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	holy_a	11,079	5	5.1892	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29086	The victory of truth for the peace of the Church to the king of Great Britain to invite him to embrace the Roman-Catholick faith / by Monsieur de la Militiere, counsellour in ordinary to the King of France ; with an answer thereunto, written by the right reverend John Bramhall, D.D. and Lord Bishop of London-Derry.	La Milletière, Théophile Brachet, sieur de, ca. 1596-1665.; Bramhall, John, 1594-1663.	1653 (1653)	Wing B4097A; ESTC R34379	76,867	210

Sacrament as appeareth by that ignorant and Capernaiticall Retractation and Abjuration which they imposed upon Berengarius Pe●…ned by Vmbertus a Cardinal approved by Pope Nicholas and a Councill Ego Berengarius c. I Berengarius do consent to the Holy Roman Apostolick See and professe with my Mouth and my Heart to hold the same Faith of the Sacrament of the Lords supper with Pope Nicholas and this holy Synod c. And what the Faith of Pope Nicholas and this Synod was follows in the next words That the Bread and Wine which are set upon the Altar after Consecration are not only the Sacrament but the very Body and Blood of Christ. This seems to favour Consubstantiation rather than Transubstantiation If the Bread and Wine be the Body Blood of Christ then they remain bread and wine sti●…l If the bread be not only the Sacrament but also the thing of the Sacrament if it be both the signe and the thing signified how is it now to be made nothing It follows in the Retractation That the body and blood of Christ is sensibly not only in the sacrament but in truth handled and brok●…n by the hand of the Priest and bruised by the teeth of the Faithfull If it be even so there needs no more but feel and be satisfied To this they made Berengarius swear by the consubstantiall Trinity and the holy Gospels and accurse and anathematize all those who held the contrary yet these words did so much scandalize and offend the Glosser upon Gratian that he could not forbear to admonish the Reader that unless he understood those words in a sound sense he would fall into a greater Heresie than that of Berengarius Not without reason for the most favorable of the School-men do confess that these words are not properly and literaly true but figuratively and metanimically understanding the thing containing by the thing contained as to say the Body of Christ is broken or bruised because the quantity or Species of Bread are broken or bruised they might as well say that the Body and Blood of Christ becoms fusty and sowr as often as the Species of Bread and Wine before their corruption become fusty and sowr But the retractation of Berengarius can admit no such figurative sense that the Body and Blood of Christ in the Sacrament are divided and bruised sensibly not only in the Sacrament that is the Species but also in truth A most ignorant Capernaitical assertion For the Body of Christ being not in the Sacrament modo quant itativo according to their own Tenet but indivisibly after a spiritual manner without extrinficall extension of Parts cannot in it self or in Truth be either divided or bruised Therefore others of the Schoolmen go more roundly and ingenuously to work and confess that it is an abusive and excessive expression not to be held or defended and that it happened to Berengarius they should have said to Pope Nicholas and Cardinal Umbertus as it doth with those who out of a detestation of one error encline to another Neither wil it avail them any thing at all that the Fathers have sometimes used such expressions of seeing Christ of touching Christ in the Sacrament of fastening our teeth in his Flesh and making our toungsred in his Blood There is a great difference between a Sermon to the people and a solemn Retractation before a Judge The Fathers do not say that such expressions are true not only Sacramentally or figuratively as they made Berengarius both say and accurse all others that held otherwise but also properly and in the things themselves The Fathers never meant by these forms of speech to determine the manner of the presence which was not dreamt of in their daies but to raise the Devotion of their Hearers and Readers to advertise the people of God that they should not rest in the externall symbols or signes but principally be intent upon the invisible Grace which was both lawfull and commendable for them to do Leave us their primitive liberty and we will not refrain from the like expressions I urge this to shew that the new doctrine of Transubstantiation is so farre from being an old Article of Faith that it was not well digested nor rightly understood in any tollerable measure by the greatest Clerks and most concerned above a thousand years after Christ. The first definition or determination of this manner of the presence was yet later in the Councill of Lateran in the daies of Innocent the Third after the year 1200. Ante Lateranense Concilium Transubstantiatio non fuit dogma fidei And what the fruit of it was let Vasques beare witnes Audito nomine Transubstantiationis c. The very name of Transubstantiation being but heard so great a Controversie did arise among the later Schoolmen concerning the Nature thereof that the more they endeavoured to wind themselves out the more they wrapped themselves in greater difficulties whereby the Mystery of Faith became more difficult both to be explaned and to be understood and more exposed to the Cavils of its Adversaries He adds that the name of Conversion and Transubstantiation gave occasion to these controversies No sooner was this Bell rung out no sooner was this fatal Sentence given but as if Pandora's Box had been newly set wide open whole Swarms of noysom Questions and Debates did fill the Schools Th●…n it began to be disputed by what means this Change comes whether by the Benediction of the Elements or by the repetition of these words of Christ This is my Body The common current of your Schools is for the later But your judicious Arch-Bishop of Caesaria since the Councill of Trent in a book dedicated to Sixtus the Fifth produceth great reason to the contrary Then was the Question started what the demonstrative Pronoun Hoc signifies in these words This is my Body whether this Thing or this Substance or this Bread or this Body or this Meat or these Accidents or that which is contained under these Species or this individum vagum or lastly which seemes stranger than all the rest this Nothing Then it began to be argued whether the Elements were annihilated whether the matter and form of them being destroyed their Essence did yet remain or the essence being converted the existence remained whether the sacramental existence of the Body and Blood of Christ do depend upon its natural Existence whether the whole Host were Transubstantiated or only some parts of it that is such parts as should be distributed to worthy Communicants or whether in those parts of the Host which were distributed unto unworthy Communicants the matter of bread and wine did not return Whether the Deity did assume the Bread or the Species thereof by a new Hypostaticall Union called Impanation either absolutely or respectively Mediante Corpore Whether the Body and Blood of Christ might be present in the Sacrament without Transubstantiation with the Bread or without

bring great prejudices and then it is better to give one account why we have taken it away than to be alwaies making excuses why we do it not Needless alteration doth diminish the venerable esteem of Religion and lessen the credit of antient truths Break Ice in one place and it will crack in more Crooked sticks by bending streight are sometimes broken into two There is a right mean between these extremes if men could light on it that is neither to destroy the body out of hatred to the sores and Ulcers nor yet to cherish the sores and Ulcers out of a doating affection to the body that is neither to destroy antient Institutions out of a zealous hatred to some new abuses nor yet to doat so upon antient Institutions as for their sakes to cherish new abuses Our Reformation is just as much the cause of the ruin of our Church and Common-wealth as the building of Tenderden Steepl was the cause of Goodwins Sands or ruin of the Country thereabouts because they happened both much about the same time Careat successibus opto May he ever want success who judgeth of Actions by the Event Our Reformation hath ruined the Faith just as the plucking up of weeds in a Garden ruins the good Herbs It hath ruined the Church just as a body full of superfluous and vicious humours is ruined by an healthful purgation It hath ruined the Common-wealth just as pruning ●…f the Vine ruins the E●…m No no Sir Our s●…fferings for the Faith for the Church for the Monarchy do proclame us Innocent to all the world of the ruin either of Faith or Church or Monarchy And in this capacity we choose rather to ste●…ve as Innocents 〈◊〉 to swim in plenty as Nocents But this is but one of your doubles to k●…ep us from the right form It is your new Roman Creed that hath ruined the Faith It is your Papal Court that hath ruined the Church It is your new Doctrines of the Popes Omnipotence over temporal persons in order unto spiritual ends of absolving subjects from their Oaths of Allegeance of exempting the Clergy from secular jurisdiction of the lawfulness of murthering Tyrants and excommunicated Princes of aequivocation and the like that first infected the world to the danger of Civil Government Yet far be it from me to make these the Universal Tenets of your Church at any time much less at this time when they are much faln from their former credit neither can I deny that sundry dangerous positions destructive to all civil societies have been transplanted by our Sectaries and taken too deep root in our quarters but never by our fault If God should grant us the benefit of an Oecumenical or Occidental Council it would become both you and us in the fi●…st place to pluck up such seditious opinions root and branch You say our Calvinistical Reformation so you are pleased to call it as would have it for the moderate and and orderly Reformation of England was the terror and eye-sore of Rome is founded upon two maxims The one that the Church was faln to ruin and desolation and become guilty of Idolatry and Tyranny This is neither our foundation nor our superstruction neither our maxim nor our Opinion It is so far from it that we hold and teach the direct contrary First that the Gates of Hell shall never prevail against the Universal Church that though the rain descend and the floods come and the winds blow and beat upon it yet it shall never fall to ruin or desolation because it is builded upon a Rock Secondly we beleeve that the Catholick Church is the faithfull Spouse of Christ and cannot be guilty of Idolatry which is spiritual Adultery Thirdly we never said we never thought that the Occumenical Church of Christ was guilty of Tyranny It is principled to suffer wrong to do none and by suffering to Conquer as a flock of unarmed Sheep in the midst of a company of ravenous Wolves A new and unheard-of kind of warfare as if one should throw an handful of dry flax into the midst of a flaming fire to extinguish it But I presume this is one of the Idiotisms ●…f your language in which by the Church you a●…waies understand the Roman Church making Roman and Catholick to be Convertibles As if Christ could not have a Church nor that Church any privileges unless the Court of Rome might have the Monopoly of them There is a vast difference between the Catholick Church and a Patriarchal Church The Catholick Church can never fail any Patriarchal Church may Apostate and fail We have a promise that the Candle shall not be put out we have no promise that the Candlesticks shall not be removed But supposing that which we can never grant the Catholick Church and Roman Church were Convertibles yet still you do us wrong First we do not maintain that the Roman Church it self is faln to ruin and desolation we grant to it a true metaphysical being though not a true moral being we hope their errors are rather in superstructures than in fundamentals we do not say that the Plants of saving truth which are common to you and us are plucked up by the roots in the Roman Church but we say that they are over-grown with weeds and in danger to be choked Next for Idolatry whether and why and how far we accuse your Church of it deserves further Consideration First you agree with us That God alone is the Object of Religion and consequently that all Religious worship is due terminatively only to him that God alone is to be invocated absolutely or ultimately that is so as to grant our requests and fulfil our desires by himself and that the Saints are not the objects of our prayers but joynt petitioners with us and intercessors for us to the throne of Grace Secondly we profess as well as you that there is a proportionab●…e degree of honour and respect due to every creature in Heaven and Earth according to the dignity of it and therefore more honour due to a glorified Spirit than to a mortal man But withall we adde that this honour is not servitutis but charitatis not of service as to our Lords and Masters but of love and charity as to our friends and fellow-servants of the same kind and nature with that Honour which we give to holy men on Earth And herein we are confident that we shall have your consent Thirdly we agree in this also that abundant love and duty doth extend an honourable respect from the person of a dear friend or noble benefactor to his posterity to his memory to his Monument to his Image to his Reliques to every thing that he loved or that pertained to him even to the Earth which he did tread upon for his sake Put a Liefhebber or Virtuoso among a company of rare pictures and he will pick out the best pieces for their

given us such assurance of his love or done so much for us as Christ. No Saint is so willing or able to help us as Christ. And secondly we have no command from God to invocate them So much your own Authors do confess and give this reason for it Lest the Gentiles being converted should bel●…eve that they were drawn back again to the worship of the Creature But we have another command Call upon me in the day of trouble and I will hear thee We have no promise to be heard when we do invocate them But we have another promise Whatsoever ye shall ask the Father in my name ye shall receive it We have no example in holy Scripture of any that did invocate them but rather the contrary See thou do it not I am thy fellow-servant worship God We have no cer●…ainty that they do hear our particular prayers especially mental prayers yea a thousand prayers poured out at one Instant in several parts of the world We know what your men say of the g●…ass of the Trinity and of extraordinary Revelations But these are bold conjectures without any certainty and inconsistent the one with the other We do sometimes meet in Antient Authors with the Intercesfion of Saints in General which we also acknowledge Or an oblique invocation of them as you term it that is a prayer directed to God that he will hear the intercession of the Saints for us which we do not condemn Or a wish or a Rhetorical Apostrophe or perhaps something more in some single Antient Author But for an Ordinary Invocation in particular necessities and much more for publick Invocation in the Liturgies of the Church we meet not with it for the first six hundred years or thereabouts All which time and afterwards also the common principles and tradition of the Church were against it So far were they from obtruding it as a necessary fundamental Article of Christian Religion It is a common fault of your wri●…ers alwaies to couple Prayer for the Dead and Purgatory together as if the one did necess●…rily suppose or imply the other In whose steps you tread Prayer for the Dead hath often proceeded upon mistaken grounds often from true grounds both inconsistent with your Purgatory Many have held an Opinion that though the souls were not extinguished at the time of their separation from the body yet they did lye in secret re●…eptacles in a profound or dead sleep untill the Resur●…ection doing nothing suffering nothing in the mean time but onely the delay of their glory Others held that all must pass through the fire of Conflagration at the day of judgement These opinions were inconsistent with your Purgatory yet all these upon these very grounds used Prayer for the Dead Others called the mer●…ifull Doctors held that the very pains of Hell might be lessened by the prayer of the living Such a prayer is that which we meet with in your own Missal O King of Glory deliver the souls of all the faithfull deceased from the pains of Hell from the deep Lake from the mouth of the Lion that is the Devil that the bottomless pit of Hell do not swallow them up A man may lawfully pray for that which is certain if it be to come but one cannot lawfully pray for that which is past The souls which are in Purgatory by your learning are past the fear of Hell Nor can this petition be any wai●…s so wrested as to become appliable to the hour of death This prayer is not for the man but for the soul separated nor for the soul of a sick man or a dying man but for the souls of m●…n actually deceased Certainly this prayer must have reference either to the sleeping of the souls or to the pains of Hell To deliverance out of Purgatory it can have no relation Neither are you ab●…e to produce any one prayer publick or private neither any one indulgence to that purpose for the delivery of any one soul out of Purgatory in all the Primitive times or out of their own antient Missals or Records Such are the Innovations which you would impose upon us as Articles of Faith which the greatest part of the Catholick Church never received untill this day Moreover though the sins of the faithfull be privately and particularly remitted at the day of death yet the publick promulgation of their pardon at the day of judgement is to come Though their ●…ouls be alwaies in an estate of blessedness ●…yet they want the consummation of this blessedness extensively at least untill the body be re-united unto the soul and as it is piously and probably believed intensively also that the soul hath not yet so full and clear a vision of God as it shall have hereafter Then what forbids Christians to pray for this publick acquittal for this Consummation of blessedness So we do pray as often as we say thy Kingdome come or come Lord Jesus come quickly Our Church is yet plainer That we with this our Brother and all other departed in the faith of thy holy name may have our perfect Consummation of blessedness in thy everlasting King●…me This is far enough from your more gainfull prayers for the dead to deliver them out of Purgatory Lastly concerning the Authority of the Pope It is he himself that hath renounced his lawfull Patriarchal Authority And if we should offer it him at this day he would disdain it VVe have onely freed our selves from his tyrannical usurped Authority But upon what terms upon what grounds how far and with what intention we have separated our selves or rather have suffered our selves to be separated from the Church of Rome you may find if you p●…ease in the Treatise of Schism I cannot choose but wonder to see you cite St. Cyprian against us in this case who separated himself from you as well as we in the daies of a much better Bishop than we and upon much weaker grounds than we and published his dissent to the world in two African Councils He liked not the swelling Title of Bishop of Bishops nor that one Bishop should tyrannically terrifie another into ●…edience No more do we He gave a primacy or principality of order to the Chair of St. Peter as Principium unit at is so do we But he believed that every Bishop had an equall share of Episcopal power so do we He provided a part as he thought fit in a Provincial Council for his own safety and the saf●…ty of his Flock so did we He writ to your great Bishop as to his Brother and Collegue and dared to reprehend him for receiving but a Letter from such as had been ●…ensured by the African Bishops In Saint Cyprians sense you are the Beam that have separated you selves from the body of the Sun you are the Bough that is lopped from the Tree you are the stream which is divided from the Fountain It is you principally you that have divided