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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	bind_v	law_n	power_n	1,223	5	5.0559	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52905	Three sermons upon the sacrament in which transubstantiation is impartially considered, as to reason, scripture, and tradition to which is added a sermon upon the feast of S. George / by N.N. ... Preacher in ordinary to Their Majesties.	N. N., Preacher in Ordinary to Their Majesties.	1688 (1688)	Wing N60; ESTC R11075	101,855	264

Bishops of all nations unanimously agreed See what Soave says concerning the following points Apostolical Traditions p. 145. It was approv'd by all that they should be receiv'd as of equal authority with the Scriptures Vulgar Edition of Scripture p. 150. It was approved almost by a general consent p. 152 the Congregation being ended the Cardinal Santa Croce assembled those that had opposed the Vulgar Edition shew'd they had no reason to complain because it was not prohibited but left free to correct it to have recourse to the Original but that only it was forbid to say there were in it Errors of Faith for which it ought to be corrected Original Sin. p. 164. No man resisted the condemnation of the Articles Justification Merit p. 215. In condemning the Lutheran opinions all did agree with exquisite Unity Sacraments p. 219. All the Divines agreed in affirming the number seven condemning the contrary opinion as heretical Baptism Confirmation p. 232. All parties were satisfied Worship of Christ in the Eucharist p. 306. All agreed Communion under one kind p. 306. All made use of long discourses but all to the same purpose p. 485. They all agreed that there was no necessity or precept of the Cup. Transubstantiation p. 309. There was a contention between the two Schools Dominican and Franciscan which troubled the Fathers with the subtility small fruit thereof The Dominicans said the one substance is made of the other The Franciscans said the one doth succeed the other Both agreed that it is properly truly called Transubstantiation p. 310 it was determin'd in the General Congregation to use an expression so universal as might be accommodated to the meaning of both parties without approving or condemning either the one or the other Sacrifice of Mass p. 508. In the discussions of the Divines all were uniform in condemning the Protestant opinions although there was some contention whether or no Christ at supper offered himself p. 538. some saying that in regard of the three twenty contradictors it was not lawfully decided and others answering that an eighth part could not be called considerable Auricular Confession p. 328.329 330. No disagreement appears among the Prelates or Divines concerning the 6.7 8. can of the 14. Session Extreme Unction p. 330. The Divines spoke with some prolixity but without any difference among themselves Promotion of married persons to holy Orders p. 698. The Fathers did uniformly without difficulty agree upon the negative Matrimony p. 730. The doctrine anathematisms were read to which all consented Purgatory Invocation of Saints p. 749 The Decrees were read all approved with great brevity little contradiction Indulgences p. 757. The Decrees were read approved by all XVIII Proxies were not allowed to have decisive votes A. 1. There were but seven in the Council 2. They had votes in consultations among the rest 3. They had no right to a decisive vote 4. Were it indifferently allowed it would encourage Bishops to pretend necessity of their absence XIX All the Bishops were sworn to the Pope before they sate in Council A. 1. They never swore to vote against their judgment They only swore Canonical obedience fidelity to him that is such obedience fidelity as the Canons of former Councils require * Bellarmin De Concil lib. 1. cap. 21. as long as he is Pope and so long as he commands those things which according to God according to the Canons he can command but they do not swear that they will not in Council say what they think or that they will not depose him if they convict him of being a Heretick 2. An Oath taken in general terms to defend his Canonical rights leaves the Council in perfect liberty to examine what is Canonical what not 3. Without the Oath they are strictly bound by the Canons to the same obedience fidelity so that it induces no new obligation but only confirms what was their duty before 4. Parliament-men swearing sidelity to their King according to the Laws do not loose the freedom of their Vote nor the power of changing many Laws making others with the King's consent 5. Every Bishop in the English Church at his consecration sweare due obedience to his Archbishop his Successors Why may not Catholick Bishops swear as much obedience to the Pope And what harm is there if they take the very same Oath again before they sit in Council XX. In one of the Congregations the Bishop of Guadice was interrupted affronted and the Cardinal of Lorain complain'd the Council was not free A. This hapned only once satisfaction was presently given Soave relates it thus * p. 593. The Bishop of Guadice speaking of the last * Sess 23. Canon where it was determin'd that Bishops call'd by the Pope are true lawfull said that there were also Bishops not call'd by the Pope nor confim'd by him which nevertheless were true lawfull For example he brought four Suffragans elected ordain'd by the Archbishop of Salzburg who take no confirmation from the Pope Cardinal Simoneta did not suffer him to proceed saying that whatsoever the Arthbishop of Salzburg or other Primates did was all by the Pope's authority The Bishop of Cava and two more call'd him Schismatick and said he ought to be put out of the Council Immediatly there follow'd a great noise among the Prelates as well of whispering as of feet partly in offence of the Prelate that gave his voice partly in defence The Legates did hardly appease the stir by making others proceed who were to speak in that Congregation which being ended Lorain said the Bishop had not spoken ill .... indeed it was found that the Bishop had not spoken ill and the Canon was corrected for whereas it said the Bishops call'd by the Pope of Rome it was altered thus the Bishops assumed by the authority of the Pope of Rome ..... Mantua did also reprehend the noise made with feet words saying that if hereafter they did not speak with respect They the Legates would go out of the Congregation .... Lorain commended the admonition said that as the Legates ought not to go out of the Congregation for any occasion whatsoever so it was most just that the perturbers of it should be punish'd Here you have a full account of the whole matter It was only a suddain heat soon over The publick reprehension of those who made a noise was satisfaction abundantly sufficient for what was past And the altering of the Canon according to the Bishop's advice was a very extraordinary encouragement for him every body else to speak freely for the future The Cardinal complain'd before the satisfaction was given the Canon alter'd but not after Besides it is not impossible for great men to find fault when there is but little reason for it They are used to be humour'd when they

danger of so grosse Idolatry My first design in this Discourse is to maintain the Honour which redounds upon S. George from Solemnity we celebrate My second is to shew the obligation incumbent upon all particularly those of his Profession to follow his Example That I may have success in both I shall endeavour to obtain the assistance of my Saviour addressing my humble prayers to Him without whom we are able to do Nothing FIRST PART From a deep Sense of this important Truth which is the first foundation of Christian Humility the Catholick Church has ever been persuaded that it is her Duty to appoint the Festivals of Saints for these two reasons 1. to offer up our humble Thanks to God for all the signal instances of his great Power Mercy all the Favours He so graciously bestow'd upon his Saints who could do nothing of themselves 2. to offer up our humble Prayers to God that since we also are not able to do any thing without him He may please to help us with proportionable Graces such as may enable us to follow their Example Humble Thanksgiving Humble Prayer are the Duties of this Day-In the performance of the first we raise our thoughts to Heaven and contemplating this great Saint before the Throne of God where he acknowledges renders Thanks for all the miracles of Grace which rais'd him to so high a Station of Glory there we fall devoutly down upon our knees with admiration of God's great Mercy Thanksgiving for the powerfull assistance which appear'd so signally in him who of himself was able to do Nothing In the second we look down upon our selves and conscious of our Frailty we begin to Pray with all Humility that since his Goodness has been heretofore so great He may continue it to us And at the same time this great Saint remembering the danger he has escap'd compassionates the danger we are in humbly Prays that since the same Redeemer died for him and us the selfsame helps which carried on the work of his Salvation may be employd in ours Having thus fairly stated divided the whole Duty of the Day I shall proceed to justifie the Honour which from hence redounds upon the Saint whose Feast we celebrate I need not tell you that if any Saint deserve a Festival in honour of his memory S. George may very well expect it from us more than any other Nation All Christendom has been ambitious of his Patronage and almost every Part been at a holy strife with one another which should honour him most In Portugal they look upon him as the Souldier's Patron In Germany we find a Military Order dedicated to him In Italy we have seen the great decay of the Italian Souldiery recover'd by S. George's Regiment In Asia the Georgians which way soever they employ their forces carry with them a fair Banner with the Picture of S. George upon it In the Armenian Churches they religiously observe his Feast Among the Greeks they keep the same Solemnity And they who travel in those parts can hardly find two Churches in a Town whereof one is not dedicated to S George Thus have all Countries studied to outvie each other in the Honour of this Saint But as the Genius of this Nation sutes more than any with his proper Character We bid the fairest for his Patronage What Saint more proper to be Patron of a Warlike Nation than a Warlike Saint A Nation whose Valour has been always envied admir'd by all the World what could could they want to make them Saints as well as Souldiers but the Patronage great Example of S. George a Souldier a Saint But yet I know not how it comes to passe there are a certain sort of people in the World so superstitiously over-jealous of God's Honour so scrupulous in misinterpreting their Duty to Him that they dare not upon any terms allow the least proportion of Honour to a Saint for fear of giving God too little the Saint too much I do not pretend to enter now into the Lists of Disputation but only to present you some few obvious reflections relating to the main Dispute which may contribute something towards the removal of these groundless fears scandalous misapprehensions In the first place If we think as humbly and as meanly of the Saint as he dos of himself We cannot therefore be accounted guilty of Idolatry The Saint is then no more our Idol than he is his own You cannot imagine that the Saints in Heaven idolize themselves If therefore we esteem the Saints no more than they esteem themselves There is no danger upon this account of honouring them too much The Saints in Heaven are more humble now than ever T is true They see God face to face They see in him all they desire to see But yet this Knowledge dos not puff them up with Pride because they see in Him that He is All they are Nothing They only believ'd it upon Earth but now they plainly see it S. Paul is now persuaded more than ever that * Gel. 6.3 if a man think himself to be Something when he is Nothing he deceives himself All the Aposiles plainly see the Evidence of what our Saviour once taught them without me you are able to do nothing S George himself is now convinc'd more sensibly than ever of the Prophet's Doctrine * Ierem. 9.23 Let not the Mighty man glory in his Might Let not the daring Hero glory in his Courage Let him rather humble himself so much the more in presence of his God who made him Great They All annihilate themselves in presence of their God * Iob. 26.11 The Pillars of Heaven tremble in his sight They tremble not so much with fear as with an awfull profound Humility They * Apos 4.10 cast down their Crowns before the Throne All at once acknowledge they are Nothing of themselves Pause here one moment reflect how little the greatest Saints esteem themselves Reflect again We value them no more than this And then you will ingenuously confess We do not value them too much In the second place if by our Festival Thanksgiving to their God ours We only honour them as they honour us that is to say as Branches of the selfsame Vine without which they as well as we are able to do nothing Then I suppose we may conclude We do not honour them above their merit And if we well examine the Design of these Solemnities if we consider nothing on the one side but the Honour which accrews to them because we bear them company in giving Thanks and on the other side the Honour which redounds upon us by their gracious return of the like Kindness their espousing of our Cause their joyning of their interest with ours We shall find that barely by our Festival Thanksgiving-Days we only honour them as we are honour'd by them Although we celebrate this Day the