THE
HISTORY OF POPISH TRANSUBSTANTIATION;
TO WHICH IS OPPOSED THE CATHOLIC DOCTRINE OF THE HOLY SCRIPTURE,
THE ANCIENT FATHERS, AND THE REFORMED CHURCHES.
(By John Cosin, Bishop of Durham.)
CHAPTER I.
The Spiritual Presence of Christ in the Sacrament of the Lord's Supper.
Those words which our Blessed Saviour used in the institution of the blessed Sacrament of the Eucharist, "This is My Body which is given for you; this is My Blood which is shed for you, for the remission of sins;" are held and acknowledged by the Universal Church to be most true and infallible: and if any one dares oppose them, or call in question Christ's veracity, or the truth of His words, or refuse to yield his sincere assent to them, except he be allowed to make a mere figment, or a bare figure of them, we cannot, and ought not, either excuse or suffer him in our Churches; for we must embrace and hold for an undoubted truth whatever is taught by Divine Scripture. And therefore we can as little doubt of what Christ saith, John vi. 55, "My Flesh is meat indeed, and My Blood is drink indeed;" which, according to St. Paul, are both given to us by the consecrated Elements; for he calls the Bread, "the Communion of Christ's Body," and the Cup, "the Communion of His Blood."
Hence it is most evident, that the Bread and Wine, (which according to St. Paul are the Elements of the holy Eucharist,) are neither changed as to their substance, nor vanished, nor reduced to nothing, but are solemnly consecrated by the words of Christ, that by them His blessed Body and Blood may be communicated to us.
And further it appears from the same words, that the expression of Christ and the Apostle, is to be understood in a sacramental and mystic sense; and that no gross and carnal presence of body and blood can be maintained by them.
And though the word Sacrament be no where used in Scripture to signify the blessed Eucharist, yet the Christian Church, ever since its Primitive ages, hath given it that name, and always called
