Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostolical_a	faith_n	tradition_n	2,256	5	9.3848	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51288	A brief discourse of the real presence of the body and blood of Christ in the celebration of the Holy Eucharist wherein the witty artifices of the Bishop of Meaux and of Monsieur Maimbourg are obviated, whereby they would draw in the Protestants to imbrace the doctrine of transubstantiation.	More, Henry, 1614-1687.; Wake, William, 1657-1737.	1686 (1686)	Wing M2643; ESTC R25165	52,861	96

Heresy and Schism is 11. The fifth Prop further explained by Mounsieur Maimbourg in two Propositions 12. An Answer to the two Propositions 1. I HAVE I hope by this time sufficiently proposed and confirmed both the Truth and Usefulness of the distinction of the Body and Blood of Christ which occurs in the Primitive Fathers into Natural and Spiritual or Divine From whence it may plainly appear to any pious and uprejudiced Reader that the Inference of a Transubstantiation of the Bread and Wine into the Real Body and Blood of Christ from a Real Presence of them in the Lord's Supper is very weak and invalid Which Monsieur Maimbourg as well as the Bishop of Meaux formerly Bishop of Condom though he take special notice of in his Peaceable Method viz. that this Real Presence of the Body and Blood of Christ in the Lord's Supper is generally acknowledged by the Protestants Chap. 3. whom he will have to hold That the Sacrament is not a Figure or empty Sign without Efficacy but they do maintain saith he that it does communicate unto us in a most real and effectual Manner the Body of Jesus Christ to be the Food of our Souls And he will have Monsieur Claud himself acknowledge that before this Novelty of Transubstantiation was introduced every one believed that Iesus Christ is present in the Sacrament that his Body and Blood are there truly received by the faithful yet he is so wise and cautious as not to trust to the strength of this Engine for the pulling us back into a belief and profession of that incredible Hypothesis but according to the Fineness of his wit has spread a more large Net to catch us in and carry us captive not only into this gross Errour of Transubstantiation but into all other Errours which the Church of Rome has broached or may hereafter broach and propose as Articles of Faith And therefore it is a point worth our closest consideration 2. His general Maxim is this That that Church in which are found two Parties concerned has ever had the power to determine all differences and to declare that as matter of Faith which before there was no obligation to believe and that we are bound to acquiesce in her Decisions under Penalty of being Schismaticks By the Church her declaring as matter of Faith which seems to sound so harshly he does not mean That the Church has Authority to frame New Articles of Faith pag. 17. but that She is to act according to a Rule which is Holy Scripture and Tradition truly and purely Apostolical from which we have also received the Holy Scripture it self And page 18. The Church never did make and undoubtedly never will make any New Articles of Faith since it is not in her power to define any thing but according to the Word of God which she is always to consult with as with her Oracle and the Rule she is bound to follow His meaning therefore must be this That besides those plain and Universally known Articles of the Christian Faith and acknowledged from the very beginning of Christianity such as are comprised in the Apostles Creed there have been and may be other Articles of Faith more obscurely and uncertainly delivered in Scripture which until the Church in a lawful Synod or Council has determined the sense of those places of Scripture that appertain to the Controversie men have no obligation to believe but go for the present for but uncertain and indifferent Opinions But when once the true Church in which the Parties differing in Opinion are and her lawful Representative assisted by the Holy Ghost as is affirmed Chap. 2. pag. 28. a Canonical Assembly which alone has full Power and Sovereign Authority to say juridically Chap. 4. pag. 27. It seemed good to the Holy Ghost and to us has given definitive Sentence touching the Controversie that which before was but an indifferent Opinion becomes now Matter of Faith and is to be received as an Article of Faith by the Dissenting Party upon penalty of being Schismaticks and Hereticks This I conceive to be his precise meaning But the great Artifice of all is That he will have this meaning of his to be the general Opinion also of the Protestant Churches Who can says he page 27. question but the Protestant Churches of England France Germany and Switzerland and the Low Countries do hold as a Fundamental Maxim that in such Controversies as do arise concerning Doctrine in Matters of Religion the true Church of which the Dissenting Parties are Members has full and sovereign power to declare according to the Word of God what is of Faith and that there is an Obligation of standing to her Decrees under pain of being Schismaticks And page 35. I demand saith he nothing more for the present I will content my self with what themselves do grant That that Church of which the Parties contesting are Members be she fallible or infallible has full power to decide Differences and her Decrees do oblige under the Penalty of being Schismaticks 3. Now from this general Maxim granted as he conceives on both sides and which he does chiefly endeavour to prove from the carriage of the Synod of Dort toward the Arminians all which things to repeat here would be too moliminous and inconsistent with the Brevity I intend a full Answer to Monsieur Maimbourg's Method requiring some more able Pen he declining I say all dispute touching the Merit of the Cause the point of Transubstantiation he would hence draw us in to the imbracing that Doctrine merely because we were once of that Church that has Synodically determined for it and consequently reconcile us to all the rest of the Errours of the Church of Rome But that we may not so easily be taken in this Net or pulled in by this Engine we will first examine the Supposals that support the strength of it or of which it does consist The first and chiefest whereof is That such Synods to whose definitive sentence he would have us stand are assisted by the Holy Ghost The second That whether they be or be not we are to stand to their determination The third Whatever Matters of Opinion as they are for the present but such are decided by such a Synod pass into Articles of Faith The fourth That those that will not close with these Decisions be they what they will they are guilty of Schism as being bound to assent The fifth That these decisive Synods or Assemblies are to decide according to the Rule of the Word of God The sixth and last That both the Protestants and Papists are agreed in all these 4. Now before I examine these Particulars these Supposals Parts or Props of his general Maxim by which he would draw the Protestants again into the Church of Rome and make them embrace Transubstantiation and all other Superstitions and Errours which they have Synodically decided for matters of Faith I will following the very method of this shrewd Writer