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cause_n	bishop_n	great_a	pope_n	1,627	5	6.0909	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34612	The history of Popish transubstantiation to which is premised and opposed, the Catholick doctrin of Holy Scripture, the ancient fathers and the Reformed churches, about the sacred elements, and presence of Christ in the blessed sacrament of the eucharist / written nineteen years ago in Latine, by the Right Reverend Father in God, 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.; Historia transubstantiationis papalis. English	Cosin, John, 1594-1672.	1676 (1676)	Wing C6359; ESTC R2241	82,193	184

of St. Chrysostom In comes the Priest carrying the Holy Ghost 14. About the same time Rupertus Abbot of Tuitium famous by his Writings did also teach that the Substance of the Bread in the Eucharist is not converted but remains These be his words You must attribute all to the operation of the Holy Ghost who never spoils or destroys any substance he useth but to that natural Goodness it had before adds an invisible excellency which it had not He hath indeed an unwarrantable opinion of the Union of the Bread and Body of Christ into one Person but it came as some others as absurd in that Age from too great a curiosity about determining the manner of Christs Presence and of the Union of his Body with the Bread about which that learned man troubled himself too much However he neither taught nor mentioned Transubstantiation 15 Not long after that Algerus a Monk and some others had had some disputes about this subject Pet. Lombard made up his Books of Sentences in the fourth whereof he treats of the Eucharist and thinks that it is taught by some sayings of the Ancients That the substance of the Bread and Wine is changed into the Body and Bloud of Christ But soon after he adds 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 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 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 For the first that mention it are Petrus Blesensis who lived under Pope Alexander the Third and Stephen Eduensis a Bishop whose Age and Writings are very doubtful And those latter Authors who make it as ancient as the tenth Century want sufficient Witnesses to prove it by as I said before 18. The thirteenth Century now follows wherein the World growing both older and worse 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 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 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 Am not I the Bridegroom and each of you 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 portion to wit the fulness of things spiritual and the vastness of temporal with the greatness and multitude of both 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 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 Matthew Paris and ever ready to commit the most wicked villanies so he might be recompenced for 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 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 Council and disliked by many and afterwards set down in the Book of Decretals under certain titles by

the determination of the Church For that the Bread should still remain he confesseth That it is possible That it is not against reason or the authority of the Bible But concerning the conversion of the Bread he says That clearly it cannot be inferred from Scripture nor yet from the determination of the Church as he judgeth Yet because the common opinion was otherwise he yielding to the times was fain to follow though with some reluctancy 30. The Council of Florence which was not long after did not at all treat with the Greeks about Transubstantiation nor the Consecration of the Sacrament but left them undetermined with many other Controversies But that which is called the Armenians instruction and in this cause and almost all Disputes is cited as the Decree of the General Council of Florence by Soto Bellarmine and the Roman Catechism is no Decree of the Council as we have demonstrated somewhere else but a false and forged Decree of Pope Eugenius the Fourth who doth indeed in that Instruction prescribe to the Armenians a form of Doctrine about the Sacrament saying That by vertue of the words of Christ the substance of the Bread is turned into his Body and the substance of the Wine into his Bloud But that he did it with the approbation of the Council as he often says in his Decree is proved to be altogether false as well by the Acts of the Council as by the unanswerable Arguments of C. de Capite Fontium Archbishop of Caesarea in his Book De necessaria Theologiae Scholasticae correctione dedicated to Pope Sixtus the Fifth For how could the Council of Florence approve that Decree which was made more than three months after it was ended It being certain that after the Council was done the Armenians with the Greeks having each of them signed Letters of Union which yet were not approved by all nor long in force after they were subscribed departed out of Florence July 22 whereas the Instruction was not given while November 22. Therefore by the mutual consent of both Parties was nothing here done or decreed about Transubstantiation or the rest of the Articles of the new Roman Faith But Eugenius or whoever was the Forger of the Decree put a cheat upon his Reader Perhaps he had seen the same done by Innocent the Third or Gregory the Ninth in the pretended Decrees of the Council of Lateran which were the Popes only but not the Council's And certainly it is more likely Eugenius did it rather to please himself than for any hopes he could have that at his command the Armenians would receive and obey his Instruction sooner than the Greeks For to this day the Armenians believe that the Elements of Bread and Wine retain their nature in the Sacrament of the Eucharist 31. By these any considering person may easily see that Transubstantiation is a meer novelty not warranted either by Scripture or Antiquity invented about the middle of the Twelfth Century out of some misunderstood Sayings of some of the Fathers confirmed by no Ecclesiastick or Papal Decree before the year 1215. afterwards received only here and there in the Roman Church debated in the Schools by many disputes linble to many very bad consequences rejected for there was never those wanting that opposed it by many great and pious men until it was maintained in the Sacrilegious Council of Constance and at last in the year 1551. confirmed in the Council of Trent by a few Latine Bishops Slaves to the Roman See imposed upon all under pain of an Anathema to be feared by none and so spread too too far by the tyrannical and most unjust command of the Pope So that we have no reason to embrace it untill it shall be demonstrated that except the substance of the Bread be changed into the very Body of Christ his words cannot possibly be true nor his Body present Which will never be done A Table of the places of Scripture cited in this Book Exod XII 11 21. Chap. I. Art 4 Eccl. VII 29. Chap. VII 24 St. Mat. XXVI 26. Chap. I. 1 St. Luk. XXII 19. Ibid.   St. Job III. 3. Chap. VI. 7 St. Job III. 29. Chap. VII 19 St. Job VI. 55. Chap. I. 5 Rom. XII 3. Chap. VI. 7 1 Cor. IV. 15. Ibid.   1 Cor. X. 16. Chap. I. ● 1 Cor. X. 3 4 Ibid.   Gal. VI. 5. Chap. VII 7 Eph. IV. 22. Ibid.   1 Pet. I. 3. Ibid.   Jude v. 3. In the Preface   A Table of the Ancient Fathers Century I. CLemens Romanus Chap. VI. Art 1 St. Ignatius Ibid. 10 Century II. Theoph. Antioch Chap. VI. 1 Justinus Martyr Chap. V. 7   VI. 11 Athenagoras Tatianus Chap. VI. 1 Irenaeus Chap. V. 8   VI. 5 7 Century III. Tertullian Chap. V. 9   VI. 7 Origenes Chap V. 10   VI. 5 7 Cyprian Chap. V. 11   VI. 7 8 12 Clem. Alexand. Chap. VI. 1 7 Minutius Felix Ibid.   Arnobius Chap. V. 35 Century IV. Euseb Caesar Chap. VI. 1 Athanasius Chap. V. 13 Cyril Hieros Ibid. 14   VI. 5 7 Juvencus Macarius Hilarius Optatus Euseb Emiss Greg. Naz. Cyril Alex. Epiphanius Hieronimus Theoph. Alex. Gaudentius Chap. VI. 1 6 7 6 St. Basil Chap. V. 15   VI. 7 Greg Nyss Chap. V. 16   VI. 7 Ambrosius Chap. V. 17   VI. 6 7 13 Chrysost Chap. V. Art 18   VI. 6 7 8 Century V. St. Austin Chap. V. 19 Prosper III. Chap. V. 20 Leo IV.     Theodoret. Chap. V. 21   VI. 10 Gelasius Chap. V. 22 Sedulius Gennadius Chap. VI. 1 Faustus Reg. Ibid. 7 Century VI. Ephrem Chap. V. 24 Facundus Ibid. 25 Fulgentius Chap. VI. 1 Victor Antioch Primasius Procop. Gaz. Chap. VI. 1 Century VII Isidorus Hispal Chap. V. 26 Hesychius Chap. VI. 1 2 Maximus Ibid. 1 Century VIII Vener Beda Chap. V. 27 Carol. Magnus Ibid. 28 Damascenus Chap. VI. 1 Century IX Paschasius Chap. V. 29 Amalarius 30 Rabanus Maurus 31 Joh. Erigena 32 Wal. Strabo 33 Bertramus 34 Niceph. Patria Hincmarus Chap. VI. Art 1 Century X. Herigerus Chap. V. 36 Fulbertus Chap. VI. 1 Century XI Idem Fulbertus Chap. VII 3 Berengarius Ibid. 4 5 6 c. Hildebertus Chap. VII 4 Theophylact Oecumenius Chap. VI. 7 Century XII Bernardus Chap. VII 13   III. 2 Rupertus Chap. VII 14 A Table of the Schoolmen Century XIII LOmbardus Chap. VII Art 15 Alex. Alensis Ibid. 24   VI. 2 Albertus Magnus Ibid. 26 Tho. Aquinas 2 Rich. de Mediavilla Chap. VII 10 Century XIV Scotus Durandus Occamus Chap. V. 2 Baconus Chap. VII 27 Holcotus 26 Th. Argent 27 Brulifer 24 Century XV. Card. Camer Chap. V. Art 3   VII 29 Gabriel Biel Ibid   Century XVI Cajetan Ibid.   Dom. Soto Chap VII 24 A Table of the Councils NIcene I. Chap. V Art 12 Calced Ibid. 23 Ancyran Neocaesarien Laodiceum Carthagin Aurelian