Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	body_n	bread_n	transubstantiation_n	2,166	5	10.9952	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07477	Spirituall food, and physick vis. Milke for the younger. Meat for the stronger. The substance of diuinitie. A pill to purge out poperie.; Pill to purge out poperie	Mico, John.; Mico, John. A pill to purge out poperie.	1623 (1623)	STC 17861; ESTC S102271	67,531	192

Rhem. Iohn 3. Sect. 2. They haue also added many idle ceremonies to Baptisme as Creame Tapers Salt c. with an opinion of saluation and worship annexed vnto them yea in times past they baptized bells but now they beginne to bee ashamed of it and say that they were but onely hallowed and consecrated to holy vses Bellarm. lib. 4. de Pont. Rom. cap. 12. Synopsis Papismi Controuersie 12. Question 5. Concerning the Lords Supper they haue likewise most grosty abused it in many things First they take away the Cup from the Lasty whereas the Church of Rome for aboue a thousand yéeres after Christ vsed both signes in the Communion The Communion vnder one kinde was decréed defined and determined as a publike Law in the Councell of Constance about the yéere 1114. Perk. 2. vol. 554 2. b. Secondly they reserue the bread in boxes pixes and other vessels of the Church for daies wéekes and moneths They shew it to the people the Priest lifting it ouer his head and going with it in procession All this is contrary to the Sacrament for it is no Sacrament vnlesse there bee a giuing receiuing eating and drinking Master Attersoll on the Sacraments 386.387 The reseruation of the Sacrament was not allowed of but rather found fault withall by the Fathers Perk. 2. vol. 557. Thirdly they adore fall downe and honour the Sacrament with diuine worship calling it their Lord and God A thing neuer heard of among the heathen Idolaters namely to worship a piece of bread or rather a thinne wafer The adoration in the Sacrament belongeth vnto Christ sitting in heauen and is an inward worship of the heart or lifting vp of the minde being stirred vp with the outward signes Pope Honorius the Third in the yéere 1220 was the first that euer instituted the adoration of the Sacrament And after him Vrban the fourth ordained a feast in honour of the body of Christ Perk. 2 Vol. 564. Attersoll on the Sacraments 388.389 Fourthly they turne the Sacrament into a sacrifice for the quick and the dead abolishing the fruit and remembrance of the death of Christ disannulling his Priest-hood giuing him to his Father wheras the Father hath giuen him to vs c. ibid. page 390. Fiftly they maintaine Transubstantiation These are their very words If any man shall say that there remaineth the substance of Bread and Wine in the Sacrament after the words of consecration or shall denie that the whole substance of Bread Wine is changed conuerted into the body and bloud of Christ the formes shews only of Bread Wine remaining which singular and miraculous conuersion the Church calleth Transubstantiation let him be accursed Con. Trid. Sess 13. can 2. This their doctrine of Transubstantiation is a very fable to mock fooles withall and it ouerturneth both the nature and vse of the Sacrament Attersoll on the Sacraments page 45. 46. and page 365. to 369. If there were a miraculous conuersion as they say there is of the Bread and Wine it would appeare to the outward senses For all true miracles are wrought openly clearely and euidently to mens senses Iohn 6.26 But the Bread and Wine by the iudgement of all the senses remaineth and appeareth to bée the same in substance which it was before of the same quality quantity colour taste handling smelling vertue and nourishment there is not any one sense or all the senses together that can iudge otherwise of it then it did before If a man should bee called in when the Bread and Wine is set on the Table and bidden to consider well what hee there séeth smelleth and tasteth and then is willed to goe forth and to come in againe after the Consecration is ended by the Priest and to doe the like and then is asked what he thinketh of it he no doubt will answere vnlesse feare of persecution make him to conceale the truth I see feele smell and taste the same water-cake and wine that I did before I can perceiue no naturall and substantiall change therein And therefore it followeth that there is no miracle wrought and consequently no Transubstantiation at all The difference that is is in the end and vse onely Before consecration it was common bread wine ordained for the nourishing of our bodies After consecration it becommeth holy Bread Wine sanctified by the Lord not so much to féede the body as the soule C. Did not the ancient Fathers hold this doctrine of Transubstantiation M. They knew nothing héereof for at least 800. yéeres after Christ Afterwards begun the disputations of Transubstantiation but not approued as an Article of faith The Church for a whole thousand yéeres taught no other then spirituall receiuing of Christ In the yéere 1215. Transubstantiation was decreed and determined in the Councell of Lateran vnder Pope Innocent the Third and made a maine matter of faith Perk. 2. vol. 558.559 C. What say you then of their Transubstantiated or consecrated host as i● is called or the bread in the boxe carried in procession and worshipped M. Surely it is nothing else but a wheaten or breaden god or rather an Idoll nothing inferiour to Aarons Calfe or Ieroboams Calues or the Nehustan and piece of brasse that Ezechias brake in pieces nay as vile and detestable as any Idoll among the Heathen And for a conclusion of their doctrine of Transubstantiation I will héere set downe a wittie conceit which one shewed me not long since I haue kept the matter but changed the méeter to make it sound somewhat the swéeter The Priests do make Christs body bloud Heereof none must once doubt They eat they drinke they box him vp They beare him all about DIALOGVE 7. C. I am satisfied touching the first poynt namely that the Papists are not of sound faith but how doe you proue that they are not of good life seeing they doe so many good workes M. I proue it thus Where the doctrine is corrupt the life cannot be good but their doctrine as you haue heard is most corrupt therefore their life cannot bee good A true faith is the ground of a good life and without which it is impossible to please God Heb. 11.6 Yea whatsoeuer is not of faith is sinne Rom. 14.23 A true faith they haue not and therefore their workes cannot bee good and such as may please God That they haue not a true and sound faith hath bin shewed in many particulars and it further appeareth also in this that they doe euen wilfully reied she meanes wherby it is wrought namely the preaching hearing and reading the Word of God They haue not neither will they haue the Scriptures to be soundly preached read and heard in their owne tongue That they cannot abide to haue them in their owne language appeareth by this one example One Pauier a Towne-clarke of London in the time of King Henry the Eightth hearing that the Scriptures should bee put into English hee spake to this effect and confirmed it with an