Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	church_n	foundation_n	3,386	5	8.7283	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61213	The unreasonableness of the Romanists, requiring our communion with present Romish church, or, A discourse drawn from the perplexity and uncertainty of the principles, and from the contradictions betwixt the prayers and doctrine of the present Romish church to prove that 'tis unreasonable to require us to joyn in commmunion with it.	Squire, William, d. 1677.	1670 (1670)	Wing S5102; ESTC R15456	70,903	210

and Tradition but it is uncertain whether ever the Apostles did blesse those Creatures for such supernatural ends and whether they did leave either command or example which should warrant the Church in after ages to bless any Creatures for the producing such Effects if it be certain then they must produce some text of Scripture so interpreted by the unanimous consent of the Fathers as the profession of faith by Pius 4. requires or some constant Tradition delivered down through the several ages of the Church but neither of these can be done for Secondly Their own Authors have affix'd the Institution of these several forms of blessing to the times long after the Apostles and ꝑo it cannot be said that the Church hath received them from Apostolical discipline and Tradition the blessing of the Paschal taper is pretended to be the Institution of Zozimus and Theodore the first who sate anno 640 the form of blessing to be dictated by Ambrose and that Augustine and Peter a Monk of Cassino composed others which are out of use as Durand * Rasienale Div. Offic. l. 6. c. 80. tells us but whether the same forme or any such kind of forme as is now in use or whether any at all we can have no certainty from Authors who lived some hundred years aster Till ꝑo they can certainly prove not only that a Paschal taper was used in the Church but that it was used from the Apostles times and used for this end with such like form of blessing as is now practiced by the Romanists I do not see how the Council can declare this to be an article of faith that it came from Apostolical discipline and Tradition the blessing of holy water was introduced say the most of them by Alexander the first so say Durand * R●●ional l. 4. c. 4 Polydor Virgil † De Invent Rerum l. 5. 68. and Platina in the life of Alexander the first and yet this higher than we can be certain of it for there is no certainty of the Epistle ascribed to Alexander whence they fetch this Institution nor of the Pontifical ascribed to Damasus as Reynolds * De Lib. Apoc. Pra-lect 179 180. shews from the acknowledgment of many of their own authors The blessing of bread for driving away devils if we believe Abdias a frivolous Author l. 2. Histor Apost is derived from St. Peter as Gavantus † Thes Sacr. Rit Part. 4. Tit. 19. n. 19. tells us but what certainty have we of this Tradition when we have no certainty even by their own confession of the truth and honesty of this author and if we believe him when all antiquity is silent about it he had need be testis omni exceptione major besides this the first blessing which Gavantus could bring was from Gregory's Sacramentary about 600 years after the Apostles times and ꝑo still no certainty that it was from Apostolical Tradition for the blessing of candles they tell us Sergius appointed a procession with hallowed candles on the feast of the Purification but supposE the Institution higher as Baronius * In Martirelogi● doth who fathers it on Eligius who died anno 665 yet still short enough of the Apostles times if thus their own authors who purposely inquire their Antiquities assign their institution after the Apostles daies then it is not certain that the Church received them from Apostolical Tradition unless we can believe that rare exposition which some * Gavant Thes Sacr. Rit p. 4. Tit. 19. n. 2. give of St. Pauls words to Timothy 2 Tim. 1. 13. Formam habe sanorum verborum quae à me didicisti Sanorum i. e. quae possunt sanare sensibiles insensibiles creaturas that the forme of sound words was the forme of blessings for supernatural effects but such Interpretations I suppose the soberer Romanists will sooner deride than believe Secondly It is no way certain that they received the use of lights from Apostolical Tradition the Church of Rome requires at Mass the candels to be lighted and though it be midday yet allows no Celebration without it but now First Though the Apostles might use lights at the time of Divine Service when they were forced to meet in Grotts and Caves and darke places and commonly in the night caetibus antelucanis as Pliny observed to avoid the danger of persecution yet there is no certainty that we are obliged by that example to light up Candles in the Day nor any certainty that they left that rule for after Ages Secondly though the Church after the times of Persecution did use lights to shew themselves the Successors of pious men yet it 's not certain that this was a necessary but voluntary imitation Thirdly as for those ancients who pleaded for the Continuance of lights ti 's no way certain that they used them to expel devils or pretended any supernatural virtue in them but only as signes of joy and representations of Christ as Durand * Rationale Div O●●ic l. 1. c. 1. tit S. gives us their mistical signification Thirdly It is no way certain that they received the use of Incense from Apostolical Tradition for First though Incense might have been used in the Primitive Church either for some mistical signification as Bellarmine mentions three misterious reasons or ad tetrum odorem siquis ex multudine in Ecclesià exist teret abigendum to drive away those Filthy smels which might be occasioned by the concourse of people which is the most likely reason for the Christians being forced to assemble in subterranious Cels and Caves they might use incense to prevent the infection which they might fear from the vapors in dark and low places but it is not certain that they used Incense on the same reason it is now used by the Romanists ut omnes languores Cunctaeque insidiae inimici odorem ejus sentientes effugiant seperentur à plasmate tuo c. That all faintings and treacheries of the devils perceiving this smel may fly away and be removed from the workmanship which thou hast redeemed by thy precious blood and that they may never be hurt by the biting of the ancient Serpent * Instit Baptiz c. Se●● usum Satum in hened incensi Though the ancients might use Incense for sweetning the places of their assemblies yet it is uncertain that they used it for devotion to drive away the devils temptations The Romish Church requires at the Celebration of the Mass the censing of the Altar and the Gospels which must be done three times and the Elements which are to be consecrated drawing the Censer thrice upon the Host and Chalice together in the fashion of a Crosse and thrice round about them i. e. twice from the right hand to the left and once from the left hand to the right † Rubr. General in offert Missal Pii 5. afterwards he must cense the Cross and the Altar again then the Deacon censes the Priest

commemoration of the dead which S. C. mentions for those who are gone before us with the signe of faith and repose in the sleep of peace and rest in Christ refreshment light and peace for the Romanists suppose the torments to be greater than the greatest torments of this life now how do they repose in the sleep of peace when they indure both a punishment of loss in the want of the sight of God and a punishment of sense how do they rest in Christ when they are perhaps in far greater torments than they in this life whereas Those who dye in the Lord rest from their labours * Rev. 14. 13. Thirdly Though the prayer runs that God would absolve him from his sins yet still there is no necessity that there should be a Purgatory for those prayers may suppose as you see many do the Soul yet to be in suspence and in its passage to Gods tribunal and that they use the commendatio animae at the buriall or Trentall which they did when the Soul just went out of the body so that these prayers rather signifie a prevention of punishment than any mitigation or ending of it or again these prayers may refer to the resurrection for it is not said absolve him from the bond of his sins that he may be presently released from Purgatory but that in the glory of the resurrection being raised among the Saints he may breath again and so we have such a prayer in the Pontifical which begins Deus cui omnia vivunt c. that God would command the Soul of his Servant to be received by the holy Angels and carried into the bosome of Abraham his friend and be raised at the last day and what ever faults by the deceit of the devil be incur'd thou of thy pitty and mercy wash away by forgiving them Here is a prayer for pardon but then 't is at the resurrection and thus though there are prayers for pardon yet still they are no way reconcileable with their Doctrine Thus I have finished the considerations which at present I intend and perhaps if occasion offer it self may add more my conclusion is a request to those who begin to entertain such fair opinions of the Romish Church that they would not exchange their Religion before they consider what they shall gain by the bargain I see many who did not much minde to understand the duties of their own religion much less to practice them are easily drawn over to the Romish party and when they live like Atheists at least to seem some body they pretend to be Papists I envy them not such Proselites who add nothing to the repute of any side but only number nor do●●e loose any thing by such Renegado's whose practice disgraced their profession the Church is purer when the dregs are purged out Rome had at first wanted men to inhabite it if Romulus had not opened an Asylum and modern Rome would not be so much replenished if there were not a Sanctuary to shelter such converts 't is hardly any matter what religion men profess if their practice be not answerable and 〈◊〉 though they glory in their multitudes yet many who seem to be of their religion would prove if they were ●i●ted of none at all There are others well meaning persons who as in Charity I must judge are moved either through affection to peace or love to truth as they think to incline to the Romish Church these I do not condemn for their love to peace 'T is a noble design in imitation of the good Samaritan to poure Oyle and Wine into the Churches wounds and reconcile brethren who are at od's and God ●orbid but we should meet them for peaces sake so far as we can without prejudice to piety and truth but what benefit can we expect by our concessions when they pretend what ever we can judge from Scripture reason or Antiquity they cannot erre yea the least concession that they have erred or can erre oreturns their foundation destroies the Infallibility of their Church What hopes to reclaim them to moderation when those who mediate for peace are looked on as enemies Erasmus Modrevius and Cassander are in their account damnati authores and if they be not high flow'n Papists they account them though they die in the communion of their Church but only close Heriticks I do not condemn those who are inquisitive after truth and ready to imbrace that which is attended with sutable motives To these 〈◊〉 I offer these considerations whether 't is fit to adhere to that Church which requires all to believe those Doctrines as necessary to salvation which are uncertain and dubious to imbrace those for Apostolical Traditions which are not such to receive those Ecclesiastical rites for wholsome and good of which many are vain and foolish and cannot be excused from Superstition Let them consider whether it be fit to adhere to that Church whose sacred Offices contain many untruths and impieties and Lastly whose very prayers do in many things contradict their avowed Doctrine he that can swallow down such considerations and turn Romanist has as I may judg bidden adiew to his reason as well as Religion Soli Deo Gloria FINIS

afterward he censes the Quire and the sub-Deacon then the censer bearer censes the Deacon then the Acolites lastly the People * Rubr. Genera● in offert c. 7. ● 10. And all this is done to drive away devils saies Innocent † l. 2. c. 17. the third in his exposition of the Mass and Gavantus * Com. in Rubr. Missae pa●t 2. tit 4. n. 4. l. ic ● from him but by what record or what ground shall I be certain that the Apostles commanded this or that their Church in conformity to the practice of the Apostles did thus or Lastly that the present Roman Church pretends no other virtue or efficacy in Incense than was allowed by the ancient Church Secondly I have further reason to question the uncertainty of this pretended Tradition for even several authors of the Roman Communion have affixed a far latter date to the beginning of this Institution Platina † In vitâ Sixti 1. and Polydor Virgil * De Invent rerum l. 5. c. 10. refer it to Leo the third who was the 98th Bishop of Rome according to Platina Fourthly It is no way certain that they received the use of Priestly Garments from Apostolical Tradition though we do not contend whether the Priest may use distinct Garments in the Celebration for the practice is according to St. Hierome's expressions Religio divina alterum habet habitum in ministerio alternm in usu vitâque communi that their habits in their ministration were different from those they commonly used yet we judge these are liberae Institutionis which are indifferent in themselves and not absolutely necessary such things as the Church may injoyne from its own authority in things indifferent not which it must injoyne from Apostolical command For First We are no way certain that the Apostles practiced or commanded such things that either at the first Institution by our Saviour or at the Celebration of the Sacrament by the Apostles they used any such Priestly Garments and ꝑo Polydor Virgil * De Invent Rerum l 4. c. 7. saies Hebraica magis quam Apostolica referunt instituta they more resemble the Jewish than Apostolical Institutions Secondly We are not certain that though God did appoint in the Old Testament such habits for Aaron and his Sons when they were to minister the Priests ꝑo in the New Testament must have such for all agree that nothing prescribed in the Mosaical ministration doth bind us Christians unless where the nature of it is Moral else we should be obliged to observe all the Rites annd Ceremonys which Moses appointed and ꝑo it seems very strange that Bellarmine * L. 2. de Mis●●● c. 14. should say that the Garments of the Aaronical Priests were Figures and Types of those Vestments which the Christians use for to represent and tipify something to be used in the times of the Gospel requires a Divine Institution but it is no way certain that they were so appointed by Divine Institution ꝑo we cannot assert that they are Figures and Types of the Priestly Vestments which are now used Thirdly If we look on the several habits which belong to their Clergy we shall think it very unlikely that they were derived from the Apostles either if we consider the things required or the significations they assign to them First As for the things required there are six things required in the attire of a Priest but 15 several parts of the attire of a Bishop as Durand * Ration Div. Offic. l. 3. c. 1. ●it G. H. reckons them and though the High Priest among the Jewes had only eight things in his attire yet the Bishop must have fifteen because forsooth as Durand gives the accurate reason our righteousness must exceed the righteousnes of Scribes and Pharises Nay these fifteen are not all for besides these he wears his Surpliss and his pluviale now it 's very improbable that the Apostles should require more than Moses did or that when they imposed such several habits that yet neither in the Scripture nor Primitive writers there appear the least footstep of this injunction Secondly If we consider the grounds they pretend and the signification they give them it will seem altogether improbable that they should be derived from the Apostles The Sandals say they come from the Apostles who used Sandals Mark 6 9. But if the Apostles example there be a sufficient argument then they must neither have a Staff in their Journy nor Mony in their Purse or if they pretend our Saviours command Go teach all nations which reason Durand * Rationale Div. Offic. l. 3. c. 8. tit A. gives that will never sute with the grandeur of their Bishops nor yet with their practice who do not use to foot it to Preach in their own Cures The Miter saies Baronius † Ad annum 34. n. 298. came from the Apostles and the Bishop with his Miter represents Moses coming down from the Mount with the 2 Tables but if it came from the Apostles how comes it to have 2 Horns because say they Moses when he came from the Mount was Horned * Polyd. Virgil. d● Invent. Rer. l. 4. c. 7. an error which the vulgar Translation has occasion'd by misinterpreting a word For where it should be read his face shone That translation renders it cornuta erat facies ejus Exod. 34. 2. and yet here 's an Apostolical Tradition pretended to justifie their mistake But this is not all why must it be Horned to note saies Durand * Rationale Div. Offic l. 3. c. 13. tit C. D. the 2 Testaments why must the Miter have two stays hanging behind to note saies he the Spirit and the letter Why must it be made high to note the eminency of knowledge which must be in a Bishop the Gloves saies Durand † 161. l. 13. c. 12. must be put on according to the Tradition of the Apostles next after the Dalmatica that his left hand may not know what his right hand doth And why Gloves to cover their hands because workes must be publick but the intention secret * Gavant Thes Sacr. Rit Part 2 tit 1. pag. 99. why must he sometimes put them off and sometimes put them on because good works must sometimes be secret to shun vain glory sometimes publick to edefy their neighbours Saies Durand will ye see more of these five reasons which their Ritualists give concerning Priestly and Episcopal habits and you will then think that those who pretend to give a reason of those Ceremonies do only insanire cum ratione and that 't is very unlike the simplicity of Religion which the Apostles delivered Fourthly I add that 't is so far from being certain that these Garments came from the Apostles that their own authors tell us that at first they said Mass in their usual Garments so Gavantus * Part. 1. tit 18. out of Walafrid Strabo and that by degrees the multitude of these