Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	pray_v	tongue_n	unknown_a	2,458	5	9.8592	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65695	The absurdity and idolatry of host-worship proved, by shewing how it answers what is said in scripture and the writtings of the fathers, to shew the folly and idolatry committed in the worship of heathen deities : also a full answer to all those pleas by which papists would wipe off the charge of idolatry, and an appendix against transubstantiation, with some reflexions on a late popish book called The guide in controversies / by Daniel Whitby ...	Whitby, Daniel, 1638-1726.	1679 (1679)	Wing W1719; ESTC R39040	107,837	157

are told by Zanchy De Nat. dei Praefat. p. that in spight of Satan the Church of Rome retained still the chief foundations of the Faith though weakned with the Doctrines of men it retained the publick Preaching of the word of God though in many places misunderstood and misconstrued the Invocation of the name of Christ though joyned also with the Invocation of dead men the administration of Baptism instituted by Christ himself howsoever defiled with the addition of many superstitions so as together with the Symbol of the Covenant the Covenant it self remained still in her the Church of Rome therefore is yet the Church of Christ Apud Bishop Hall To. 2. p. 94. In the Roman Church saith Dr. Primrose God doth still keep his word in the Old and New Tetament as the contract of his Marriage with her in her is the true Creed the true Decalog the true Lords Prayer in her Christ is Preached though corruptly in her the Trinity and Incarnation of Christ are believed in her the Father Son and Holy Ghost are prayed to though in an unknown tongue to the most part in her the little Children are Baptized in the name of the Father Son and Holy Ghost and no man will deny that their Baptism is a true Sacrament whereby their children are born to God seeing we do not rebaptise them when leaving them they join to us Who then can deny that she is a true Church seeing out of the true Chuch there is no Baptism and the Church alone beareth Children to God Now the belief of all these things here mentioned by Dr. Primrose and Mr. Zanchy are well consistent with the practice and allowance of Idolatry and therefore in their judgments the truth of the visible Church may be consistent with it also 2. They also add that a true visible Church may still continue so to be even when she most deserves to be Divorced provided God doth not give her a Bil of Divorce remove her Candlestick or take away the Kingdom of God from her Two things are requisite Lect. in Apoc. p. 430 431. saith Episcopius to Vnchurch a people 1. That she merit a Divorce by reason of some deadly or fundamental error 2. That God doth deal with her accordng to her merit by sending her a Bill of Divorce both these are necessary to cause a Church to be so for as a wife by being an Adulteress doth not yet cease to be a wife whilst her own husband will acknowledg her and not Divorce her from him so is it with the Church of God The Church of Sardis is by Christ owned as a Church though as himself pronounceth Ibid. p. 521. V. Hall To. 2. Tr. of the Old Religion p. 76. she only had a name to live but really was dead The being of a Church saith Bishop Davenant doth principally stand upon the action of God calling men out of darkness and death to the participation of light and life in Christ Jesus so long as God continues this calling to a people though they as much as in them lies darken this light and corrupt the means which should bring them to Life and Salvation in Christ yet where God calls men to the participation of life in Christ by the Word and by the Sacraments there is the true being of a Church let men be never so false in the exposition of Gods word or never so untrusty in mingling their own Traditions with Gods Ordinances Thus the Church of the Jews lost not the being of a Church when she became an Idolatrous Church Thus to gran that the Roman was and is a true visible Church though in Doctrine a false and in practice an Idolatrous Church is a true assertion and of greater use and necessity in our Controversie with Papists about the perpetuity of the Christian Church than is understood by those that gainsay it 3. They say that a true visible Church ceaseth not to be so though she doth add to the profession of those essentials which constitute her a true visible Church such tenets as by unseen consequence do overthrow some of them The Church of Rome saith Bishop Hall Advertis p. 51. professing to hold those things diectly which by inferences she closely overthrows she is a truly visible Church but an unsound one Again the Church of Rome saith he under a Christian face hath an Unchristian heart overturning that foundation by necessary inferences which by open profession it avows that face that profession those avowed principles are enough to give it claim to the true outward visibility of a Christian Church nor can those inferences Dischurch it whilest those main principles are kept alive in that crazy and corrupted body And again p. 63. if we measure the true being of a visible Church by the direct maintaining of Fundamental Principles though by consequences indirectly overturned and by the possession of the word of God and his Sacraments though not without foul adulteration what judicious Christian can deny that the Church of Rome hath yet the true visibility of a Church of Christ In respect of the common truths yet professed among the Papists they may Apud Bishop Hall To. 2. Part 2. p. 82. saith Dr. Prideaux and ought to be termed a true visible Church in opposition to Jews Turks and Pagans who directly deny the foundation howsoever their Antichristian additions make them no better than the Synagogue of Satan 4. They whilst they do allow her to be a true visible Church do also say she is Heretical and do allow Heretical Churches to be true visible Churches Advertisement p. 51. also that which Rome holds with us makes it a Church saith Bishop Hall that which it obtrudes upon us makes it Heretical and elsewhere to this question is the Church of Rome still a part of the truly existent visible Church of Christ Reconciler p. 61. He answers Surely no otherwise than an Heretical and Apostatical Church is or may be Their Roman Church saith Dr. Crakenthorp is Heretical yet must she be accounted both to be in the Church and be a Church not simply not according to the integrity of Faith not according to any inward virtue Defens Eccl. Angl. adv Spalat c. 16. not so effectually that it should avail to Salvation for a man to be in it but yet a Church it is in some respects according to the external profession of Faith and of the word of God accordin gto the Administration of the Sacraments according to some Doctrines of true belief by which as by so many outward ligaments she is yet knit to the Orthodox and Catholick Church And to this Question Is the Roman Church at this day no part of the Church of God Appen part 3. p. 883. our learned Dr. Field thus answers Surely as Austin noteth that the societies of Hereticks in that they retain the profession of many parts of heavenly truth and the ministration of the Sacrament

not know what the living do no not their own sons L. 2. de animd Hago de Sancto Victore saith that the spirits of the dead be there where they do neither hear nor see the things that are done or fall out to men in this life and again the dead indeed to not know what is done here whilst it is here in doing Decr. p. 2. Caus 13. qu. 2. cap. 29. and Gratian resolveth the same question by the Authority of Esaiah In Sun Part. 4. l. 3. Tr. 7. qu 6. cap. de Orat. In the XIII Century we are informed by Altissiodorensis that many did affirm that we do only pray improperly unto Saints because we pray to God that by the merits of the Saints we may be helped N. B. And Alexander Halensis determines that God alone is simply to be invoked Qu. 92. M. 1. Art 4. and that the Saints rather pray with us than are prayed to by us In the XIV Century Gabriel Biel having set down the reasons which in his time were urged against this opinion that the Saints departed knew the desires of men on earth In Can. Misslect 30. confesseth that they moved not only Hereticks but other Christians to deny it and at the last concludes no more than this that it is probably said that God reveals all things which are offered to them by men whether in magnifying and praising them or in praying to them Ibid. iect 31. In 4. Sent. dist 45. qu. 4. and imploring their help And the determination of Scotus is in effect the same viz. That it is probable that God doth specially reveal to him that is in bliss such of our prayers as are offered to him Pr●oe● in quest de orat sanctorum c. Missin Bibl. C●ll Mert. Oxon. And John Sharp in the University of Oxford did publickly dispute these questions of praying to the Saints and praying for the dead because saith he it was esteemed by some famous men and not without probability N. B. that such suffrages and prayers were superfluous in the Church of God although some wise men thought the contrary whence it appears that what is now de fide if indeed it be so was then only probable and might as freely have been denyed by Orthodox and Pious Christians and persons famous in their times as by reputed Hereticks Aen. Snlv. de Orig. Eohem c. 35. Ep. 19. ad Joh. Molin p 1 109. Edit Paris 16 16. In Cant Serm. 6. Hist Bohem. cap. 35. In the XV. Century the Thaborites maintained that the Saints Triumphant were not to be prayed to And in the XVI Century Cassander freely doth confess that it was not necessary to hold that the Saints did understand our prayers And of this judgment were the Waldenses from the XII Century to the Reformation of whom St. Bernard doth confess that they derided them who prayed to Saints Aeneas Sylvius that they judged in vain to ask the suffrages of Saints departed seeing they could not help us Adv. Sectam Valdens p. 68. and Seysel adds that they affirmed that the petitions which were put up unto the Blessed Virgin or any other Saints were vain Now these Waldenses had such multitudes of followers as caused Bernard to complain Bern. Ep. 240. That by reason of them the Churches were left without people and the people without Priests 2. Although some of the Eastern Churches do put up their petitions to Saints departed yet they ingenuously confess they do it not upon an apprehension that the Saints do hear them but only because they judg this service acceptable to God whether they hear or not they therefore may be rationally charged with superstition in this case but not with that Idolatry which is now taught and practised or at the least allowed of by the Church of Rome because they do not pray to Saints departed upon such principles as do ascribe unto them the knowledg of the heart or do require or suppose in them any farther knowledg than is consistent with a creature this will be evident from the confession of the Greek Patriarch 1 Resp Patriarch Hierem. ad Theol. wirt●●b cap. 21. who saith in the behalf of his whole Church We do not invocate properly the Sai is but God for neither Peter nor Paul hear any of those that invocate them but the grace and gift that they have according to the promise I will be with you to the end of the world 2. This will be still more probable from that opinion which is generally received among them viz. that the Saints before the day of judgment do net enjoy the beatifick Vision this is the judgment of the 2 Sacra●●s p. 24. Russians the b 〈◊〉 p. 13. Moscovites the c Scarga l. 2. c. 12. Greek Church of the d Bricrw p. 154. Armenians and d Bricrw p. 174 179. Marenites and more especially of the e Brierw p. 154. Jacobites who believe that the souls of just men do remain on the earth till the day of judgment Now in the judgment of the most famous Doctors of the Church of Rome our prayers are only to be directed to such Saints as do enjoy the Beatifick Vision § V That practice which we now insist on as the most clear and undeniable conviction of the Idolatry committed in the Roman Church viz. the adoration of the Host as God was not in any Age before the Reformation nor at the Reformation nor is it yet the practice of the whole Church of Christ For 1. The Doctrine of Transubstantiation on which it depends was V. Dr. whithy Idol of the R. ch p. 87 99 100. by the confession of some learned Romanists no Doctrine of Faith before the Council of Lateran and if it had not been for that Council it might say they even now be lawful to oppugne it It was say others not very antient it was determined of late the truth of which confessions hath been irrefragably made good by Mr. Aubertin 2. About the time of the Reformation this Doctrine was not owned by all Christian Churches Albertin p. 965.977 978 982 986 987. for 't was rejected by the Lollards in England the Waldenses in the Confines of France and Italy by the Thaborites and Hussites in Bohemia Brierw p. 173. V. Joh. Lasic de Rel. Arm. Lit Aethrop Alphons Jes Edit A. 1626. It was then and is still rejected by the Armenians as is apparent from the testimony of Nicephorus and their own Liturgy and by the Habissines or midland Aethiopians whose Liturgy as even the Jesuites confess is stuffed with errors and among others with this that they affirm the bread to be Christs body which as Bellarmine and others do confess can be true only in a Figurative and Metaphorick sense 2. Although we should admit that all the Eastern Churches do at present hold that Christs body is corporeally present in the Holy Sacrament yet hence it will