before Abimelech Tom. 16. disp 3. in Ep. S. Petri and then received the Shew bread that was a certain Type of the Eucharist so Christ in the Sacrament feigns himself to be bread and yet is not bread though he seems so to be most visibly Secondly Of Cardinal Francis Tolet Instr Sacerd l. 2. c. 27. The words of Consecration are efficacious instruments whereby to Transubstantiate the substance of the Bread into the true Body of Christ so that after they are spoken there remains in the Host none of the substance of the Bread but only the accidents of it which are called the properties of the Bread under which the true Body of Christ is present Thirdly and lastly Of Cardinal Bellarmine Lib. 3. de Euchar. cap. 11. The Catholick Church ever taught that by the conversion of the Bread and Wine into the Body and Bloud of Christ which conversion hath been in after times called Transubstantiation it comes to pass that the Body and Bloud of our Lord are truly and really present in the Sacrament It would be to no purpose to bring the Testimonies of others of the Latine or Roman Church who give to the Pope an absolute power of defining what he pleaseth for they are but the same stuff as these but if any one hath a mind let him consult Gretserus his defence of Bellarmine Grets def Bellar. l. 3. c 9. Syl. Prier sub initio or his Dialogue who first writ against Luther who both reduce the whole matter to the judgment and decree of the Pope 8. Now we leave inquiring what God is able to do for we should first know his will in this matter before we examine his power Yet thus much we say that this Roman Transubstantiation is so strange and monstrous that it exceeds the nature of all Miracles And though God by his Almightiness be able to turn the substance of bread into some other substance yet none will believe that he doth it as long as it appears to our senses that the substance of the Bread doth still remain whole and entire Certain it is that hitherto we read of no such thing done in the Old or New Testament and therefore this Tenet being as unknown to the Ancients as it is ungrounded in Scripture appear as yet to be very incredible and there is no reason we should believe such an unauthorised figment newly invented by men and now imposed as an Article of Christian Religion For it is in vain that they bring Scripture to defend this their stupendious Doctrine and it is not true what they so often and so confidently affirm that the Universal Church hath always constantly owned it being it was not so much as heard of in the Church for many Ages and hath been but lately approved by the Popes Authority in the Councils of Lateran and Trent as I shall prove in the following Chapters CHAP. V. That neither the word nor name of Transubstantiation nor the Doctrine or the thing it self is taught or contained in holy Scripture or in the Writings of the ancient Doctors of the Church but rather is contrary to them and therefore not of Faith 1. THe word Transubstantiation is so far from being found either in the sacred Records or in the Monuments of the ancient Fathers that the maintainers of it do themselves acknowledge that it was not so much as heard of before the twelfth Century For though one Stephanus Bishop of Autun be said to have once used it yet it is without proof that some Modern Writers make him one of the tenth Century nor yet doth he say that the bread is Transubstantiated but as it were Transubstantiated which * See ch 1. art 6. c. 3 art 4. c. 4. art 5 and this ch art 5. well understood might be admitted 2. Nay that the thing it self without the word that the Doctrine without the expression cannot be found in Scripture is ingeniously acknowledged by the most learned Schoolmen Scotus Durandus Biel Cameracensis Cajetan and many more who finding it not brought in by the Popes Authority and received in the Roman Church till 1200 years after Christ yet endeavoured to defend it by other Arguments 3. Scotus confest That there is not any place in Scripture so express as to compel a man to admit of Transubstantiation Scot. in 4. Sent d. 11. q. 3. were it not that the Church hath declared for it that is Pope Innocent III in his Lateran Council Durandus said That the word it found Durand ut supra but that by it the manner they contend for cannot be proved Biel affirms Biel in Can. missa sect 40. Occam Cent l. 4. q. 6. in 4. Sent. d. 11. q. 6. Cam. in 4. d. 11. q. 6. L contra Luth de Capt Babil c. 1. That it is no where found in Canonical Scriptures Occam declared That it is easier more reasonable less inconvenient and better agreeing with Scripture to hold that the substance of the Bread remains After him Cardinal Cameracensis doth also confess That Transubstantiation cannot be proved out of the Scriptures Nay the Bishop of Rochester saith himself That there is no expression in Scripture whereby that conversion of substance in the Mass can be made good Cardinal Cajetan likewise Cajetan in Tho. p 3. q. 75. art 1 There is not any thing of force enough in the Gospel to make us understand in a proper sense these words This is my body Nay that presence which the Church of Rome believes in the Sacrament cannot be proved by the words of Christ without the declaration of