Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	word_n	worship_v	writer_n	44	3	8.0687	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61458	The church of Rome not sufficiently defended from her apostacy, heresie, and schisme as appears by an answer to certain quæries, printed in a book entituled Fiat Lux, and sent transcribed (as 'tis suppos'd) from thence by a Romanist to a priest of the Church of England. Whereunto are annexed the Romanist's reply to the Protestant's Answer, and the Protestant's rejoynder to that reply. By P.S. D.D.	Samways, Peter, 1615-1693.	1663 (1663)	Wing S545B; ESTC R222361	39,609	116

Authority but of perpetuall infamy through all ages after in the Church because it established Arianisme What therefore St. Augustine said in his dispute with Maximinus the Arrian Bishop when the first Nicene Councell might be pleaded for the Catholiques as the Councell of Ariminum was for the Arrians that may I say in the present controversy as to the second Nicene and the Councell of Frankford (t) Nec ego Nicenum nec tu debes Ariminense tanquam praedicaturus proferre Concilium nec ego hujus authoritate nec tu illius detineris scripturarum authoritatibus non quorūque propriis sed utrique communibus testibus resi cum re causa cum caulâ ratio cum ratione concerter Aug. con Maxim Arian Episc lib. 3. p. 733. neither am I concluded with the Authority of this nor thou with that let matter with matter cause with cause reason with reason contest by the Authority of the Scriptures which are witnesses proper to neither parties but common to both If then we appeale to the Scriptures what more clear then the voice of God on Mount Sinai Exo 28.48 Thou shalt not make unto thy selfe any graven image or any thing that is in heaven above or that is in the earth beneath or that is in the water under the earth thou shalt not bow down thy selfe to them nor serve them c. This service God reserves to himselfe as we are taught Deut 6.13 exclusively to all creatures as we are informed by Christs recitation and weighty interpretation of the place Math 4.10 Thou shalt worship the Lord thy God and him only shalt thou serve and Exo 34.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt worship no other God The Papists here betake themselves to the distinction of Latria and Dulia none but God must be worshipped by the first but the second may be imparted to Saints and Angells The Replyer may learn if he know not that the chief words used by the Greek writers in the Scripture aswell the septuagint in the Old as the Evangelists and the Apostles in the new Testāent are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that these words are all us'd promiscuously as well for religious and divine as for civill worship even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for civill worship to man De 28.48 the septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Acts 20.19 St. Paul is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same St. Paul maketh it the unhappinesse of the Galathians that they did sometimes give Dulia to what were not Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we may see that Dulia if it be religious worship ought not to be given to such as partake not of divine nature but Divines should not contend about words the Catholiques agree and I think the Papists cannot deny it that the worship of God is distinguished from the worship of men in this that the one is religious and the other civill The first an Elicite Act of religion as the Schools speak the second an imperate flowing from it as the effect from the cause both of them species of Justice as Lactantius hath excellently observed (u) Primum justicize officiū est conjungi cum Deo secundum cum homine sed illud primum religio dicitur hoc secundum miscricordia vel humanitas dicitur Lactlib 6. c. 10. The first Office of Justice is to be joyned with God the second with man That first is called Religion this second Mercy or Humanity Well then admit the distinction of worship according to the difference first innocently assigned by St. Augustine into Dulia and Latria we scruple it not as long as those words are granted to be names of worship differing not only in degree but in kind or nature for seeing the Honour that we pay unto any Object ought to be proportionable to the excellency of that Object there must of necessity be the same distance between Divine Worship and Humane or Civil that there is between God and Man But in truth there is no Proportion between God and man and therefore neither ought there to be between Divine and Civill Worship (w) Colimus Martyres eo cultus dilectionis societatis quo in hâc vita coluntur sancti Homines Dei quorum Corad talem pro Evangelicâ veritate passionem paratum esse sentimus sed illos tanto devotius quantò securius postincerta ōnia superata quanto etiam fidentiore laude praedicamus jam in vita faeliciore victores quám in ista adhuc pugnantes at illo cultu quae Gracè latria dicitur latinè un● verbo dici non potest cum fic quaedam proprie divinitati debita servitus nec colimus nec colendum docemus nisi unu● Deum August contr Faust Manich. Lib. 20. C. 21. Et mox longè minoris est peccati ebrium redire à martyribus quàm vel je junum sacrificare martiribus dixi non sacrificare Deo in memoriis martyrum quod frequentissimè facimus illo duntaxat ritu quo sibi sacrificari novi Testamenti manifestatione praecepit quod pertinet ad illum cultum quae Latria dicitur uni Deo debetur St. August therefore that gave the first rise to the distinction of Latria from Dulia did not admit Dulia to be a religious Worship above civill worship such as is given to living men though he acknowledgd it an higher degree of Dulia that we give to the dead then what we give to the living because we honour them after their victory more securely But the Papists conceive thēselves under the notion of Dulia priviledg'd to consecrate Altars Temples Chappell 's to Saints all which St. August judged to appertaine to Latria and speaking of the excesse of Christians that were intemperate in the celebration of the Festivalls of the Martyrs he blames the Luxurie of such as were guilty but yet acknowledgeth it a crime far lesse then the Idolatry of such as with fasting sacrificed though even to the Martyrs themselves This devout Father would have detested the abuse of his own destinction into Latria and Dulia and much more abhor'd the doctrine of (x) Aquin p. 3. quest 25 Art 3.4 Aquinas and other moderne Romanists Who teach that the Image and the Grosse of Christ are to be adored with the same worship that Christ is adored with himselfe id est with Latria in its full extent had he lived to to see it (y) Greg. de Valent. lib. 3. de Idolat c. 5. apud Reynold de Idolat Ecclesiae Rom. lib. 1. c. 1. which veneration when Greg. de Valentia observed could not be attributed to a Creature without Idolatry he spake plainly that some kind of Idolatry was lawfull The Replyer grants that the Church of Rome were sufficiently condemned though not by a Generall Councell if the diffusive body of the Church did condemne her and this were easy to demonstrate from the first Ages of the Church which owned none of those doctrines that the Papists

first and chief efficient cause of the holy and spirituall building of his Church Peter by his endeavours whil'st he l●ved and by his doctrine since his death together with the rest of the Apostles though chief among them in the sense of the Ancients but not Moderne church of Rome a secondary or subord note efficient faith the instrumentall cause of this Glorious Edifice and the faithfull the materiall of the Temple of God When therefore this Replyer would play the Critick upon Peters name in the Syriack language which imports a rock he follows indeed his Masters Baronius and Bellarmine but to little purpose Peter (m) non est à Petra Petrus sed ipse est Petra is not saith Baronius derived from Petra a rock but he himselfe is a rock But what would the Replyer get hereby first he would fecretly disparage the Greek copies of the Gospel as if they did not conveniently expresse the importance of Christs words secondly directly oppose the Authority of St. Augustine (n) Petrus a Petrâl quemadmodum a Christo Christianes vocatur Aug deverb Dom. Ser. 13. lib. Retract 1. c. 21. who saith Peter was called from a rocke as a Christian is called from Christ and thirdly teach us what small skil he hath in the Analogy of Grammar for grant Christ and Peter too to be called a Rock the word rock shall be praedicated of them both univocally equivocally or denominativel as the Logicians speak The first kind of praedication cannot be admitted true of Christ and Peter without blasphemy for if Christ and Peter be named a roek un vocally then the same definition must agree to the rock Christ the Son of God and to the rock Simon son of Jonas Now Christ is a rock because he giveth life comfort and protection to his Church against all dangers ghostly and bodily which none can do but God If Simon be such a rock it follows he must be God also which is such a blasphemy that I hope this Replyer trembleth to be guilty off It follows therefore that Peter be a rock equivocally or by denomination from the true rock and let him take which sense he will the same definition by the Lawes of Logick shal not be assign'd to Christ and Simon because there will be a vast difference between the Rock Christ and the rock Simon By reason of the severall Genius's of the Syriack and Greek tongues as Causaubon hath noted Simon may in the one language be called a Rock equivocally and in the other a rock by denomination because in Syriack the name of Peter is written with the same letters that the word is that signifies a rock Cepha denoteth both but in Greek with others which is required in denominations as (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simplicius in Categ apud Casaub Smiplicius hath observed out of Aristotle Whether therefore in Syriack from Cepha Peter be also called Cepha or from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the difference will consist only in the form of words but not in the importance of the sense we are not afraid to call Peter a rock or a foundation the Scripture giveth this Appellation to all the Apostles Ephe 2.20 Rev 21.14 and why should we deny it unto him whose name challengeth it by particular praerogative The question is in what sense he is so called We see evidently by the Testimony of the Fathers that Antiquity thought him not a Foundation or Rock in the sense that the Patrons of the Popes omnipotency assert as if the whole Church were bottomed upon him and his Successors and the whole world become his Diocesse as Hart affirmed in his conference with Reynolds pag. 459 neither did they think that by these Titles given to Peter the Pope might lay claime not only to a Primacy of Order amongst the rest of the Patriarchs but a Lordly Soveraignty over all Christian people throughout the whole world Whereas now it is too manifest that all this contention is raised not so much for Peters honour as the Popes ambitious designes whom it would better become to imitate Peters true humility who would not endure Cornelius a Centurion to lye prostrate before him Acts 10.26 then assume his false titles false I say in respect of the sense now imposed on them whereby he may tread on the necks of Princes But what though the Pope succeeded St. Peter at Rome did not a Bishop succeed him also at Antioch might not this Successor clayme as much priviledge at the one See as the Roman Usurper doth at the other T is evident enough that Peter had no Successor in the Apostolicall dignity and (p) Contrvers 2. q. 3. a. 3. Stapleton teacheth that the Apostleship ceased when the Apostles dyed and yet though this were something currant doctrine at Rome (q) Annotat in Cyor. excus Rom. 1563. Bellarmine took courage to affirme that because some have given the name of Apostleship to the Popes office therefore the Pope succeedeth after a sort in the Apostleship viz in the charge of the whole world But Eusebius lib. 3. c. 17. mentioneth St. John after St. Peters decease to have discharged his Apostolick Office by constituting Churches and ordaining Bishops whereas he assigneth no imployment to the Bishop of Rome but the administration of his own Diocesse Certainly if the first Bishops of Rome had succeeded St. Peter in such a Superiority as the Romanists now contend for not only all other Bishops but St. John himself also must have acknowledged the Pope to have been his Diocesan which were to submit the supream dignity of the Apostolick Authority instituted imediatly by Christ to the limited jurisdiction of a particular See for such was the Bishop of Romes circumscription as we have shewn afore out of Clemens his constitutions That the purer ages of the Church had no such opinion of the Popes universall jurisdiction is manifest by the eight Canon of the famous Councell of Ephesus framed for the vindicating of the Bishops of Cyprus their exemption from the incroachment of the Patriarch of Antioch who claimed Authority over them in the consecration of their Metropolitan For when Reginus Bishop of Constantia Zenon Bishop of Curiun and Euagrius Bishop of Sela all within the limits of Cyprus made their complaint that the Patriarch of Antioch would subject their Island to himselfe attempting to draw to him the power of Ordinations amongst them contrary to the ancient Customes the Canons of the Apostles the decrees of the Nicene Councell upon the hearing of their cause they framed a Canon the last of the eight recited by Justellus wherein they exempt the Cypriots from the usurpation they complained of and moreover without the least reservation o● priviledge to the Bishop of Rome i● in this behalfe adde (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let the same course be observed in other Diocesses in all Provinces every where that none of the boly Bishops seize upon another