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
A13641	Texeda retextus: or The Spanish monke his bill of diuorce against the Church of Rome together with other remarkable occurrances.; Hispanus conversus. English	Tejeda, Fernando de, fl. 1623.	1623 (1623)	STC 23923; ESTC S118367	21,226	44

it he hath perfected for euer those that are sanctified and hee euidently and plainely teacheth elsewhere that we are perfect and compleat in him but that which in euery respect is perfect needes not ought to make it more absolute Neither will I passe ouer in silence that I haue oftentimes-ruminated with my self viz. that this their doctrine of humane satisfaction vtterly ouerthrowes their Indulgences and Masses together with their Churches treasurie as they so call it for the bolsterers and maintainers of this opinion teach that of necessitie satisfaction must be made to the diuine iustice of Almightie God euen to the vtmost farthing and hereupon they would faine ground their Purgatorie where insufferable flames of fire are prouided and attend for all that depart this life according to their doctrine from whence there is no redemption vntill Gods wrath be fully appeased by their condigne punishments On this foundation I erect this edifice If of necessitie satisfaction must be made to the iustice of Almighty God in deserued punishments euen to the vttermost farthing then it is impossible to shunne or auoide these but of necessitie they must be vndergone euen to the vttermost farthing If this inference be true that we must needs satisfie the iustice of God in condigne punishments to the vttermost farthing how then can Masses Indulgences and the merits of Saints haue any vertue in them to extinguish the flames of Purgatorie But the very truth is howsoeuer the Papists denie in words that there is a necessitie imposed on vs to suffer condigne punishments as well in this life as the next for our demerits yet they make it good in their practises For according to the Cannons of the Church of Rome all those penances imposed by a confessor on petenciaries may be exchanged and conuerted into pecuniarie mulcts yea as Tolet in his summes auerres these penances may be deferred and put ouer heare to be vndergone in Purgatorie yea they may purchase their deliuerance from thence also for money For although a man deserue to remaine in that same fiery furnace vntill the day of the Lord that last generall Audit yet at one only Masse said at any allowed and priuiledged Altar which may be purchased for two or at the most three groates hath power and vertue enough to set the prisoner at libertie and to transport and carry him into heauen yea in that instant when he is rendring vp his body as due debt to nature hauing a pasport which they call bulla cruciata which is sold in Spaine for two groates any petty Priest hath power not onely to absolue him from the guilt but a so to free him from the punishment he hath deserued What are become then of Popish satisfactions when the most hainous offender may be discharged and acquitted for two groates Where wee may note by the way how that euer in the Church of Rome retribution is not made to any to his workes as he hath done in this life as the tenour of the Scripture runnes but according to his estate in the goods of this life For put the case that it should so fall out that two men of equall merit and desert to speak in their owne language so that if they were waighed in the ballance of the Sanctuary they would euenly poise should in one instant of time surrender vp their interest and title in this life and both of them should be adiudged to remaine in the fire of Purgatory vntill doomes-day if so in the behalfe of one of them one onely Masse be celebrated at a priuiledged and allowed Altar his partner that cannot be so befriended as to haue one saide for him hee poore soule must lie still by it there to receiue the recompence of his sinnes without the least hope of remission vntill the generall Iayle-deliuery whereas the former is forthwith loosed from his Fetters and carryed by Angels into Abrahams bosome alwayes prouided the Priest haue his money for the Masse for otherwise it hath not any vertue at all A third motiue perswading me to abandon Popery was their Doctrine of Transubstantiation affirming that the Bread and Wine in the Sacrament is really conuerted and transubstantiated into the very Body and Bloud of Christ First because it is not grounded on the Word of God as in a manner Thomas Auio sometimes a Cardinall in the Church of Rome the Popes Legate and President at one of their Councels ingeniously acknowledgeth in these words Caictan super 3. partem S. Thomae in quaest 75. art 50. Alterum autem quod Euangelium non explicauit ab ecclesia expresse accepimus scilicet conuersionem panis in corpus Christi but the other point is not plainely set downe in the Gospell but wee haue receiued it by tradition expresly from the Church to wit the conuersion of the bread in the Sacrament into the very body of Christ Iohannes Douns-Scotus fauours this opinion Super l. 4. sentent quaest 11. Fides saith he de hoc Sacramento est propter solam ecclesiae determinationem The ground of our beliefe concerning this Sacrament is onely the sentence and determination of the Church Occanus and Durandus de Sancto Porciano who was sometimes the Popes Penitentiarius Priest the Bishop of Melda and Prior generall of the order of Preachers all concurre herein in their iudgements as also some of the learnedst Doctors of the Romish Church adhere vnto them Secondly also it implies a contradiction that the body of Christ should be at one and the same instant of time both in heauen and in the consecrated hoast which these reasons I shal now produce seeme to me impregnably to proue First The Heauens containe our Lord and Sauiour Christs body is in heauen circumscriptiuely therefore he cannot be in any place without the heauen The Antecedent needes no proofe the inference is thus strengthened because as Thomas Aquinas Bonauentura Capreolus teach to whose opinion Vasquez also subscribes concerning the definition of circumscription Apud Suarem tom 3. part 3. viz. Circumscribi loco est corpus ita esse in hoc loco vt non sit extra illum To be circumscribed in place is for a body to be so in his place that it cannot bee without his place Therefore it is impossible that the Body of Christ should be circumscribed or contained in heauen and be also without the heauen The antecedent is acknowledged of all Thomists and is a principle in philosophy onely the Iesuites exccept against it who had rather oppugne and euen wage warre with truth it selfe then not humour the Pope but sith there is no contending with such as deny principles I haue done with those glosing parasites of Antichrist and come to the Thomists who that they may not fall into the danger of the Inquisition inuent certaine shifts to auoide the consequence affirming that circumscription or circumscriptiue being in place doth imply a denyall of any other circumscription or circumscriptiue being in place

and apparant detriment to the faithfull I haue also obserued very many places in the ancient Fathers expresly crossing and oppugning this Doctrine of Transubstantiation some whereof I will here produce In the first place Saint Augustine in whose name the Order of which sometime I was much glorieth confutes this errour saying Contra Adim cap. 12. Non dubitauit dicere hoc est corpus meum cum signum daret corporis sui He doubted not to say This is my body when he deliuered onely the signe of his body and in another place Sicutergo secundùm quēdam modum sacramentum corporis Christi corpus Christi est sacramentum sanguinis Christi sanguis Christi est ita sacramentum fidei fides est Ep. 22. ad Bonifacium Therefore euen as the sacrament of Christs body is after a sort or after a kinde of manner his body and the sacrament of his bloud is his bloud euen so the sacrament of faith is faith Saint Austen vseth the like speech of both From which place I collect this Argument The sacrament of faith is not transubstantiated into faith therefore neither is the symbole of Christs body conuerted into his body and Tertullian in his booke against Marcion in the 19. Chap. saith Panem suum corpus appellat vt iam inde eum corporis sui figuram pani dedisse intelligas He cals Bread his body that from thence thou mightest vnderstand that he gaue the figure of his body to the bread that is made bread a figure of his body and Gelasius in his Booke of two natures Tamen inquit esse non desinit substantia vel natura panis et vini et certe imago et similitudo corporis et sanguinis Christi in mysteriorum actione celebrantur yet saith he the substance or the essence of the bread cease not to be and truely the image and similitude of the body and bloud of Christ are celebrated in the action of the mysteries in the sacrament Moreouer I abandoned and renounced Poperie for that it commands praier and inuocation of Saints that hath neither promise nor precept nor president in the sacred Scriptures for its warrant and allowance for we ought to be assured and perswaded in our consciences by some testimonies from the word of God the rule and square of our actions that Almighty God will be pleased to heare and accept of our prayers through him and for his sake in whose name they are tendred vnto him because that praier that is not of faith is not pleasing or acceptable to him but we haue no such promise concerning any of the Saints but onely concerning that holy and iust one Iesus Christ the righteous Ioh. 16. ver 23. Whatsoeuer yee shall aske the Father in my name he will giue it you Neither yet is there any precept extant in sacred writ inioyning vs any such duty but we are excited commanded to flye vnto Christ by prayer in time of distresse according vnto that Come vnto me al ye that are wearie and heauie laden and I wil ease you Math. 11. Neither can any examples be produced out of the Booke of God whose practise might at the least seeme to fauour or countenance this Doctrine concerning the inuocation of Saints there are very many places that expresly teach or necessarily imply that wee owe the deuout affection of our mindes onely to God Their comparison drawne from the manner and fashion in Princes Courts is not of any moment For should the King constitute and appoint one onely Master of Requests doubtlesse he would neuer admit or grant any suits preferred vnto him by any other sith then our blessed Lord and Sauiour is appointed by his Father to be our onely Mediator and Intercessor why then haue we recourse to any other why relye we vpon and preferre a most doubtfull and incertaine course to a most certaine and infallible meanes How are we assured that the Saints heare and vnderstand our grieuances and admit they doe that God approues and accepts of our petitions tendred vnto him in this sort nay wee are certainely assured and expresly taught the contrarie for our Lord and Sauiour saith of himselfe I am the way the truth Ioh. 14. ver 6. and the life no man commeth vnto the Father but by mee If it be his pleasure that wee should vse no other meanes vnto the Father but himselfe doubtlesse it is not his will that wee should vse the mediation of Saints Aug. tract 22. super Ioan. This was Austens opinion when as he said in the person of Christ Non est quò eas nisi ad me non est quà eas nisi per me Thou hast no whither to goe but to me no way but by mee Hereunto also Saint Ambrose assents saying Sedtamen Domine tu solus inuocandus es But thou O Lord onely art to be called vpon Moreouer I detested this their inuocation of Saints because they not onely pray vnto them but equalize and ranke them in an equall degree of honour with Christ I charge them not falsly the thing it selfe is too apparant for when as not onely the vulgar sort but euen their learned Rabbins haue poynted out and as it were giuen in commission especiall charges of administration and gouernement to euery seuerall Saint Christ is not once thought of they all imagine Christ to be more hard and the Saints of a more benigne disposition and easier to be intreated and had rather trust to and throw themselues into the armes of their mercy then relye and depend on him for helpe and leauing Christ they flye vnto the Saints they apprehend and apply vnto themselues the merits of the Saints for the pardon of their sinnes And in the Romish Breuiarie euery where God is intreated that hee would be pleased to bring men into his Kingdome in heauen and that for the merits of his Saints as it is apparant in this Collect appointed for the feast of Saint Martha Almighty and most mercifull God whose Sonne vouchsafed to be feasted in the house of blessed Martha grant wee beseech thee for her merits that so friendly and louingly entertained him wee may be mercifully receiued and entertained in thy Kingdome of glory There are many such curtaild Prayers in their forenamed Breuiarie which euidently declare that the Papists make their Saints not onely their Intercessors but also their Reconcilers and pacifiers of Gods wrath and Gabriell the interpreter of the Cannon of the Masse blusheth not to affirme that we ought euen by the prescription and appointment of God himselfe to flye vnto the Saints for succour that we may through their prayers and merits obtaine saluation Hereunto Pope Innocent the third assents saying Necessarium nobis esse in viâ sanctorum suffragium Whilst we are yet in the way to our Country we need the suffrages of the Saints and Thomas Aquinas peremptorily affirmes 1.2 quest 178. art 1. opera miraculosa quae fiunt à