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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	bread_n	consecration_n	4,106	5	10.7048	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48813	An answer to the Bishop of Oxford's reasons for abrogating the test impos'd on all members of Parliament anno 1678, Octob. 30 in these words, I, A.B., do solemnly and sincerely, in the presence of God, profess, testifie, and declare, that I do believe that in the sacrament of the Lord's Supper there is not any transubstantiation of the elements of bread and wine into the body and blood of Christ at, or after the consecration thereof by any person whatsoever, and that the invocation of adoration of the Virgin Mary, or any other saint, and the sacrifice of the Dais, as they are now used in the Church of Rome, are superstitious and idolatrous / by a person of quality.	Lloyd, William, 1627-1717.	1688 (1688)	Wing L2673; ESTC R977	35,814	60

AN ANSWER TO THE Bishop of OXFORD's Reasons FOR ABROGATING THE TEST Impos'd on All Members of Parliament Anno 1678. Octob. 30. In these Words I A. B. do solemnly and sincerely in the Presence of God profess testifie and declare That I do believe that in the Sacrament of the Lord's Supper there is not any Transubstantiation of the Elements of Bread and Wine into the Body and Blood of Christ at or after the Consecration thereof by any Person whatsoever And that the Invocation or Adoration of the Uirgin Mary or any other Saint and the Sacrifice of the Mass as they are now used in the Church of Rome are Superstitious and Idolatrous By a Person of Quality London Printed in the Year 1688. To the Kingdom in General HIS Majesty having with a Grace exemplary not onely to all his Subjects of this Naiion but to all Christian Princes and States however they may be themselves of the Roman Persuasion design'd it as the avowed Glory and Stability of his Reign to settle such a Liberty that there may be free discourses and debates concerning the Truths of Christian Religion and the Dissents of Christians in them as from the Pulpit so proportionably from the Press as therefore the Ministers and Fautors of that Church which would be known by the Name of Catholick have always and will be while they are always active with their Pens to the utmost in their Sphaer And as we see they have Publick Freedom so is it not to be doubted of the Princely so Vniversal Grace but that he intends a Freedom on the other side to answer that there may be no Inequality in holding the Beam but that it may alike incline to all in this matter specially now that he is making Credence of those his Royal Favours to all His Protestant Subjects who cannot but be deeply concern'd at such a Time as this because of the great Advantages the Interests of the Counter-Scale hope for from a Sovereign of their own Sentiments But in no case is this Liberty more desirable than when an Amphibious-Ambidextrous Bishop who assumes like that Angel of the Revelation to set one Foot on the Sea and the other on the Earth One Foot on the Protestant Church which he calls one as if his self were of it and the other on the Roman In favour of which he so openly appeareth to speak the most honourably of him to conciliate toward it at lest a Cassandrian Temperament which as it will never be yielded by the Protestant so would it not be accepted if it were offer'd by the Papist For he hath published with what intentions is best known to God and his own Conscience a palliation of the most irreconciliable Points of the Popish Religion Transubstantiation the Sacrifice of the Mass the Invocation and Adoration of the Virgin Mary swoln to such a Monstrosity in that Religion together with other Saints and all with Images too Points wherein the Wisedom of the Nation thought fit to fix the TEST as the security of Protestancy and that of Images of so great Infamy in Sacred Writ and all these with a Multitude of Rampant Words now rather than a Multitude of such Words should not be answered or a man of lips be justified even the very Stones would speak Such Lies and Sophistry will not suffer Men to hold their peace and while he seems rather to mock than argue should not every one endeavour to make him ashamed For certainly his ways of Discourse are like those of the Whorish Woman in the Proverbs so moveable one cannot know them he comes out in this Time that he esteems a Twilight and with a prostituted Subtilty he treats of Sacred things he is loud and stubborn his feet abide not in the House of his own Church as he his self styles it but now he is in the Streets of the Strange Religion and layeth wait in every Corner with a New sort of Ecclesiastical Polity or in a New Edition and his great Temptation is I have saith ●e● Peace-Offerings with me that carry at the same Time Reconciliableness to Rome and likewise a Blessing himself in a design'd Indulgence to his own Genius and caressing himself in the thoughts of his comfortable Magdalen Importances and though at a high Water of Papacy he would be burnt for a Heretick if he did not speak more out which without doubt he is prepar'd to do on congruous Occasions yet so much at this seeming Return of the Water is enough to beatifie and then Canonize him in that present Kalender where I doubt not he stands markt with a Red Letter and it may be a just Reason to all sincere Protestants to spue him out of their Mouths The observation of his double dealing and appearing more like the Atheist than the Learned and Ingenuous though mispersuaded Papist sowetimes transports my Style beyond its own Intention and Resolution when I first essaid to consider onely the rational part of Discourse in those matters and I am much the bolder because I hear from all his Book hath much disserv'd His Majesties Gratious Purpose and created in all minds a Nausaea specially observing his odd Aspersions on so eminent a Person as Dr. St. who in the thoughts of all the World is incomparably and beyond all possibility of being nam'd together ten thousand times more the Apostolick Bishop If I have offered too largely to a just Indignation here I having the Treatise it self mostly applied my self to the rational part and minded chiefly to possess the Reader with the true sense of things I have therefore wav'd the persuit of his History of Transubstantiation in the several Stages of it leaving it to more learned Persons who I doubt not may observe in their usual walks and dail-y paths through the whole course of Ecclesiastick Times Many of his Erratick motions but however the main point of truth or falshood on that Head or Article rests in this little room whether it is possible to believe such sublime spirituality as our Lord alway breath'd so little of kin to sense to matter to flesh should in his holy dying Institution forsake him so that he should intend to engage his Blessed Body that was so suddenly to become a Spiritual Glorious Body and to Asscend far above all Heavens to so inglorious insipid inefficacious a desscent as onely to dispossess a small Roll os Bread or Wafer of its whole Substance and as by a trick to leave its Accidents still intire to fool and baffle all the sense and reason in the World and yet to so little effect as to suffer the Bodies and the Souls too of the greatest number of the Eaters to be without any Evidences of good as notorious and certain as the miracle is supposed to be stupendous whoever can believe this need not go to visit the dark and too oft impure Cells where so strange a Docrine was conceiv'd and foster'd he hath a Bulimy of Faith without more ado of

that so monstrous contradiction to all our Faculties is the Transubstantiation of the Elements into the Body and Blood of Christ. And whereas the Test runs thus And that the Invocation and Adoration of the Virgin Marie or any other Saint and the Sacrifice of the Mass as they are now used in the Church of Rome are Superstitious and Idolatrouus The Bishop thus That the Invocation of the Mother of God and of Saints is Idolatrous Leaving out Adoration and as in the Church of Rome and for Superstitious and Idolatrous putting in the word is Idolatrous But although greater exactness in this Proposition had been more becoming yet I must confess in my own sense the Amount is the same These things being thus adjusted how empty of sound Sense and Reason must that Tragical Harangue that follows be in of the Monstrousness and Inhumaneness of the Barbarity that could never have entred into the Thoughts of any Man but the Infamous Author to oblige the whole Nobility of a Nation to swear to the Truth of such abstruse and uncertain Propositions which they neither Do nor Can nor Ought to understand and this upon the Penalty of forfeiting the Priviledges of their Birth-right Of the same Nature is That which comes after for what immediately follows I will be as uncertain in as the Argument it self is as also in the two Famous Burgesses of Oxon. But those Words viz. what is meant by Transubstantiation is altogether unknown to the Nobility and Gentry of the Nation being onely the Wars between School-men who have quarrelled about nothing more than the Notion of Transubstantiation And that therefore it is more uncapable to impose upon the Nobility and Gentry of the Nation to Abjure a thing that is morally impossibl for them to understand and therefore it must be a profane Affront to Almighty God in whose Presence they Swear and shews men will Swear to any thing before the Searcher of Hearts rather than lose any Worldly interest are to be cast into the main Heap Together with all this an Appeal is subjoyn'd to the Honourable Members of both Houses whether they have any distinct Idea or Notion in their minds about what they Renounce and that if every man gave his own account of Transubstantiation it would be a Babel This is what is declaim'd with relation to the first Proposition on which Fallacie the Historical Account of Transubstantiation design'd certainly on purpose to amuse for it doth not add one Cubit to the Stature of the Argument above and beyond what is here summ'd up Taking therefore the words of the Test as they stand in the Test it self I will sum up the Answer in these two Heads I. That all the Abstruseness Darkness and difficultie in the Notion of Transubstantiation and this Bishop's amusing Historie of it doth not in the lest prejudice the reasonableness of the Test but make it more reasonable II. That the very Point of Transubstantiation is the most reasonabl of all others to settle the Test upon and the more reasonable because of the difficultie of that Notion 1. Let the first be consider'd with Relation to the most Unknowing and Uninquiring Men of all who can be suppos'd to be concern'd in the taking the Test. And after the word made common English to them which very ordinary use does to most Men in the Nation much more to any likely to be concern'd whether they can sound the Word or hammer the Notion or not is not material For still what is more easy then to declare their Belief according to their Senses and that the Bread and Wine that they see before the Words of Consecration and in which they are agreedly not mistaken are the same Bread and Wine after Consecration Who would be afraid to Declare and Profess they Believe it so and that it is unchang'd Vntransubstantiated into the Flesh and Bloud of a Human Body Let a Man be Unprejudic'd Unprepossess'd and what the least Shade of Doubt could fall upon him in this Matter Call in Thousands together to observe the Progress from the beginning to the end of the Celebration And would they not consent upon Oath that they fully believed there was no such Transubstantiation Let but their minds be free undisturb'd unperplex'd and the whole world of Touch of Taste of Sight of Smell of Hearing so far as hearing can have interest in the trial would be at perfect agreement concerning it their minds and understandings judging by the senses alike in all Let such persons hear there are many Disputes and much variety of Opinions concerning it and how little would it affect them except with wonder at the folly and madness of any difference And let them know some of the wisest and most learned men in the World are of their Opinion or rather of their Knowledge by their senses although there are others of a contrary Opinion men of Name too for Knowledg and Learning and it is easie to know whose minds they would be of viz. of theirs whose Learning and Senses go together Thus let the thing be brought within the Verge of Scripture-judgment and upon that so very controverted This is my body and discussed before the most plain and inartificial apprehensions and let the general manner of Scripture expressing it self oft in familiar Figures be laid before them They would easily conclude on the side of their Senses and that Scripture intended no violence on their Faith against their Senses on the side of so incredible a change of the Elements into a Humane Body Nothing but the charms or inchantments rather of a false Religion and the Sorcery of it which are the things to be discover'd by the Test the slavery of an implicit Faith except under the terror of a severe Persecution for a contrary Perswasion can endanger any mans falling into such an unaccountable wilful professed blindness The Test therefore requires not onely the easiest most unperplexed Assent Belief and Declaration but that which all Mankind with violence runs into if not bewitcht with Superstition upon the lest motive of apprehension about the matter 2. If sense goes thus far with the plainest and most unthinking men how much more doth Reason and rational Faith assure the thinking and intelligent who not onely by Sense determine the Bread is Bread and the Wine Wine but know it can be no other and the whole circle of Absurds that crowd in upon the change into the Body and Blood of Christ that have been so often arang'd against such a Figment encompass them that with highest reason and assurance they can declare their Belief as the Law of the Test requires them to do Whatever then may be the various shapes this Proteus or Camelion of Transubstantiation hath put on throughout the long Historie of the Metamorphos'd Notion whatever dress of Representation the Eloquence of the Fathers the Canon of the Ecclesiastics or the Difficiles Nugae or the vain curiosities and subtilties of the School-men have