Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	bread_n	consecration_n	4,106	5	10.7048	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33411	St. Peter's supremacy faithfully discuss'd according to Holy Scripture and Greek and Latin fathers with a detection and confutation of the errors of Protestant writers on this article : together with a succinct handling of several other considerable points.	Clenche, William.	1686 (1686)	Wing C4640; ESTC R5309	132,726	227

things besides God are to be Adored as in August de Civit. Dei Lib. 10. c. 4. Homines si multum eis addatur etiam adorandi and Cyr. Alexand. Hom. de Deipara Crux adoratur toto orbe torrarum Accordingly Lactantius Flecte genu Lignumque Crucis venerabile adora And St. Hierom Epist 17. says Baptistae cineres adorate St. Ambrose in his Funeral Oration on Theodosius praises the Empress Helena for setting the Cross upon the Crown of Kings that it might be ador'd in them Sapienter Helena egit quae crucem in capite Regum levavit locavit ut Crux Christi in Regibus adoretur And St. Hierom in Epitaph Paulae reports of her that having at Hierusalem found out the Cross upon which Christ suffered she ador'd it as if she even had seen our Saviour hanging on it St. Chrysost is very clear herein in several places but more especially in his Hom. de Adorat Crucis That the Primitive Christians had a great veneration for the Cross may be prov'd out of Tertullian in his Apology where he acknowledges that the Heathens took notice of it and accus'd them as Crucis Religiosos This double acceptation of the word Adoration was well known to Mr. Thorndike who affirms the words Adoration Worship Respect and Reverence to be equivocal and the cause of this Equivocation to be for want of words to signify those conceptions which flow not from Common Sense and from this Equivocation in those words the greatest part of the difficulties which occur take their rise So you may see how deceitfully you deal by us herein always taking the words Adore Worship as importing Supreme Honor to God and then falsely accusing us of giving Gods Honor to a Creature or Image which we detest with a greater abhorrency than your self The other thing the Council took care in not to leave the least umbrage of suspition of Idolatry to any Rational Man is that they did disown any Virtue or Divinity to be in them that upon that account they should be respected or that they should be requested any thing or any trust reposed in them as the Gentiles did c. and this puts me in mind of what Gregory several hundred Years before the Council wrote in his Seventh Book of his Epistles to Secundinus who it seems had desired Gregory to send him some Pictures which he did and likewise instructs him in the right use of them agreeable to the Council Scio quidem quod Imaginem Salvatoris nostri non ideo petis ut quasi Deum colas sed ut ad recordationem filii Dei in ejus amore recalescas cujus te imaginem videre desideras nos quidem non quasi ante divinitatem ante illam prosternimur sed illum adoremus quem per imaginem aut natum aut passum sed in Throno sedentem recordamur CHAP. IV. Of Transubstantiation THe next Point by which you would prove Rome guilty of Schism is Transubstantiation which you have lewdly abused and injuriously represented but I am afraid you are not so much offended at the word as at the meaning of it As to the word the Church was pleas'd to make use of it as fit and proper to declare the change of the Bread and Wine after the words of Consecration into the Body and Blood of Christ Quam quidem conversionem Catholica Ecclesia aptissime Transubstantiationem appellat As the Lateran Council says Canone Secundo And accordingly the Council of Trent Quae conversio convenienter proprie à S. Catholica Ecclesia Transubstantiatio appellatur The Council defines not the word to be of Faith but makes use of it as a fit word expressive of their Sense so that if you can tell me a more proper one than this I shall not quarrel with you about it For names of words speaking in their rigour are not Objects of Faith as Athanasius shews in his Reconciliation of the Verbal Controversie of Person and Hypostasis but the Matter and Sense therein couch'd As to the newness of the word which is often objected tho' it was never in Latin publickly authoriz'd before the Council of Lateran yet the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be prov'd to be very antient and the thing thereby signify'd seems as old as Christs celebration of his Supper For a Point of Faith may be elder in it self than the Council that defines it The Consubstantiality of the Son and the Divinity of the Holy Ghost must be admitted to be elder than the Council of Nice and Constantinople that defin'd them The Conciliary Definition being generally occasion'd by the emergency of Heretical Opinions contrary to the Sense of the Church which had they not arose the Church had never been necessitated to a more Explicit Declaration Thus it happened here Sundry monstrous Opinions being broach'd about the Blessed Sacrament the Church was oblig'd to intervene with her unerring determinations establishing the Truth and dispelling Error Now tho' this Article was always in it self of the substance of Faith and tho' the thing signify'd by the new term was always held as a Divine Truth yet it was not obliging under that notion till the Solemn Declaration of the Church Quae veritas etsi prius erat de fide non tamen erat prius tantum declarata as Scotus says Now that the Church has power to coyn a new word for the Elucidating Truth and that she hath made use of this Power is clear by the Council of Nice which to declare Christs Consubstantiality with the Father found out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Council of Ephesus which to express the Mystery of Christs Divine Incarnation made use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deipara That the Fathers long before the Council of Lateran and Trent did believe a Real change after the consecratory words is most evident and accordingly to express their belief of a Real Conversion they make use of Real Changes mention'd in Scripture as of Aarons Rod into a Serpent Water into Wine Hence the Greek Fathers call this mutation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirming after the Consecration the Symbols to be chang'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek words importing Transelementation Transfaction Transmutation Transfiguration Thus St. Ambrose Lib. 4. de fide Per Sacrae Orationis mysterium in carnem transfigurantur sanguinem and Lib. 4. de Sacramento Vbi accesserit consecratio de pane fit caro Christi non erat corpus Christi ante consecrationem sed post consecrationem dico tibi quod jam corpus est Christi ipse dixit factum est And again Sermo Christi qui poterit ex nihilo facere quod non erat non potest ea quae sunt in id mutare quod non erant And accordingly George Nyssen in orat catechet Recte Dei verbo sanctificatum panem in Dei verbi corpus credo transmutari And Cyril Hieros in his Catech. Myst says Panis