Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	bread_n	35,000	5	8.1520	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23645	A brief history of transubstantiation shewing the time when, and the occasion how it first begun, the growth, encrease, and present state of it, the grounds and reasons, absurdities and follies of it : written for satisfaction of those that are, and shall be called to subscribe the declaration in the late act against popish recusants, for quieting the minds of His Majesties good subjects / by R.A., Pastor of the church at Henfield in Sussex.	R. A. (Richard Allen)	1674 (1674)	Wing A1042; ESTC R22423	7,065	22

Brief History OF TRANSUBSTANTIATION SHEWING The Time when and the Occasion how it first begun the Growth Encrease and present state of it the Grounds and Reasons Absurdities and Follies of it WRITTEN For satisfaction of those that are and shall be called to Subscribe the DECLARATION in the late ACT AGAINST Popish Recusants For Quieting the MINDS of HIS MAJESTIES good Subjects By R. A. Pastor of the Church at Henfield in Sussex LONDON Printed by J. Cotterel for the Author and are to be sold by Francis Kindon in Duck-lane near the Crown-Tavern 1674. To the Honourable Sir John Pelham Sir Nicholas Pelham Sir Cecil Bishop Sir John Fagg Sir John Covert Sir John Stapley Knights Baronets Henry Goring the Elder Mr. Garroway Edward Blaker and Henry Goring the younger Esquires with the rest of the Honourable Members of Parliament serving for the County of Sussex Honourable Patriots TO avoid the Penalties of your late Act many received the Sacrament of the Lords Supper that never did before and peradventure never will again I judge so because I have heard of some murmuring at the Subscription therein required Whereupon I adventured to publish this short Account of TRANSUBSTANTIATION for their better satisfaction We see the Nation divided about Matters of Religion and we know the danger of a Kingdom divided against it self except speedy remedy be applied Toleration is a pretty Anodyne that may ease our Distempers for a time but will never make a perfect Cure And Physitians observe That violent Medicines never did good upon stubborn Humours For remedy of such Evils as now we are endangered with divers eminent persons have given their advices First Some famous Princes Peers and Prelates of our own Nation Secondly A famous Parliament in a Message to their King tell him That the onely way to suppress Heresie and Schism is to follow the example of the Primitive Church c. There is say they a Root to be tilled and if that be done we may hope to enjoy the sweet fruits of a firm and lasting Peace But if this be neglected make what Laws you will Heresie and Schism will encrease and Divisions grow daily wider and wider Thirdly The famous Council of Chalcedon called by Martianus the Emperour against Eutyches hath taught us to remove one main hinderance of peace out of the way If the great Affairs of the Kingdom will permit You may do something for the Church of England that will not only stop the mouths of Evil Speakers but also allure all Conscientious Dissenters to return home again to their Mother whom they forsook before they knew her The great God and disposer of all things send his blessing upon all Your Consultations that they may be to His Glory the Honour of our Gracious Sovereign and the Peace and Welfare of our Countrey Your HONOVRS Humble Servant Rich Allen. October 1673. THE Declaration I A. B. do Declare That I do believe that there is not any Transubstantiation in the Sacrament of the Lords Supper or in the Elements of Bread and Wine at or after the Consecration thereof by any person whatsoever A Brief History OF TRANSUBSTANTIATION PREFACE THere are and have been many erronious Opinions concerning the Sacrament of the Lords Supper Three specially at this day trouble the Church scil Transubstantiation Consubstantiation and bare Signe or Figure I. Bare Signe or Figure alloweth no more in this Holy Sacrament but only Bread and Wine denying all other presence of Christ but only in figure and signification II. Consubstantiation holdeth That the Bread and Wine and the Body and Blood of Christ are joyntly and both together present So that we receive in this Holy Sacrament not only Bread and Wine but also in with or under the Bread and Wine we receive eat and drink the very Body and Blood of Christ really and substantially III. Transubstantiation is the Doctrine of the Church of Rome and teacheth That in this Holy Sacrament of the Lords Supper after the words of Consecration and by virtue of the same the Bread and Wine are turned into the very Body and Blood of Christ nothing remaining of those Elements but only outward accidents to serve the senses The two last have been the occasion of many Superstitions the first of much profaness All Three rejected by the Church of England CHAP. I. The Original and first Occasion of Transubstantiation TRansubstantiation is a barbarous word never heard of in the Church till above 1000 years after Christ The first that imagined a Carnal eating were the Capernaites who John 6. mistook our Saviours words for a Carnal eating his Flesh with their teeth This gross conceit vanished with the Authors of whom St. Augustine speaks nothing but makes mention of others who abused slighted or despised this Holy Sacrament Whereupon the old Writers and Fathers of the Church to preserve the dignity of this Ordinance and to stir up the more Piety and Reverence in the minds of men to so holy a Mystery used many Rhetorical expressions and flourishes of Exornation as giving the names of the things signified to the signs signifying c. which in after-times gave occasion to many mistakes and came thus to pass Gallienus the Emperour a luxurious Prince given wholly to pleasure and carnal delights through his sloth and negligence gave way to the Goths and other barbarous Nations to invade and break into the Empire who for many years together made such havock and spoyl in France Spain Italy and all Christendom that there followed a great decay of Learning and Learned men In those dark times Professors of Christian Religion in reading the Fathers through want of skill to discern mistook their meanings and took things as they read them and commonly one thing for another their Tropes and Figures for speeches natural and proper a change of substance for a change of power and operation which is all the Fathers intended Thus the seeds of Transubstantiation were probably sown though the blade appeared not in many Ages after About the year 870 in the Reign of Charles the Bald a certain Knight called Fredenardus moved the question Whether the Body of Christ was truly in the Sacrament or only in Figure Whereto divers answered diversly and some more gross than Capernaites said there was nothing in the Sacrament neither substance nor accident but only the body and blood of Christ and whatsoever appeared was the outside of his body The question was put to Bertram a Presbyter well-beloved of the King whose answer was That Secundum creaturarum substantiam c. According to their substance the creatures of Bread and Wine remained in the Sacrament after Consecration The Popish Writers to excuse what they cannot deny say That Bertram at that time did not exactly know how these accidents could subsist without their substance It was above 300 years after this that Berengarius a Deacon reading the Fathers and misliking some expressions as savouring too much of the letter declined as much on

the other hand to bare Figure if Caranza abuse him not for others affirm That he was of a sounder judgment holding a Conversion suo modo as we also do Whatever it was Pope Leo IX condemned his Opinion in a Council at Vercelles 1049. and soon after scil 1057 Pope Nicholas II. took him in hand and in the second Council of Lateran made him Recant and make this Publick Confession That the very body and blood of Christ was truly and sensibly broken and bruised with the teeth of the faithful And this Confession the Pope received and allowed for Catholick But no Papist at this day will undertake the defence of it and some of their own Doctors utterly dislike it because then aged People who have no teeth cannot eat effectually As yet we hear nothing of Transubstantiation the word was coyned afterwards for Lombard who lived a good while after this saith L. 4. Sent. D. ii If any man enquire what manner of conversion is in the Sacrament he could not resolve him Howsoever it was never received as an Article of Faith nor decreed by that name till the third Council of Lateran held under Innocent III. 1215 where Tit. de Fide Cathol it is declared That the very body and blood of Christ is truly contained in the Sacrament of the Altar the Bread being transubstantiate into the Body and the Wine into the Blood of Christ. This is the first News we hear of Transubstantiation We see now the Antiquity of Transubstantiation It is one of the Tares that were sowed whil'st men slept and grew up by degrees but was scarce known never decreed as an Article of Faith till above 1200 years after Christ and was never received generally to this day For some of their own Writers one a Cardinal say That they receive it chiefly out of reverence to the Church because she hath so decreed but otherwise in their own judgment rather approve that Opinion which saith That the substance of Bread and Wine remain in the Sacrament CHAP. II. The full growth and present state of Transubstantiation WE have seen now how Transubstantiation was first sowed and how it grew up by degrees but came not to its full growth and height till the Council of Trent called by Pope Paul III. and assembled in the City of Trent Decemb. 13. 1545. In this Council the Doctrine of Transubstantiation being called in question was with some earnestness debated between the Franciscan and Dominican Fryers The Dominicans affirmed That in the Lords Supper the Bread and Wine are turned into the very Body and Blood of Christ matter into matter and form into form and therefore it was called Transubstantiation On the contrary the Franciscans contended That it was called Transubstantiation not because one substance was made of the other as Dominicans say but because one substance succeeded in the place of the other the Bread vanishing and the Body of Christ coming in place of it I purposely pass over the hot dispute they had about the manner of Being of Christ in the Sacrament and how it differed from the manner of his Being in Heaven wherein the Learned Fryers were so confounded that they could neither agree themselves nor satisfie others The Fathers of the Council being for most part Lawyers understood not the subtilties of the Divines and it is a wonder how they should understand Locatum sine loco Quantum sine quantitate c. In a place possessing no place A Body without quantity Quantity in condition of a Body or Substance Substance without Accidents and Accidents not insisting but subsisting of themselves without a Subject And such like monstrous fancies enough to puzzle all the Wits in the World as it hath done their own Doctors to this day that they neither understand it themselves nor can explain it to others Such hard shifts men are often put to that forsake the Truth to maintain Errour The Fathers conclude to make an expression so universal as may be accommodated to the meaning of both Parties And so it is declared Con. Trid. S. 13. Dec. de Euchar. That after the words of Consecration the whole substance of the Bread is turned into the substance of the Body of Christ c. And that whole Christ Body and Soul together with his Godhead is contained in the Sacrament and in every part and particle of it But this did not please all the Council neither CHAP. III. The Grounds and Reasons for Transubstantiation THE Grounds and Reasons for this Opinion are the Power and Truth of Christ Who being God Almighty can do whatsoever he will and will do whatsoever he hath promised because he is Truth it self But Christ hath promised to give us his flesh to eat John 6. and afterwards instituting a Sacrament did give his Body to his Disciples saying Take eat this is my Body Some think it impossible but we say they must believe it for his other Miracles that he did as John 2. he turned water into wine and many other Miracles he did to witness his Almighty Power and Godhead that they which believed him not for his Word might believe him for his Works sake CHAP. IV. The Grounds and Reasons Considered IT is very true That Christ can do whatsoever he will and will do whatsoever he hath promised The question is not of his Power nor of his Truth but of his Will and Promise when and where made he any such promise He promised indeed John 6. to give his flesh for the life of the World and so he did upon the Cross once for all He promised also to give us his flesh to eat and so he doth to every faithful Receiver in the Sacrament As he said to his Disciples Take Eat this is my Body Not his Body Natural and Organical our Saviour never promised to give us that to eat That was the gross conceit of carnal Capernaites which our Saviour reproves and corrects John 6.62 63. That Body must ascend up into Heaven there to continue the flesh profiteth nothing Our Saviours words are spirit and life and will quicken us if understood spiritually Aug. Leave off then all carnal Thoughts Quid paras ventrem c August Why preparest thou belly or teeth Here is no Belly-chear but food for the Soul Believe and thou hast eaten 2. Our Saviour turned Water into Wine that was a true Miracle as all his Miracles were Water turned into Wine for colour taste and other qualities true Wine but this trick of Transubstantiation is a meer juggle that beguiles all the senses and would have us believe not only above but against Reason yea against Scriptures Fathers and Nature it self 3. In one part of the Sacrament there is a plain Trope or Figure Luke 22. This Cup is the New Testament in my blood Cup put for Wine in the Cup. And why there should be a Figure in one part of the Sacrament and not in the other when they give us a reason we shall give them

an answer But indeed we can never expect any reason from them who reject Scriptures Fathers practice of Primitive Times yea and the Institution of Christ himself to set up their own monstrous Fancies as the Council of Constance doth Sess 13. where it is said That although Christ administred the Sacrament in both kinds and Primitive Christians received it in both kinds yet Hoc non obstante notwithstanding all this they think fit to take away the Cup from the Laity to avoid some perils and scandals no man knows what nor themselves neither CHAP. V. Observations concerning the FATHERS BEcause our Adversaries make boast so much of Antiquity and of all the Fathers on their side as Campian doth and so with great swelling words of Vanity deceive the hearts of the simple To all their vain Brags I oppose that one Speech of the Noble King James who said That all the Jesuites in the World shall never be able to produce the unanimous consent of the Fathers against us or for themselves in any substantial point of Faith And to Duraeus his Nullam refugio antiquitatem I oppose that of the Learned Whitaker Si vel unum potes proferre c. Produce but one testimony of pure Antiquity for Transubstantiation and we will yield the cause The same famous Prince also at a Conference with some Learned men shews out of Vincentius Lirinensis and others how the Fathers in flourish of Exornation and in heat of Opposition may overstrain And Jesuites themselves confess That some of the Fathers in heat of opposition against one Heresie have given occasion to another The shameful work they have made with the Fathers as their own Books bear witness is sufficient to stop the mouths of all that are not past shame There is not one Father that is not of their own spurious brood in whom they can find any ground for Transubstantiation but onely some words and phrases mistaken CHAP. VI. Absurdities that follow this opinion of Transubstantiation THE falshood of Transubstantiation appears most clearly by the Absurdities that follow it As First If this Opinion be true then Christ eat his own Flesh and gave to his Disciples his own dead Body before he was dead Secondly If this Opinion be true then there were two Christs one giving another given one sitting at Table another in the hands or mouths of his Disciples Thirdly If this Opinion be true then there are many Christs for according to this Doctrine the Body of Christ is in every part and particle of the Sacrament as the Bread then is divided Christ is multiplied Fourthly If this Opinion be true then the Apostle did not speak true to call it Bread after Consecration 1 Cor. 10. and 11. Fifthly If this Opinion be true then the Body of Christ is in many places at one time in a place possessing no place whole Christ in a crum of Bread or Wafer all contrary to the nature of a true Body that possesseth as much place as is proportionable to its magnitude Sixthly If this Opinion be true then the Body of Christ may putrifie breed Worms be eaten of Mice go into the Draught c. most unworthy to be spoken of him of whom it is said Thou wilt not suffer thine Holy One to see Corruption CHAP. VII The true Doctrine held by the Church of ENGLAND THE same that is taught in the Twenty eighth Article First To them which receive it worthily the Bread which we break is the Communion of the Body of Christ c. Secondly It is given taken and eaten in the Lords Supper only after an heavenly and spiritual manner Thirdly The mean whereby the Body of Christ is received and eaten in the Lords Supper is Faith 1. Against bare Signe and Figure we teach That the Body of Christ is given taken and eaten in the Lords Supper 2. Against Transubstantiation we teach That the Body of Christ is given taken and eaten only after an heavenly and spiritual manner by the mean of Faith There must be some great and wonderful change of the Elements or else the common Bread made of Corn could never become an instrument of heavenly grace and life to feed quicken and strengthen the Soul to life eternal And this change of the Elements cannot be in their substance First Because that would overthrow the nature of a true Body as hath been said Secondly It overthrows the nature of a Sacrament But the change we acknowledge is in their use virtue power and operation so that whereas before Consecration the Elements were only instruments to feed and strengthen the Body after Consecration they are holy instruments to feed and nourish the Soul to life eternal For if the Woman that had the bloody issue Matth. 9. drew Virtue out of Christ to heal her disease onely by touching the hem of his garment or cloaths in faith Why should it seem strange that in receiving those holy Mysteries that Christ himself hath ordained we may and do receive Virtue from him and are truly made partakers of his precious body and blood by faith Distance of place cannot hinder the work of faith Eph. 3.17 Christ dwells in our hearts by faith When our Saviour sayes This is my Body he intends not to shew what the Bread is but what his Body is Not that the Bread is turned into his Flesh but that his Body is Food for our Soul as Bread is for our Body It shews not any conversion of one substance into another but onely the relation that is between them He which before called his Body Bread now calls the Bread his Body that by this change of names we might understand and believe the change that is made by grace and not so much heed the things we see as mind the things we see not Theod. We confess then that the Body and Blood of Christ is given and received we agree about the matter all the question is about the manner They say it is corporally and carnally we grant really if by really ye understand truly and indeed but yet that it is spiritual heavenly and divine The Truth is present with the Signe the Holy Spirit with the Sacrament feeding our Souls with the truth of Christs Body and Blood but the invisible working of that divine Spirit herein is unsearchable the natural man cannot perceive it because it is spiritual To conclude Let us firmly believe what we cannot conceive and rest assured in this truth That we receive in this Holy Sacrament the Body and Blood of Christ by Faith though we cannot conceive it by Sense and Reason FINIS