Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	worship_n	worship_v	worshipper_n	114	3	11.2853	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55374	A dialogue between a popish priest, and an English Protestant. Wherein the principal points and arguments of both religions are truly proposed, and fully examined. / By Matthew Poole, author of Synopsis Criticorum.	Poole, Matthew, 1624-1679.	1667 (1667)	Wing P2828; ESTC R40270	104,315	254

against those who affirmed that Christ had only a phantastical Body namely that he was seen and felt and heard for you say sense is not to be believed Again you destroy the truth of Christs ascension into Heaven For Christ is not ascended if he hath not left the world for these two are joyned together Ioh. 16. 28. I leave the world and go to the Father but if you say true he hath not left the world but is here in every Sacrament nothing can be more plain than that Christ did visibly and locally leave this world when he went up into heaven Acts 1. 9 10. that being once there the heavens must receive or contain him until the time of the restitution of all things Acts 3. 21. and that at the last day he shall come visibly and locally from heaven 2 Thess. 1. 7. but that he should come down a thousand times in a day at the command of every Mass-Priest is such a dream as the Scripture speaks not one syllable of nor can any rational man believe it Moreover your Doctrine destroys the very Essence of a Sacrament which consists of two parts an outward element or sign and the inward grace signified by it and this I am told your Doctors acknowledge I shall forbear mentioning further particulars these are more than enough to shew the falseness of this Doctrine of Transubstantiation In the next place pray let me hear what you have to say for your great Article of praying to Saints But first I am told divers of your own Authors confess it is not necessary to pray to Saints but only convenient Is it so Pop. It is true and I must confess the Council of Trent do only say it is good and profitable Prot. Then sure I will never run the hazard of committing Idolatry for an unnecessary work But I am further told that your great Scholar and Wit Perron confesseth That he found no footsteps of this praying to Saints either in Scripture or in the Fathers before the four first Councils which was some hundreds of years after Christ. He confessed likewise to Isaac Casaubone as he told our Bishop Andrews that he himself never prayed to Saints but only as he went in Procession that is for form sake Andr. in Opusc. Posthuma and that Salm●ron and Cotton and Eccius say as much in effect viz. That there is no command for this in either Testament Is it so Pop. It is true and Bellarmine confesseth That the Saints began to be worshipt not so much by any Law as by Custome Prot. Methinks these two Considerations should startle you that it is both unnecessary and uncommanded I perceive I am not like to hear Scripture Arguments in this point Pop. Some of our Authors do urge some Scriptures but you tie me up to use but few and those the best Arguments and therefore I will rather urge other Considerations 1. Humility and Discretion adviseth us to this duty for I suppose if you have any request to the King you do not sawcily rush into his presence but make use of some of his Courtiers Prot. But tell me I pray you If a King not only allows but commands all his Subjects to call upon him in the day of trouble to come to him freely and upon all occasions to pour out their complaints to him not doubting but he will receive and answer them and this King were always at perfect leisure to hear their requests and the oftner they come to him the welcomer they are and he appoints his own Son the Master of the Requests from time to time to receive all the Petitions of his Subjects and both the King and the Prince are ten thousand times more compassionate than the Courtiers would you not in this case account him a fool and somewhat else too that should spend his time in petitioning this and the other inferiour Courtier to gain access to the King Pop. I cannot deny that Prot. Then your Church hath need to make use of that counsel James 1. 5 If any man want wisdom let him ask it of God they rather choose to ask it of Saints and that is the reason they go without it Most plain it is this is the very case and such a King God in all points is and infinitely better than all this and such a Master of Requests Christ is but for the humility you talk of I think therein you do prudently for I remember the worship of Angels came in under a shew of humility Col. 2. 18. and the door being once opened it was discreetly done to bring in the worship of Saints there too let me hear what else you can say Pop. We use to pray to living Saints why not as well to departed and glorified Saints S. Paul writes to the Thessalonians Pray for us Col. 4. 3. Prot. Surely Scripture makes a sufficient difference You meet with very many Commands and Examples of Prayers or Addresses to the living not one to the dead Besides you know the living hear your Prayers you know nothing that the dead do so Besides I trow you do not pray to the living in such manner as you do to the dead you do not religiously worship the living and about that all our question is Did St. Paul invocate the Colossians because he desired their Prayers Can you say any thing more Pop. The Saints in Glory pray for us and therefore we may pray unto them Prot. Will you affirm that I may and ought to worship and pray unto all those that pray for me Pop. No Then our Churches practice would condemn me for we grant that the Fathers in their Limbus did and so those in Purgatory do pray for us and so do all the Living Saints upon Earth yet we do not allow Prayers unto them Prot. Then your argument is lost from their Intercession to your Invocation Pop. Let me hear if you have any better Arguments against this practice Prot. You shall 1. Since all grant that Prayer is a part of Gods Worship then your praying to Saints is directly contrary to Gods command Deut. 6. 13. Mat. 4. 10. Thou shalt worship the Lord thy God and him only shalt thou serve Pop. We do not worship the Saints as God with the highest kinde of Worship which is proper to God but only with an inferiour kind of Religious Worship and therefore do not transgress this command Prot. The Devil himself did not require the highest worship as I shewed before yet Christ thought that inferiour worship a breach of that law Nor did those angel-Angel-worshippers mentioned Col. 2. worship the Angels as God with the highest worship for they were either Jews or Judaizing Christians both of which never pretend to equalize the Angels with God but judged them far inferiour to God and worshipped them accordingly yet nevertheless are they condemned by S. Paul for giving divine Honour to the Creature Next this praying to Saints is an high dishonour to Jesus