Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostolical_a	church_n	tradition_n	4,989	5	9.5918	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63008	Of the sacraments in general, in pursuance of an explication of the catechism of the Church of England by Gabriel Towerson ...	Towerson, Gabriel, 1635?-1697.	1686 (1686)	Wing T1973; ESTC R21133	404,493	394

to be eaten by the Houshold (c) Exo. 12. ● of which the younger Infants to be sure were no way capable And it appears from a Passage in Josephus (d) Jud. Antiqu. li. 12. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that no one that was born was to taste of any Sacrifice till he came to the Temple which we learn from the instance of our Saviour (e) Luke 2.42 Grot. in loc not to have been till they were twelve Years of Age. At or after which time they might be in a capacity to enquire into the meaning of their Paschal Service and receive a due information concerning it Which instead of justifying the communicating of Infants will rather overthrow it and perswade the deferring of it till they be of understanding to consider the nature of the Sacrament and prepare themselves in some measure for the receiving of it One only Argument remains for the administring of this Sacrament to Infants even the long and general practice of the Antient Church in this particular and the like general practice at this day of the Greeks Aethiopians Bohemians and Moravians All which to condemn of Errour may seem a little hard as we must do unless we will at least allow of the lawfulness of the Practice whatsoever we do of the necessity thereof But as I must needs say that I do not see how we can acquit them for Errour considering what hath been before said against the Communion of Infants So I a little wonder how he should stick at the condemnation of the thing it self who so freely acknowledg'd the Practice to be built upon a Text which he himself confesseth to have been mistaken by them The utmost in my opinion that is to be said in behalf of the Antients and accordingly of those Churches which derive their Practice from them is that the Communicating of Infants was an Errour of their charity toward them and whom whilst they were willing to deliver from that Original Corruption wherein they were born and bring them to Christ's Kingdom and Happiness they did not only conferr upon them the Sacrament of Baptism which they had learn'd from the words of our Saviour (f) Mark 10.13 the Doctrine of St. Paul (g) 1 Cor. 7.14 and the Circumcision of the Jewish Infants to be but proper for them but mistaking what our Saviour spake in St. John concerning the necessity of eating his Flesh and drinking his Blood for the necessity of a Sacramental Manducation gave them this Sacrament also so the better to secure them of eternal Life and Heaven For as for that Salvo of the Council of Trent (h) Sess 21. cap. 4. that the Antients gave them the Sacrament of the Eucharist out of some probable and temporary Reasons and not out of a Belief of the necessity thereof unto Salvation or the like Salvo of Mr. Thorndike * Epil to the Trag. of the Ch. of Engl. li. 1. cap. 23. who agreeably to the same Opinion makes them look upon that Text in St. John as sufficiently answer'd by the Sacrament of Baptism and their partaking of Christ's Body and Blood in it It is so contrary to the Doctrine of the Antients and particularly to that of St. Cyprian (i) Cypr. Test ad Quirin li. 3. cap. 27. Pope Innocent (k) Epist 93. apud August and St. Augustine in many places of his Works that it is not a little to be wondred at that so learned a Man as Mr. Thorndike could advance so groundless an Assertion For though it be true that St. Cyprian where he makes it his Business to shew that none can enter into the Kingdom of God unless he be baptiz'd and born again doth not only alledge that Text for it (l) Joh. 3.5 which doth more immediately concern it but that unless Men eat Christ's Flesh and drink Christ's Blood they shall have no Life in them Yet that he did not intend thereby their receiving that Body and Blood in Baptism but in the Sacrament of the Eucharist and only made use of that Text as proving Baptism â fortiori because enforcing the necessity of a Sacrament which was to be administred after it is evident from his beginning his next Testimony or Christian Doctrine with these very words That it was a small matter to be baptiz'd and receive the Eucharist unless a Man profit in good Works For how comes the Eucharist to be join'd with Baptism in Testimonies that depend so upon one another but that he had spoken of it just before and consequently meant no other than that Eucharist by eating Christ's Flesh and drinking his Blood according as is but just before alledg'd In like manner though Pope Innocent to shew the foolishness of the Pelagians in affirming that little Children could have eternal Life without Baptism make use of these very words to prove it For unless they shall eat the Flesh of the Son of Man and drink his Blood they shall have no Life in them Yet whosoever shall consider what he saith as it is worded by himself will find that he did not at all intend their receiving the Flesh and Blood of Christ in the Sacrament of Baptism but in the Sacrament of the Eucharist and that he esteem'd that Sacrament to be as necessary as the former and intended to prove the necessity of Baptism by the necessity of that Sacrament which was to follow it For thus he in his Epistle to the Fathers of the Milevitan Council Now that which your Brotherhood affirms them to preach that little Children may have their rewards of eternal Life even without the Grace of Baptism is extreamly foolish For unless they shall eat the Flesh of the Son of Man and drink his Blood they shall not have Life in them For what was this but to say that they should be so far from having eternal Life without the Grace of Baptism that they could not by the Dispensation of the Gospel attain that Life without the Grace of the Eucharist also Agreeable hereto is the Doctrine of St. Augustine as appears from this following Testimony (m) De peccat merit Rem li. 4. cap. 24. Where having said that by an Antient and Apostolical Tradition as he thought the Churches of Christ were intimately perswaded that without Baptism and the participation of the Lord's Table none could come to the Kingdom of God and eternal Life and confirm'd that Opinion of theirs and his own by Scriptures peculiar to each Sacrament and particularly as to the Sacrament of the Lord's Supper by that so much celebrated saying of our Saviour Vnless ye eat the Flesh of the Son of Man c. he hath these following words If therefore as so many and so great Divine Testimonies do agree neither Salvation nor Life can be hoped for by any one without Baptism and the Body and Blood of Christ in vain is it promised to little Children without them even without