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	bread_n	cup_n	12,142	5	9.7026	5	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

our Saviour and how he scoffed at his sacred Image and then how impudently he pierced it and then how that very bloud came from it the People could not but believe the story and believing that they could not but have a high opinion of their Images and a great readiness to receive the Doctrine and Practice of giving worship to them This Miracle happening in Irene's time or as Sigebert says a little before but yet after the Constantinopolitan Council that had condemned Image-worship came in as seasonably to the assistence of Images and Image-worshippers as heart could wish if it had been contrived with craft and sleight it could not have happened in a more convenient time This may be said to be good luck most certainly this Miracle or story of a Miracle did great service to the second Nicene Council it was a most powerfull mover to gain credit and authority for it 2. But secondly there was Art used to give credit to this Council and that much more than it had or could deserve and yet not more than it wanted For seeing that in the West the illustrious names of Charles the Great and Lewis the Pious were openly alledged and every-where known against it And the name of Irene after her Deposition would rather have blemished than honoured it And no Emperour for a good while after her could be named a friend or favourer of it therefore Justinian was fetched from his grave to ratify it Within less than a hundred years after this Council a notorious piece of forgery was contrived to cheat them that were not unwilling to be couzened Justinian's Novel wherein he confirmed the first four General Councils was sent abroad inlarged with the additions of three Councils more whereof this was the last and it was done for the sake of this But now though this was a very impudent cheat for Justinian was dead two hundred years before this Council yet Photius and Balsamon whether willingly or unwillingly who knows were catched with it See Dr. Beveredge's Notes upon the first Canon of the second Nicene Council where this trick is discovered and a broad intimation given that many more like unto it might be added Now such Arts as these with success attending them and so great as to deceive such men as Photius and Balsamon may easily be thought able enough to support the worst Cause in the World and we need not wonder to see the second Nicene Council in credit and authority since it had such mighty forces Miracles and Forgery to fight for it And both these unaccountably successfull the one in amazing the Vulgar and the other in blundering Men of the best skill All the effect which I know that such a Story as this can have upon an indifferent Person and such as hath not totally laid aside his Bible is to move him to reade twice or thrice that Passage of St. Paul 2 Thess 2.9 10. 3. A third advantage that the second Nicene Council has had is Face Now perhaps our Authour may at first be at a little puzzle to find this word here and willing to spell the meaning of it but he may soon ease himself of farther thought if he reflects but on himself and his own carriage in this Book towards the Reverend Fathers of our Church How he heads and beards them and talks saucily to them and seems to triumph in a conquest over them when he has neither Sense nor Reason nor Scripture nor Council for him It 's well he has Face for if he had not that all things else would sail him to that he must owe all the agreeable effects of this Book if perchance he finds any But yet it must be said that the same steps our Authour takes others have trodden before him For what Petrus de Marca says of the receiving of the Sardican Canons Tom. 2. lib. 7. cap. 15. parag 5. that it was done Ob pertinaciam sedis Apostolicae Pontificum qui nihil remittere voluerunt is likewise true in this case The Council was condemned and all the Acts of it nulled and cassated with full authority in two Councils so far as Image-worship was allowed and approved in it And then as to the matter of it the worship of Images no man has yet taught any considerable good or expediency that can come to Christians by it The Objections against it are pressing and strong a danger at least of a great Sin and that Sin suspected to be Idolatry and so alledged to be by the Councils at Constantinople and Paris All the seeming Answers made to those Objections were retorted and fully replyed to with briskness and smartness by Claudius Taurinensis in Ludovicus Pius his times And the rejoinder of Jonas Aurelianensis does not satisfy Bellarmine himself Vide Appendicem figur 1. And nothing has appeared since in the World but the same things over and over again or a hasty rallying up of the broken and shattered remains of those Ancient Controvertists This I think is enough to persuade an indifferent Byestander that Face or Confidence or Pertinacity has had a great influence in giving that Authority to the Second Nicene Council which is challenged for it at this day I beg pardon for this digression it may seem impertinent to some and not altogether so to others It may perhaps give occasion to the more Learned to examine more strictly the Authority that is commonly allowed with no very good reason to some other Councils I will onely add this one thing for the consideration of my Countrey-men that when the Decree of this Council was first brought into Britain it gave infinite displeasure and discontent to our Predecessours the old Britains The Learned Dr. Beveregii Annotat in Canones Concil Nicen secundi p. 163. Beveredge gives us this in his Notes upon this Council Quantâ offensione quantoque odio Ecclesia nostra Britannica Decretum praesentis Synodi de adorandis imaginibus tunc temporis excipiebat Historici nostri Rogerus Hovedenus Simeon Dunelmensis aliique ubertim tradiderunt 5. P. 20. The next thing that our Authour gives us as determined in Ancient Councils is that of Communion under one Kind which he says was determined to be sufficient by the Council of Constance Now here I will dispatch in short by telling this one thing to our Authour That in my opinion he might as well have told me of a Council of Jews met together to condemn our Saviour as of a Council of Christians that have presumed to alter and change the most sacred Institution of our Lord. The blessed Sacrament is most venerable as it came from him It receives its being nature virtue grace from his good-will and pleasure from his institution Without this institution it is nothing For there is no reason for Christians to communicate in the Lord's Supper to eat his Body and to drink his Bloud but onely this that it pleased the Lord to give that Rule and Order to them Had

he pleased he might have given us the Bread without the Cup or the Cup without the Bread and if he had pleased he might have omitted both But since he has given the same order for both Christians are under the same obligation and have the same right to both as to one and that all Christians as well Laity as Priests for there is but one order given and a Council may as well debar the Priests from the Cup as the Laity and they may as well null the whole Sacrament as halve it But since our Authour has mentioned the Council of Constance I will presume to recommend unto him a late ingenious and discreet Discourse published by a Person of quality of the Authority of Councils and Rule of Faith He may there find some remarks concerning this Council of Constance that may doe him more good than all the Councils that ever he read 6. The next thing our Authour mentions is Purgatory P. 21. and the Council of Florence establishing the truth of the Doctrine concerning it Now as to this enough has been written already I 'll be kind to our Authour and for his sake say nothing against it And that because I know not what profit or advantage to himself a New Convert may expect from it For it is the trade of Indulgences and Masses that keeps up the talk of it as it is a point of speculation Rome is no more concerned to defend it than we The Doctrine derives from Heathens especially the Poets and it may give fine entertain to Wits and idle Persons He that has nothing to doe may transcribe half a score Legends which may possibly make our Authour blush and be wiser than to alledge Councils in defence of Purgatory 7. P. 21. The last Point which our Authour gives us is the Doctrine of Transubstantiation which he says was confirmed in the great Council of Lateran in which near thirteen hundred Fathers assisted and in seven or eight other Councils before that of Trent and all the controverted Points particularly and by name declared by some of your selves to have been brought into England by Augustine the Monk above a thousand years since Here our Authour is unhappy in every thing he says First He calls the Lateran Council Great He means General for that is the name which must guide its Authority and make it considerable and so some have called it but with the meanest appearance of reason that ever was offered For the Saracens then gave too much business to the Eastern Bishops for them to leave their Houses and their Flocks to come to Rome to make Speeches in Councils there And then secondly He says there were near thirteen hundred Fathers assisting in this Council now if he had looked upon Binnius or Labbè he would have found not above four hundred Bishops there and they are the onely Persons that were ever reckoned for Fathers in a Council Thirdly To the end of this he tacks a Story of Augustine the Monk as if he thought or would perswade others that he brought into England the Doctrine of Transubstantiation and the Decree of the Lateran Council for it Now Transubstantiation name and thing can derive no higher than this Lateran Council and this Council was not in being for more than six hundred years after the Death of Augustine Bede tells us Lib. 2. cap. 5. that he was dead before the year 613. and this Council met not till the year 1215. Thus miserably unhappy is our Authour in his impertinent Sallies But he must hear more of Augustine hereafter At present our Authour's business is to gain credit and belief to the Doctrine of Transubstantiation from the Authority of the fourth Lateran Council under Innocent the Third Now to this I answer First That no Lateran Council can be presumed to have any considerable Authority in it especially not that which is challenged in the behalf of Great or General Councils which is a submission of Judgment and an intire resignation of Faith to the Decrees of it Secondly This particular fourth Lateran Council is liable to more Objections than all the rest and some of them such as are so sharp and pungent to the sense of an English-man that he can scarce hear them without disgust and hatred and therefore it may be presumed that whatever credit and authority that Council can give to Transubstantiation abroad yet it can give little or none to it in England I. No Lateran Council can be presumed to have any considerable Authority in it and that for these reasons 1. Because these Lateran Councils come too near to the indoctum seculum that is to an Age wherein good Learning was hushed asleep and Ignorance and Darkness had overspread the World This Romanists Bellarm. in Chronologia in An. 970. as well as Protestants complain of and tell us that neither Learned Man nor Writer was known to have lived in it Now before Learning was got up and dressed Ambition and Interest had done a great deal of business in the World and when it is known that they have been acting all Men usually are so suspicious as not to be over ready to give any great credit 2. Those Lateran Councils came too thick for we have five of them in less than one hundred years Since that under Paschal the Second generally omitted is certainly a Lateran Council as Baluzius in the Edition of Petrus de Marca has evidently shown Tom. 2. pag. 431. To these might be added at least three more and all alike Oecumenical for all the distinction that Labbè makes without any reason is but to salve the credit of the former Collectours 3. The matter of some of them was of no great concern this may be presumed because the best Copies of their Acts and Canons lay by the walls so long For they were not well understood till the curiosity and industry of Baluzius and some others lately brought them to light Petrus de Marca de concordia Sacerdotii imperii Tom. 2. p. 431 435 437. this appears by Baluzius in the Book of Petrus de Marca and by comparing of Binnius his Councils with those of Labbè 4. Most of them were convened for ill purposes to advance the Papal Power and to lessen the rights of Princes To this end convened or at least aimed the Councils under Paschal II. Callistus II. Alexander III. and that under Innocent III. But the last is our business where the Second thing is to be spoken to I say therefore II. This Lateran Council under Innocent III. is liable to so many objections that no man especially an Englishman can have any great regard for the Doctrine of Transubstantiation upon the Authority of it This will appear if we consider 1. That the 70 Acts or Canons of this Council were never heard of for full three hundred years after the Council and they were first brought to light by Cochlaeus Luther's Adversary who about 20 years