Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	church_n	doctrine_n	exposition_n	3,685	5	11.7155	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56667	A full view of the doctrines and practices of the ancient church relating to the Eucharist wholly different from those of the present Roman Church, and inconsistent with the belief of transubstatiation : being a sufficient confutation of Consensus veterum, Nubes testium, and other late collections of the fathers, pretending the contrary.	Patrick, Simon, 1626-1707.	1688 (1688)	Wing P804; ESTC R13660	210,156	252

do it but waves this always even where he seems as he do's in his Retractations to determine for his having palpable Flesh and Bones 2. Why S. Austin should ever at all doubt or hesitate about this Matter of Christ's Blood after his Resurrection is unconceivable if he with the rest of the Fathers had such a constant Belief of its Presence in the Eucharist as the Romanists affirm 3. That tho' the Fathers use the Argument of the Eucharist to prove the Truth of Christ's Body yet none ever urged Origen or his Followers with an Argument from thence to confute their Opinions differing from the pretended common Sentiments about the Body and Blood of Christ by what lay so plainly before them of his Body and Blood being in the Eucharist if they had believed it But I refer the Reader to Monsieur Allix his Dissertation before-named wherein he may find abundant Satisfaction in these Matters and also will see how sadly the Romanists are put to it to answer the Difficulties about the Blood of Christ which they pretend to shew in so many Churches and is produced in such Quantities that may well cause a new Doubt Whether if his Resurrection-Body have any Blood in it we must not suppose it to be of a new Creation since what was in his Body when he died cannot suffice to furnish more Blood if so much as their Vials and Glasses are filled withal CHAP. X. The Tenth Difference The Fathers assert positively that the substance of the Elements remain after Consecration that Bread and Wine are taken eaten and drunk in the Sacrament which all that believe Transubstantiation must deny WE have seen before that the Fathers say plainly that it was Bread which Christ called his Body when he blessed it Now we shall see that the Fathers are as positive that after Consecration and the change made by it yet still the Bread and Wine remains I begin with that famous Testimony of S. Chrysostome against the Apollinarians produced first by P. Martyr by some of our Adversaries charged upon him as his Forgery because it was so full against them by others shifted off to another John of Constantinople and denied to be S. Chrysostome's but vindicated for his See Append. to the Defence of the Exposition of the Doctrine of the Church of England p. 142 143 c. by the Learned Bigotius who had transcribed it out of the Florentine Library of S. Mark 's Monastery and prepared it for the Press in his Edition of Palladius then suppressed by some Doctors of the Sorbonne and the printed leaves taken out of the Book but now lately recovered and published to their shame● A passage of which the subject of this great contest I shall here set down Christ is both God and Man God Deus homo Christus Deus propter impassibilitatem Homo propter Passionem Unus Filius unus Dominus idem ipse proculdubus unitarum naturarum unam dominationem unam potestatem possidens etiamsi non consubstantiales existunt unaquaeque in commixtam proprietatis conservat agnitionem propter hec quod inconfusa sunt duo dico Sicut enim antequam sanctificetur Panis Panem nominamus divina autem illum Sanctificante gratiâ mediante sacerdote liberatus est quidem appellatione panis dignus autem habitus est dominici corporis appellatione etiamsi natura panis in ipso permansit non duo corpora sed unum corpus filii praedicatur Sic hic Divinâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est inundante corporis naturâ unum filium unam personam utraque haec fecerunt Agnoscondum tamen inconfusam indivisibilem rationem non in unâ solùm natura sed in dimbus perfectis for that he is impassible Man for that he suffered One Son one Lord he the same without doubt having one Dominion one power of two united natures not that these natures are consubstantial seeing each of them do's retain without confusion its own properties and being two are inconfused in him For as in the Eucharist before the Bread is consecrated we call it Bread but when the grace of God by the Priest has consecrated it it has no longer the name of Bread but is counted worthy to be called the Lords Body altho' the nature of Bread remains in it and we do not say there are two Bodies but one Body of the Son. So here the divine nature being joined to the humane Body they both together make one Son one Person but yet they must be acknowledged to remain without confusion and after an indivisible manner not in one nature only but in two perfect natures Another remarkable Testimony is in Theodoret's Dialogues some part of which I hope the Reader will not think it tedious to be inserted here since by observing the thread of his Discourse he will see his undoubted sense to be that the substance of the Bread and Wine remain in the Eucharist and the change is by addition not annihilation and I will add his Greek where it is needful Orthodoxus Dial. 1 Do you not know that God called his Body Bread Erannistes I know it Orth. Elsewhere also he calleth his Flesh Wheat Eran. I know that also Unless a Corn of Wheat fall into the ground and die c. Orth. But in the delivery of the mysteries he called the Bread his Body and that which is mixed viz. Wine and Water in the Cup Blood. Eran. He did so call them Orth. But that which is his Body by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also to be called his Body and his Blood viz. by nature Blood. Eran. It is confess'd Orth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But our Saviour changed the names and on his Body he imposed the name of the symbol or sign and on the symbol he put the name of his body And so having called himself a Vine he called the Symbol Blood. Eran. Very right But I have a mind to know the reason of this change of names Orth. The scope is manifest to those that are initiated in Divine things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he would have those that participate the divine mysteries not to attend to the nature of those things that are seen but upon the changing of the names to believe the change that is made by grace For he that called his Body that is so by nature Wheat and Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again termed himself a Vine he honoured the visible Symbols with the appellation of his Body and Blood not altering nature but to nature adding grace Proceed we now to the next Dialogue Orth. Dial. 2 The mystical Symbols offered to God by the Priests pray tell me what are they signs of Eran. Of the Lords Body and Blood. Orth. Of his Body truly or not truly such Era. Of that which is truly his Body Orth. Very right For there must be an original of an Image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Painters

CAVE D. D. Octavo An Answer to Mr. Serjeant's Sure Fooring in Christianity concerning the Rule of Faith With some other Discourses By WILLIAM FALKNER D.D. 40. A Vindication of the Ordinations of the Church of England in Answer to a Paper written by one of the Church of Rome to prove the Nullity of our Orders By GILBERT BVRNET D. D. Octavo An Abridgment of the History of the Reformation of the Church of England By GILB BVRNET D. D. Octavo The APOLOGY of the Church of England and an Epistle to one Signior Scipio a Venetian Gentleman concerning the Council of Trent Written both in Latin by the Right Reverend Father in God JOHN JEWEL Lord Bishop of Salisbury Made English by a Person of Quality To which is added The Life of the said Bishop Collected and written by the same Hand Octavo The Life of WILLIAM BEDEL D. D. Bishop of Kilmore in Ireland Together with Certain Letters which passed betwixt him and James Waddesworth a late Pensioner of the Holy Inquisition of Sevil in Matters of Religion concerning the General Motives to the Roman Obedience Octavo The Decree made at ROME the Second of March 1679. condemning some Opinions of the Jesuits and other Casuists Quarto A Discourse concerning the Necessity of Reformation with respect to the Errors and Corruptions of the Church of Rome Quarto First and Second Parts A Discourse concerning the Celebration of Divine Service in an Unknown Tongue Quarto A Papist not Misrepresented by Protestants Being a Reply to the Reflections upon the Answer to A Papist Misrepresented and Represented Quarto An Exposition of the Doctrine of the Church of England in the several Articles proposed by the late BISHOP of CONDOM in his Exposition of the Doctrine of the Cathelick Church Quarto A Defence of the Exposition of the Doctrine of the Church of England against the Exceptions of Monsieur de Meaux late Bishop of Condom and his Vindicator 40. A CATECHISM explaining the Doctrine and Practices of the Church of Rome With an Answer thereunto By a Protestant of the Church of England 80. A Papist Represented and not Misrepresented being an Answer to the First Second Fifth and Sixth Sheets of the Second Part of the Papist Misrepresented and Represented and for a further Vindication of the CATECHISM truly representing the Doctrines and Practices of the Church of Rome Quarto The Lay-Christian's Obligation to read the Holy Scriptures Quarto The Plain Man's Reply to the Catholick Missionaries 240. An Answer to THREE PAPERS lately printed concerning the Authority of the Catholick Church in Matters of Faith and the Reformation of the Church of England Quarto A Vindication of the Answer to THREE PAPERS concerning the Unity and Authority of the Catholick Church and the Reformation of the Chursh of England Quarto Mr. Chillingwarth's Book called The Religion of Protestants a safe way to Salvation made more generally useful by omitting Personal Contests but inserting whatsoever concerns the common Cause of Protestants or defends the Church of England with an exact Table of Contents and an Addition of some genuine Pieces of Mr. Chillingworth's never before Printed viz. against the Insallibility of the Roman Church Trassubstantiation Tradition c. And an Account of what moved the Author to turn Papist with his Consutation of the said Motives The Pillar and Ground of Truth A Treatise shewing that the Roman Church falsly claims to be That Church and the Pillar of That Truth mentioned by S. Paul in his first Epistle to Timothy Chap. 3. Vers 15. 4º The Peoples Right to read the Holy Scripture Asserted 4o. A Short Summary of the principal Controversies between the Church of England and the Church of Rone being a Vindication of several Protestant Doctrines in Answer to a Late Pamphlet Intituled Protestancy destitute of Scripture Proofs 4o. Two Discourses Of Purgatory and Prayers for the Dead An Answer to a Late Pamphlet Intituled The Judgment and Doctrine of the Clergy of the Church of England concerning one Special Branch of the King's Prerogative viz. In dispensing with the Penal Laws 4o. The Notes of the Church as laid down by Cardinal Bellarmin examined and confuted 4o. With a Table to the Whole Preparation for Death Being a Letter sent to a young Gentlewoman in France in a dangerous Distemper of which she died By W. W. 12o. The Difference between the Church of England and the Church of Rome in opposition to a late Book Intituled At Agreement between the Church of England and Church of Rome A PRIVATE FRAYER to be used in Difficult Times A True Account of a Conference held about Religion at London Sept. 29 1687 between A. Pulton Jesuit and Tho. Tennison D. D. as also of that which led to it and followed after it 4o. The Vindication of A. Cressener Schoolmaster in Long-Acre from the Aspersions of A. Pulton Jesuit Schoolmaster in the Savoy together with some Account of his Discourse with Mr. Meredith A Discourse shewing that Protestants are on the safer Side notwithstanding the uncharitable Judgment of their Adversaries and that Their Religion is the surest Way to Heaven 4o. Six Conferences concerning the Eucharist wherein is shewed that the Doctrine of Transubstantiation overthrows the Prooss of Christian Religion A Discourse concerning the pretended Sacrament of Extreme Vnction with an account of the Occasions and Beginnings of it in the Western Church In Three Parts With a Letter to the Vindicator of the Bishop of Condom The Pamphlet entituled Speculum Ecclesiasticum or an Ecclesiastical Prospective-Glass considered in its False Reasonings and Quotations There are added by way of Preface two further Answers the First to the Desender of the Speculum the Second to the Half-sheet against the Six Conferences