Selected quad for the lemma: blood_n
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A63876
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Animadversions upon a late pamphlet entituled The naked truth, or, The true state of the primitive church
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Turner, Francis, 1638?-1700.
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1676
(1676)
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Wing T3275; ESTC R15960
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53,553
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71
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27. that except some very few extraordinary Instances to the contrary none are fit to be admitted into Holy Orders but such as have studied in the University But I beseech you saies he in the same page what have these Sciences falsly so call'd to do with the Gospel and he instances presently in the Mathematicks as a Science it seems falsly so called His quarrel at the Jesuites in China I must needs say is an idle one for recommending themselves to the King and his Courtiers by the Skill some of the Society whom they sent for had in the Mathematicks Whereas their Errand thither was to preach the Gospel What of all that are these so Heathen-Studies that they are not to be tolerated even then when they help to introduce Christianity But he seems to have the same compass of understanding in these Arts and Sciences falsly so call'd you must think that a certain old Head of a House had who coming one day by chance into the Colledge-Library and finding there an ingenious young man reading Christoph Clavius the Jesuite upon Euclid Now a shame take thee said he why dost thou not get thee some Protestant Mathematicks But sincence his greatest Pique is at Logick and he can never leave inveighing against Syllogisms and Human Deductions and still he is rating off his Preachers from Plato Aristotle Euclid Scotus Aquinas so he puts them together p. 28. very Chronologically and then very Logically contradistinguishes Mathematicks Logick Physick whether Medicine or Natural Philosophy to Gravity Sobriety Meekness Diligence and the like I should not sufficiently acquit my self in the Defence of Universities which I have undertaken for the Church of England no where looks more hopefully than in the Universities where the faculty of disputing is so well taught as it can hardly be learnt any where else if I should not vindicate this Faculty from being that with which he says p. 15. God will not endure to be fetter'd as with Philosophical Sophisms and Human Consequences but beyond his promise I suppose the very words of any Promise as he explains himself ipsissimis verbis he is not sure of any thing though it seems ever so rational It were in vain to produce St. Augustine's Testimony l. de Ordine c. 17. where he praises Logick for he was one of the Fathers who by this very means defaced and spoiled Christianity And I know not wheâ—her Bishop Davenant have any better Credit with him who in his Learned Commentary on the Colossians Chap. 2. falls into the same Heresie and bestows great Commendations on that Noble Art or Science Perhaps it will be to no purpose to put him in mind that our Blessed Saviour was pleas'd to be a kind of Quaestionist as our University Statutes call young Logicians when he disputed with the Doctors being himself but twelve years of age And if I should tell him of St. Stephen's disputing with certain of the Synagogue of the Libertines who were not able to resist the Wisdom as well as the Spirit by which he spake Or if I should urge the Example of Apollos an eloquent man and mighty in the Scriptures as well as fervent in spirit who mightily convinc't the Jews and that publickly shewing by the Scriptures that Jesus was Christ that is no doubt by deductions from Scripture Perhaps he would phancy still that they us'd some other Logick than what we study at Universities for which we are so much beholding to some Heathen Philosophers as if it were for the Honour of Christian Religion to have a Logick made on purpose to justifie its Doctrines and as if it were not much more for its Honour to be able to maintain those Doctrines by the same standing Rules which all the World even the Heathen World found out and establisht as immediately founded upon Natural Reason I will therefore shew him that Christ and his Apostles did many times Argue explicitly in Mood and Figure and sometimes only so implicitly that Men may be damn'd for not making such Deductions as they ought to make from Scripture As in St. John 8. 47. our Saviour tells the Multitude He that is of God heareth God's words ye therefore hear them not because ye are not of God 'T is a Syllogism in the fourth Mood of the Second Figure and runs thus Whosoever is of God hears God's words But ye do not hear God's words Therefore ye are not of God St. Paul Heb. 12. 7 8. Argues in the same Mood and Figure Every Son is chastned by the Father But ye are not chastned by the Father on supposition that they would not endure to be so Therefore ye are not Sons that is ye are Bastards In the 22th of St. Matthew Christ in his Dispute with the Sadduces calls that Siripture which was only a Rational deduction from Scripture and they are pronounc't by our Saviour to err and not to know the Scriptures which did not know how to collect a true Inference from Scripture though they knew the Words well enough And yet our Saviour's Argument cannot be explicated without two or three Syllogisms which may be these 1. God is the God of the Living God is the God of Abraham Isaac and Jacob Therefore Abraham Isaac and Jacob live 2. They that live not now in their Persons but live unto God must be raised from the Dead But they viz. Abraham Isaac and Jacob that live unto God live not now in their Persons Therefore they viz. Abraham Isaac and Jacob must be raised from the Dead 3. They that now live only in their Souls live not now in their Persons But they viz. Abraham Isaac and Jacob now live only in their Souls Therefore they viz. Abraham Isaac and Jacob live not now in their Persons Now what if the propositions of such a Syllogisme happen to be disjoyn'd in the Scripture being about the same matter is it not lawful and safe to put them both together and make the Deduction For Example a great Divine who is now a Reverend Prelate the present Lord Bishop of Ely was arguing with a Person of Honour and Learning of the Romish Perswasion against Transubstantiation and in that Discourse the Doctor ask't him If the Substance of the Bread and Wine remain'd no longer but was done away then what did the wicked eat and drink that eat and drank unworthily nothing but Accidents The Nobleman answer'd That they eat the Body and drank the Blood of Christ Whereupon the Doctor urg'd him with this Syllogisme Whosoever eats the Flesh of Christ and drinks his Blood hath eternal life abiding in him Joh. 6. 54. 56. But no Murderer hath eternal life abiding in him 1 Joh. 3. 15. Therefore no murderer eats the Flesh of Christ and drinks his Blood The Major Proposition is Christ's own words the Minor is the Apostle St. John's words the Syllogism is true in the form as well as in the matter therefore the Conclusion is firm and certain But that Honourable Person smil'd
against those that did but sit down at their ease just after their Prayers Eo apponitur irreverentiae crimen c. To this saies he may be added that it is such a criminal irreverence as may easily be understood even by the Heathens themselves if they have any sense about them for sure 't is irreverend to sit down under the view and plac'd as it were over-right the view of that Person for whom you have the highest Reverence and Veneration how much more is it not most irreligious to do so in view of the Living God while the Angel that attended at the Prayers is yet standing by unless we have a mind to upbraid God that our prayers have tired us But if we pray with Modesty and Humility we shall so much the more commend our Prayers to God Now let Heaven and Earth judg whether the primitive Christians sate at receiving the Sacrament or no I shall make one Observation more upon this whole matter that although comprehension be the only thing he pretends yet there must needs be Toleration at the bottom of it 'T is true indeed that p. 23. though he desires such a form of Service such Ceremonies also to be establisht as may give most general satisfaction yet he desires what is establisht may be generally observ'd and not a liberty left as some do propose to add or detract Ceremonies or Prayers according to the various Opinions and Humours of Men for certainly this would cause great Faction and Division c. I suppose he means well here but quite contrary to his own Principle p. 19. where he treats about kneeling or sitting at the Eucharist and concludes that in these things no man ought to obey till we can rectifie his judgment Now suppose the Injunctions for kneeling were taken away are we sure that all they and we should have such rectified judgments on the sudden as to agree together about Receiving either sitting or standing or all in any one posture Nay are we not morally certain of the contrary that there could be no such agreement therefore he does well in adjuring us to admit them in any posture which is Toleration Now consider pray in this one point what a Confusion would ensue when in the same assembly One might Receive the Communion decently kneeling A second believing that to be Superstition demands it sitting A third because 't is reported the Pope himself sometimes receives it sitting judges that as much better he may to be Popery therefore he will have it leaning or lying along as he thinks the Apostles had it A fourth would be better pleas'd with a running Banquet because the Jews eat the Passover in haste and because they have it so in some places beyond Sea every one en Passant Would not as St. Paul concludes in another case any that should come into such a Congregation think they were all mad Oh! but if they come in sincerity of heart c. He may well make an If of it But if they are never so sincere yet alas what 's their or our heart in comparison of Christ's heart and yet he kneel'd in several places we read and lifted up his Eyes and lifted up his hands towards Heaven And yet 't is Superstition in us to kneel at receiving the Body and Blood of Christ But let us be tender and compassionate to our weak Brethren If any tender Consciences that is as he explains the word weak Judgments and I am not so uncharitable as to doubt but there are many such be seriously troubled at kneeling we are heartily troubled too at their Discontents We kneel to God and pray for their Conversion and Satisfaction We could even kneel to them that trouble them with vain Scruples and pray them with St. Paul to study to be quiet We readily offer our selves either to answer their Reason would they bring those could speak it or rather write it in strict form of Argument which yet they would never do but only make these Orations or else if we could not answer it then we would quit our Opinion and embrace their's But if they have nothing to oppose to us but only this and if this suffices that they are offended at it at this rate there can be no settlement in the World either of Church or State For they may deliver themselves from all its Injunctions if they please but to take a Caprice against them This is assuming to themselves a perfect Negative Vote against any Law without giving any reason against it If such a Spirit as this be not destructive of Christianity nay of all Civil Society and the ready way to set the Heels above the Head we understand not any thing He huddles up the rest concerning other Ceremonies Cross in Baptism Ring in Marriage c. slighting them all and giving them up without the least shadow of an Argument Except this be one Wherefore I conclude says he this point of Ceremonies with St. Paul He that regardeth the day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it c. So he that kneeleth kneeleth unto the Lord and he that kneeleth not to the Lord he kneeleth not Now do but examine this Conclusion and whence he draws it Consider pray that regarding or not regarding these days that is the old Jewâ—sh Holy-days as presently I shall make it appear was neither commanded nor forbidden by the Christian Church but left indifferent Is kneeling at the Blessed Sacrament left as indifferent is it not commanded by the Church do not they that refuse to kneel disobey the Church So then his Argument in the Parallel runs thus He that regardeth the day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it c. So he that kneeleth kneeleth to the Lord and he that kneeleth not to the Lord he kneeleth not that is to the Lord he disobeys the Church and refuses to kneel But I must needs take notice of his next passage because 't is a pleasant one and because he desires us to observe it how St. Paul in this place Rom. 14. calls the zealous Observer of Ceremonial matters the weak Brother and commands the strong not to despise him So that now the Tables are turn'd and we of the Church of England our poor weak Mother as this Author would make her are the weak Brethren But what I pray were those Ceremonies which the Apostle thought it a weakness in some to Opiniator Is it not evident they were the Jewish out-dated Ceremonies which the Apostle allowed them to Bury honourably and therefore was conâ—ented they should fall gently and sink by degrees Yet he was discontented at their untimely Zeal that urg'd them still as necessary and obligatory upon the Christians He permitted them to have some regard to a day viz. an old Jewish Holiday and if they were over-fond of it he charged those that