Selected quad for the lemma: law_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
law_n world_n worship_n write_a 32 3 9.5225 4 false
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
B08370 A soveraign remedy against atheism and heresy. Fitted for the vvit and vvant of the British nations / by M. Thomas Anderton. Anderton, Thomas.; Hamilton, Frances, Lady. 1672 (1672) Wing A3110A; ESTC R172305 67,374 174

There are 2 snippets containing the selected quad. | View lemmatised text

the help of the body and if it can act independently of the help of the body it may exist also without help of the same and so the soul is proued to be immortal or not to dye with the body by its acting in the body contrary to the dictamen or appearence of our senses Q. Methinks this argument only proues that the soul may act and by consequence exist independently of the body for som ryme but proueth not that it may exist for euer independently of the body and the immortality of the soul is not euery existen ●ce but an euerlasting existence independent of the boby A. True it is that the immortality of the soul is an euerlasting existence without necessity of the bodyes help or support and as true it is that reason as soon as the soul knowes it self doth direct it to desire and endeauour its own happiness which ●nuolues not only a perpetuity of existence but an euerlasting felicity in the same existence That reasons cleerest act after the soul knowes its own existence is to direct and inspire into the soul a desire and endeauours of its own happiness is manifest not only by that regret and remorse of conscience which men feel when they deuiat from the direction or dictamen of reason but also by the loue which men bear to themselues which loue being confessed to be most euidently rational can not but be directed by the cleerest principle of reason Vvherfore this desire of the souls happiness being directed by the cleerest principle of reason can not be pretended to be a dreame or delusion vnless you will maintain that the cleerest reason is the greatest folly and by consequence destroy the fundamental ground of all human discourse and rational endeauours If therfore the souls desire of euerlasting happiness be grounded vpon so cleer a principle of reason this if it be not folly must haue a real obiect wherunto we are directed and wherwith we may be satisfied without any possibility of mistake and if so 't is as demonstrable that the soul is immortal as it is that the most rational desires and endeauours are not manifest follies and that the fundamental and experimental principles of reason can not be false or fallacious But if any one will be so mad as to grant that the first and fundamental principles of human reason are false and fallacious besides that herin he reflects vpon Gods wisdom goodness and gouernment wherwith such a supposition is not compatible he must grant that there are som other contrary fundamental principles true in opposition wherunto ours are false and fallacious Let him therfore produce them and maintain that it is reasonable in lieu of honoring our parents to hate them in lieu of desiring our happiness to wish our misery c. and if he can not produce any others besides these he can not think it reasonnable we should credit these or feare our selues can be misled so long as we stick close to our own principles of reason and follow that light which shines and euery man sees in certain actions necessarily and naturally assented vnto and therfore common to all mankind CHAP. III. OF THE VVORSHIP OF GOD and the sacrifice due to him Q. Seing you haue proued that there is a God and that the soul is immortal I would willingly know how God ought to be worshipt A. God being the Author of all good Mr Beacoz a learned Protestāt in his Tratise intituled the reli●ues of Rome edit 1560. f. 344 saith the Mass vvas begotten conceiued and born anone after the Apostles tyme if all be true that Historiographers vvrite Sebastianus Francus an other learned Protestant in his Epistle for abr●gating all ●he Canon lavv sayth im●●diatly after the Apostles all things vvere turnd vpside dovvn c. The Lords supper vvas trans formed into a sacrifice Mr Ascham in his Apology for the Lords supper p. 31. doth acknovvledge that no beginning of this change can be chevved The anciēt rathers call the Mass the visible sacrifice the true sacrifice the dayly sacrifice the sacrifice according to the order of Melchisedech the sacrifice of the body and bloud of Christ the sacrifice of the Altar the sacrifice of the Church and the sacrifice of the nevv Testament See St Ignatius the Apostles Scholar in his Epistle to the Church of Smirna St Irenaeus l. 4. c. 32. of vvhom the Centurists say that he speakes very in comodiously vvhen he sayes that Christ tanght a nevv oblation vvhich the Church receiuing from the Apostles doth offer to God in all the vvorld See Cent. c. 4. col 63. and Cent. 2. cap. 10. col 167. they affirm St Ignatius his vvords to bee dangerous and quasi errorum semina See also Terrul ad scapul cap. 2. Origen in numer hom 23. St Cyprian lib. 2. 3. vers fin St Ambrlib 5. Ep. 33. Missam facere coepit c. St Leo Ep. 81. ad Dioscor St August term 91. de Temp. lib. 9. Confess cap. 12. in Enchird cap. 110. c. Sayes that the Sacrifice of our price vvas offerd for his mother Monica being dead and that it is not to be doubted but that the souls of the dead are relieued vvhen for them is offered the sacrifice of our Mediator c. the only beginning and cause of our existence the end and hopes of our happiness it is fit we exhibit vnto him the greatest honor we can not only euery one in particular by an inward submission of our souls acknowledging his infinit excellencies and our own nothing and imperfections but also by an outward offering or oblation of som visible thing that ought to be consumed or changed therby to own Gods infinit power and Dominion ouer his creatures and consecrated to his Diuine maiesty by a solemn ceremony and publik Minister This way of worship is called a Sacrifice and the publik Minister who offers it is called a Priest It hath bin practised since the beginning of the world as appeareth in the sacrifices of Abel Noe Melchisedech Abraham Isaac Iacob Iob. and others in the law of nature and in the written law of Moyses great part therof is nothing but rules and ceremonies concerning the manner of sacrificing and the habit and method which the Priest ought to obserue in performing that publik ministery Q. Vvhat is the sacrifice of the Christians or of the law of grace A. It is the sacrifice of Christs body and bloud offerd for the liuing and for the dead vnder the species or appearence of bread and wine and is commonly called the Mass Q. Is not the sacrifice of Christs body and bloud as it was offerd vpon the Cross the proper sacrifice of Christians or of the Catholik Church A. It is the most excellent sacrifice that euer was offered nay all other sacrifices in the law of nature of Moyses and of grace did and do deriue their virtue and efficaciousness from the sacrifice of the Cross but because
declared by the Parliament of Q. Mary a bundel of Cranmers errers and priuat opinions which himself and som few others inuented or borrowed from Luther and Caluin and other Innouators who had resolued to make themselues popular and powerfull by setting vp their own priuat interpretations of Scripture and opinions for points of Religion So that though all England or a greater part of the world than England is should embrace that Reformation and submit their iudgments to that Church their protestant Tenets are still priuat opinions and the submission of their iudgments to the same doth still inuolue that pride and preference of their own choice of a nouelty or new interpretation of Scripture before the ancient doetrin and against the publik testimony of all precedent English Parliaments as also against the tradition of the Catholik Church As for Queen Elizabeth shee accommodated her religion to the times untill shee got the Croun and then shee made use of the new Faith to serue her turn and secure her interest Indeed Iohn Fox his Martyrs were great but foolish sufferers their ignorance was proportion'd to their obstinacy they cast themselues into the fire without Knowing wherfore And yet Iohn Fox sayes those Tinkers Tanners and silly women confuted the Bishops that endeuored to saue their liues which themselues had forfeited acording to the ancient lawes of the land And though they dyed not Martyrs yet they dyed like Englishmen that is with as litle concern and as great courage as if their cause had bin better But this is no miracle in England though the foolish partiality of Iohn Fox his pen doth endeuor to make his Protestant Readers mistake those proud mad fellows for pious Martyrs Q. Though I do approue of your difference between heretical obstinacy and Catholik constancy yet I must still condemn your application therof to protestancy and popery for an other reason which is that Protestancy is so far from inuoluing pride that the Church of England doth not as much as pretend to be infallible in its doctrin neither doth it exact from its children a submission of their iudgments to itself but only to Scripture And I hope there is as much humility I am sure there is more safety in submitting our iudgments to Gods written word as to the tradition of the Roma Catholik Church A. As I commend the Church of Englands modesty and ingenuity in acknowledging its fallibility and in dispensing with the submission of your iudgments to the same no fallible Church can exact or expect a submission of iudgment in any points of doctrin so must I continue in my opinion of the pride and obstinacy of protestancy 1. Because you will not belieue any thing inculcated to you by God vnless it be deliuered to you in writing as if the Diuine maiesty had not as much right to command by orders intimated to us by word of mouth as by his writing All the true belieuers of the world vntill Moyses his law were gouernd by the testimony and tradition of the Church without any writing or Scriptures neither is any thing written in the old or new Testament wherupon Protestants may with any color of probability ground their pretended priuilege of not belieuing any thing but Scripture and this doth in many places tell them they are as much obliged to belieue Tradition or Gods unwritten word as the written Now why Englishmen and som Northen people alone should refuse to obey the Catholik Church vnless it shewes for euery particular Gods order in writing is not intelligible themselues and all other Nations owning the contrary to be prudently practised in all human gouernments This must be pride and obstinacy 2. The pride and obstinacy of this their pretended priuilege which is the life and fundation of all Protestant Reformations is further discouered by the practise of aprinciple wherin all Protestants agree which is that not one of them thinks he is bound in conscience to submit his iudgment to any of their own or any other Congregations sense of Scripture in controuerted texts if that sense agreeth not with his own priuat interpretation If that of his Church agree not with his own sense he may stick to his own and reiect the other And this is the reason why Protestants are diuided into so many sects How this principle and practise may be excused from heretical pride and obstinacy I know not For they stand at a defiance with all Churches and will as litle submit their iudgments to their own as to that of Rome Euery Protestant is by the fundamental Tenet of the Reformation his own Master and a supreme Iudge of Gods written law Doth not this demonstrat how those Reformations are founded vpon pride and obstinacy Can there be greater than that simple men and silly women should presume to be Masters and Iudges of those Diuine and incomprehensible mysteries That they should preferr their priuat iudgments before that of their own Church and of ours vnto which the greatest Doctors in all ages haue submitted Vvhat a proud foolish insolent and obstinat people would the English conclude any other to be wherof not one would acquiesce in the iudgment or sentence of the Courts of Iudicature but euery one assume to himself the power of deciding his own law suites and of appealing from the Chancery or euen from the Parliament to his own priuat opinion and iudgment Let euery Protestant know this is his own case in matters of religion He appeals in what concerns Faith and the sense of Scripture from his own Church and the Catholik and general Councells to his own proper iudgment Doth he think that Christ would institute so absurd a spiritual gouernment Can any man of sense imagin it agrees with Scripture To what purpose then should the Scriptures and St Paul bid us be of one belief peaceable and humble Is any of these virtues or that of Catholik Faith consistent with such pride obstinacy and dissentions as this principle must inspire and we see in all the reformed Churches and in that of our own Countrey You see therfore that your reformed Churches and interpretations of Scripture haue so litle in them of the vnity obsequiousness and humility of Christian Faith so much recommended to us by St Paul that they seeme to the most learned Roman Catholiks not only to sauor of heresy but to be the very source of heretical pride and damnable obstinacy so far are they from hauing the least smack of the fundation or fruit of Christianity SECT III. SOM INFERENCES FIT TO BE considered by all Protestants and vvhether any may be saued if they dye in that persuasion IF Protestancy doth inuolue that pride and obstinacy which I haue endeuored to proue and deduce from its principles without doubt he who dyes a Protestant is damn'd But Because som are called Protestants and yet know not what protestancy is I will deliuer my opinion how far their ignorance may excuse them from being