Obedience and submission A sermon preached at St. Sauiours-Church in South-warke, at a visitation, on Tuesday, the eigth [sic] day of December: anno Dom. 1635. By Iohn Fealtly.
AVthority is the basis of regularity; and this of peace: for confusion raves in disobedience; and the want of submission is the ground of contention. 'Tis thus in Civill; 'tis likewise in Ecclesiasticall governement:
Authority is the basis of regularity; and this of peace: for confusion raves in disobedience; and the want of submission is the ground of contention. It's thus in Civil; it's likewise in Ecclesiastical government:
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She requires power, but such as either findes, or inforces obedience: She triumphs in authority; but such as we finde ascribed to the destinies, Fata volentem ducunt, nolentem trahunt: gently leading the obsequious;
She requires power, but such as either finds, or enforces Obedience: She Triumphos in Authority; but such as we find ascribed to the destinies, Fata volentem ducunt, nolentem trahunt: gently leading the obsequious;
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For 'tis but idle aire that is articulated in commissions, and not necessitate's obedience. Superiority degenerates into the miserie of a Hieroglyphick, if it knowes no more than a titular Chimaera, and becomes the sad Embleme of its neglected selfe.
For it's but idle air that is articulated in commissions, and not necessitate's Obedience. Superiority Degenerates into the misery of a Hieroglyphic, if it knows no more than a titular Chimaera, and becomes the sad Emblem of its neglected self.
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There cannot be a great, but there must be a little: there cannot be a superiour unlesse we grant an inferiour: the highest must have a lowest: and how can this bee granted in policie without obedience. Otherwise 'tis a parity, not a government; 'tis a giddie confusion, not a well-ordered command. Religion hath her just policie. She proceeds by rule. Authority speakes, and obedience answers.
There cannot be a great, but there must be a little: there cannot be a superior unless we grant an inferior: the highest must have a lowest: and how can this be granted in policy without Obedience. Otherwise it's a parity, not a government; it's a giddy confusion, not a well-ordered command. Religion hath her just policy. She proceeds by Rule. authority speaks, and Obedience answers.
whether it be to the King, as supreme, &c. 'Tis S. Peters in his 1 Epist. 2. Chap. and 13. Vers. There's the prerogative of Supremacy, and the loyalty of the Subject.
whither it be to the King, as supreme, etc. It's S. Peter's in his 1 Epistle 2. Chap. and 13. Vers. There's the prerogative of Supremacy, and the loyalty of the Subject.
It is the same too (although subordinate to sacred Majestie) in the Church, according to S. Paul in the warrant of my Text, Obey them that have the rule over you, and submit your selves.
It is the same too (although subordinate to sacred Majesty) in the Church, according to S. Paul in the warrant of my Text, Obey them that have the Rule over you, and submit your selves.
than the true dividing of the matter. The words are plaine; my division shall imitate. The sentence is a precept (properly, rather than counsell) to obedience.
than the true dividing of the matter. The words Are plain; my division shall imitate. The sentence is a precept (properly, rather than counsel) to Obedience.
viz. They that have the rule over us. 2 The Subject, or matter of our dutie, turning upon two hindges, scil. 1 Obedience. 2 Submission. Of these in their order;
viz. They that have the Rule over us. 2 The Subject, or matter of our duty, turning upon two hinges, scil. 1 obedience. 2 Submission. Of these in their order;
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and we can have no Magistrates to execute those Lawes, but by his election: so our Apostle tels us, There is no power but of God, Rom. 13.1. 'Tis strange to me therefore (when I consider that this GOD is but one) that the Heathen should dreame of a plurality. Yet tis true:
and we can have no Magistrates to execute those Laws, but by his election: so our Apostle tells us, There is no power but of God, Rom. 13.1. It's strange to me Therefore (when I Consider that this GOD is but one) that the Heathen should dream of a plurality. Yet this true:
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'Tis strange too (when I consider of the infinity of this my GOD) that the sottish Romans should stile their Nero God, whose wandering carkase so long since travelled in the bellies of the Wormes.
It's strange too (when I Consider of the infinity of this my GOD) that the sottish Romans should style their Nero God, whose wandering carcase so long since traveled in the bellies of the Worms.
And let the hearts of those Traitors that conspire disloialty, by a just Prolepsis teach them their fate, in being the burning tormentors of their divelish selves.
And let the hearts of those Traitors that conspire disloyalty, by a just Prolepsis teach them their fate, in being the burning tormentors of their devilish selves.
Multiplicitie of expositions hath begotten a pluralitie of opinions; some making Soveraigne Supremacie the aime of my Apostle; others only the reverend Clergie. I will not neglect either;
multiplicity of expositions hath begotten a plurality of opinions; Some making Sovereign Supremacy the aim of my Apostle; Others only the reverend Clergy. I will not neglect either;
2 Because in the insuing words, the Apostle tels them, that they watch for their soules. Atqui Magistratus civiles (sayes Hyperius) non incumbunt propriè saluti animarum;
2 Because in the ensuing words, the Apostle tells them, that they watch for their Souls. Atqui Magistratus Civiles (Says Hyperius) non incumbunt propriè Saluti animarum;
They are stiled by 1 Tremellius, and Arias Montanus; Duces, our Captaines. 2 Beza; Ductores, our Leaders. 3 The vulgar Latins, Leo Iuda, Iohan. Benedict. Parisien.
They Are styled by 1 Tremellius, and Arias Montanus; Duces, our Captains. 2 Beza; Ductores, our Leaders. 3 The Vulgar Latins, Leo Iuda, John Benedict. Parisian.
and the ring-leaders to mutinie and rebellion, not the composers of differences intended in my Text. Such as these have formerly swarmed in this our Kingdome;
and the ringleaders to mutiny and rebellion, not the composers of differences intended in my Text. Such as these have formerly swarmed in this our Kingdom;
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Did ye but heare them in their Conventicles in those Countries where they have gained their freedome, you would wonder that men should be sold to such folly.
Did you but hear them in their Conventicles in those Countries where they have gained their freedom, you would wonder that men should be sold to such folly.
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Every man among them is best, although none be good: all are Lords; none Subjects. Had they but so much of reason as they want of religion, I doubt not,
Every man among them is best, although none be good: all Are lords; none Subject's. Had they but so much of reason as they want of Religion, I doubt not,
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In our Church they are the most reverend Arch-Bishops, the right reverend Bishops, and those whom they appoint for the preservatiō of discipline in our flourishing Church.
In our Church they Are the most reverend Arch-Bishops, the right reverend Bishops, and those whom they appoint for the preservation of discipline in our flourishing Church.
But them I remit to their owne NONLATINALPHABET, Geneva: and if want of imployment be the cause of their exception, let them confer about a better exposition of S. Iohn, Rev. 9.3.
But them I remit to their own, Geneva: and if want of employment be the cause of their exception, let them confer about a better exposition of S. John, Rev. 9.3.
I resolve therefore not to stile them Locusts, but me thinks they come very neere the Pyralis in Plinie, which so long as it is in the fire, it liveth:
I resolve Therefore not to style them Locusts, but me thinks they come very near the Pyralis in Pliny, which so long as it is in the fire, it lives:
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Certainly in this, the fury of his passion quarrelled with his learning, and thence he fell into this raving phrensie. Otherwise I cannot imagine how it will be maintained, that because our Apostle uses the plurall numher in my Text, we may therefore conclude with him, Nondum illum gradum Episcopalem fuisse in Ecclesiam inuectum.
Certainly in this, the fury of his passion quarreled with his learning, and thence he fell into this raving frenzy. Otherwise I cannot imagine how it will be maintained, that Because our Apostle uses the plural numher in my Text, we may Therefore conclude with him, Nondum Ilum Gradum Episcopal Fuisse in Church inuectum.
He proceeds to speake what (for his owne sake) I blushed at when I read it, A quo certè Satan suam Oligarchiam auspicatus est, quae in tyrannidem illam Antichristianam evasit,
He proceeds to speak what (for his own sake) I blushed At when I read it, A quo certè Satan suam Oligarchy auspicatus est, Quae in Tyranniden Illam Antichristianam evasit,
But alas, did their maintainers but consider the burden of these our Captains, our Leaders, our Governours, our Prelates; I presume their contention would be changed into pitty;
But alas, did their maintainers but Consider the burden of these our Captains, our Leaders, our Governors, our Prelates; I presume their contention would be changed into pity;
Hence our Countrey-man the Dominicane concludes, that curae praelatorum requiritur; 1 Solicitudo, quia pervigilant. 2 Magnitudo, quia rationem reddituri.
Hence our Countryman the Dominican concludes, that Curae Prebendaries requiritur; 1 Solicitudo, quia pervigilant. 2 Magnitudo, quia rationem reddituri.
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Tho. Aquinas upon the place observes, that because they are Pastores, therefore they doe, or ought to imitate the Shepherds in Luke 2.8. Which at the Nativity of our Saviour, did both abide in the field, and also watch over their flocks by night. Yee heare their burden and care; and (if as yet yee are not snatched up into admiration) I shall heighten you with that of S. Chrysostome, Miror si potest salvari aliquis rectorum:
Tho. Aquinas upon the place observes, that Because they Are Pastors, Therefore they do, or ought to imitate the Shepherd's in Lycia 2.8. Which At the Nativity of our Saviour, did both abide in the field, and also watch over their flocks by night. Ye hear their burden and care; and (if as yet ye Are not snatched up into admiration) I shall heighten you with that of S. Chrysostom, Mirror si potest salvari aliquis rectorum:
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for God forbid that the admiration should extend to a universality without any exception, Nam legitimè vocato, & fideliter, atque ex charitate sacrum illud munus exercenti, qualis fuit ipse Chrysostomus, periculum esse non potest, sayes the same Estius.
for God forbid that the admiration should extend to a universality without any exception, Nam legitimè vocato, & Fideliter, atque ex charitate sacrum illud munus exercenti, qualis fuit ipse Chrysostom, periculum esse non potest, Says the same Estius.
for they are Praelati, they have the rule over you; so sayes my Text. I will conclude this point with that of S. Chrysostome, Malum est ubi nullus est principatus, & multarum cladium extitit occasio: which I will english thus:
for they Are Praelati, they have the Rule over you; so Says my Text. I will conclude this point with that of S. Chrysostom, Malum est ubi nullus est Principatus, & multarum cladium Extitit Occasion: which I will english thus:
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An ill plea it is (I confesse) for my selfe, since the subject of my insuing Tract must be that which is generally cried downe by opposers, Obedience. But he that for feare of displeasing, neglects his commission, must undergoe a censure for his effeminate fearefulnesse.
an ill plea it is (I confess) for my self, since the Subject of my ensuing Tract must be that which is generally cried down by opposers, obedience. But he that for Fear of displeasing, neglects his commission, must undergo a censure for his effeminate fearfulness.
To you therefore (my beloved auditors) must I preach the words of this great Doctor of the Gentiles, Obey, &c. Whom ye must obey, ye have already heard.
To you Therefore (my Beloved Auditors) must I preach the words of this great Doctor of the Gentiles, Obey, etc. Whom you must obey, you have already herd.
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7 Parete, & concedite. So Leo Iuda, and Erasmus. Hyperius renders the reason why 'tis translated concedite. Non solùm convenit illis parere (saies he) verùm etiam quaedā concedere, & permittere, &c. Since we know that 'tis impossible even for the worthiest Divine to be so exactly accomplished,
7 Paret, & concedite. So Leo Iuda, and Erasmus. Hyperius renders the reason why it's translated concedite. Non solùm convenit illis parere (Says he) verùm etiam quaedam concedere, & Permit, etc. Since we know that it's impossible even for the Worthiest Divine to be so exactly accomplished,
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The second word is NONLATINALPHABET, credo (not of NONLATINALPHABET for that's too narrow) and it signifieth (as saies Tertullian) obedientia humilem, submissam, & supplicem exhibere;
The second word is, credo (not of for that's too narrow) and it signifies (as Says Tertullian) obedientia humilem, submissam, & supplicem exhibere;
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The varietie of these Versions hath caused diversitie of opinions. 1 Fulgentius thus; Obedite quantum ad praecepta, ut faciatis ea quae per eos praecipit ecclesia. Subjacete, ut reverentiam exhibeatis. 2 Hugo Cardin. thus;
The variety of these Versions hath caused diversity of opinions. 1 Fulgentius thus; Obey quantum ad praecepta, ut faciatis ea Quae per eos praecipit Church. Subject, ut reverentiam exhibeatis. 2 Hugo Cardin. thus;
Obedite quantum ad praecepta: Subjacete quantum ad correctiones, et disciplinas. And he confirmes his interpretation of the latter by the authority of Lev. 5.3.
Obey quantum ad praecepta: Subject quantum ad correctiones, et disciplinas. And he confirms his Interpretation of the latter by the Authority of Lev. 5.3.
3 Dionysius Carth. thus, Obedite praepositis vestris, eorum praecepta servando. Subjacete reverentiam exhibendo. And he confirmes it by our Saviours words in Luke 10.16. He that heareth you heareth me, and he that despiseth you, despiseth mee.
3 Dionysius Carth thus, Obey praepositis vestris, Their praecepta servando. Subject reverentiam exhibendo. And he confirms it by our Saviors words in Lycia 10.16. He that hears you hears me, and he that despises you, despises me.
Which although it be the same with the former; yet he grounds it upon another place of Scripture, viz. Col. 3.20. Children obey your parents in all things, for this is well pleasing unto the Lord:
Which although it be the same with the former; yet he grounds it upon Another place of Scripture, viz. Col. 3.20. Children obey your Parents in all things, for this is well pleasing unto the Lord:
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to honour them as Fathers, and to submit to their discipline. This he confirmes both out of the first of 1 Peter 2.13. and Rom. 13.2. Whosoever resisteth the power, resisteth the ordinance of God.
to honour them as Father's, and to submit to their discipline. This he confirms both out of the First of 1 Peter 2.13. and Rom. 13.2. Whosoever Resisteth the power, Resisteth the Ordinance of God.
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Thus then ye see according to the generality, that two things belong as due from us to our Prelates, viz. 1 Obedience to their doctrine. 2 Obedience to their discipline.
Thus then you see according to the generality, that two things belong as due from us to our Prelates, viz. 1 obedience to their Doctrine. 2 obedience to their discipline.
the latter, to those in particular that have the rule over us. Vpon these two columnes I shall erect the fabrick of my insuing tract: and first of the first; viz. Obedience to their doctrine.
the latter, to those in particular that have the Rule over us. Upon these two columns I shall erect the fabric of my ensuing tract: and First of the First; viz. obedience to their Doctrine.
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Thus it is the custome to skan our Ministers by their precepts and examples. They are both the Vbera, the dugs of the Church, through which the people suck their divinitie.
Thus it is the custom to skan our Ministers by their Precepts and Examples. They Are both the Udders, the dugs of the Church, through which the people suck their divinity.
That Church is therefore subject to censure, of which (in respect of these) we may take up that complaint in Cant. 8.8. We have a little Sister, and she hath no breasts.
That Church is Therefore Subject to censure, of which (in respect of these) we may take up that complaint in Cant 8.8. We have a little Sister, and she hath no breasts.
'Tis farre better where but one is dried up, so the other give milke, be it precept or conversation; although I must confesse even that case very dangerous.
It's Far better where but one is dried up, so the other give milk, be it precept or Conversation; although I must confess even that case very dangerous.
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Yet for those which have not the gift of preaching, our holy Church hath ordained a learned supply in the Books of Homelies: but for the other she cannot provide any remedie but by discipline. Ye have heard of the Law-givers answer;
Yet for those which have not the gift of preaching, our holy Church hath ordained a learned supply in the Books of Homilies: but for the other she cannot provide any remedy but by discipline. You have herd of the Lawgivers answer;
because he never imagined that any wold be guilty of such barbarous inhumanity. I hope the same too of our Ecclesiasticall brethren, that none will be guilty. I shall onely therefore put you in mind (my reverend and most affected brethren) of that of S. Gregory; In exemplum culpa vehementer extenditur, quando pro reverentiâ ordinis peccator honoratur. He's yet more tart;
Because he never imagined that any would be guilty of such barbarous inhumanity. I hope the same too of our Ecclesiastical brothers, that none will be guilty. I shall only Therefore put you in mind (my reverend and most affected brothers) of that of S. Gregory; In exemplum culpa Forcefully extenditur, quando Pro reverentiâ Order peccator honoratur. He's yet more tart;
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please you to heare him speaking to them especially who are placed in authority; Scire debent Praelati quod tot mortibus digni sunt, quot exempla perditionis ad subditos transmittunt.
please you to hear him speaking to them especially who Are placed in Authority; Scire debent Praelati quod tot mortibus Worthy sunt, quot exempla perditionis ad Subject transmittunt.
The rude vulgar sit in judgement upon their Pastours, and condemne them for their innocency. Should their verdicts passe, Religion would become retrograde;
The rude Vulgar fit in judgement upon their Pastors, and condemn them for their innocency. Should their verdicts pass, Religion would become retrograde;
The inquisition into the lives of them that have the rule over us, ought not to be the businesse of those that are of the Latty. And Iohannes Arboreus goes farther.
The inquisition into the lives of them that have the Rule over us, ought not to be the business of those that Are of the Latty. And Iohannes Arboreus Goes farther.
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Inferiours are presumptuous, if instead of attention to the Doctrine, they pry into the conversation of their spirituall superiours. Si benè dixerimus vestrum est;
Inferiors Are presumptuous, if instead of attention to the Doctrine, they pry into the Conversation of their spiritual superiors. Si benè dixerimus Vestrum est;
Whether the doctrine of a Minister may be neglected, where his conversation is to be blamed? Haymo sayes, that we owe obedience to them, In quantum doctrina, & mores illorum sancta, & pia existunt;
Whither the Doctrine of a Minister may be neglected, where his Conversation is to be blamed? Haymo Says, that we owe Obedience to them, In quantum Doctrina, & mores Illorum sancta, & pia existunt;
Subjacete praepofitis (sayes he) non tantùm bonis, & sanctis, sed etiam peccatoribus. Nazianzen will tell you, that although the Signet be Lead, or Iron;
Subject praepofitis (Says he) non tantùm bonis, & sanctis, sed etiam peccatoribus. Nazianzen will tell you, that although the Signet be Led, or Iron;
Hisce etiamsi dyscoli sint, & scelerati, obediendum est, saies Theophilact: Their impurity must not detract from your obedience: but it must be with S. Aug. his distinction, Non quia mali sunt, sed quia bona observare praecipiunt, quibus obedire debemus.
Hisce Even if dyscoli sint, & scelerati, obediendum est, Says Theophilact: Their impurity must not detract from your Obedience: but it must be with S. Aug. his distinction, Non quia mali sunt, sed quia Bona observare praecipiunt, quibus Obedire debemus.
Si qui praesunt improbi forent, innumerisque scaterent malis, ne sic quidem fas esset discipulo dictis non audientem esse, &c. Though they that are set over you should swarme with impieties,
Si qui praesunt Improbi forent, innumerisque scaterent malis, ne sic quidem fas esset discipulo dictis non audientem esse, etc. Though they that Are Set over you should swarm with impieties,
Or with that of Hemmingius; Sit regula vox Euangelii, &c. Let the Gospell be their rule, against which if they preach, ye are freed from obedience to their doctrine in that particular.
Or with that of Hemming; Sit regula vox Gospel, etc. Let the Gospel be their Rule, against which if they preach, you Are freed from Obedience to their Doctrine in that particular.
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Obedite, id est, obtemperate jussis eorum in omnibus, nisi fortè malum aliquod jusserint, &c. But he goes yet further, sed caetera omnia, etiamsi non videantur esse bona, &c. Obey their commandements so far as they are good;
Obey, id est, obtemperate jussis Their in omnibus, nisi fortè malum aliquod jusserint, etc. But he Goes yet further, sed caetera omnia, Even if non videantur esse Bona, etc. Obey their Commandments so Far as they Are good;
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most of whom (for feare they should be convinced of their opinions, and so become zealous with sobriety) have quit our countrey to flie into their Canaan. Thus timor addidit alas, the feare of conformity hath made them to use the wings of their ships:
most of whom (for Fear they should be convinced of their opinions, and so become zealous with sobriety) have quit our country to fly into their Canaan. Thus timor addidit alas, the Fear of conformity hath made them to use the wings of their ships:
for my particular judgement shall never justle the authority of so many reverend Divines, nor a private sawcinesse oppose the learned acts of a judicious Convocation. I confesse that I cannot chuse but take notice of the judgement of God upon these schismaticall Precisians: for whom spiritual pride hath puffed up into a schisme in our Church, a seduced judgement banishes into ignorance of their temporall blessings.
for my particular judgement shall never justle the Authority of so many reverend Divines, nor a private sauciness oppose the learned acts of a judicious Convocation. I confess that I cannot choose but take notice of the judgement of God upon these Schismatical precisians: for whom spiritual pride hath puffed up into a Schism in our Church, a seduced judgement Banishes into ignorance of their temporal blessings.
but by a too facile, and un-man'd disposition, yeelds in obedience to matters unjust. Now whereas in another place afterwards the same * Schoole-man questions;
but by a too facile, and unmanned disposition, yields in Obedience to matters unjust. Now whereas in Another place afterwards the same * Schoolman questions;
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Should I english Aquinas I must make use of the distinction betweene Incipiens, Proficiens, and Perfectus, before I should render satisfaction to some curious inquisitors;
Should I english Aquinas I must make use of the distinction between Incipiens, Proficiens, and Perfectus, before I should render satisfaction to Some curious inquisitors;
I have done with your obedience required to the doctrine of the reverend Clergie, implied in the word NONLATINALPHABET, obey. I come now to your obedience required to the discipline of the Church, included in the other word NONLATINALPHABET, submit your selves. Ex malis moribus bonae nascuntur leges:
I have done with your Obedience required to the Doctrine of the reverend Clergy, implied in the word, obey. I come now to your Obedience required to the discipline of the Church, included in the other word, submit your selves. Ex malis moribus bonae nascuntur leges:
Vt quos natura ipsa in officio retinere non poterat, ij magnitudine poenae à maleficio submoverentur, sayes Marc. Tul. Cic. that punishment might supply the defects of nature.
Vt quos Nature ipsa in Officio retinere non poterat, ij Magnitude Poenae à maleficio submoverentur, Says Marc. Tul. Cic that punishment might supply the defects of nature.
What was the ground of our Lawes, is the ground likewise of our obedience: for (sayes Iohannes Arboreus) Nos propter peccatum alijs hominibus subjecti sumus. Sin brought in subjection: Nam natura omnes aequales genuit;
What was the ground of our Laws, is the ground likewise of our Obedience: for (Says Iohannes Arboreus) Nos propter peccatum Alijs hominibus Subject sumus. since brought in subjection: Nam Nature omnes aequales genuit;
Our Apostle not ignorant of the need of power in Ecclesiasticall governement, insinuates the necessity in his precept to submission: And submit your selves. But durus est hic sermo.
Our Apostle not ignorant of the need of power in Ecclesiastical government, insinuates the necessity in his precept to submission: And submit your selves. But Durus est hic sermon.
Diverse will better relish our doctrine than our discipline, and will be content to obey so they may not submit. Miserable men as they are, they would faine go to Heaven,
Diverse will better relish our Doctrine than our discipline, and will be content to obey so they may not submit. Miserable men as they Are, they would feign go to Heaven,
Did they but consider, or propose unto themselves the true and just ends of obedience and submission, I presume their depraved judgements would easily condescend to the necessity thereof.
Did they but Consider, or propose unto themselves the true and just ends of Obedience and submission, I presume their depraved Judgments would Easily condescend to the necessity thereof.
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If this be true (as no man I am sure can justly deny it) what shall we account of the impudent disturbers of the Hierarchie of our Church? What, not a Bishop to governe? Shall their Lay-Elders, forsooth, (such as the Elder Church never dream'd of) and their handicraft-sticklers in ecclesiasticall matters, usurpe the authority that belongs to the Prelates? Alasse (my brethren) ye know 'twas Plato's determination touching Common-wealths, Tum demum fore beatas res publicas cùm aut reges saperent, aut sapientes intelligerent:
If this be true (as no man I am sure can justly deny it) what shall we account of the impudent disturbers of the Hierarchy of our Church? What, not a Bishop to govern? Shall their Lay elders, forsooth, (such as the Elder Church never dreamed of) and their handicraft-sticklers in ecclesiastical matters, usurp the Authority that belongs to the Prelates? Alas (my brothers) you know 'twas Plato's determination touching Commonwealths, Tum demum before beatas Rest publicas cùm Or reges saperent, Or Wise intelligerent:
and shall it not hold so too in the Ecclesiasticall discipline? Must a Dictator ab aratro be preferred before a learned Doctor in divinitie? Must we neglect the Vniversities to rely upon Enthusiasmes? Away with these schismaticall disturbers of our sorrowfull Mother.
and shall it not hold so too in the Ecclesiastical discipline? Must a Dictator ab aratro be preferred before a learned Doctor in divinity? Must we neglect the Universities to rely upon Enthusiasms? Away with these Schismatical disturbers of our sorrowful Mother.
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Shall our most reverend Clergie have all the labour, and shall their requitall bee nothing but mallepert disobedience? Calvin himselfe determines, that honour of duty belongs unto them.
Shall our most reverend Clergy have all the labour, and shall their requital be nothing but mallepert disobedience? calvin himself determines, that honour of duty belongs unto them.
and so descending to every particular, and Parochiall Priest? Every such particular Rectour of a Parish receives that command from God which we finde in 1 Kings 20.29. Keepe these men;
and so descending to every particular, and Parochial Priest? Every such particular Rector of a Parish receives that command from God which we find in 1 Kings 20.29. Keep these men;
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yea, though they are the most inferiour of the Apostles? Yes doubtlesse, or else when God shall question them in the words of the Prophet, Ier. 13.20. Where is the flock that was given thee, that beautifull flock? If they reply, that they were lost through their owne disobedience, God will certainly ranke them among the Goats, which shall be separated from the Sheepe.
yea, though they Are the most inferior of the Apostles? Yes doubtless, or Else when God shall question them in the words of the Prophet, Jeremiah 13.20. Where is the flock that was given thee, that beautiful flock? If they reply, that they were lost through their own disobedience, God will Certainly rank them among the Goats, which shall be separated from the Sheep.
ought not much more both Sheepherds and Sheepe, both Priest and People, to submit with all reverence and humility to Episcopall, to Provinciall discipline? The crimes of our age are too epidemicall to give me leave to flatter my selfe with a beliefe of a generall integrity,
ought not much more both Shepherds and Sheep, both Priest and People, to submit with all Reverence and humility to Episcopal, to Provincial discipline? The crimes of our age Are too epidemical to give me leave to flatter my self with a belief of a general integrity,
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Yea, and of his NONLATINALPHABET such as hee complaines of in the first of Titus, vers. 10. But let his command be fulfilled, Warne them: and if that will not suffice;
Yea, and of his such as he complains of in the First of Titus, vers. 10. But let his command be fulfilled, Warn them: and if that will not suffice;
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shall authority ly languishing in despare of redresse? Shall the insulting opposition of head-strong perversenesse, foile the justice and pre-eminency of power? Nay rather let the sharpest edge of Ecclesiasticall Discipline make an incision,
shall Authority lie languishing in despair of redress? Shall the insulting opposition of headstrong perverseness, foil the Justice and Preeminence of power? Nay rather let the Sharpest edge of Ecclesiastical Discipline make an incision,
Obedience and Submission in the inferiours, is commonly grounded upon the examples of their betters. Yee know your Obligations to Episcopall jurisdiction:
obedience and Submission in the inferiors, is commonly grounded upon the Examples of their betters. Ye know your Obligations to Episcopal jurisdiction:
Let your burning Tapours light the Laity to a sight of their duty; and your carefull practise invite them to submission. Your Canonicall obedience requires your observance;
Let your burning Tapours Light the Laity to a sighed of their duty; and your careful practice invite them to submission. Your Canonical Obedience requires your observance;
To you in particular (who are elected the Guardians of your severall Parishes) I must preach both obedience and diligence. Remember that GOD whom yee called upon to witnesse the promise of your fidelity.
To you in particular (who Are elected the Guardians of your several Parishes) I must preach both Obedience and diligence. remember that GOD whom ye called upon to witness the promise of your Fidis.
Affection is a Traytour, and favour is a Parasite: briberie is deceitfull, and neglect is damnable where they win the person to abrogate his oath. Your cause is just;
Affection is a Traitor, and favour is a Parasite: bribery is deceitful, and neglect is damnable where they win the person to abrogate his oath. Your cause is just;
If wee all joyne in obedience, and submission to the powers below, for the sake of him who sitteth above, our lives shall bee free from distractions here;
If we all join in Obedience, and submission to the Powers below, for the sake of him who Sitteth above, our lives shall be free from distractions Here;
Constitutions & Canons ecclesiastical; Can. 30. in sin. Things of themselves indifferent, do in some sort alter their natures, when they are either cōmanded or forbidden by a lawfull Magistrate: and may not be omitted at every mans pleasure, contrary to the Law when they be commanded; nor used when they are prohibited.
Constitutions & Canonas ecclesiastical; Can. 30. in since. Things of themselves indifferent, do in Some sort altar their nature's, when they Are either commanded or forbidden by a lawful Magistrate: and may not be omitted At every men pleasure, contrary to the Law when they be commanded; nor used when they Are prohibited.
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