Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	believe_v	faith_n	point_n	1,651	5	7.2769	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29530	An answer to a book, entituled, Reason and authority, or, The motives of a late Protestant's reconciliation to the Catholick Church together with a brief account of Augustine the monk, and conversion of the English : in a letter to a friend.	Bainbrigg, Thomas, 1636-1703.	1687 (1687)	Wing B473; ESTC R12971	67,547	99

after Luther's opposition against the Church of Rome either found them or pretended to find them in some German Library and sent them to Peter Crabb who printed them in the Year 1537. and annexed them to the rest of the Councils as if they had been the true Acts of that Lateran Council for which he had no Authority but what he received from Cochlaeus 2. They are so ill put together that every man who reads them must misdoubt them For some of them are in the style of Conciliary Acts and others speak after the manner of a Narrator who tells what was done in a Council Thus speaks the 11th 33d 39th 51st 61st In the 11th we find these words In Lateranensi Concilio piâ fuit institutione provisum 33. Evectionum personarum mediocritatem observent in Lateranensi Concilio definitum 39. De multâ Providentiâ fuit in Lateranensi Concilio prohibitum See the rest and you will find that these and those words there used speak plainly that these are not Canons of a Council Hist of the Irish Remonst pag. 66. From these and other Arguments Peter Walsh has well guessed That the words of Matthew Paris who says that Innocent proposed 70 capitula to the Fathers of this Council which to some did seem easie and to others burthensome gave occasion to some Collector to put together what he found in the Decretals under the name of Innocentius in Concilio Lateranensi and give to his Collection the Name of the Acts of the Lateran Council it is plain that Gregory IX who put out the Decretals did allow the same Authority to the Acts of a Pope and especially his Vncle this Innocent III. as if they had been the Acts of a Council And his Propositions in the Lateran Council though never accepted or agreed to by the Council would have as much Authority as the rest of the Decretals have III. But then thirdly it is to be observed farther That whether these reputed Canons were Propositions of Pope Innocent or real Acts of the Council yet no great stress can be laid upon them because all things were then done in extraordinary haste We cannot at this day learn from any man that in this Council there was any such thing as deliberation or consulation no argument was used either pro or con no reason offered no objection removed not a word is mentioned what this or that or the other man said All things past in a huddle after a quite different manner from what was used by the Apostles in their Council Acts 15. But more closely to our present business as to Transubstantiation the Doctrine of which our Authour says was here confirm'd Briet Annales in An. 1215. and Brietius says that the Name of it was here admitted in eo Nomen Transubstantiationis admissum fuit it is to be observed that if we speak strictly the very Name of Transubstantiation is not to be found in all the Council and there is but one Passage in it that refers either to the Name or Doctrine Cabassutius a Roman Catholick in his last Collection of Councils found so little of it that in his Notes upon this Council he has not one remark upon this Point Nor yet has Labbè any thing considerable of it though he takes in the Notes of Binnius and gives us the Errours of Almaric which gave occasion to this Doctrine yet the truth is something of it is in this Council in the first Canon of it But it comes in so sneakingly and so unlike to a Conciliary Act determining a Doctrine de fide that an easie Reader might not observe it and the more accurate would have no great regard for it It seems to be slurred upon the World or design'd to pass like a whisper thorough artificial conveniences where they that are near shall perceive little of it but at distance it will be noisie and loud The words in the first Capitul are these Vna verò est fidelium universalis Ecclesia extra quam nullus omnino salvatur In qua idem ipse Sacerdos Sacrificium Jesus Christus cujus corpus sanguis in Sacramento Altaris sub speciebus panis vini veraciter continentur Transubstantiatis pane in corpus vini in sanguinem potestate divinâ ut ad perficiendum mysterium unitatis accipiamus ipsi de suo quod accepit ipse de nostro These are the words and besides these we have nothing that refers to this matter in the whole Council and all that we have is no more than one barbarous word hooked in by a Parenthesis without any explicite and determinate sense Now this is surprizing and amazing that Christians should be obliged and that with peril of damnation to believe a Doctrine so difficult and so incredible as that of Transubstantiation and that onely by virtue of a word that seems to be slurred upon them must we for this deny our Senses and our Reasons and forget our selves to be Men must this be accounted Authority sufficient to awe Consciences and subjugate Faith and captivate Understandings God Almighty never did this and the Blessed Jesus spake plainly and fully whenever he required obedience under such severe penalties If Transubstantiation be de fide necessary to be believed in order to Salvation certainly we ought to have better grounds for it than the Lateran Council can give For any indifferent Person would require in such a case as this that the Fathers of the Council should have used all application of mind care and industry and hearty humble prayer to God for his direction before they had determin'd such a Point and laid such a burthen upon Christians but of this kind there was nothing done there IV. I add farther that as there appears but little ground for any man to believe Transubstantiation by virtue of the Lateran Council so there is much less for an English-man to receive either that or any other Doctrine in the Name and by the Authority of it An English-man can scarce think of it without wrath and indignation For this was called in the Year 1215. about two years after the great mortification of our King John by this Pope Innocent III. one of the great reasons for it was to shew to the World the Pope's Victory and England's Slavery From thence it was that he wrote his Letter to tell the Barons In additionibus ad Concilium Lateran quartum in Editione Labbeanâ Annales Monast Burton Edit Oxon. pag. 263. that England was his and the King his Vassal Here it was that he expanded his Plumes and shewed his pride and his glory Here he made known to the World that Pandulphus did not go beyond commission when he told King John that he ought to obey his Lord the Pope tam in terrenis quàm in spiritualibus as well in earthly matter as in spiritual nor yet acted beyond commission when he stressed this unhappy Prince so far that he was forced to resign up his Kingdoms