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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	doctrine_n	former_a	great_a	190	4	2.1257	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66965	The Greeks opinion touching the Eucharist misrepresented by Monsieur Claude in his answer to Mr. Arnold	R. H., 1609-1678.	1686 (1686)	Wing W3447; ESTC R26397	39,994	38

designs upon the matter of the Differences between the two Communions Catholick and Protestant which they pretend to accommodate and reconcile So he Censures Casaubon out of Spondanus † Levitatem animi Vacillantem eum perpetuo tenuisse cum his illis placere cuperet nulli satisfecisset Where indeed whose judgment ought sooner to be credited than theirs who appear more indifferent between the two contending parties So To Archbishop Lanfrank's words to Berengarius Interroga Graecos Armenios seu cujus libet Nationis quoscunque homines uno ore hanc fidem i. e. Transubstantiationis se testabuntur hahere cited by Dr. Arnauld He answers ‖ p. 361. That Pre-occupation renders his Testimony nothing worth Urge the Socinians because the Fathers oppose so manifestly their own opinions therefore more apt to speak the truth of them in their opposing also those of other Protestants and particularly in their differing from them in this point of the Eucharist He tells us they are not creditable in their Testimony because so much interested to decry the Doctrine of the Fathers in their own regard and thus they imagine Protestants will have less countenance to press them with an Authority that themselves cannot stand to Urge the Centurists confessing Transubstantiation found in some of the Fathers and in magnifying their new-begun Reformation more free plainly to acknowledge those they thought errours of former times He ‖ l. 1. c. 5. denies them fit witnesses in this Controversie because themselves holding a Real Presence they had rather admit a Transubstantiation in the Fathers than a Presence only Mystical And suppose such excuses should fail him yet how easie is it to find some other whereby a person may be represented never to stand in an exact indifferency as to whatever Subject of his Discourse With such personal exceptions M. Claude frequently seeks to relieve his Cause where nothing else will do it Whereas indeed such a common Veracity is to be supposed amongst men especially as to these matters of Fact that where a multitude though of a party concern'd concur in their Testimony they cannot reasonably be rejected on such an account either that their being deceiv'd or purpose to deceive and to relate a lie is possible or that what they say can be shewed a thing well-pleasing and agreeable to their own inclinations For as it is true that ones own interest if as to his own particular very considerable renders a Testimony less credible So on the other side almost no Testimony would be valid and current if it is to be decried where can be shewed some favour or engagement of affection to the thing which the person witnesseth and cannot be manifested an equal poise to all parties and so for Example in the Narration of another Country's Religion often made by all Parties none here can be believed save in what he testifies of them against his own Such things therefore are to be decided according to the multitude and paucity and the Reputation of the Witnesses rather than their only some way general interest and the Credibility of such things is to be left to the equal Reader 's Judgment § 8 But 7ly Should all that is said touching the later Greek's from the eleventh or the eighth to the present age their holding Transubstantiation be undeniably made good and all the Testimonies concerning it exactly true Yet he saith ‖ l. 2. c. 1. It will not follow that a change of the Church's former Faith in this Point is impossible or hath not actually happened and consequently that all M. Arnauld 's long dispute about it is vain and unprofitable I add and then so his Replies But here since the true sense and meaning of Antiquity on what side this stands is the thing chiefly questioned and debated between the Roman Church and Protestants unless he will throw off this too and retreat only to sense of Scripture I suppose to wise men it will seem little less than the loss of the Protestant cause and too great a prejudice to it to be so slightly yielded up if that not the Roman only but the whole visible Catholick Church besides themselves from the eleventh to the present age doth defend a Corporal Presence and a literal sense of Hoc est Corpus meum or also Transubstantiation and so consequently doth concur and Vote against them touching the sense of former Antiquity for this each side in their present Doctrine and Practice pretend to follow And I can hardly think M. Claude would seem to spend so great a part of his Book to defend a Post the loss of which he thought no way harm'd him Again thus it is manifest that in an Oecumenical Council if now assembled the Protestants would remain the Party Condemned § 9 8. After all these Defences wherewith he seems sufficiently guarded He proceeds l. 3. c. 13. thus to declare the true opinion of the Modern Greeks on this Subject which I will give you in his own words p. 310. They believe saith he That by the Sanctification or Consecration is made a Composition of the Bread and Wine and of the Holy Ghost That these Symboles keeping their own Nature are joined to the Divinity and That by the impression of the Holy Ghost they are changed for the Faithful alone the Body of our Lord being supposed either to be not present at all or to cease to be so in the particles of the Symbole received by the unworthy into the vertue of the Body and Blood of Jesus Christ being by this means made not a Figure but the proper and true Body of Jesus Christ and this by the way of Augmentation of the same natural Body of Jesus Christ To which they apply the comparison of the nourishment which is made our own Body by Assimilation and Augmentation Again p. 237. more briefly The Doctrine of the Greek Church is That the substance of Bread conserving its proper Being is added to the Natural Body of Jesus Christ that it is rendred like unto it That it augments and by this means becomes the same Body with it By this also he saith p. 334. and see the same in his 4th l. c. 7. the Greeks would observe in some sort the literal sense of the words Hoc est Corpus meum which saith He we do not we understand them in this sense This Bread is the sacred sign or Sacrament of my Body Or which comes to the same pass The Bread signifies my Body They on the contrary taking the word is in some sort according to the letter would have that the same subject which is the Bread is also the Body of Christ. From preserving this pretended literal sense it is also That they would have it That the Bread is made one with the Body by its Vnion to the Divinity by the Impression of the Holy Ghost and by a change of vertue Or as he hath it in his 6th l. c. 10. That there is an Vnion of