Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	church_n	scripture_n	tradition_n	15,184	5	9.5685	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57656	Medicus medicatus, or, The physicians religion cured by a lenitive or gentle potion with some animadversions upon Sir Kenelme Digbie's observations on Religio medici / by Alexander Ross.	Ross, Alexander, 1591-1654.; Ross, Alexander, 1591-1654. Animadversions upon Sir Kenelme Digbie's Observations on Religio medici.	1645 (1645)	Wing R1961; ESTC R21768	44,725	128

us to break down● our walls and let in the Grecian Horse and not with Laacon trie what is within him Aut hoc inclusi ligno occultantur Achivi Aut haec in nostros fabricata est machina muros But now to the matter First Hee tells us that between us and the Church of Rome there is one faith then belike he will have us beleeve with the Romanists that there be more Mediatours then Christ that his body is not contained in Heaven but every where is newly created of bread that the Saints are the objects of our prayers that the Popes traditions are of equall authority with Scripture that Apocryphall bookes are Canonicall that we may merit both of congruity and condignity yea supererogate that we may pray to and adore Images and too many more of these dangerous positions must we beleeve if our faith be all one with that of Rome this may be indeed religio Medici the religion of the House of Medicis not of the Church of England Secondly He is not scrupulous in defect of our Churches to enter Popish Churches and pray with Papists for though the Heathen temples polluted the Israelites yet the Popish impieties are not such as pollute their temples or our prayers made in them Observe here first that his words imply a necessity of praying in Churches whereas Christ bids us pray in our chambers and the Apostle wills us to lift up pure hands in every place Moses his prayer was heard as well on the red-sea-shore as Aarons was in the tabernacle and Iob was heard as well on the dung-hill as Solomon in the Temple God is not now tyed to Mount Sion or Garizim Secondly to pray with Papists is a countenancing and a confirming of their Idolatry Thirdly it is a scandall to the weaker brethren and woe to him by whom scandall cometh Fourthly it argues notorious dissimulation and hypocrisie and we know what simulata sanctitas is Fifthly he that prayes with them must say what they say Salve regina and Ave crux spes unica c. or else hee prayes not with them though hee be with them Sixthly Popish Churches being actually imployed about Idolatry doe no lesse pollute and profane then the Heathen Temples did because Popish Idolatry is no lesse if not more hurtfull and impious then Heathen for it is grosser Idolatry to worship Images the work of mens hands then to adore the Sun and Moon the work of Gods hands I reade of foure sorts of Idolatry 1. Hermeticall which is the worship of Images 2. Poeticall the worship of deified men 3. Physicall the worship of the great Platonick animall the world or the parts thereof 4. Metaphysicall the worship of Angels or other created spirits all these sorts of Idolatry are practised by Papists except the third Thirdly At the sight of a Crosse or Crucifix he can dispense with his hat but scarce with the thought or memory of his Saviour I will not blame him to remember his Saviour as oft as hee can but then I would have him remember that our Saviour hath not instituted a painted or carved Crosse and Crucifix to bring us in remembrance of him but hath left us his Word and Sacraments other devices are but will-worship Secondly the sight of a Crucifix adored should rather excite his indignation then his devotion When Moses and Ezechia saw the golden Calfe and brasen Serpent abused we reade not of their devotion but of their just indignation a woodden cross is but a woodden remembrancer of Christ and silence at the sight of Idolatry is a secret consent and how can any be devout in that wherein God is dishonoured Fourthly At a Procession hee hath wept when his consorts have laughed blind with opposition and prejudice The difference only is that they play'd the part of Democritus but the physician of Heraclitus now which of these are most blind with prejudice he that laughs at the folly of superstitious Processions or he that weeps out of a preposterous devotion But why Sir do you weep at such a sight Is it out of pity to see such folly if so I commend your weeping but that is not the cause of your sorrow as appeares by your Book Is it then because you call to remembrance Christs sufferings but as hee told the women of Ierusalem so I tell you Weep not for him but for your selfe weep that you have not the heart and Christian courage to reprove such Idolatry for by countenancing of it with your teares and not reproving of it with your words you make it your owne amici vitia si feras facis tua Fifthly You thinke it uncharitable to scoffe the Pope whom as a temporall Prince we owe the duty of good language First how came he to be a temporall Prince Sure he whose successor he claimes himselfe to be said that his Kingdome was not of this world and refused a temporall Crowne when it was profer'd him and told his Apostles that they should not beare rule as the lords of the Nations did Non monstrabunt opinor ubi quisquam Apostolorum judex sederit hominum c. Saint Bernard will tell you that the Apostles never affected such principality If you alledge Constantins donation I will remit you to those who have sufficiently demonstrated the forgery of it Secondly wee give him no worse termes then Christ gave Herod and the Rabbies of his time calling the one a Fox the others hypocrites painted tombes wolves in sheeps clothing Thirdly those which you call popular scurrilities and opprob●ious scoffes are Antichrist man of sin whore of Babylon but these are the termes which the Scripture gives him Fourthly I confesse it is the method of charity to suffer without reaction in particular wrongs but not when Gods glory is in question Christ prayed for those that persecuted him but whipped them that dishonoured his Fathers House To suffer God to be wronged and not to be moved is not charity but luke-warmnesse or stupidity Fifthly we give the Pope no other language then what he hath received of his owne party Victor was checked by Irenaeus for excommunicating the Eastern Churches Arnulphus Bishop of Orleans in the Councell of Rhemes calls the Pope Antichrist not to speak of Ioachimus Abbas the Waldenses Wickliffe and many more who give him the same title Sixthly how many Popes have justly deserved these titles if you look on their flagitious lives and hereticall doctrine that not without cause Ralph Urbin painted the two chiefe Apostles with red faces as blushing at the foule lives of their successors What duties of good language do we owe to Zepherinus a Montanist to Marcellinus an Idolater Liberius an Arian Anastasius a Nestorian Vigilius an Eutychian Honorius a Monothelite Sylvester a Necromantick Iohn the 23. that denied the resurrection and others What shall I speak of Sylvester the second Benedict the ninth Iohn the 20. and 21. Gregory the seventh c. who gave themselves

to Sathan and Witchcraft I will say nothing of their Apostasies Idolatries Whoredomes Blasphemies Cruelties Simonie Tyrannie c. 1. You have no Genius to disputes in Religion neither had Mahomet to disputes in his Alchoran it were well if there were no occasion of dispute but without it I see not how against our learned adversaries wee should maintaine the truth If there had been no dispute against Arius Nestorius Eutychus Macedonius and other Hereticks how should the truth have been vindicated Not to dispute against an He●etick is not to fight against an enemy Shall wee suffer the one to poyson our ●oules and the other to kill our bodies without resistance 2. In Divinity you love to keep the road so did not Eliah in his time nor Christ and his Apostles in theirs If the road be infested with theeves holes or precipices you were better ride about the broad way is not still the best way 3. You follow the great Wheele of the Church by which you move but this Wheele ●s sometime out of order Had you been a member of the Hebrew Church when that worshipped the Calfe I perceive you would have moved with her and danced ●o her pipe Was it not better to follow the private dictats of Christ and his Apo●tles then to move with the great Wheele of ●he Iewish Church When the whole world groaned and wondered that shee was made Arian was it not safer to steere ones course after the private pole of Athanasius his spirit then to move with the great Wheele of the Arian Church Had you lived in that time when the Woman who had the Eagles wings was forced to flye unto the wildernesse being pursued by a floud out of the Dragons mouth had you I say then lived would not you rather have followed her then stay at home and worship Christs Image with the same adoration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay worship the Crosse with the same that Christ himselfe is worshipped You cannot be ignorant how disordered the motion was of the great Wheele of the Iewish Church in the dayes of Elijah Manasses and Hosea Christ tells us that when hee comes againe hee will scarce find faith upon the earth how then will the Churches great Wheele move Your greener studies you say were polluted with the Arabians heresie that mens soules perished with their bodies but should be raised againe This opinion you thinke Philosophy hath not throughly disproved and you dare not challenge the prerogrative of immortality to your soule because of the unworthinesse or merits of your unworthy nature First Quo semel est imbuta recens servabit odorem Testa diu your vessell retaines yet the sent of that liquor with which at first it was seasoned Secondly if you have forgot reade over againe Plato and you shall find that Philosophy can throughly prove the soules immortality reade also Aristotle Will you have reasons out of Philosophy take these 1. The soule is of an heavenly and quintessentiall nature not of an elementary 2. The soule is a simple substance not compounded of any principles therefore can be resolved unto none Now if it were compounded it could not be actus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and principium 3. As the soule hath neither matter nor forme in it so neither are there in it any contrarieties now all generation and corruption are by contraries This is the reason why Philosophy denieth any generation or corruption in the Heavens because they are void of contrarieties 4. It is a Maxime in Philosophy Quod secundum se alicui convenit est ab eo inseparabile therefore life is inseparable from the soule because it lives by it selfe not by another as the body doth or by accident as the souls of beasts do 5. Mens soules have subsistence by themselves not by their composita as accidents and the formes of beasts have which is the cause of their decay 6. The soule hath a naturall desire to immortality which if it should not enjoy that desire were given to it from God in vaine At Deus Natura nihil faciunt frustra 7. If the soule perish it must be resolved to nothing for it cannot be resolved unto any principles as not being made of them if some thing can be resolved unto nothing then some thing was made of nothing but Philosophy denies this therefore it must needs deny that or the corruption of the soule and consequently it holds the soules immortality I could alledge many testimonies of Heathens to prove how they beleeved the immortality of the soule but that I study brevity Thirdly let not the merits of our unworthy nature deterre us from challenging the soules immortality for the evill Angels have merited worse then we ●nd yet they cease not for that to be im●ortall Though by sin we have lost ori●inall righteousnesse or supernaturall ●race yet wee have not lost the essentiall ●roperties of our natures and indeed wic●ed men would be glad that their soules were as mortall as their bodies for they ●now that the merits of their unworthy natures deserve torments rather then sleep or rest therefore this your Arabian opinion is not grounded upon Philosophy but rather upon Pope Iohn the 20. his heresie for which hee was condemned by the Divines of Paris Your second errour was that of Origens That God would after some time release the damned soules from torture S. Austin shewes how pernicious this opinion of Origens is for it opens a gap to all profanenesse it destroyes Gods justice which cannot be satisfied without eternity of paine being the person offended is eternall and the will of the sinner in offending is eternall if hee could live eternally Voluisse●t reprobi s● potuissent sine fine vivere ut possent sine fine peccare I take these are the words of Gregory the Great Besides this opinion i● quite repugnant to the Scripture which tells us of a worme that never dies of a fir● that 's never quenched of the divell beast and false prophet which shall be tormented for ever night and day Againe if the wicked shall have an end of their torments why may you not as well thinke that the Saints shall have an end of their joyes But it 's good to be wise with sobriety and not to make God more mercifull then the Scripture makes him it 's suf●●cient that God hath freed some of Adams race from eternall fire whereas hee might have damned all his mercy is to be regulated by his owne wisdome not by our conceipts If melancholy natures are apt to despaire when they thinke of eternall fire let them be comforted with the hopes of eternall blisse therefore as Austin of Origen so may I say of all his followers Tanto errant perversiùs quanto videntur de Deo sentire clementiùs Your third errour whereunto you were enclined from some charitable inducements was prayer for the dead If the dead for whom ●ou prayed were in heaven your prayers