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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	blood_n	body_n	bread_n	3,259	5	8.1871	4	true

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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

de Scrip Eccles verbo Pasch Sirm. in vita Pasc Praef. Editione Parisiensi whom Bellarmine and Sirmondus esteemed so highly that they were not ashamed to say that he was the first that had writ to the purpose concerning the Eucharist and that he had so explained the meaning of the Church that he had shewn and opened the way to all them who treated of that subject after him Yet in that whole Book of Paschasius there is nothing that favours the Transubstantiation of the Bread or its destruction or removal Indeed he asserts the truth of the Body and Bloud of Christs being in the Eucharist which Protestants deny not he denies that the Consecrated Bread is a bare figure a representation void of truth which Protestants assert not But he hath many things repugnant to Transubstantiation which as I have said the Church of Rome it self had not yet quite found out I shall mention a few of them Christ saith he left us this Sacrament a visible figure and character of his Body and Bloud that by them our Spirit might the better embrace spiritual and invisible things and be more fully fed by Faith Again We must receive our spiritual Sacraments with the mouth of the Soul and the taste of Faith Item Whilst therein we savour nothing carnal but we being spiritual and understanding the whole spiritually we remain in Christ And a little after The flesh and bloud of Christ are received spiritually And again To savour according to the flesh is death and yet to receive spiritually the true Flesh of Christ is life eternal Lastly The Flesh and bloud of Christ are not received carnally but spiritually In these he teacheth that the Mystery of the Lords Supper is not and ought not to be understood carnally but spiritually and that this dream of corporal and oral Transubstantiation was unknown to the Ancient Church As for what hath been added to this Book by the craft without doubt of some superstitious forgerer as Erasmus complains that it too frequently happens to the Writing of the Ancients it is Fabulous as the visible appearing of the Body of Christ in the form of an Infant with fingers of raw flesh such stuff is unworthy to be Fathered on Paschasius who profest that he delivered no other Doctrin concerning the Sacrament than that which he had learned out of the Ancient Fathers and not from idle and uncertain stories of Miracles 30. Now it may be requisite to produce the testimony of those Writers before mentioned to have written in this Century Amal. An. 810. In all that I write saith Amalarius I am swayed by the Judgment of holy men and pious Fathers yet I say what I think my self Praef. In libr de Eccl. ●ffic Those things that are done in the Celebration of Divine Service are done in the Sacrament of the Passion of our Lord as he himself commanded Therefore the Priest offering the Bread with the Wine and Water in the Sacrament doth it in the stead of Christ and the Bread Wine and Water in the Sacrament represent the Flesh and Bloud of Christ For Sacraments are somewhat to resemble those things whereof they are Sacraments Therefore let the Priest be like unto Christ as the Bread and Liquors are like the Body and Bloud of Christ Such is in some manner the immolation of the Priest on the Altar as was that of Christ on the Cross Again The Sacrament of the Body of Christ is in some manner the Body of Christ For Sacraments should not be Sacraments if in some things they had not the likeness of that whereof they are Sacraments Now by reason of this mutual likeness they oftentimes are called by what they represent Lastly Sacraments have the vertue to bring us to those things whereof they are Sacramenis These things writ Amalarius according to the Expressions of St. Austin and the Doctrine of the purest Church 31. Rabanus Maurus Raban A.D. 825. Trithem de Script Ecel Rabanus Maur. de Inst Cler. l. 1. c. 31. a great Doctor of this Age Who could hardly be matcht either in Italy or in Germany publisht this his open Confession Our blessed Saviour would have the Sacrament of his Body and Bloud to be received by the mouth of the Faithful and to become their nourishment that by the visible body the effects of the invisible might be known For as the material Food feeds the body outwardly and makes it to grow so the Word of God doth inwardly nourish and strengthen the soul Also He would have the Sacramental Elements to be made of the fruits of the earth that as he who is God invisible appeared visible in our Flesh and mortal to save us mortals so he might by a thing visible fitly represent to us a thing invisible Some receive the Sacred Sign at the Lords Table to their Salvation and some to their Ruine but the thing signified is life to every man and death to none whoever receives it is united as a member to Christ the head in the Kingdom of Heaven for the Sacrament is one thing and the efficacy of it another For the Sacrament is received with the mouth but the grace thereof feeds the inward man And as the first is turned into our substance when we eat it and drink it so are we made the Body of Christ when we live piously and obediently Therefore the Faithful do well and truly receive the body of Christ if they neglect not to be his members and they are made the Body of Christ if they will live of his Spirit All these agree not in the least with the new Doctrine of Rome and as little with that opinion they attribute to Paschasius G. Malm. A. ●00 and Tho. Wall A. 1400. and therefore he is rejected as erroneous by some Romish Authors who writ four and six hundred years after him But they should have considered that they condemned not only Rabanus but together with him all the Doctors of the Primitive Church 32. Johannes Erigena our Country-man Joh. Erig A. 860. whom King Alfred took to be his and his Childrens Tutor and to credit the new founded University of Oxford while he lived in France where he was in great esteem with Charles the Bald wrote a That Book was afterwards condemned under Leo IX two hundred years after by the maintainers of Transubstantiation a Book concerning the Body and Bloud of our Lord to the same purpose as Rabanus and back'd it with clear Testimonies of Scripture and of the Holy Fathers But entring himself into the Monastery of Malmsbury as he was interpreting the Book of Dyonisius about the heavenly Hierarchy which he translated into Latine and withal censuring the newly-hatcht Doctrine of the Carnal Presence of Christ in the Eucharist he was stabb'd b Anton. tit c. 2. §. 3. Vincent l 24 c 42. alit with Pen knives by some unworthy Schollars of his set on by certain Monks though not long

long after that Algerus a Monk and some others had had some disputes about this subject Pet. Lombard An. 1140. Sent. l. 4. Pet. Lombard made up his Books of Sentences in the fourth whereof he treats of the Eucharist and thinks that it is taught be some sayings of the Ancients Dist 10. That the substance of the Bread and Wine is changed into the Body and Bloud of Christ But soon after he adds Dist 11. If it be demanded what manner of change that is whether formal or substantial or of any other kind that I cannot resolve Therefore he did not yet hold Transubstantiation as a point of Faith Nay he doth not seem constant to himself in making it a probable opinion but rather to waver to say and unsay and to shelter his cause under the Fathers name rather than maintain it himself Of the accidents remaining without a subject and of the breaking into parts the body of Christ as Berengarius was bid to say by Pope Nicholas he reasons strangely but very poorly 16. Otho Bishop of Frisingen Otho Frisingensis An. 1145. as great by his Piety and Learning as by his Bloud for he was Nephew to Henry the Fourth and the Emperour Henry the Fifth married his Sister he was also Uncle to Frederick and half Brother to King Conrade lived about the same time He believed and writ c Christ Agric. in Antipist p. 13. That the Bread and Wine remain in the Eucharist as did many more in that Age. 17. As for the new-coyn'd word Transubstantiation it is hardly to be found before the middle of this Century An. 1180. For the first that mention it are d Ep. 140. Petrus Blesensis who lived under Pope Alexander the Third and Stephen Eduensis e De Sacr. Altaris in B. B. Patrum a Bishop whose Age and Writings are very doubtful And those latter Authors f Bell. Poss●v de Script Eccl. who make it as ancient as the tenth Century want sufficient Witnesses to prove it by as I said g Chap. 5. Art 50. before 18. The thirteenth Century now follows wherein the World growing both older and worse An. 1215. Innocen 3. Papa a great deal of trouble and confusion there was about Religion the Bishop of Rome exalted himself not only into his lofty Chair over the Universal Church but even into a Majestical Throne over all the Empires and Kingdoms of the world New Orders of Friers sprung up in this Age who disputed and clamoured fiercely against many Doctrines of the ancienter and purer Church and amongst the rest against that of the Sacrament of the Body and Bloud of Christ So that now there remained nothing but to confirm the new Tenet of Transubstantiation and impose it so peremptorily on the Christian world that none might dare so much as to hiss against it This Pope Innocent the Third bravely performed He succeeding Celestin the Third at thirty years of age and marching stoutly in the foot-steps of Hildebrand called a Council at Rome in St. John Lateran The Lateran Council and was the first that ever presumed to make the new-devised-Doctrine of Transubstantiation an Article of Faith necessary to salvation and that by his own meer authority 19. How much he took upon himself and what was the mans spirit and humour will easily appear to any man by these his words which I here set down To me it is said in the Prophet I have set thee over Nations Innocen 3. Serm. 2. and over Kingdoms to root out and to pull down and to destroy and to throw down and to build and to plant To me also it is said in the person of the Apostle To thee will I give the Keys of the Kingdom of Heaven For I am in a middle state betwixt God and man below God but above man yea greater than man being I judge all men and can be judged by none h Idem Serm. 3. Am not I the Bridegroom and each of you i Job 3.29 the Bridegrooms friend The Bridegroom I am because I have the Bride the noble rich lofty and holy Church of Rome who is the Mother and Mistris of all the Faithful who hath brought me a precious and inestimable k Addit multae filiae congregaverunt divitias hac autem sola supergressa est universas portion to wit the fulness of things spiritual and the vastness of temporal with the greatness and multitude of both l Epist ad Imper. Constant Extrà de Majorit Obedientia c. 6. God made two great Lights in the Firmament of heaven he hath also made two great Lights in the firmament of the Vniversal Church that is he hath instituted two dignities which are the Papal authority and the Regal But that which governs the day that is spiritual things is the greater and that which governs carnal things the less so that it ought to be acknowledged that there is the same difference between the Roman High Priest and Kings as between the Sun and Moon Thus he when he was become Christs Vicar or rather his Rival These things I rehearse that we may see how things went and what was the face of the Latine Church when Pope Innocent the Third propounded and imposed Transubstantiation as an Article of Faith m Exerc. de Transubst as is plainly and at large set down by a learned Author George Calixtus who deserves equally to be praised and imitated 20. This Innocent therefore who to encrease his Power and Authority wrought great troubles to the Emperour Philip stript Otho the Fourth of the Empire forced John King of England to yield up into his hand this Kingdom and that of Ireland and make them Tributary to the See of Rome who under pretence of a spiritual Jurisdiction took to himself both the Supreme Power over things temporal and the things themselves who was proud and ambicious beyond all men covetous to the height of greediness they are the words of n In hist Johan Regis Angliae Matthew Paris and ever ready to commit the most wicked villanies so he might be recompenced fir it this I say was the man who in his Lateran Council propounded that Transubstantiation should be made an Article of Faith and when the Council would not o Mat Paris in hist minori Platin. in vita Innocent 3. grant it did it himself by his own Arbitrary Power against which none durst open his mouth For those Canons which this day are shewn about under the name of the Council are none of his but meerly the Decrees of Pope Innocent first writ by him and read in the p Verba Mat. Par. in Hist Mai. ad An. 1215. Council and disliked by many and afterwards set down in the Book of Decretals under certain titles by his Nephew Gregory the Ninth Extr. de fide sum Trin. c firmiter credimus 21. The same Pope after he had pronounced

after he was by some b Malms de gestis Rig. Angl. l. 2. Wal. Stra. 86● De rebus Eccl. c. 16. others numbred among Holy Martyrs 33. Walafridus Strabo about the same time wrote on this manner Therefore in that Last Supper whereat Christ was with his Disciples before he was betrayed after the solemnities of the ancient Passeover he gave to his Disciples the Sacrament of his Body and Bloud in the substance of Bread and Wine and instructed us to pass from carnal to spiritual things from earthly to heavenly things and from shadows to the substance 34. As for the opinion of Bertram Bertram Priest and Abbot A. 860. otherwise called Ratramnus or Ratramus perhaps not rightly it is known enough by that Book which the Emperour Charles the Bald who loved and honoured him as all good men did for his great learning and piety commanded him to write concerning the Body and Bloud of our Lord. For when men began to be disturbed at the Book of Paschasius some saying one thing and some another the Emperour being moved by their disputes propounded himself two questions to Bertram 1. Whether what the Faithful eat in the Church be made the Body and Bloud of Christ in Figure and in Mystery 2. Or whether that natural body which was born of the Virgin Mary which suffered died and was buried and now sitteth on the right hand of God the Father be it self dayly received by the mouth of the Faithful in the Mystery of the Sacrament The first of these Bertram resolved Affirmatively the second Negatively and said that there was as great a difference betwixt those two bodies as betwixt the earnest and that whereof it is the earnest It is evident saith he that that Bread and Wine are figuratively the Body and Bloud of Christ Lib. de corp Sang Dom part 1. Ibid. Part. 2. According to the substance of the Elements they are after the Consecration what they were before For the Bread is not Christ substantially If this mystery be not done in a figure it cannot well be called a Mystery The Wine also which is made the Sacrament of the Bloud of Christ by the Consecration of the Priest shews one thing by its outward appearance and contains another inwardly For what is there visible in its outside but only the substance of the Wine These things are changed but not according to the material part and by this change they are not what they truly appear to be but are some thing else besides what is their proper being For they are made spiritually the Body and Bloud of Christ not that the Elements be two different things but in one respect they are as they appear Bread and Wine and in another the Body and Bloud of Christ Hence according to the visible Creature they feed the body but according to the vertue of a more excellent substance they nourish and sanctifie the souls of the Faithful Then having brought many Testimonies of holy Scripture and the ancient Fathers to confirm this he at last prevents that Calumny which the followers of Paschasius did then lay on the Orthodox as though they had taught that bare signs figures and shadows and not the Body and Bloud of Christ were given in the Sacrament Let it not be thought saith he because we say this that therefore the Body and Bloud of Christ are not received in the Mystery of the Sacrament where Faith apprehends what it believes and not what the eyes see for this meat and drink are spiritual feed the soul spiritually and entertain that life whose fulness is eternal For the question is not simply about the real truth or the thing signified being present without which it could not be a Mystery but about the false reality of things subsisting in imaginary appearances and about the Carnal Presence Index lib. prob in fine Concil Trid. Author Papae editus in Lit. B. 35. All this the Fathers of Trent and the Romish Inquisitors could not brook therefore they utterly condemned Bertram and put his Book in the Catalogue of those that are forbidden But the Professors of Doway judging this proceeding much too violent and therefore more like to hurt than to advance the Roman Cause went another and more cunning way to work and had the approbation of the Licencers of Books and the Authors of the Belgick Index expurgatorius Index expur Belg. jussu author Phil 2. Hisp Reg. atque Albani ducis concilio concinn p. 54. v. Bert. That Book of Bertram say they having been already Printed several times read by many and known to all by its being forbidden may be suffered and used after it is corrected for Bertram was a Catholick Priest and a Monk in the Monastery of Corbie esteemed and beloved by Charles the Bald. And being we bear with many errors in Ancient Catholick Authors and lessen and excuse them and by some cunning device behold the good mens fidelity often deny them and give a more commodious sense when they are objected to us in our disputes with our Adversaries we do not see why Bertram should not also be amended and used with the same Equity lest Hereticks cast us in the teeth that we burn and suppress those Records of Antiquity that make for them And as we also fear lest not only Hereticks but also stubborn Catholicks read the Book with the more greediness and cite it with the more confidence because it is forbidden and so it doth more harm by being prohibited than if it was left free What patch then will they sow to amend this in Bertram Those things that differ are not the same that Body of Christ which died and rose again and is become immortal dies no more being eternal and impassable But that which is celebrated in the Church is temporal not eternal is corruptible and not incorruptible To this last mentioned passage they give a very commodious sense namely that it should be understood of the corruptible species of the Sacrament or of the Sacrament it self and the use of it which will last no longer than this world If this will not do it may not be amiss to leave it all out to blot out visibly and write invisibly And this What the Creatures were in substance before the Consecration they are still the same after it must be understood according to the outward appearances that is the accidents of the Bread and Wine Though they confess that then Bertram knew nothing of those accidents subsisting without a substance and many other things which this latter age hath added out of the Scriptures with as great truth as subtilty How much easier had it been at one stroke to blot out the whole Book And so make short work with it as the Spanish Inquisitors did in their Index expurgat Index expur Hisp D. Gasp Quirogae Card Inquis gener in fine Let the whole Epistle Ausburg be blotted out cencerning the single life of the Clergy