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sense_n blood_n bread_n wine_n 4,949 5 8.0243 4 true
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A61532 The Council of Trent examin'd and disprov'd by Catholick tradition in the main points in controversie between us and the Church of Rome with a particular account of the times and occasions of introducing them : Part 1 : to which a preface is prefixed concerning the true sense of the Council of Trent and the notion of transubstantiation. Stillingfleet, Edward, 1635-1699. 1688 (1688) Wing S5569; ESTC R4970 128,819 200

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Examination of the Lord Cobham A. D. 1412. by the same Arch-Bishop we find that he owned the Real Presence of Christ's Body as firmly as his Accusers but he was condemned for Heresie Because he held the Substance of Bread to remain For the Arch-Bishop declared this to be the Sense of the Church that after Consecration remaineth no material Bread or Wine which were before they being turned into Christ's very Body and Bloud The Original words of the Arch-Bishop as they are in the Register are these The faith and the determination of holy Church touching the blestfull Sacrament of the auter is this that after the Sacramental Words ben said by a Prest in his Masse the material bred that was before is turned into Christ's veray body And the material Wyn that was before is turned into Christ veray blode and so there leweth in the auter no material brede ne material Wyn the wich wer ther byfore the saying of the Sacramental words And the Bishops afterwards stood up and said It is manifest Heresie to say that it is Bread after the Sacramental Words be spoken because it was against the Determination of holy Church But to make all sure not many years after May 4th A. D. 1415. the Council of Constance Session 8. declared the two Propositions before mentioned to be heretical viz. to hold that the Substance doth remain after Consecration and that the Accidents do not remain without a Subject Let any impartial Reader now judge whether it be any fatal Oversight to assert that the Modus of the Real Presence was determin'd by the Council of Trent when there were so many leading Determinations to it which were generally owned and received in the Church of Rome But there were other Disputes remaining in the Schools relating to this Matter which we do not pretend were ever determin'd by the Council of Trent As 1. Whether the Words of Consecration are to be understood in a Speculative or Practical Sense For the Scotists say in the former Sense they do by no means prove Transubstantiation since it may be truly said This is my Body though the Substance of Bread do remain and that they are to be understood in a Practical Sense i. e. for converting the Bread into the Body is not to be deduced ex vi verborum from the mere force of the Words but from the Sense of the Church which hath so understood them Which in plain terms is to say it cannot be proved from Scripture but from the Sense of the Church and so Scotus doth acknowledge but then he adds that we are to judge this to be the Sense of Scripture because the Church hath declared it Which he doth not think was done before the Council of Lateran So that this Council must be believed to have had as Infallible a Spirit in giving this Sense of Scripture as there was in the writing of it since it is not drawn from the Words but added to them On the other side the Thomists insist on the force of the Words themselves for if say they from the Words be infer'd that there is a Real Presence of the Substance of Christ's Body then it follows thence that there is no Substance of the Bread remaining for a Substance cannot be where it was not before but it must either change its place or another must be turned into it as Fire in a House must either be brought thither or some other thing must be turned into Fire but say they the Body of Christ cannot be brought from Heaven thither for then it must leave the place it had there and must pass through all the Bodies between and it is impossible for the same Body to be Locally present in several places and therefore the Body of Christ cannot otherwise be really and substantially present but by the Conversion of the Substance of the Bread into it 2. In what Manner the Body of Christ is made to be present in the Sacrament The Scotists say it is impossible to conceive it otherwise than by bringing it from the place where it already is the Thomists say that is impossible since that Body must be divided from it self by so many other Bodies interposing The former is said to be an adductive Conversion the latter a productive but then here lies another difficulty how there can be a productive Conversion of a thing already in being But my business is not to give an account of these School-Disputes but to shew how different they were from the point of Tranfubslantiation and that both these disputing Parties did agree that the Modus of the Real Presence was defined to be by changing the Substance of the Elements into the Body and Blood of Christ but they still warmly disputed about the Modus of that Modus viz. how a Body already in being could be present in so many places without leaving that Place where it was already And no Man who hath ever look'd into these School Disputes can ever imagine that they disputed about the Truth of the Doctrine of Transubstantiation but only about the manner of explaining it Wherein they do effectually overthrow each others Notions without being able to establish their own as the Elector of Cologn truly observed of their Debates about this matter in the Council of Trent VI. Where the Sense of Words hath been changed by the introducing new Doctrine there the words ought to be understood according to the Doctrine at that time received Of this we have two remarkable Instances in the Council of Trent The first is about Indulgences which that Council in its last Session never went about to define but made use of the old Word and so declares both Scripture and Antiquity for the use of them But there had been a mighty change in the Doctrine about them since the Word was used in the Christian Church No doubt there was a Power in the Church to relax Canonical Penances in extraordinary Cases but what could that signifie when the Canonical Discipline was laid aside and a new Method of dealing with Penitents was taken up and another Trade driven with Respect to Purgatory Pains For here was a new thing carried on under an old Name And that hath been the great Artifice of the Roman Church where it hath evidently gone off from the old Doctrines yet to retain the old Names that the unwary might still think the things were the same because the Names were As in the present Case we deny not the use of Indulgences in the Primitive Church as the Word was used for Relaxations of the Canonical Discipline but we utterly deny it as to the Pains of Purgatory And that this was the Sense then receiv'd in the Church of Rome appears from the Papal Constitutions of Bon face the 8th Clemens the 6th and Leo the 10th But of these more hereafter The other Instance is in the Word Species used by the Council of Trent Sess. 13. Can. 2. where an Anathema is denounced