Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	jesus_n	12,126	5	6.1739	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61213	The unreasonableness of the Romanists, requiring our communion with present Romish church, or, A discourse drawn from the perplexity and uncertainty of the principles, and from the contradictions betwixt the prayers and doctrine of the present Romish church to prove that 'tis unreasonable to require us to joyn in commmunion with it.	Squire, William, d. 1677.	1670 (1670)	Wing S5102; ESTC R15456	70,903	210

* Plat. in vita John 18. When we thus see some owned for Popes who have never been duly elected and do know how much tirannical compulsion may force an outward compliance we cannot judge the submission and silence of the Church as Suarez holds Can be any certain ground that the election was lawful The sum of this argument is this if it be uncertain whether the essentialls of a just and true election be performed then it is vncertain whether this be a true Pope and ex consequenti it cannot be de fide that this Pope is the true sucessor of Saint Peter secondly we cannot be certain absolutely that the things essentially required in the consecration of the Pope are duly performed I do not mean of such things in the consecration which are only required by the cannon but I speak of those things which they account essential that there can be no consecration without them first I instance in the qualification of the person to be consecrated without baptisme there is no ordination and pro. who have not been baptized cannot be ordained nor consecrated and are jure divino uncapable of orders but we cannot be absolutly certain that this person hath been baptized pro. we cannot be absolutly certain that some thing essential to his consecration is not wanting Secondly In the intention of the consecrators for that is essentially necessary in conferring of orders by the Councells of Florence * Decret de Sacram. and the council of Trent * Sess de Sacram. Can. 2. requires an intention of doing that which the Church doth but it may fall out that the consecrators have no intention of doing any such things either through negligence or malice either they may intend to do nothing or not to do that which the church doth i. e. to consecrate or they may intend to do this outward act in sport or merriment or if then they cannot be certain that there is either an actuall or virtuall intention in the consecrators then they cannot be certain absolutly that the essentialls of consecration are duly performed Thirdly Without intention in the person to be consecrated there is no true consecration so Innocent the third determines * C. majore Extra de Baptisms and Suarez call's it the common opinion of Divines that to the value of a sacrament is required intentio suscipientis but no man can be absolutly certain that the Pope either in any moment foregoing or during the act of consecration did any way intend to receive it for ti 's not the bare outward performing or doing or receving which are required but the intending in the mind to do or receive and of that inward intention in the mind we cannot be certain Many more things might be added concerning the consecrators whether they were baptized whether they were Priests whether there is no defect in any thing essentially required to their baptisme or ordination whether the intention in the consecration was directed to that present person for that Filliucius * Cas Consc tract 1. c. 5. n. 79. requires now in these things since ti 's Possible some essential may be wanting it follows no man can be certain absolutly that this is the true Pope and if he cannot be so absolutly certain that this is the true Pope because ti 's possible some essential has been wanting then he cannot own it to be so de fide nor swear that the Church of Rome is the Mother and Mistress of all Churches because of its Union with him Secondly I instance in the Article of Trausubstantiation according to the Creed of Pius 4th they swear that in the most holy Sacrament of the Eucharist there is truly really and substantially the body and blood with the Soul and Deity of our Lord Jesus Christ and there is a conversion of the whole substance of bread into the body and of the whole substance of wine into the blood which Conversion the Catholick Church calls Transubstantiation and in the Council of Trent there is an Anathema pronounced against those who shall deny that wonderfull and singular conversion of the whole substance of the bread into the body and of the whole substance of the wine into the blood the Species of bread and wine onely remaining which Conversion the Catholick Church most fitly calls Transubstantiation now though according to the Letter the Decree seems plain and they will all cry up this wonderfull miracle this August mistery yet in the explication of it and of the grounds whereupon they believe it they are perplexed For First although they pretend to derive this Doctrine from Scripture yet it is not certain that there is any place of Scripture which necessarily infers this doctrine so Scotus * In 4. lib. sent dist 11. q. 3. saies and how the body of Christ is there whether by Conversion of something into it or without Conversion the substance and accidents of bread remaining non invenitur in Canone Bibliae saies Gabriel Biel â€ In Canone miss lect 40. and notwithstanding that they usually insist on the 6th of St. John and the words of Institution this is my body yet others of great note among them conclude that it is not exprest in Scripture so Canus * Loc. Com. l. 3. c. 3. fund 2. holds and Cajetane maintains â€ the 6th of St. John no way pertains to a Sacramental * In 3. part q. 80. art vet eating the same is held by Jansenius Tapperus and others cited by Suarez and first some of them confess they should not have believed it unless the Church had declared it to be de fide for the Church by the spirit of truth did explain those things which were obscure in Scripture * Canus Loc. Com. l. 3. c. 3. fundam 2. but then it would be still in vain to endeavour to prove this conversion from Scripture because there is no argument from thence which can sufficiently convince and to argue with us from those Texts which they think are not sufficiently cogent without their Churches explanation is altogether impertinent for we are as uncertain of the infallibility of their Church in explaining those Texts as we are whether those Doctrines be contained there 't is first as to us uncertain whether this Doctrine be delivered in Scripture Secondly though they affirm that by the words of institution the bread is turned into the body and the wine into the blood yet they are perplexed about the meaning of them First As whether there be any figure in the words or no For if they be construed figuratively then they cannot certainly infer any transubstantiation and first sometimes they tell us there is no figure or trope yea there ought to be none in the words of Institution but then how can the Cup be the New Testament there the Cup must be put for Wine in the Cup. Again How can the Cup be the New Testament properly For a Testament is the Testators

agent these Ceremonies must be vain unprofitable and superstitious First Some of them have no tendency to excite us by a fit signification I pass by the Ceremony of putting salt into the infants mouth yet I may wonder whence the Priest hath authority to say take the salt of wisdome that God may be propitious to thee unto Eternal life Or what ground to pray that he who tasts this food of salt may not hunger more as if it was equall to that Heavenly bread which our Saviour promised of which whoever eats shall live for ever John 6. 58. I mention the Ceremony of spittle that the Priest must spit on his left hand and put the spittle into the eares and nose of the Infant with his right thumb saying to the right eare Epphata be thou opened he must say to the nose for a sweet smell and to the left eare be thou driven away O devil for the judgement of God approaches but why must he say to the eare be thou opened and why doth he touch the nose with spittle and put his finger into the eares Durand wants no reason as he thinks he must touch the nose that it might receive the odor of the knowledge of God he must touch the eares to hear the commands of God the fingers put into the eares must represent the words or gifts of the holy Spirit He must touch the eares with spittle to signifie the words proceeding from the mouth of the highest which enter through the eares and smel sweet to him the nostrills must be touched that they may receive divine virtue by which they may distinguish a good smel from a bad and seperate sound Doctrine from Heretical pravity * Durand Rational l. 6. c. 8. lit R. if we think these to be far fetched reasons I wonder how they first invented such insignificant vain Ceremonies Bellarmine will retort on us our Saviours practice how he touched the mans tongue and eares who was deaf and dumb Mark 7. 32 33. and cured the blinde mans eyes with clay and spittle John 9. 6. and yet he could have cured without those Ceremonies well but what is this Ceremony to our Saviours practice what he used in the curing of the deaf and blinde they use to them who are neither deaf nor blinde if our Saviour used it in the producing a miraculous effect is it not ludicrous for them to use it in imitation of him where they do not pretend to imitate him in working the effect if then there 's no aptness to signifie nor proper reason can be assigned of their Institution then they are vain and un profitable Secondly Let us see those Ceremonies which are used not only for signification but the effecting of some thing the Child must be Crost several times and in several places on his forehead on his breast and on his right hand and that not principally for signification as that they are not ashamed to confess the faith of Christ crucified but for the effecting some wonderfull thing as driving out the devil so in the order for making Catecumens when the Priest signes him on the right hand he saies I deliver thee the Seal of our Lord Jesus Christ in thy right hand that thou may'st signe thy self and defend thee from the enemy and abide in the Catholick faith and live for ever If this will not suffice there is another thing that the Child must be anointed with Oyle on the brest and on the shoulder bones with the Oyle of Salvation in our Lord Jesus Christ that thou may st have Eternal Life and the effect of this Oyle is for purging of his sins and defence from the devil * Durand Rationale l. 6. c. 71. lit L. I pass by the white garment which is put on the Infant Or the burning taper put into his hand because as they are barely significative we leave them among indifferent things which every Church may injoyne as she judges them usefull for decency and edification But there is one rare thing behind a receit against the falling sickness * Inst. Baptiz sec usum Sarum in fine Baptâ—smi The Priest may say a Gospel over the Child if he will which the Doctors say is very effectual and that is out of St. Mark concerning the curing of of the Child which was sometimes thrown into the fire and sometimes into the water and the like ground Fitz-Simon gives of the reading of the first of St. John after the ending of the Mass because many had found it effectual against some diseases with which they had been afflicted ê‘o the Priest to satisfie all mens desires used to conclude the Mass with the Gospel Now I aske what assurance can we have that those Ceremonies which themselves invent have such power to effect these things what certainty that the first of St. John read which the people do not understand is more effectuall than the first of St. John tied about their necks and whether to ascribe such effects to them which are above their nature where there is neither divine command nor promise can be cleared from superstition Thirdly I instance in the blessing of Bells out of the Instit Baptizandi c. secundum usum Sarum when the metal is running the Priest putting on his Surplis and Stole the Cross going before him with the Clergy and people they sing the Himn Veni Creator when it is finisht they sing the Te Deum and in the end Da Pacem with some versicles before it is hung it must be blessed and consecrated and ê‘o first he prays * Inst. Bapt. sec usum Sarum in Bened. Câ—mpan Orat. Bened Domine over the holy water with which it is sprinckled Vt cum hoc vasculum ad invitandos Ecclesiae Filios praeparatum in eÃ¢ fuerit tinctum ubicunque hoc sonuerit tintinnabulum longÃ¨ recedat virtus inimicorum c. that where-ever this Bell sounds the power of enemies the shadows of apparitions the fury of whirlewinds striking of thunderbolts calamities of tempests and every sperit of stormes may be gone then he must wash it with holy water hallowed oyle and salt and say this Prayer that God who Commanded by Moses silver Trumpets to be made which the Levites should sound at the time of Sacrifice and the people admonisht by their sweetness be prepared to worship thee c. Would grant that this vessel prepared for the use of his Church might be sanctified with the holy sperit that by the sound of it the faithful might be invited to their reward and when the melody of it sounds in their eares their devotion may increase the treacheries of the enemy may be driven away the sounds of hailestones the storme of whirle winds and the violence of tempests may be moderated c. then he must wipe it with a towel saying the 28th Psalme after this he must touch it with Chrysme 7 times on the out side and 4 times on the inside saying

by the gates of Hell and the punishments of darkness c. If at the burial they pray that it may pass by the gates of Hell then the Soul is still in its passage and further they pray that he may remain in the mansion of the Saints and his spirit may receive no hurt but if his spirit was in purgatory then it would receive hurt ê‘o by this prayer I understand it is yet in a capacity to receive no hurt and ê‘o the Soul must yet be in its passage and so it is plain from the Absolution where he saies the Lord Jesu Christ absolve thee from all the bond of thy sins and I pray thou mayest be absolved before the Tribunal of Jesus Christ this supposes that the Soul is yet in its passage to this Tribunal or why should he pray for this absolution before the Tribunal if he hath already received the sentence of that Tribunal there is another prayer that God would receive the Soul of his Servant freed from Corporal bonds into the peace of his Saints that being Translated into the Region of the living it may escape the place of punishment and the fire of Hell all this supposes that the Soul hath not yet its doome but is now in its passage and ê‘o when the body is carrying to the grave they desire that the Angels would meet him and receive his Soul and lead him into Paradise and the Martyrs receive him into their assembly and when the body is laid in the grave still they pray that the Soul being prevented with the gift of thy bounty it may obain to escape the Judgment of revenge * In Oraticne Deuâ— Origo pietatis c. Nor do they end here but they use such expressions on the Trental and Anniversary as in the Offertory in Anniversario defunctorum free them from the mouth of the Lyon let not Hell swallow them up let not them fall into the dark place but let the standard bearer St. Michael bring them into the holy Light c. and the prayers in the commendatio animarum which suppose the Soul even then in its passage are used at the Trental and Anniversary Offic. sepult sec usum Sarum in rubrica pag. 103. but why should those words which commend it in its passage be used at these times if they did not suppose the Soul yet in its way thus these prayers contradict their received grounds of Purgatory and prayer for the dead for if the prayers they use still suppose them in this passage and not come into torment then they must contradict their usual Doctrine which concludes them presently in torment and that by those prayers they may be speedily delivered from the torment they are in Thirdly There are other prayers which desire that the Soul may be freed from Eternal punishments that Hell may not swallow them up and they may not fall into the place of darkness * Missa â— in die obâ—â—â—s Offertâ—r and in the first prayer at that Mass they pray for the Soul of thy Servant whom thou hast commanded this day to depart out of this world that thou wilt not deliver him into the hand of the enemy nor forget it finally c. and because he hoped and believed in thee that he may not sustain the pains of Hell but possess joyes everlasting This prayer anciently run that he might not sustain paenas aeternas but now this is altered in poenas inferni yet still if they take the word Hell for Purgatory then they pray that God would not suffer it to come into Purgatory which is contrary to their own Doctrine that every man not throughly purged in this life must be purged in Purgatory If they understand it of the Hell of the damned and of eternal punishments as there is a Prayer to be used at the funeral of a Cardinal that by the assistance of Gods grace he may obtaine to escape the Judgment of everlasting revenge * Câ— râ—m Fâ—â—l Rom. l. 1. sect 15. c. 1. fâ—l 1â— 2. if they understand it thus then I aske whether they suppose those persons for whom they pray are very wicked or indifferently good if they be very wicked then it would be absurd to pray for their deliverance from everlasting damnation for it is certain saies Bellarmine * l. 2. de purgatoriâ— c. 18. that the Prayers do not profit the damned for they can not be helped if they be indifferently good such as dye in a state of grace though with some venial sins then why do they pray that he might not fall into Hell for this is already certain or that God would not forget them finally but command them to be received by the holy Angells and brought into the Country of Paradise for it is certain God cannot forget them finally but the longest duration of Purgatory is only till the resurrection or why do they pray that they may not sustain the pains of Hell but possess joyes everlasting and that they may escape Eternalâ— revenge if their only design was to free the Soul from the torments of Purgatory why is there nothing of â—ase in Purgatory nothing of quick riddance from thence as they pretend from the apparitions of Souls which have been in Purgatory and â—aid they were freed by the Masses and prayers of the living yea further there is one prayer which refers the pardon of sin to the resurrection in the prayer which begins Te Domine Sancte c. Offic. sopâ—lt sec usum Saâ—um they pray Let his Spirit receive no hurt but when the great day of the resurrection comes vouchsafe to raise him with the Saints and blot out all his offences and sins even unto the last farthing now if by the prayers of the living they can procure pardon then there would not be a farthing to be blotted out at the resurrection and so this prayer would be useless All this while we meet with no prayer to put an end to their torments to free them quickly from the pains they are now in they 'le tell us indeed they pray for refreshment and pardon of sins and where must they be for whom they pray thus except in Purgatory but this doth not follow for First There are ancient prayers extant in which they prayed even to give rest to them whom they believed already to be in rest and therefore this doth not suppose them in Purgatory so in St. James Liturgy as it is cal'd he prayes for all from Abel the just untill this present day that God would give them rest in the kingdom of heaven and so in Alcuinus * Offic. per Ferias Col. 228. Oper. Edit Paris 1917. he prayes for the spirits of thy servants and handmaids which thou hast called to thee from the beginning of the world that thou wouldest vouchsafe to give them a lightsome place a place of refreshment and ease Secondly I gather that they were not in Purgatory from that

Selected quad for the lemma: lord_n

Text snippets containing the quad