Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	blood_n	body_n	figure_n	2,133	5	8.7987	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33770	Theophilus and Philodoxus, or, Several conferences between two friends the one a true son of the Church of England, the other faln off to the Church of Rome, concerning 1. praier in an unknown tongue, 2. the half communion, 3. the worshipping of images, 4. the invocation of saints / by Gilbert Coles.	Coles, Gilbert, 1617-1676.	1674 (1674)	Wing C5085; ESTC R27900	233,018	224

Stories and Fables whereof the Reader may give himself an account in reading the History of that Council given by Binius in his 5 th Tome and there they pretend to shew how the former Council of Constantinople did impose upon many of the Bishops then present by corrupting Books and Testimonies and forcing their Votes to concur with them and this by the confession forsooth of those who had recanted and now sate in this Council to condemn and pronounce the other Accursed In the sixth Session they come close to the Point and examine the definition of that Conventicle as they are pleased to call it against Images but not in the usual way of Councils by debating particulars among them but referring all to a malapert Deacon one Epiphanius The Representative of the Arch-Bishop of Sardinia and he answers every Paragraph with Exclamation and Railing as the impartial Reader may observe To give one Instance the Council of Constantinople instead of the Picture of Christ sends us to the Holy Sacrament of the Lords Supper in commemoration of Christ and his Passion and calls the Eucharist Christ Image wherein he was best represented to his Church Here the Deacon wonderfully insults and triumphs over them and calls this fancy of theirs a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An extreme apoplectical Madness He declares unto all the World That never any of the Apostles or Fathers of the Church before them call'd the Holy Sacrament an Image Now when we shall consider that the use of Images and Pictures is chiefly for representation and that in the Sacrament Christs death is represented and himself commemorated this Assertion of the former Council might have well pass'd without such an outragious Censure and yet withal to see how confident men will soon be over-taken in their presumtions we read in Baronius that great Darling of the Church of Rome an account given of one Stephanus a Confessor and Martyr for Images who expostulating with Leo Isaurus for his Image-breaking b Bar. Tom. 9. Anno 765. num 9. Audi corp sang Christi Antitypa proscrib ab Ecclesiâ ut quae Imag. veram fig. tenent quae adoramus c. bids him likewise if he thought good proscribe the Antitypes of Christs Body and Blood which contain'd the true Image and Figure of Christ and were also worshipped That which was memorable in Stephanus to call the Eucharist The Image of Christ in the Council of Constantinople was abominable so partial are Men who swerve from Truth they have Mens Persons and Arguments in admiration or contemt meerly for the advantage of their Cause however the insolent Deacon was no tell-troth in saying The Council had no president for their Assertion when Stephanus one of his Martyrs for Images had before asserted the same Now the Council of Constantinople which this Deacon under the Patronage of the Council of Nice fain would baffle into a Conventicle as far as we can discern by their Definition which their Adversaries have set forth only to be confuted we given them thanks for it this Council I say designs in the Definition to lead Men from sensible things unto Spiritual shewing that in this World we must walk by Faith not by sight and if we have known Christ after the Flesh from henceforth to know him so no more That Christians thoughts should not be drawn outward and distracted with visible representations from Spiritual intendments They quote a saying of Gregory Nazianzen c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is an injury to have our Faith in colours not in the Heart And he adds That Picture which is engraven in the depth of the Heart is amiable to me Pictures made in colours will wash away They quote Chrysostom saying d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We enjoy the presence of the Saints in glory by their Writings having the Images not of their Bodies but of their Souls for those things which were done by them are the representations of their noble mind They quote a saying of Amphilochius Bishop of Ieonium e We take no care to represent in Tables the fleshly visage of the Saints by colours but to imitate their virtuous conversation We 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. have no need of Pictures They shew how Eusebius Pamphilus when Consiantia Augusta desired him to send an Image of Christ to her disswaded her from it What Image saith he would you have of his God-bead that 's impossible no man hath seen God at any time of his Man-hood We believe the humane Nature of Christ to be glorified and mortality swallowed up in life and how shall we express his Glorious Body with liveless colours and shadows The Disciples being in the Mount could not behold his transfigur'd Body whilst he was in the Flesh much less can we now represent or beh●ld him after his Ascension into the highest Heavens Other Testimonies they bring but the Deacon excepts against them as spurious but these he allows as legitimate and sets himself to answer them but with very little satisfaction to the Reader Now I pray judg whether these are not more significant Testimonies against Images then the Council of Nice or any others yet have produc'd for them Now the determination of the Council of Constantinople after their confession of Faith upon the whole matter is this a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We unanimously determin That every Image of whatsoever matter or colour made by the wicked Art of Painters or Carvers be cast out of Christian Churches as alien and abominable And in the next words they condemn the Art of Carving or Painting as an ungodly and wicked Profession and forbid every one to keep a Picture in his House The Definition of the Council of Nice follows in the seventh Action After profession of the Faith of the six general Councils before them and Anathema's denounc'd against Heresies and Heretics they declare to hold uncorrupt all Traditions of the Church written and unwritten b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whereof they say One Tradition is the making of Images suited to the History of the Gospel for confirmation of the Faith of Christs taking flesh and therefore say they With all diligence and exactness we define That Images of the Life-giving Cross and of Christ and of the Virgin Mary and of the blessed Angels and all the Saints shall be set up in Churches and Houses and High-ways and wrought in Copes and Vestments because the oftner these Images are seen the more they bring into remembrance and imitation such as are represented by them c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We also Decree To give Honor Salvation and Adoration to these Images not that true worship of Latria which belongs only to the Divine Nature but as to the Image of the Cross and to the Holy Gospels and that the Oblations of Incense and Tapers should be made for their honor And in the

〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. comparing the Jews Sacraments and Mysteries with ours he saith As thou eatest the Lords Body so did the Jews eat Manna as thou drinkest the Blood of Christ so they water out of the Rock Another out of the 32 d Homily upon S t Matthew near the end exciting to love he saith We have all one Table spread before us we all drink of the same Liquor and not only so but out of the same Cup. Ambrose saith d Mi● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If as often as Christs Blood is poured out in the Sacrament it is shed for remission of sins I must alwaies receive it that my sins may be always forgiven He seems to imply that if we stand in need of remission of sins we must take the Cup of Salvation e De Sacramentis l. 4. c. 6. Debeo illum semper accipere ut sensperper mihi pecc dimittantur Again speaking mystically of the Priests of the Gospel he saith The Priest by the word of God toucheth the rock and the waters flow and the Lords people drink f Ib. l 5. c. 1. Verbo Dei tangit petram fluit aqua bibit populus Dei thereof a Theodoreti hist. lib 5. c. 18. Quâ audaciâ poculum sang pretiosi ere tuo participabis c. Again his Speech to Theodosius the Emperor when he came to receive the Sacrament after that great slaughter of many thousands committed by his command at Thessalonica proves our Point With what confidence canst thou receive with thy mouth the Cup of Christs pretious Blood with such blood-guiltiness c. Phil. b Lib. 4. c. 26. Fatemur datam utramque speciem in aliq locis sed non Jure Divino Bellarmin answers to these Testimonies of the Fathers That in some places the Sacrament was administred to the People in both kinds but not by any Divineright Theoph. 'T is enough for us at present to prove the practice of the Church and that he confesseth c In Malach. c. 2. Sacerdotes Euch. conficiunt sang Domini populo distrib Jerome saith The Priests consecrate the Eucharist and distribute the Blood of Christ unto the People And to this Bellarmin confidently answers Nihil novi This is no news It is in truth no news to hear the Fathers witnessing that the Cup was given to the People Where do they say the Bread was given without the Cup Phil. You shall find we have sufficient proofs of that out of Antiquity Theoph. Such manifest Proofs as Bellarmin brought but now Legends and reservations and half proofs but I will suspend my judgment till you offer them and I go on to shew the Testimonies of every Age in this Point altho I may weary your patience and mine own d Decret part 2. causa 33. q. 3. c. 37. Dum frangitur hostia dum sang de calice in or a fidelium funditur Ib. c 36. Ibi vos estis in mensa c. Gratian hath collected several Passages out of S t Augustin and the Sentences of Prosper While the Host is broken and the Blood is poured out of the Cup into the mouths of the Faithful Again Ye are together with us at the Table and in the Cup we drink together because we live together This evidently shews both kinds distinctly and apart distributed to all the Communicants the Priest and People eating and drinking together at the Lords Table as all were partakers of the same Spiritual Life In the fifth Century we have a full proof before the fourth General Council of the Communion given in both kinds Samuel and other Pri●sts put in Articles into the Council of Calcedon against Ibas Bishop of Edessa the 9 th Article was this That upon complaint he had neglected to punish some Officers e Bin. Tom. 3. Concil part 2. Conc. Chalced. Actione 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who upon a great Festival had provided but little Wine and that not good for the Sacrament to be distributed unto the People so that at the time of administring the Cup they were constrain'd to send for more to the Tavern and when that sufficed not the Bishop gave a nod to those that administred the Bread to come up to the Altar and for bear giving the Body of Christ because there was not Wine enough to come after This ample Testimony proves the Cup was of necessity given to the People and that the Bread could not be given without the Cup for they who delivered the Bread were commanded to cease because for want of Wine others could not follow them with the Cup. And this the whole Council approv'd admitting the Charge against the Bishop never answering more Romano That the People might receive the Body without the Cup. This agrees well with that saying ascrib'd to S t Augustin a Al●erus l. 2. c. 8. De Sacramente nec car● sine sang nec sang sine carne jure communicatur by Algerus a Benedictine Monk Neither can the Flesh be of right distributed without the Blood nor the Blood without the Flesh Phil. b Lib. 4. c. 26. Ea sent non est Aug. at Paschasii Bellarmin saith It is not the saying of Augustin but of Paschasius Theoph. We will not dispute that But what saith he to the words themselves For Bellarmin acknowledgeth the Testimony of either to be good Phil. He saith They speak not of the signs but of the thing signified The Body and Blood of Christ and they are alwaies communicated together by a concomitancy Theoph. This is the usual shift but it helps him nothing For in this sense one cannot be given without the other But the words say c Non jure communicatur One without the other cannot of right be communicated implying that injuriously it might be Phil. Bellarmin applies those words non jure communicatur to the Persons receiving not to the things received d Non jure commun qui sentit unum accipi sine al 〈…〉 They ought not of right to communicate who think they can receive the Body of Christ without his Blood Theoph. This is an Application at random against the scope and the express construction of the words but you shall never find him without an Answer somthing he will say to amaze the People But I proceed About this time Pope Leo the first makes a Decree That some Manichees should be observed strictly who dissembling Church-Communion with Catholics would come to the Sacrament and receive the Bread but not the Wine because they esteemed Wine a Creature of the Devil e Vt vobis hujusmodi homines ex his manifest●tur indiciis Now by this mark he would have them discovered if they refused to receive the Cup and so cast out of the Church Not long after f Bin. Tom. 3. In not is advitam Gelasii Aut Sacramenta integra percipiant aut ab integris arceantur c.