Tvvo sermons: preached at tvvo severall visitations, at Boston, in the diocesse and country of Lincolne. By Robert Sanderson, Bachelour of Diuinitie, and late fellow of Lincolne Colledge in Oxford
The Primitiue Romane Church was not a little afflicted with this disease: For the remedying whereof, Saint Paul spendeth this whole Chapter. The Occasion, this:
The Primitive Roman Church was not a little afflicted with this disease: For the remedying whereof, Saint Paul spendeth this Whole Chapter. The Occasion, this:
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In Rome there liued in the Apostles times many Iewes: of whom, as well as of the Gentiles, diuers were conuerted to the Christian Faith, by the preaching of the Gospel.
In Room there lived in the Apostles times many Iewes: of whom, as well as of the Gentiles, diverse were converted to the Christian Faith, by the preaching of the Gospel.
Now of these new Conuerts, some better instructed then others, as touching the cessation of legall Ceremonies, made no difference of Meates, or of Dayes; but vsed their lawfull Christian liberty in them both,
Now of these new Converts, Some better instructed then Others, as touching the cessation of Legal Ceremonies, made no difference of Meats, or of Days; but used their lawful Christian liberty in them both,
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Whereas others, not so throughly catechized as they, still made difference for Conscience sake, both of Meates, accounting them Cleane, or Vncleane; and of Dayes, accounting them Holy, or Seruile, according as they stood vnder the Leuiticall Law.
Whereas Others, not so thoroughly Catechized as they, still made difference for Conscience sake, both of Meats, accounting them Clean, or Unclean; and of Days, accounting them Holy, or Servile, according as they stood under the Levitical Law.
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Fault and offences there were on all hands. The Strong faultie, in Contemning the Weake; the Weake faultie, in Contemning the Weake; the Weake faulty in Condemning the Strong.
Fault and offences there were on all hands. The Strong faulty, in Contemning the Weak; the Weak faulty, in Contemning the Weak; the Weak faulty in Condemning the Strong.
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The blessed Apostle desirous all things should bee done in the Church in loue and vnto edification aequa lance, and eodem charitatis moderamine, as Interpreters speake, taketh vpon him to arbitrate,
The blessed Apostle desirous all things should be done in the Church in love and unto edification Equal lance, and Eodem charitatis moderamine, as Interpreters speak, Takes upon him to arbitrate,
and beginneth to draw them to a faire & an honourable composition: as thus. The Strong; hee shall remit somewhat of his superciliousnesse, in dis-esteeming, & despising the Weake:
and begins to draw them to a fair & an honourable composition: as thus. The Strong; he shall remit somewhat of his superciliousness, in disesteeming, & despising the Weak:
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Next, there is NONLATINALPHABET, in the second Verse, a Declaration of the former generall proposall by instancing in a particular case, touching the difference of Meates.
Next, there is, in the second Verse, a Declaration of the former general proposal by instancing in a particular case, touching the difference of Meats.
There is one man Strong in the Faith; he is infallibly resolued, there is no• meat vncleane of it selfe, or (if receiued with thankefulnesse and sobriety) vnlawfull: and because hee knoweth hee standeth vpon a sure ground NONLATINALPHABET, he is confident he may eate any thing,
There is one man Strong in the Faith; he is infallibly resolved, there is no• meat unclean of it self, or (if received with thankfulness and sobriety) unlawful: and Because he Knoweth he Stands upon a sure ground, he is confident he may eat any thing,
and he vseth his liberty accordingly, eating indifferently of all that is set before him, making no question for conscience sake, One man beleeueth he may eat all things.
and he uses his liberty accordingly, eating indifferently of all that is Set before him, making no question for conscience sake, One man Believeth he may eat all things.
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The Strong mans fault, that's NONLATINALPHABET ▪ despising of his brothers infirmitie; and the Weake mans faults, that's NONLATINALPHABET, iudging of his brothers liberty.
The Strong men fault, that's ▪ despising of his Brother's infirmity; and the Weak men Faults, that's, judging of his Brother's liberty.
for conforming, and not conforming, agree with the present case of eating, and not eating: and consequently how farre forth Saint Pauls aduice in this case of eating and not eating, ought to rule vs in the cases of conforming, and not conforming in point of Ceremonie.
for conforming, and not conforming, agree with the present case of eating, and not eating: and consequently how Far forth Saint Paul's Advice in this case of eating and not eating, ought to Rule us in the cases of conforming, and not conforming in point of Ceremony.
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The termes, whereby the Parties are charactered, He that eateth, and He that eateth not, haue in the opening of the Case beene already so farre vnfolded;
The terms, whereby the Parties Are charactered, He that Eateth, and He that Eateth not, have in the opening of the Case been already so Far unfolded;
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as that I shall not need any more to remember you, that by him that eateth, must bee vnderstood the strong in Faith, and by him that eateth not, the weake. And so reducing the words ab hypothesiad Thesin; this part of the Aduice, Let not him that eateth, despise him that eateth not, beareth sence,
as that I shall not need any more to Remember you, that by him that Eateth, must be understood the strong in Faith, and by him that Eateth not, the weak. And so reducing the words ab hypothesiad Thesin; this part of the advice, Let not him that Eateth, despise him that Eateth not, bears sense,
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and yet despising is both a grieuous sinne in the despiser; and a dangerous scandall to the despised. In all which respects, it was but needfull the holy Ghost should lesson vs, not to despise one another weaknesse.
and yet despising is both a grievous sin in the despiser; and a dangerous scandal to the despised. In all which respects, it was but needful the holy Ghost should Lesson us, not to despise one Another weakness.
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And S. Paul charging Timothy so to behaue himselfe in the Church of God, as that none should despise his youth; implyeth, that youth is obuious to contempt,
And S. Paul charging Timothy so to behave himself in the Church of God, as that none should despise his youth; Implies, that youth is obvious to contempt,
yet Salomon tels vs, the poore mans wisdome is despised, and his words are not heard, Eccl. 9. I am small, and of no reputation, saith Dauid, Psal. 119. And our Sauiours Caueat in the Gospel is especially concerning little ones, as most open to contempt:
yet Solomon tells us, the poor men Wisdom is despised, and his words Are not herd, Ecclesiastes 9. I am small, and of no reputation, Says David, Psalm 119. And our Saviour's Caveat in the Gospel is especially Concerning little ones, as most open to contempt:
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Farre from any reall weaknesse this way, or any other, was our blessed Lord and Sauiour Iesus Christ, In whom were hid all the treasures of wisedome and knowledge:
far from any real weakness this Way, or any other, was our blessed Lord and Saviour Iesus christ, In whom were hid all the treasures of Wisdom and knowledge:
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for he set him at nought, & mocked him, & put him in a white coat, as he had beene some foole, and sent him backe as he came, Luk. 23. And of this nature is the weaknesse my Text hath to doe withall:
for he Set him At nought, & mocked him, & put him in a white coat, as he had been Some fool, and sent him back as he Come, Luk. 23. And of this nature is the weakness my Text hath to do withal:
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a weaknesse in iudgement, or as it is vers. 1. a weaknesse in Faith. Where, by Faith, we are not to vnderstand that iustifying Faith, whereby the heart of a true beleeuer layeth fast hold on the gracious promises of God,
a weakness in judgement, or as it is vers. 1. a weakness in Faith. Where, by Faith, we Are not to understand that justifying Faith, whereby the heart of a true believer Layeth fast hold on the gracious promises of God,
and the precious merits of Iesus Christ for the remission of sinnes: nor by weaknesse in Faith, that NONLATINALPHABET, wherewith the Apostles are somtimes charged;
and the precious merits of Iesus christ for the remission of Sins: nor by weakness in Faith, that, wherewith the Apostles Are sometimes charged;
But by Faith wee are to vnderstand an historicall Faith only, which is nothing else but a firme and secure assent of the iudgement vnto doctrinall truths in matter of Faith or Life:
But by Faith we Are to understand an historical Faith only, which is nothing Else but a firm and secure assent of the judgement unto doctrinal truths in matter of Faith or Life:
and by weaknesse in such faith, a doubtfulnesse and irresolution of iudgement concerning some diuine truths appertaining to the doctrine of Faith or Life;
and by weakness in such faith, a doubtfulness and irresolution of judgement Concerning Some divine truths appertaining to the Doctrine of Faith or Life;
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Which weakenesse of iudgement in Faith, bewraying it selfe outwardly in a nice, and scrupulous, and timorous forbearance of some things, for feare they should be vnlawfull;
Which weakness of judgement in Faith, bewraying it self outwardly in a Nicaenae, and scrupulous, and timorous forbearance of Some things, for Fear they should be unlawful;
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Weaknesse then is in it selfe contemptible: yet not more, then Strength is contemptuous. Passiue contempt is the vnhappinesse of the weake.: but Actiue the fault of the strong.
Weakness then is in it self contemptible: yet not more, then Strength is contemptuous. Passive contempt is the unhappiness of the weak.: but Active the fault of the strong.
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They that find truly, or but ouerweeningly conceit in themselues abilities either of a higher nature, or in a greater measure, then in other men, be it in any kind whatsoeuer:
They that find truly, or but overweeningly conceit in themselves abilities either of a higher nature, or in a greater measure, then in other men, be it in any kind whatsoever:
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The Pharisee, it is like, cast such a disdainfull looke vpon the poore Publicane, when in contempt he called him Iste Publicanus: sure I am, that Parable was spoken of purpose concerning such as trusted in their owne righteousnes,
The Pharisee, it is like, cast such a disdainful look upon the poor Publican, when in contempt he called him Iste Publican: sure I am, that Parable was spoken of purpose Concerning such as trusted in their own righteousness,
and heaue vs vp aboue our brethren: and because we thinke we do ouer-top them; we thinke wee may ouer-looke them too, and despise them as vulgar and contemptible.
and heave us up above our brothers: and Because we think we do overtop them; we think we may overlook them too, and despise them as Vulgar and contemptible.
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because she saw that she had conceiued, and her Mistresse was barren, Gen. 16. All strength and eminencie then we see, be it in any little sorry thing, is apt to breed in men a despising of their weaker and meaner brethren:
Because she saw that she had conceived, and her Mistress was barren, Gen. 16. All strength and eminency then we see, be it in any little sorry thing, is apt to breed in men a despising of their Weaker and meaner brothers:
Sharpnesse of wit, quicknesse of conceit, faithfulnesse of memory, facility of discourse, propriety of elocution, concinnitie of gesture, depth of iudgement, variety of knowledge in Arts and Languages,
Sharpness of wit, quickness of conceit, faithfulness of memory, facility of discourse, propriety of elocution, concinnity of gesture, depth of judgement, variety of knowledge in Arts and Languages,
Scientia inflat, our Apostle might well say, Knowledge poffeth vp: And that it doth so readily and vnmeasurably, that vnlesse there be the greater measure both of humility to preuent,
Scientia inflat, our Apostle might well say, Knowledge poffeth up: And that it does so readily and unmeasurably, that unless there be the greater measure both of humility to prevent,
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Euen this our blessed Apostle, who had so much humility, as to account himselfe of Apostles the least, but of sinners the chiefest; was in so great danger to be exalted aboue measure through the abundance of reuelations;
Eve this our blessed Apostle, who had so much humility, as to account himself of Apostles the least, but of Sinners the chiefest; was in so great danger to be exalted above measure through the abundance of revelations;
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and hauing their vnderstandings well informed, and their iudgements throughly settled in the Doctrine and Vse, in the nature and extent of that Euangelicall Liberty whereinto they were called:
and having their understandings well informed, and their Judgments thoroughly settled in the Doctrine and Use, in the nature and extent of that Evangelical Liberty whereinto they were called:
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It was not then without good need, that S. Paul should become a remembrancer to the strong in faith, not to despise the weake. And there is as good need, the very strongest of vs all should remember it,
It was not then without good need, that S. Paul should become a remembrancer to the strong in faith, not to despise the weak. And there is as good need, the very Strongest of us all should Remember it,
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euen for that relation of neighbourhood, as he is a man, it is sinne in thee to despise him, Hee that despiseth his Neighbour, sinneth, Prou. 14. But that's not all:
even for that Relation of neighbourhood, as he is a man, it is sin in thee to despise him, He that despises his Neighbour, Sinneth, Prou. 14. But that's not all:
in despising his weakenesse, what other thing doest thou then euen despise the good Spirit of God, that bloweth where he listeth, and giueth to euery one as he listeth? For though there be diuersities of gifts, (both for substance, and degree;) yet it is the same Spirit, 1. Cor. 12. And the contempt that is cast vpon the meanest Christian, reboundeth vpwards againe,
in despising his weakness, what other thing dost thou then even despise the good Spirit of God, that blows where he lists, and gives to every one as he lists? For though there be diversities of Gifts, (both for substance, and degree;) yet it is the same Spirit, 1. Cor. 12. And the contempt that is cast upon the Meanest Christian, reboundeth upwards again,
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NONLATINALPHABET. Philosopher, for this reason maketh Contempt the ground of all Discontent; and sufficiently proueth it in the second of his Rhetoriques:
. Philosopher, for this reason makes Contempt the ground of all Discontent; and sufficiently Proves it in the second of his Rhetorics:
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And hee that by such despising should thus offend, though but one of the least and weakest of those that beleeue in Christ: a thousand times better had it been for him, that he had neuer beene borne;
And he that by such despising should thus offend, though but one of the least and Weakest of those that believe in christ: a thousand times better had it been for him, that he had never been born;
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And th•s much for the former branch of Saint Pauls aduice: the other followeth. Let not him that eateth not, iudge him that eateth. Faults seldome goe single;
And th•s much for the former branch of Saint Paul's Advice: the other follows. Let not him that Eateth not, judge him that Eateth. Faults seldom go single;
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beginneth first with the strong: & for very good reason Not that his fault simply considered in it selfe is greater; (for I take it a certaine truth, that to Iudge one that is in the right, is a farre greater fault, considered absolutely without relation to the abilities of the persons,
begins First with the strong: & for very good reason Not that his fault simply considered in it self is greater; (for I take it a certain truth, that to Judge one that is in the right, is a Far greater fault, considered absolutely without Relation to the abilities of the Persons,
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then to despise one that is in the wrong:) But because the strong through the ability of his iudgement ought to yeeld so much to the infirmitie of his weake brother, who through the weaknes of his iudgement, is not so wel able to discern what is fit for him to doe;
then to despise one that is in the wrong:) But Because the strong through the ability of his judgement ought to yield so much to the infirmity of his weak brother, who through the weakness of his judgement, is not so well able to discern what is fit for him to do;
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as Abraham in discretion yeelded the choise to his Nephew Lot vpon the contention of their Herdsmen, which in reason Lot should rather haue yeelded vnto him.
as Abraham in discretion yielded the choice to his Nephew Lot upon the contention of their Herdsmen, which in reason Lot should rather have yielded unto him.
as NONLATINALPHABET, Tyrannus, Sophista, •atro, NONLATINALPHABET, Venenum, Magus, and in our English tongue, Knaue, Villaine, Churle, &c. See Minsheu Verstegan, &c. in diuers other words, wee are not so much beholden to good Arts, as to bad manners.
as, Tyrannus, Sophista, •atro,, Venenum, Magus, and in our English tongue, Knave, Villain, Churl, etc. See Minsheu Verstegan, etc. in diverse other words, we Are not so much beholden to good Arts, as to bad manners.
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whence it groweth, that words of good or indifferent signification, in time degenerate so farre, as to be commonly taken in the worst sence. But this by the way.
whence it grows, that words of good or indifferent signification, in time degenerate so Far, as to be commonly taken in the worst sense. But this by the Way.
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and pronounced peremptory sentence against such, as vsed their liberty in some things, concerning the lawfulnesse whereof themselues were not satisfied;
and pronounced peremptory sentence against such, as used their liberty in Some things, Concerning the lawfulness whereof themselves were not satisfied;
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This practice my Text disalloweth, and forbiddeth: and the rule hence for vs is plaine and short, We must not iudge others. The Scriptures are expresse;
This practice my Text disalloweth, and forbiddeth: and the Rule hence for us is plain and short, We must not judge Others. The Scriptures Are express;
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Iudge not, that yee be not iudged, Math. 7. Iudge nothing before the time, &c. 1. Cor. 4. Thou art inexcusable, O man, whosoeuer thou art that iudgest, Rom. 2. And if thou iudgest, thou art not a doer of the Law, but a Iudge, Iam. 4.
Judge not, that ye be not judged, Math. 7. Judge nothing before the time, etc. 1. Cor. 4. Thou art inexcusable, Oh man, whosoever thou art that Judges, Rom. 2. And if thou Judges, thou art not a doer of the Law, but a Judge, Iam. 4.
shall any charitie binde mee to thinke the Crow is white, or the Blacke-Moore beautifull? Nor yet thirdly, that all sinister suspicions are vtterly vnlawfull,
shall any charity bind me to think the Crow is white, or the Blacke-Moore beautiful? Nor yet Thirdly, that all sinister suspicions Are utterly unlawful,
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but onely from a charitable iealousie of those ouer whom we haue especiall charge, or in whom wee haue speciall interest, in such sort as that it may concerne vs to admonish, reproue,
but only from a charitable jealousy of those over whom we have especial charge, or in whom we have special Interest, in such sort as that it may concern us to admonish, reprove,
either first, when in our priuate thoughts or speeches, vpon slender presumptions wee rashly pronounce men as guilty of committing such or such sinnes, without sufficient euidence either of fact or pregnant signes that they haue committed them.
either First, when in our private thoughts or Speeches, upon slender presumptions we rashly pronounce men as guilty of committing such or such Sins, without sufficient evidence either of fact or pregnant Signs that they have committed them.
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Or secondly, when vpon some actions vndoubtedly sinfull, as blasphemy, adultery, periury, &c. we too seuerely censure the Persons either for the future, as Reprobates and Castawales, and such as shall bee certainely damned;
Or secondly, when upon Some actions undoubtedly sinful, as blasphemy, adultery, perjury, etc. we too severely censure the Persons either for the future, as Reprobates and Castawales, and such as shall be Certainly damned;
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Quis constituit te? sharpely replyed vpon Moses, Exod. 2. Who made thee a Iudge? and Quis constituit me? reasonably alledged by our Sauiour, Luk. 12. Who made me a Iudge? Thou takest too much vpon thee then, thou sonne of man, whosoeuer thou art that iudgest:
Quis Constituted te? sharply replied upon Moses, Exod 2. Who made thee a Judge? and Quis Constituted me? reasonably alleged by our Saviour, Luk. 12. Who made me a Judge? Thou Takest too much upon thee then, thou son of man, whosoever thou art that Judges:
Quis tu? Who art thou that iudgest another? Iam. 4. or Who art thou that iudgest anothers seruant? in the next following verse to my Text. As if the Apostle had said;
Quis tu? Who art thou that Judges Another? Iam. 4. or Who art thou that Judges another's servant? in the next following verse to my Text. As if the Apostle had said;
What art thou? or what hast thou to do to iudge him that standeth or falleth to his owne Master? Thou art his fellow-seruant, not his Lord. He hath another Lord, that can and will iudge him;
What art thou? or what hast thou to do to judge him that Stands or falls to his own Master? Thou art his Fellow servant, not his Lord. He hath Another Lord, that can and will judge him;
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Secondly, it is Rashnesse in vs. A Iudge must vnderstand the truth, both for matter of Fact, and for point of Law; and he must be sure he is in the right for both, before he proceed to sentence:
Secondly, it is Rashness in us A Judge must understand the truth, both for matter of Fact, and for point of Law; and he must be sure he is in the right for both, before he proceed to sentence:
How then dare any of vs vndertake to sit as Iudges vpon other mens consciences, wherewith wee are so little acquainted, that we are indeed but too much vnacquainted with our owne? We are not able to search the depth of our owne wicked and deceitfull hearts; and to ransacke throughly the many secret windings and turnings therein:
How then Dare any of us undertake to fit as Judges upon other men's Consciences, wherewith we Are so little acquainted, that we Are indeed but too much unacquainted with our own? We Are not able to search the depth of our own wicked and deceitful hearts; and to ransack thoroughly the many secret windings and turnings therein:
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how much lesse then are we able to fadome the bottomes of other mens hearts, with any certaintie to pronounce of them either good or euill? Wee must then leaue the iudgement of other mens spirits, and hearts, and reines; to him that is the Father of spirits, and alone searcheth the hearts and reines:
how much less then Are we able to fathom the bottoms of other men's hearts, with any certainty to pronounce of them either good or evil? we must then leave the judgement of other men's spirits, and hearts, and reins; to him that is the Father of spirits, and alone Searches the hearts and reins:
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before whose eyes all things are NONLATINALPHABET, as the word is most Emphaticall, Heb. 4. Wherefore our Apostles precept elsewhere is good to this purpose, 1. Cor. 4. Iudge nothing before the time,
before whose eyes all things Are, as the word is most Emphatical, Hebrew 4. Wherefore our Apostles precept elsewhere is good to this purpose, 1. Cor. 4. Judge nothing before the time,
Indeede when we are to iudge of Things, it is wisedome to iudge of them secundùm quod sunt, as neere as we can, to iudge of them iust as they are, without any sway or partiall inclination either to the right hand, or to the left.
Indeed when we Are to judge of Things, it is Wisdom to judge of them secundùm quod sunt, as near as we can, to judge of them just as they Are, without any sway or partial inclination either to the right hand, or to the left.
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safe, and secureth vs as fromMelius est, quòd aliquis frequenter fallatur, habens bonam opinionem de malo homine, quàm quòd rariús fallatur, habens malam opinionem de bono homine:
safe, and secureth us as fromMelius est, quòd aliquis frequenter fallatur, habens Good opinionem de Malo homine, quàm quòd rariús fallatur, habens Evil opinionem de Bono homine:
True Charity is ingenuous; it thinketh no euill, 1. Cor. 13. how farre then are they from charity, that are euer suspicious, and thinke nothing well? For vs, let it be our care to maintaine charity; and to auoid,
True Charity is ingenuous; it Thinketh no evil, 1. Cor. 13. how Far then Are they from charity, that Are ever suspicious, and think nothing well? For us, let it be our care to maintain charity; and to avoid,
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or if through frailtie we cannot that, yet let vs not from light suspicions fal into vncharitable censures: let vs at leastwise suspend our definitiue iudgement, and not determine too peremptorily against such,
or if through frailty we cannot that, yet let us not from Light suspicions fall into uncharitable censures: let us At leastwise suspend our definitive judgement, and not determine too peremptorily against such,
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Possibly he that is iudged, may haue that strength of faith and charity; that though rash vncharitable censures lie thicke in his way, he can lightly skip ouer all those stumbling blockes, and scape a fall.
Possibly he that is judged, may have that strength of faith and charity; that though rash uncharitable censures lie thick in his Way, he can lightly skip over all those stumbling blocks, and escape a fallen.
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and to some offences giuen and taken in our Church in point of Ceremony. The Case ruled in my Text was of eating, and not eating: the Differences which some maintaine in our Church, are many in the particular; (as of kneeling, and not kneeling; wearing, and not wearing; crossing, and not crossing, &c.) but all these,
and to Some offences given and taken in our Church in point of Ceremony. The Case ruled in my Text was of eating, and not eating: the Differences which Some maintain in our Church, Are many in the particular; (as of kneeling, and not kneeling; wearing, and not wearing; crossing, and not crossing, etc.) but all these,
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First, the matter whereabout the eater and the not-eater differed in the Case of the Romanes, was in the nature of it indifferent: so it is betweene the conformer, and not-conformer in our Case.
First, the matter whereabout the eater and the Not-eater differed in the Case of the Romans, was in the nature of it indifferent: so it is between the conformer, and not-conformer in our Case.
So here, most of vs in assured confidence that we may weare, and crosse, and kneele, and vse the other Ceremonies and Customes of our Church, doe willingly,
So Here, most of us in assured confidence that we may wear, and cross, and kneel, and use the other Ceremonies and Customs of our Church, do willingly,
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but that some Conformers (although I hope farre the lesser, I am sure farre the worser sort,) doe despise and scandalize the non-Conformers more then they haue reason to do,
but that Some Conformers (although I hope Far the lesser, I am sure Far the Worse sort,) do despise and scandalise the non-Conformers more then they have reason to do,
as the Romane; and should as well free the non-Conformers from our Contempt, as vs from their Censures. Let not him that conformeth, despise him that conformeth not:
as the Roman; and should as well free the non-Conformers from our Contempt, as us from their Censures. Let not him that conformeth, despise him that conformeth not:
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Cappe, Surplis, Crosse, Ring, and other Ceremonies, which are the Matter of our differences, though they be things indifferent for their nature, and in themselues: yet are not so for their vse, and vnto vs. If the Church had beene silent,
Cape, Surplis, Cross, Ring, and other Ceremonies, which Are the Matter of our differences, though they be things indifferent for their nature, and in themselves: yet Are not so for their use, and unto us If the Church had been silent,
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Which being once ordained, and by publike authoritie enioyned, cease to be indifferent for their vse, though they remaine still so for their nature: and of indifferent become so necessary, that neither may a man without sinne refuse them, where authority requireth;
Which being once ordained, and by public Authority enjoined, cease to be indifferent for their use, though they remain still so for their nature: and of indifferent become so necessary, that neither may a man without sin refuse them, where Authority requires;
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For then do we ensnare mens consciences by humane Constitutions, when we thrust them vpon men as if they were diuine; and bind mens consciences to them, immediatly, as if they were immediate parts of Gods worship,
For then do we ensnare men's Consciences by humane Constitutions, when we thrust them upon men as if they were divine; and bind men's Consciences to them, immediately, as if they were immediate parts of God's worship,
and hath sufficiently declared her selfe by solemne protestation, enough to satisfie any ingenuous impartiall iudgement, that by requiring obedience to these ceremoniall Constitutions, she hath no other purpose,
and hath sufficiently declared her self by solemn protestation, enough to satisfy any ingenuous impartial judgement, that by requiring Obedience to these ceremonial Constitutions, she hath no other purpose,
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so farre is she from seeking to draw any opinion, either of diuine necessity vpon the Constitution; or of effectuall holinesse vpon the Ceremony. And as for the preiudice which seemeth to be hereby giuen to Christian liberty: it is so slender a conceit, that it seemeth to bewray in the obiecters a desire, not so much of satisfaction, as cauill. For first, the liberty of a Christian to all indifferent things, is in the Mind and Conscience: and is then infringed;
so Far is she from seeking to draw any opinion, either of divine necessity upon the Constitution; or of effectual holiness upon the Ceremony. And as for the prejudice which seems to be hereby given to Christian liberty: it is so slender a conceit, that it seems to bewray in the Objectors a desire, not so much of satisfaction, as cavil. For First, the liberty of a Christian to all indifferent things, is in the Mind and Conscience: and is then infringed;
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when the Conscience is bound, and streitned, by imposing vpon it an opinion of doctrinall Necessity. But it is no wrong to the Liberty of a Christian mans Conscience, to bind him to outward obseruance for Orders sake,
when the Conscience is bound, and straightened, by imposing upon it an opinion of doctrinal Necessity. But it is no wrong to the Liberty of a Christian men Conscience, to bind him to outward observance for Order sake,
but euen to bring flat Anabaptisme and Anarchy into the Church? and to ouerthrow all bond of subiection and obedience to lawfull Authority? I beseech you consider, wherein can the immediate power and authority of Fathers, Masters,
but even to bring flat Anabaptism and Anarchy into the Church? and to overthrow all bound of subjection and Obedience to lawful authority? I beseech you Consider, wherein can the immediate power and Authority of Father's, Masters,
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Why should any man, either deny the like power to Church-Gouernours, to make Ecclesiasticall Constitutions concerning indifferent Things? or interpret that power to the preiudice of Christian Liberty? And againe Secondly, Men must vnderstand, that it is an Errour to thinke Ceremonies and Constitutions to be things meerely Indifferent: I meane in the generall.
Why should any man, either deny the like power to Church-Gouernours, to make Ecclesiastical Constitutions Concerning indifferent Things? or interpret that power to the prejudice of Christian Liberty? And again Secondly, Men must understand, that it is an Error to think Ceremonies and Constitutions to be things merely Indifferent: I mean in the general.
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yet that there should be some Ceremonies, it is necessary, Necessitate absoluta, in as much as no outward worke can bee performed without Ceremoniall circumstances, some or other:
yet that there should be Some Ceremonies, it is necessary, Necessitate Absoluta, in as much as no outward work can be performed without Ceremonial Circumstances, Some or other:
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wherof what other could be the issue, but infinit distraction, and vnorderly confusion in the Church? And againe thirdly, to returne their weapon vpon themselues;
whereof what other could be the issue, but infinite distraction, and unorderly confusion in the Church? And again Thirdly, to return their weapon upon themselves;
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then themselues are iniurious no lesse by their negatiue restraint from some Ceremonies, Weare not, Crosse not, Kneele not, &c. then they would haue the world beleeue our Church is by her positiue restraint vnto these Ceremonies of wearing, and crossing, & kneeling, &c. Let indifferent men iudge,
then themselves Are injurious no less by their negative restraint from Some Ceremonies, Wear not, Cross not, Kneel not, etc. then they would have the world believe our Church is by her positive restraint unto these Ceremonies of wearing, and crossing, & kneeling, etc. Let indifferent men judge,
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as are otherwise and in themselues equally indifferent for vse, or for forbearance. But they say, our Church maketh greater matters of Ceremonies then thus;
as Are otherwise and in themselves equally indifferent for use, or for forbearance. But they say, our Church makes greater matters of Ceremonies then thus;
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in as much as they are imposed vpon Ministers vnder paine of Suspension and Depriuation from their Ministeriall Functions and Charges. First, for actuall Depriuation;
in as much as they Are imposed upon Ministers under pain of Suspension and Deprivation from their Ministerial Functions and Charges. First, for actual Deprivation;
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when the very truth is, they are iustly executed for their prodigious Treasons, & felonious or treacherous practises against lawful Princes and Estates:
when the very truth is, they Are justly executed for their prodigious Treasons, & felonious or treacherous practises against lawful Princes and Estates:
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all authoritie hauing beene euer sollicitous (as it hath good reason) aboue all things to vindicate and preserue it selfe from Contempt; by inflicting sharpe punishments vpon contemptuous persons in the smallest matters, aboue all other sorts of offenders in any degree whatsoeuer.
all Authority having been ever solicitous (as it hath good reason) above all things to vindicate and preserve it self from Contempt; by inflicting sharp punishments upon contemptuous Persons in the Smallest matters, above all other sorts of offenders in any degree whatsoever.
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And as in the Matter; so there is secondly much oddes in the condition of the Persons. The refusers in the Case of my Text, being truely weake in the Faith; as beeing but lately conuerted to the Christian Faith,
And as in the Matter; so there is secondly much odds in the condition of the Persons. The refusers in the Case of my Text, being truly weak in the Faith; as being but lately converted to the Christian Faith,
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and the vnsufficiency of some of the Clergie in the Land. And with what reason should these men expect the priuiledge of weake ones? Thirdly, our Church hath sufficiently declared and published the innocency of her purpose and meaning in enioyning the Ceremonies: not so onely;
and the unsufficiency of Some of the Clergy in the Land. And with what reason should these men expect the privilege of weak ones? Thirdly, our Church hath sufficiently declared and published the innocency of her purpose and meaning in enjoining the Ceremonies: not so only;
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And therefore it is vanity for these men (or their friends in their behalfe) to alledge weakenesse; where al good meanes haue beene plentifully vsed for full information in the points in doubt.
And Therefore it is vanity for these men (or their Friends in their behalf) to allege weakness; where all good means have been plentifully used for full information in the points in doubt.
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Lastly, vpon the premises it doth appeare that the weakenesse of our Brethren, pretended by those that are willing to speake fauorably of them, proceedeth for the most part not so much out of simple ignorance, arising from the defect either of vnderstanding or meanes;
Lastly, upon the premises it does appear that the weakness of our Brothers, pretended by those that Are willing to speak favorably of them, Proceedeth for the most part not so much out of simple ignorance, arising from the defect either of understanding or means;
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if not out of the poison of corrupt and carnall affections (as they giue vs sometimes but too much cause to suspect) of pride, of singularitie, of enuy, of contention, of factious admiring some mens persons.
if not out of the poison of corrupt and carnal affections (as they give us sometime but too much cause to suspect) of pride, of singularity, of envy, of contention, of factious admiring Some men's Persons.
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but they stand in it too, and trouble the peace of the Church by their restlesse Petitions, and Supplicatio•s, and Admonitions, and other publications of the reasons and grounds of their such refusall.
but they stand in it too, and trouble the peace of the Church by their restless Petitions, and Supplicatio•s, and Admonitions, and other publications of the Reasons and grounds of their such refusal.
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both in troubling our most gracious, iudicious, and religious Soueraigne with theirMeditations on the Lords Prayer, pag. 12. in the Margent. petitions;
both in troubling our most gracious, judicious, and religious Sovereign with theirMeditations on the lords Prayer, page. 12. in the Margin. petitions;
and thereupon relinquished his Ministerie for a time, betaking himselfe to another Calling, so depriuing the Church and people of GOD of the fruit and benefit of those excellent gifts which were in him.
and thereupon relinquished his Ministry for a time, betaking himself to Another Calling, so depriving the Church and people of GOD of the fruit and benefit of those excellent Gifts which were in him.
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For though our Non-conforming Brethren condemne vs with much liberty of speech and spirit, hauing yet lesse reason for it then the weake Romanes had (for the Strong among them might haue forborne some things for the Weake's sake;
For though our Nonconforming Brothers condemn us with much liberty of speech and Spirit, having yet less reason for it then the weak Romans had (for the Strong among them might have forborn Some things for the Weak's sake;
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which we cannot doe without greater scandall in the open contempt of lawfull Authoritie:) yet wee doe not despise them, (I meane with allowance from the Church;
which we cannot do without greater scandal in the open contempt of lawful authority:) yet we do not despise them, (I mean with allowance from the Church;
although they better deserue to be despised then the Weake Romanes did: they being truely Weaks, ours Obstinate; they Timorous, ours also Contemptuous.
although they better deserve to be despised then the Weak Romans did: they being truly Weaks, ours Obstinate; they Timorous, ours also Contemptuous.
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wee may the better iudge how farre forth S. Pauls aduice heere giuen to the Romanes in their case of eating, and not-eating, ought to rule vs in our case of conforming, and not-conforming in point of Ceremonie.
we may the better judge how Far forth S. Paul's Advice Here given to the Romans in their case of eating, and not-eating, ought to Rule us in our case of conforming, and not-conforming in point of Ceremony.
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And first, of not despising: then of not iudging. The ground of the Apostles precept for not despising him that ate not, was his weakenesse. So farre then as this ground holdeth in our case, this precept is to be extended; and no further.
And First, of not despising: then of not judging. The ground of the Apostles precept for not despising him that ate not, was his weakness. So Far then as this ground holds in our case, this precept is to be extended; and no further.
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They are secondly despised, they say, in that when they are conuented before the Bishops and others in Authoritie, they cannot haue the fauour of an indifferent hearing:
They Are secondly despised, they say, in that when they Are Convicted before the Bishops and Others in authority, they cannot have the favour of an indifferent hearing:
Thirdly, in that many honest and religious men, of excellent and vsefull gifts, cannot bee permitted the liberty of their Consciences, and the free exercise of their Ministerie; onely for standing out in these things, which our selues cannot but confesse to be indifferent.
Thirdly, in that many honest and religious men, of excellent and useful Gifts, cannot be permitted the liberty of their Consciences, and the free exercise of their Ministry; only for standing out in these things, which our selves cannot but confess to be indifferent.
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If they wrong them, as it is like enough they will (for they will not sticke to wrong their betters;) wee are not to bee charged with that: let them answere for themselues.
If they wrong them, as it is like enough they will (for they will not stick to wrong their betters;) we Are not to be charged with that: let them answer for themselves.
But by the way, let our Brethren consider, whether their stiffe and vnreasonable opposing against those lawfull Ceremonies we retaine, may not bee one principall meanes to confirme,
But by the Way, let our Brothers Consider, whither their stiff and unreasonable opposing against those lawful Ceremonies we retain, may not be one principal means to confirm,
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but so much the more in their darknes and superstition those that are wauering, and might possibly by more ingenuous and seasonable insinuations bee wonne ouer to imbrace the truth which wee professe.
but so much the more in their darkness and Superstition those that Are wavering, and might possibly by more ingenuous and seasonable insinuations be won over to embrace the truth which we profess.
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And as for loose persons and prophane ones, that make it their sport vpon their Ale-benches to rayle and scoffe at Puritanes; as if it were warrant enough for them to drinke drunke, talke bawdy, sweare and stare,
And as for lose Persons and profane ones, that make it their sport upon their Ale benches to rail and scoff At Puritanes; as if it were warrant enough for them to drink drunk, talk bawdy, swear and stare,
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As wee could wish our Brethren, and their Lay-followers, by their vncouth and sometimes ridiculous behauiour had not giuen prophane persons too much aduantage to play vpon them,
As we could wish our Brothers, and their Lay-followers, by their uncouth and sometime ridiculous behaviour had not given profane Persons too much advantage to play upon them,
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so wee could wish also that some men by vnreasonable and vntust, othersome by vnseasonable and indiscreet scoffing at them, had not giuen them aduantage to triumph in their owne innocency and persist in their affected obstinacie.
so we could wish also that Some men by unreasonable and vntust, Othersome by unseasonable and indiscreet scoffing At them, had not given them advantage to triumph in their own innocency and persist in their affected obstinacy.
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And I am verily perswaded, that as the increase of Papists in some parts of the Land, hath occasionally sprung (by a kinde of Antiperistasis) frō the intemperate courses of their neighbour Puritanes; so the increase of Puritanes, in many parts of the Land, oweth not so much to any sufficiency themselues conceiue in their own grounds,
And I am verily persuaded, that as the increase of Papists in Some parts of the Land, hath occasionally sprung (by a kind of Antiperistasis) from the intemperate courses of their neighbour Puritanes; so the increase of Puritanes, in many parts of the Land, owes not so much to any sufficiency themselves conceive in their own grounds,
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as differences betwixt them and those they call Formalists: would they not haue it thought, that they haue a Brotherhood and Profession of their owne, freer and purer from Superstition and Idolatry,
as differences betwixt them and those they call Formalists: would they not have it Thought, that they have a Brotherhood and Profession of their own, freer and Purer from Superstition and Idolatry,
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then others haue, that are not of the same stampe? and doing so, why may they not be called Puritanes? The name, I know, is sometimes fastened vpon those that deserue it not;
then Others have, that Are not of the same stamp? and doing so, why may they not be called Puritanes? The name, I know, is sometime fastened upon those that deserve it not;
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Raskall people will call any man that beareth but the face of honesty, a Puritane: but why should that hinder others from placing it where it is rightly due?
Rascal people will call any man that bears but the face of honesty, a Puritan: but why should that hinder Others from placing it where it is rightly due?
that euer Depriuation hath beene vsed, but where fatherly Admonitions haue first beene vsed, and time giuen to the Delinquents to consider of it, and informe themselues better.
that ever Deprivation hath been used, but where fatherly Admonitions have First been used, and time given to the Delinquents to Consider of it, and inform themselves better.
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Yet haue the Bishops, and others, Church Gouernours, out of their religious zeale for the peace of Gods Church, beene so farre from despising our Brethren herein:
Yet have the Bishops, and Others, Church Governors, out of their religious zeal for the peace of God's Church, been so Far from despising our Brothers herein:
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that they haue dispenced somtimes with their other weighty occasions, and taken paines to answere their reasons, and confute their exceptions, satisfie all their doubts, and discouer the weakenesse of all their grounds in the points questioned.
that they have dispensed sometimes with their other weighty occasions, and taken pains to answer their Reasons, and confute their exceptions, satisfy all their doubts, and discover the weakness of all their grounds in the points questioned.
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But yet I cannot bee so ignorant on the other side, as not to know, that the most sanctified and zealous men are men, and subiect to carnall and corrupt affections;
But yet I cannot be so ignorant on the other side, as not to know, that the most sanctified and zealous men Are men, and Subject to carnal and corrupt affections;
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Neither ought the vnreproued conuersation of men, countenance out their Opinions, or their Practices, against the light of Diuine Scripture, and right Reason: As wee read Cyprians errour in old time;
Neither ought the unreproved Conversation of men, countenance out their Opinions, or their Practices, against the Light of Divine Scripture, and right Reason: As we read Cyprians error in old time;
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and wee see Arminius his corrupt doctrine in our dayes haue spred much the more for the reuerend opinion men had of their personall endowments and sanctitie.
and we see Arminius his corrupt Doctrine in our days have spread much the more for the reverend opinion men had of their personal endowments and sanctity.
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and amongst others our Schismes and distractions most worthily deserue,) to put vs once againe to a fiery tryall (which the same God for his goodnes and mercie defend:) I make no question but many thousands of Conformers would (by the grace of God) resist vnto bloud, embrace the Faggot,
and among Others our Schisms and distractions most worthily deserve,) to put us once again to a fiery trial (which the same God for his Goodness and mercy defend:) I make no question but many thousands of Conformers would (by the grace of God) resist unto blood, embrace the Faggot,
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or any other respects, should exempt any man from the iust censure of the Church, in case hee will not obey her Lawes, and conforme to her Ceremonies? especially,
or any other respects, should exempt any man from the just censure of the Church, in case he will not obey her Laws, and conform to her Ceremonies? especially,
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since such mens immunitie would but encourage others to presume vpon the like fauour: and experience teacheth vs, that no mens errours are so exemplary and pernicious;
since such men's immunity would but encourage Others to presume upon the like favour: and experience Teaches us, that no men's errors Are so exemplary and pernicious;
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We see their Grieuances against vs, how vniust they are, in the matter of Despising. I would they did no more despise the Churches authoritie; then we doe their infirmities!
We see their Grievances against us, how unjust they Are, in the matter of Despising. I would they did no more despise the Churches Authority; then we do their infirmities!
though wee haue purged them from their Superstitions, and restored them to their Primitiue vse. Their great admired opener of the Reuelation, maketh our Church the Linsey-Wolsey Laodicean Church;
though we have purged them from their Superstitions, and restored them to their Primitive use. Their great admired opener of the Revelation, makes our Church the Linsey-wolsey Laodicean Church;
neither hot nor cold. And some of them haue slouenly compared our late gracious Soueraigne Queene Elizabeth of most blessed memory, to a sluttish housewife; that hauing swept the house,
neither hight nor cold. And Some of them have slovenly compared our late gracious Sovereign Queen Elizabeth of most blessed memory, to a sluttish housewife; that having swept the house,
Secondly, they iudge our Bishops and other Church-Gouernours, as Limbes of Antichrist; Locusts of the bottomlesse pit; domineering Lords ouer Gods heritage; vsurpers of temporall Iurisdiction;
Secondly, they judge our Bishops and other Church-Gouernours, as Limbs of Antichrist; Locusts of the bottomless pit; domineering lords over God's heritage; usurper's of temporal Jurisdiction;
Witnesse their Mar-prelate; and other infamous and scandalous Libels in that kinde. Hauing power in their hands, if the Bishops should vse more rigorous courses towards them, then they haue done: could ye blame them?
Witness their Mar-prelate; and other infamous and scandalous Libels in that kind. Having power in their hands, if the Bishops should use more rigorous courses towards them, then they have done: could you blame them?
Thirdly, they iudge those that subscribe and conforme Machiauellian time-seruers; formall Gospellers; State-Diuines; men that know no conscience, but Law; nor Religion, but the Kings:
Thirdly, they judge those that subscribe and conform Machiauellian timeservers; formal Evangelists; State-divines; men that know no conscience, but Law; nor Religion, but the Kings:
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Fourthly, all such Ministers as are not endowed with gifts for the Pulpit, they damne, as hirelings, and not Shepheards: calling them idol-Shepheards; betrayers of Christs Flocke;
Fourthly, all such Ministers as Are not endowed with Gifts for the Pulpit, they damn, as hirelings, and not Shepherds: calling them idol-Shepheards; betrayers of Christ Flock;
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and to administer reuerently and orderly the holy. Sacraments of Baptisme and the Lords Supper. Fiftly, they iudge all such as interpose for the Churches peace, and oppose their nouelties,
and to administer reverently and orderly the holy. Sacraments of Baptism and the lords Supper. Fifty, they judge all such as interpose for the Churches peace, and oppose their novelties,
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by singling out vnto themselues, and those that fauour them, certaine proper Appellations, of Brethren, and Good men, and Professors: as if none had Brotherhood in Christ, none had interest in goodnesse, none made Profession of the Gospel, but themselues.
by singling out unto themselves, and those that favour them, certain proper Appellations, of Brothers, and Good men, and Professors: as if none had Brotherhood in christ, none had Interest in Goodness, none made Profession of the Gospel, but themselves.
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whereas others by the grace of God are as stedfastly resolued in their hearts, if need should be, to seale the truth of their Profession with their bloud,
whereas Others by the grace of God Are as steadfastly resolved in their hearts, if need should be, to seal the truth of their Profession with their blood,
Yet of some that carry themselues with tolerable moderation outwardly; wee haue some cause to suspect, that they doe inwardly and in their hearts iudge as deepely, as the hottest-spirited raylers.
Yet of Some that carry themselves with tolerable moderation outwardly; we have Some cause to suspect, that they do inwardly and in their hearts judge as deeply, as the hottest-spirited railers.
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And who knoweth not that a Re•ll and Exemplary seducement maketh the Author guilty; as well as a Verball and Oratory? Saint Peter did not preach Iudaisme;
And who Knoweth not that a Re•ll and Exemplary seducement makes the Author guilty; as well as a Verbal and Oratory? Saint Peter did not preach Judaism;
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& whether he be not in conscience bound, especially in case he liue among a people distracted in opinions, to declare himselfe expressely either for them, or against them.
& whither he be not in conscience bound, especially in case he live among a people distracted in opinions, to declare himself expressly either for them, or against them.
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Nay more, euery Minister that hath receiued pastorall Charge, hath twice or thrice (if not oftener) witnessed his allowance of all and singuler the 39. Articles of the Church of England.
Nay more, every Minister that hath received pastoral Charge, hath twice or thrice (if not oftener) witnessed his allowance of all and singular the 39. Articles of the Church of England.
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Once at his Ordination before the Bishop; then at his Institution into his Benefice, before his Ordinary; and both these by Subscription vnder his hand;
Once At his Ordination before the Bishop; then At his Institution into his Benefice, before his Ordinary; and both these by Subscription under his hand;
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and then after, vpon his Iuduction, before his owne Flocke; and that by verball Approbation. By which Subscription and Approbation, hee hath not onely acknowledged in the Church the power of ordaining Rites and Ceremonies, Act. 20. but hee hath after a sort also bound himselfe openly torebuke such as willingly and purposely breake the Traditions & Ceremonies of the Church,
and then After, upon his Iuduction, before his own Flock; and that by verbal Approbation. By which Subscription and Approbation, he hath not only acknowledged in the Church the power of ordaining Rites and Ceremonies, Act. 20. but he hath After a sort also bound himself openly torebuke such as willingly and purposely break the Traditions & Ceremonies of the Church,
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as offenders against the common Orders of the Church, and wounders of the Consciences of the weake brethren, Act. 34. He then, that for any respect whatsoeuer is meale-mouthed in these things wherein he is bound both in Conscience, & by vertue of his owne voluntary Act to speake freely:
as offenders against the Common Order of the Church, and wonders of the Consciences of the weak brothers, Act. 34. He then, that for any respect whatsoever is mealmouth in these things wherein he is bound both in Conscience, & by virtue of his own voluntary Act to speak freely:
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Thus haue I endeuoured, hauing the opportunitie of this place, (as I held my selfe both in Conscience, and in regard of my Subscription bound, to deliuer my opinion freely,
Thus have I endeavoured, having the opportunity of this place, (as I held my self both in Conscience, and in regard of my Subscription bound, to deliver my opinion freely,
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so farre as he hath reason to expect it, from all scandalous Despisings. I beseech you pardon my length, if I haue been troublesome: I had much to say; and the matter was weighty;
so Far as he hath reason to expect it, from all scandalous Despisings. I beseech you pardon my length, if I have been troublesome: I had much to say; and the matter was weighty;
and a conscionable care to walke in our seuerall callings, faithfully, painefully, and peaceably; to the comfort of our owne soules, the edification of Gods Church,
and a conscionable care to walk in our several callings, faithfully, painfully, and peaceably; to the Comfort of our own Souls, the edification of God's Church,
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ROM. 3. 8. And not rather, (as we be slanderously reported, and as some affirme that we say,) Let vs doe euill, that good may come: whose damnation is iust.
ROM. 3. 8. And not rather, (as we be slanderously reported, and as Some affirm that we say,) Let us doe evil, that good may come: whose damnation is just.
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and strengthened it from Dauids both experience, and testimony in Psalm. 51. A place pregnant, and full of sinewes to enforce it. The Conclusion in effect was;
and strengthened it from David both experience, and testimony in Psalm. 51. A place pregnant, and full of sinews to enforce it. The Conclusion in Effect was;
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Neither the originall vnworthinesse of Gods children, through the vniuersall corruption of nature, nor their actuall vnfaithfulnesse bewrayed (through frailtie) in particular tryals;
Neither the original unworthiness of God's children, through the universal corruption of nature, nor their actual unfaithfulness bewrayed (through frailty) in particular trials;
But neuer yet was any Truth so happily innocent, as to maintaine it selfe free from Calumnie, and Abuse. Malice on the one hand, and Fleshlinesse on the other;
But never yet was any Truth so happily innocent, as to maintain it self free from Calumny, and Abuse. Malice on the one hand, and Fleshliness on the other;
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They both peruert the Truth, by drawing pestilent Carollaries from sound Conclusions, as the Spider sucketh poyson from medicinable herbes. But with this difference;
They both pervert the Truth, by drawing pestilent Carollaries from found Conclusions, as the Spider sucketh poison from medicinable herbs. But with this difference;
The cauilling Sophister, hee would faine bring the Apostles gracious Doctrine into discredit: The carnall Libertine, he would as faine bring his owne vngracious behauiour into credit.
The cavilling Sophister, he would feign bring the Apostles gracious Doctrine into discredit: The carnal Libertine, he would as feign bring his own ungracious behaviour into credit.
The Colour: for why should he punish vs for that which so much magnifieth and commendeth his righteousnesse? But if our vnrighteousnesse commend the righteousnesse of God, what shall we say? Is God vnrighteous that taketh vengeance? The second Inference: If so;
The Colour: for why should he Punish us for that which so much magnifieth and commends his righteousness? But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous that Takes vengeance? The second Inference: If so;
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The Colour: for why should that action be censured of sinne, which so abundantly redoundeth to the glory of God? For if the Truth of God hath more abounded, through my lie,
The Colour: for why should that actium be censured of sin, which so abundantly redoundeth to the glory of God? For if the Truth of God hath more abounded, through my lie,
The Colour: for why should we feare to do that, from which so much good may come? in this verse of my Text, And not rather, Let vs doe euill, that good may come. This last cauilling Inference;
The Colour: for why should we Fear to do that, from which so much good may come? in this verse of my Text, And not rather, Let us doe evil, that good may come. This last cavilling Inference;
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bringeth in, as an obiection; and casteth out by his answere. An answere which at once cutteth off both it, and the former inferences. And the Answere is double: Ad rem, ad hominem.
brings in, as an objection; and Cast out by his answer. an answer which At once cutteth off both it, and the former inferences. And the Answer is double: Ad remembering, ad hominem.
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My ayme at this present is to insist especially vpon a Principle of practique Diuinitie; which by ioynt consent of Writers old and new; Orthodoxe and Popish, resulteth from the very body of this verse,
My aim At this present is to insist especially upon a Principle of practic Divinity; which by joint consent of Writers old and new; Orthodox and Popish, resulteth from the very body of this verse,
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how diligent he is and carefull, betimes to remoue such cauils, (though he step a little out of his way for it) as might bring scandall to the Truth he had deliuered.
how diligent he is and careful, betimes to remove such cavils, (though he step a little out of his Way for it) as might bring scandal to the Truth he had Delivered.
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when wee haue to speake before such, as we haue some cause beforehand to suspect to be, through ignorance, or weaknesse, or custome, or education, or preiudice, or partiall affections, or otherwise contrary-minded vnto,
when we have to speak before such, as we have Some cause beforehand to suspect to be, through ignorance, or weakness, or custom, or education, or prejudice, or partial affections, or otherwise contrary-minded unto,
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or at leastwise not well perswaded of those Truths wee are to teach. If the wayes be rough and knotty, and the passengers feeble-ioynted and darke-sighted:
or At leastwise not well persuaded of those Truths we Are to teach. If the ways be rough and knotty, and the passengers feeble-jointed and dark-sighted:
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it is our part to see wee giue them not the aduantage, lest wee helpe to iustifie the Principals, by making our selues Accessories. Those men are ill aduised,
it is our part to see we give them not the advantage, lest we help to justify the Principals, by making our selves Accessories. Those men Are ill advised,
and to encounter an aduersarie are requiredAs Zuinglius said of Carolosladius (whom he iudged too weake to vndertake the defence of the Truth against Luther in the point of Consubstantiation) Non sa•is humerorum habet. Sleidan. Shoulders, as well as gall.
and to encounter an adversary Are requiredAs Zwingli said of Carolosadius (whom he judged too weak to undertake the defence of the Truth against Luther in the point of Consubstantiation) Non sa•is humerorum habet. Sleidan. Shoulders, as well as Gall.
Obserue secondly the Apostles manner of speech. NONLATINALPHABET. Translators render it; As we are wrongfully bla•ed, As we are slandered, As we are slanderously reported.
Observe secondly the Apostles manner of speech.. Translators render it; As we Are wrongfully bla•ed, As we Are slandered, As we Are slanderously reported.
and speake ill, or amisse, or vnworthily of God, that is, NONLATINALPHABET, and properly the sin wee call Blasphemy. And yet, that very word of Blasphemy, which for the most part referreth immediately to GOD, the Apostle heere vseth,
and speak ill, or amiss, or unworthily of God, that is,, and properly the since we call Blasphemy. And yet, that very word of Blasphemy, which for the most part Refers immediately to GOD, the Apostle Here uses,
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when hee speaketh of himselfe and other Christian Ministers NONLATINALPHABET, as we are slandred, nay as we are blasphemed. A slander or other wrong or contempt done to a Minister, qu• talis, is a sinne of a higher straine,
when he speaks of himself and other Christian Ministers, as we Are slandered, nay as we Are blasphemed. A slander or other wrong or contempt done to a Minister, qu• Talis, is a sin of a higher strain,
But Slanders and Contempts done to him as a Minister, that is, with reference either to his Calling, or Doctrine, are much greater then to another man: as reaching vnto God himselfe;
But Slanders and Contempts done to him as a Minister, that is, with Referente either to his Calling, or Doctrine, Are much greater then to Another man: as reaching unto God himself;
whose Person the Minister representeth in his Calling; and whose errand the Minister deliuereth in his Doctrine. For Contempts, Saint Paul is expresse elsewhere;
whose Person the Minister Representeth in his Calling; and whose errand the Minister Delivereth in his Doctrine. For Contempts, Faint Paul is express elsewhere;
Hee was slanderously reported to haue taught that, which hee neuer so much as thought: and his Doctrine had many scandalous imputations fastened vpon it, whereof neither hee nor it were guilty.
He was slanderously reported to have taught that, which he never so much as Thought: and his Doctrine had many scandalous imputations fastened upon it, whereof neither he nor it were guilty.
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Though Christ come to fulfill the Law, yet there bee will accuse him as a destroyer of the Law ▪ Math. 5. And though hee decide the question plainely for Caesar, and that in the case of Tribute, Math. 22. Giue vnto Caesar the things that are Caesars:
Though christ come to fulfil the Law, yet there be will accuse him as a destroyer of the Law ▪ Math. 5. And though he decide the question plainly for Caesar, and that in the case of Tribute, Math. 22. Give unto Caesar the things that Are Caesars:
as if hee forbade to giue Tribute vnto Caesar, Luke 23. Now if they called the Master of the house Beelzebub; how much more them of his houshold? If Christs did not;
as if he forbade to give Tribute unto Caesar, Lycia 23. Now if they called the Master of the house Beelzebub; how much more them of his household? If Christ did not;
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their Epistles, and the booke of their Acts witnesse abundantly to vs. And for succeeding times, reade but the Apologies of Athenagoras, and Tertullian, and others:
their Epistles, and the book of their Acts witness abundantly to us And for succeeding times, read but the Apologies of Athenagoras, and Tertullian, and Others:
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and it will amaze you to see what blasphemous, and seditious, and odious, and horrible impieties, where fathered vpon the ancient Christian Doctors, and vpon their profession. But our owne experience goeth beyond all.
and it will amaze you to see what blasphemous, and seditious, and odious, and horrible impieties, where fathered upon the ancient Christian Doctors, and upon their profession. But our own experience Goes beyond all.
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The immutabilitie of Gods Loue and Grace towards the Saints, and their certaine perseuerance therein vnto Saluation; The Iustification of sinners by the imputed righteousnesse of Christ, apprehended and applyed vnto them by a liuely faith; without the workes of the Law.
The immutability of God's Love and Grace towards the Saints, and their certain perseverance therein unto Salvation; The Justification of Sinners by the imputed righteousness of christ, apprehended and applied unto them by a lively faith; without the works of the Law.
but none more then our own English Fugitiues, Bristow, Stapleton, Parsons, Kellison, and all the rabble of those Romish hellhounds, freely spend their mouthes in barking against vs;
but none more then our own English Fugitives, Bristol, Stapleton, Parsons, Kellison, and all the rabble of those Romish hellhounds, freely spend their mouths in barking against us;
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These imputations vpon vs and our doctrine are vniust: but NONLATINALPHABET, let them that thus mis-report vs, know, that without repentance their damnation will be iust.
These imputations upon us and our Doctrine Are unjust: but, let them that thus misreport us, know, that without Repentance their damnation will be just.
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and out of malicious wilfulnesse (against the strong testimonie of their owne hearts) slander it, that so they may disgrace it, and them that professe it.
and out of malicious wilfulness (against the strong testimony of their own hearts) slander it, that so they may disgrace it, and them that profess it.
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And partly, in his Wisedome; as a rich occasion for those, whom hee hath gifted for it, NONLATINALPHABET to awaken their zeale, to quicken vp their industrie, to muster vp their abilities, to scowre vp their spirituall armour, (which else through dis-vse might gather rust) for the defence, and for the rescue of that NONLATINALPHABET, that precious truth whereof they are depositaries, and wherwith he hath entrusted them.
And partly, in his Wisdom; as a rich occasion for those, whom he hath gifted for it, to awaken their zeal, to quicken up their industry, to muster up their abilities, to scour up their spiritual armour, (which Else through disuse might gather rust) for the defence, and for the rescue of that, that precious truth whereof they Are depositaries, and wherewith he hath Entrusted them.
that is, their damnation is iust, who thus vniustly slander vs. Others vnderstand it with reference to that vngodly resolution: Let vs doe euill, that good may come; whose damnation is iust:
that is, their damnation is just, who thus unjustly slander us Others understand it with Referente to that ungodly resolution: Let us doe evil, that good may come; whose damnation is just:
that is, their damnation is iust for the euill they doe, who aduenture to doe any euil, vnder whatsoeuer pretence of good to come of it. Both expositions are good;
that is, their damnation is just for the evil they do, who adventure to do any evil, under whatsoever pretence of good to come of it. Both expositions Are good;
I euer held it a kind of honest spirituall thrift; where there are two sences giuen of one place, both agreeable to the Analogie of Faith and Manners, both so indifferently appliable to the words and scope of the place,
I ever held it a kind of honest spiritual thrift; where there Are two Senses given of one place, both agreeable to the Analogy of Faith and Manners, both so indifferently appliable to the words and scope of the place,
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and the meed and reward of his slander; Damnation. And it is a iust reward. He condemneth Gods truth vniustly: God condemneth him iustly for it, Whose damnation is iust.
and the meed and reward of his slander; Damnation. And it is a just reward. He Condemneth God's truth unjustly: God Condemneth him justly for it, Whose damnation is just.
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Maliciously to oppose the knowne Truth, is by most Diuines accounted a principall branch of that great vnpardonable sinne, the sinne against the holy Ghost:
Maliciously to oppose the known Truth, is by most Divines accounted a principal branch of that great unpardonable sin, the sin against the holy Ghost:
That great sin against the holy Ghost, the Holy Ghost it selfe in the Scriptures chuseth, rather then by any other to expresse by this name of Blasphemie, Mat. 12. And wheras our Apost. 1. Tim. 1. saith, That though he were a Blasphemer, yet he obtained Mercy, because he did it ignorantly in vnbeliefe:
That great since against the holy Ghost, the Holy Ghost it self in the Scriptures chooseth, rather then by any other to express by this name of Blasphemy, Mathew 12. And whereas our Apost. 1. Tim. 1. Says, That though he were a Blasphemer, yet he obtained Mercy, Because he did it ignorantly in unbelief:
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he leaueth it questionable, but withall suspicious, whether there may bee any hope of Mercy for such as blaspheme maliciously, and against knowledge. If any mans be;
he Leaveth it questionable, but withal suspicious, whither there may be any hope of Mercy for such as Blaspheme maliciously, and against knowledge. If any men be;
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his vnderstanding being neither distinct through incapacitie to apprehend and sort things aright, nor ye constant to it selfe through vnsettlednesse and leuitie of iudgement.
his understanding being neither distinct through incapacity to apprehend and sort things aright, nor the constant to it self through unsettledness and levity of judgement.
Certainly his misprision of the Truth is so much lesser, then the others wilfull Calumnie; as it proceedeth lesse from the irregularitie of the Will to the Iudgement.
Certainly his Misprision of the Truth is so much lesser, then the Others wilful Calumny; as it Proceedeth less from the irregularity of the Will to the Judgement.
He that through ignorance, or for want of apprehension or iudgement, or by reason of whatsoeuer other defect or motiue, bringeth a slander vpon any diuine Truth;
He that through ignorance, or for want of apprehension or judgement, or by reason of whatsoever other defect or motive, brings a slander upon any divine Truth;
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if euer God open his eyes, and let him see his fault,) or at leastwise in the generall; it is still a damnable sinne in him, His damnation is iust. We haue the very case almost in terminis layd downe,
if ever God open his eyes, and let him see his fault,) or At leastwise in the general; it is still a damnable sin in him, His damnation is just. We have the very case almost in terminis laid down,
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and thus resolued in 2. Pet. 3. In which are some things hard to be vnderstood, (obserue the condition of the things, hard to be vnderstood) which they that are vnlearned,
and thus resolved in 2. Pet. 3. In which Are Some things hard to be understood, (observe the condition of the things, hard to be understood) which they that Are unlearned,
and vnstable, (obserue also the condition of the persons, vnlearned, and vnstable,) wrest, as they doe also the other Scriptures, to their owne destruction.
and unstable, (observe also the condition of the Persons, unlearned, and unstable,) wrest, as they do also the other Scriptures, to their own destruction.
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euen of that weaknesse, wrest and peruert truths, though of that hardnesse, they do it NONLATINALPHABET, to their owne destruction, saith Saint Peter there;
even of that weakness, wrest and pervert truths, though of that hardness, they do it, to their own destruction, Says Saint Peter there;
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For the farther opening, and better vnderstanding whereof, (since the rule is of infinite vse in the vvhole practice of our liues:) that wee may the better know when,
For the farther opening, and better understanding whereof, (since the Rule is of infinite use in the Whole practice of our lives:) that we may the better know when,
and where, and how farre to apply it aright for the direction of our Consciences and Actions; wee must of necessitie vnfold the extent of this word, euill, and consider the seuerall kinds and degrees of it distinctly and apart.
and where, and how Far to apply it aright for the direction of our Consciences and Actions; we must of necessity unfold the extent of this word, evil, and Consider the several Kinds and Degrees of it distinctly and apart.
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that being propounded concerning euils of Paine; whereas my Text is intended onely of the euils of Sinne. Wee are herehence resolued, that we are not to doe any euill, that good may come of it:
that being propounded Concerning evils of Pain; whereas my Text is intended only of the evils of Sin. we Are herehence resolved, that we Are not to do any evil, that good may come of it:
Although (to note that by the way) the common answere è malis minimum, euen in euils of Paine is to be vnderstood, (as most other practicall conclusions are) not as simply and vniuersally; but as commonly and ordinarily true.
Although (to note that by the Way) the Common answer è malis minimum, even in evils of Pain is to be understood, (as most other practical conclusions Are) not as simply and universally; but as commonly and ordinarily true.
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For (as one saith well) perhaps there are Cases, wherein two euils of Paine being at once propounded, it may not bee safe for vs to be our owne caruers.
For (as one Says well) perhaps there Are Cases, wherein two evils of Pain being At once propounded, it may not be safe for us to be our own carvers.
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as Atheisme against the first, Idolatry against the second, and so against the rest, Blasphemy, Prophanenesse, Disloyalty, Cruelty, Adultary, Iniustice, Cal•mny, 〈 ◊ 〉, and the like;
as Atheism against the First, Idolatry against the second, and so against the rest, Blasphemy, Profaneness, Disloyalty, Cruelty, Adultary, Injustice, Cal•mny, 〈 ◊ 〉, and the like;
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Othersome are euill onely respectiuely, and by accide•t: but otherwise in their own nature indifferent; and such as may be, and are done sometimes well, sometimes ill.
Othersome Are evil only respectively, and by accide•t: but otherwise in their own nature indifferent; and such as may be, and Are done sometime well, sometime ill.
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We must yet more distinctly inquire into the different kinds (or rather degrees) of indifferent things; and into the different meanes, whereby things otherwise in nat•re indifferent, become accidentally euill for their vse.
We must yet more distinctly inquire into the different Kinds (or rather Degrees) of indifferent things; and into the different means, whereby things otherwise in nat•re indifferent, become accidentally evil for their use.
We may call them for distinctions sake (and I thinke not altogether vnfitly) indifferentia ad vtrumlibet; and indifferentia ad vnum. Indifferentia ad vtrumlibet, or equally indifferent things are such,
We may call them for Distinctions sake (and I think not altogether unfitly) indifferentia ad vtrumlibet; and indifferentia ad One. Indifferentia ad vtrumlibet, or equally indifferent things Are such,
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whether hee should doe well or ill, to walke abroad into the fields a mile or two with his friend, the thing it selfe is so equally indifferent, that it were resolution enough to leaue it in medio, and to answere him, there were neither good nor hurt in it:
whither he should do well or ill, to walk abroad into the fields a mile or two with his friend, the thing it self is so equally indifferent, that it were resolution enough to leave it in medio, and to answer him, there were neither good nor hurt in it:
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as on the contrary, not to walke, if we haue promised to meet a friend at such a time and in such a place, who standeth need of our present helpe, is by accident morally euill, through the obligation of that former promise.
as on the contrary, not to walk, if we have promised to meet a friend At such a time and in such a place, who Stands need of our present help, is by accident morally evil, through the obligation of that former promise.
Things vnequally indifferent are such, as though they be neither vntuersally good, nor absolutely euill; yet when barely considered, sway more or lesse rather the one way then the other.
Things unequally indifferent Are such, as though they be neither vntuersally good, nor absolutely evil; yet when barely considered, sway more or less rather the one Way then the other.
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as beeing in Morall precepts indefinitely commanded, are yet sometimes sinfully and ill done: as, giuing an Almes, hearing a Sermon, reprouing an offender; and the like. Which are in themselues good;
as being in Moral Precepts indefinitely commanded, Are yet sometime sinfully and ill done: as, giving an Alms, hearing a Sermon, reproving an offender; and the like. Which Are in themselves good;
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Now of these actions, though the former sort carry the face of good, the later of euill; yet in very truth both sorts are indifferent. Vnderstand mee aright:
Now of these actions, though the former sort carry the face of good, the later of evil; yet in very truth both sorts Are indifferent. Understand me aright:
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as to be euill. But yet with this difference, that those former, though indifferent, and in some cases euill, are yet of themselues notably and eminently inclined vnto good rather then euill;
as to be evil. But yet with this difference, that those former, though indifferent, and in Some cases evil, Are yet of themselves notably and eminently inclined unto good rather then evil;
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the answere is iust and warrantable, to say indefinitely they are good: and contrarily concerning the later actions, to say indefinitely, they are euill.
the answer is just and warrantable, to say indefinitely they Are good: and contrarily Concerning the later actions, to say indefinitely, they Are evil.
Which difference well weighed (to note that by the way) would serue to iustifie a common practice o••ost of vs in the exercise of our Ministerie, against such as distaste our doctrine for it,
Which difference well weighed (to note that by the Way) would serve to justify a Common practice o••ost of us in the exercise of our Ministry, against such as distaste our Doctrine for it,
Ordinarily in our Sermons we indefinitiuely condemne as euill, swearing, and gaming for money, and dancing, and recreations vpon the Sabbath day, and going to Law, and retaliation of iniuries, and Monopolies, and raising of rents, and taking forfeitures of Bonds, &c. and in our owne co•t Non-residency, and Pluralities, &c. Most of which yet,
Ordinarily in our Sermons we indefinitively condemn as evil, swearing, and gaming for money, and dancing, and recreations upon the Sabbath day, and going to Law, and retaliation of injuries, and Monopolies, and raising of rends, and taking forfeitures of Bonds, etc. and in our own co•t Non-residency, and Pluralities, etc. Most of which yet,
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and therefore in the number of those indifferent things which we call Indifferentia ad vnum. You that are our hearers should bring so much charitable discretion with you,
and Therefore in the number of those indifferent things which we call Indifferentia ad One. You that Are our hearers should bring so much charitable discretion with you,
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and such as therefore should not be aduentured vpon without mature & vnpartiall disquisition of the vprightnesse of our affections therein, and a seuere tryall of all circumstances,
and such as Therefore should not be adventured upon without mature & unpartial disquisition of the uprightness of our affections therein, and a severe trial of all Circumstances,
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whether they carry weight enough with them to giue our consciencesLet euery man be fully perswaded (NONLATINALPHABET) in his own mind, verse 5. su•ficient security, not onely of their lawfulnesse in selues,
whither they carry weight enough with them to give our consciencesLet every man be Fully persuaded () in his own mind, verse 5. su•ficient security, not only of their lawfulness in selves,
There are diuers meanes wherby things not simply euill, but in themselues (either equally or vnequally) indifferent, may yet become accidentally euill.
There Are diverse means whereby things not simply evil, but in themselves (either equally or unequally) indifferent, may yet become accidentally evil.
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All things are pure; but it is euill for that man who eateth with offence, ver. 20. Thirdly Comparison, in regard of other actions. Though the thing be good,
All things Are pure; but it is evil for that man who Eateth with offence, ver. 20. Thirdly Comparison, in regard of other actions. Though the thing be good,
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Go and learn what that is, I will haue mercy and not sacrifice, Math. 9. The stuffe thus prepared, by differencing out those things, which vndistinguished, might breed confusion:
Go and Learn what that is, I will have mercy and not sacrifice, Math. 9. The stuff thus prepared, by differencing out those things, which undistinguished, might breed confusion:
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and therefore we will content our selues for this time, with the consideration of this Rule, applyed to things simply euill. In them the Rule holdeth perpetually, and without exception.
and Therefore we will content our selves for this time, with the consideration of this Rule, applied to things simply evil. In them the Rule holds perpetually, and without exception.
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We know not any greater good (for there is not any greater good) then the glory of God: we scarce know a lesser sinne (if any sinne may be accounted little) then a harmelesse officious lye.
We know not any greater good (for there is not any greater good) then the glory of God: we scarce know a lesser sin (if any sin may be accounted little) then a harmless officious lie.
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not for the sauing of a life; not for the conuersion of a soule; not for the peace of a Church; and (if euen that were possible too) not for the redemption of a world. No intention of any end can warrant the choyce of sinfull meanes to compasse it. The reasons are strong. One is;
not for the Saving of a life; not for the conversion of a soul; not for the peace of a Church; and (if even that were possible too) not for the redemption of a world. No intention of any end can warrant the choice of sinful means to compass it. The Reasons Are strong. One is;
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because sinne in its owne nature, is de numero ineligibilium: and therefore as not eligible propter se, for it selfe sake, (there is neither forme nor beauty in it, that wee should desire it;) so neither propter aliud, with reference to any farther end.
Because sin in its own nature, is the numero ineligibilium: and Therefore as not eligible propter se, for it self sake, (there is neither Form nor beauty in it, that we should desire it;) so neither propter Aliud, with Referente to any farther end.
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But what will wee say (and let that stand for a third reason) if our pretended good intention proue indeed no good intention? And certainly, be it as faire and glorious,
But what will we say (and let that stand for a third reason) if our pretended good intention prove indeed no good intention? And Certainly, be it as fair and glorious,
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indeed no good intention, but a bad. For granted it must be, that the Intention of any end doth virtually include the meanes: as in a Syllogisme, the Premises doe the Conclusion. No more then can the choice of ill meanes proceed from a good intention; then can a false Conclusion be inferred from true Premises: and that is impossible.
indeed no good intention, but a bad. For granted it must be, that the Intention of any end does virtually include the means: as in a Syllogism, the Premises do the Conclusion. No more then can the choice of ill means proceed from a good intention; then can a false Conclusion be inferred from true Premises: and that is impossible.
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to that purpose applying those speeches of our Sauiour, in the twelfth, and in the sixth of Mathew, Math. 12. 33. Either make the tree good, and his fruit good:
to that purpose applying those Speeches of our Saviour, in the twelfth, and in the sixth of Matthew, Math. 12. 33. Either make the tree good, and his fruit good:
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if the whole worke be naught. That which deceiueth most men in iudging of good or bad intentions is, that they take the end, and the intention, for one and the same thing:
if the Whole work be nought. That which deceiveth most men in judging of good or bad intentions is, that they take the end, and the intention, for one and the same thing:
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and so hath rationem cause efficientis. Now betweene these two kindes of causes, the finall and the efficient, there is not only a great difference, but euen a repugnancie;
and so hath rationem cause efficientis. Now between these two Kinds of Causes, the final and the efficient, there is not only a great difference, but even a repugnancy;
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for there may as well be a bad intention of a good end, as a bad desire of a good obiect. Whatsoeuer the end be we intend, it is certaine that intention cannot be good, which putteth vs vpon the choice of euill meanes.
for there may as well be a bad intention of a good end, as a bad desire of a good Object. Whatsoever the end be we intend, it is certain that intention cannot be good, which putteth us upon the choice of evil means.
Me thinkes the Church of Rome should blush, (if her forehead dyed red with the blood of Gods Saints, were capable of any tincture of shame,) at the discouery of her manifold impostures, in counterfeiting of Reliques, in coyning of Miracles, in compiling of Legends, in gelding of good Authors by expurgatory Indexes; in iuggling with Magistrates by lewd Equiuocations, &c. Practices warrantable by no pretence.
Me thinks the Church of Rome should blush, (if her forehead died read with the blood of God's Saints, were capable of any tincture of shame,) At the discovery of her manifold Impostors, in counterfeiting of Relics, in coining of Miracles, in compiling of Legends, in gelding of good Authors by expurgatory Indexes; in juggling with Magistrates by lewd Equivocations, etc. Practices warrantable by no pretence.
But what doe I speake of these, but petty things, in comparison of those her lowder impieties? breaking couenants of truce and peace; dissoluing of lawfull, and dispensing for vnlawfull marriages;
But what do I speak of these, but Petty things, in comparison of those her Louder impieties? breaking Covenants of truce and peace; dissolving of lawful, and dispensing for unlawful marriages;
assoyling Subiects from their Oaths and Allegiance; plotting Treasons, and practising Rebellions; excommunicating and dethroning Kings; arbittarie disposing of Kingdomes; stabbing and murthering of Princes; warranting vniust inuasions; and blowing vp Parliament houses.
assoiling Subjects from their Oaths and Allegiance; plotting Treasons, and practising Rebellions; excommunicating and dethroning Kings; arbittarie disposing of Kingdoms; stabbing and murdering of Princes; warranting unjust invasions; and blowing up Parliament houses.
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For all which, and diuers other foule attempts, their Catholique defence is the aduancement (forsooth) of the Catholique Cause: Like his in the Poet, Quocunque modorem, is their Resolution:
For all which, and diverse other foul attempts, their Catholic defence is the advancement (forsooth) of the Catholic Cause: Like his in the Poet, Quocunque modorem, is their Resolution:
then to do worse? But alasse, what necessitie of doing either so, or worse; when Gods law bindeth thee from both? He that sayd, Do not commit adultery; said also, Do not kill:
then to do Worse? But alas, what necessity of doing either so, or Worse; when God's law binds thee from both? He that said, Do not commit adultery; said also, Do not kill:
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whether hee should rather hang, or drowne, or stab, or pine himselfe to death: there may be more horror, more paine, more lingring, in one then another;
whither he should rather hang, or drown, or stab, or pine himself to death: there may be more horror, more pain, more lingering, in one then Another;
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And it can be but a slender comfort for a man, that will needs thrust himselfe into the mouth of hell by sinning wilfully, that he is damned rather for lying,
And it can be but a slender Comfort for a man, that will needs thrust himself into the Mouth of hell by sinning wilfully, that he is damned rather for lying,
In case two sinnes be propounded, may I not do the lesser, to auoid the greater? otherwise must I not of necessitie doe the greater? The answere is short and easie:
In case two Sins be propounded, may I not do the lesser, to avoid the greater? otherwise must I not of necessity do the greater? The answer is short and easy:
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If two sinnes bee propounded, doe neither, E malis minimum, holdeth as you heard (and yet not alwayes neither) in euils of Paine: But that is no Rule for euils of sinne. Here the safer Rule is, è malis nullum. And the reason is sound;
If two Sins be propounded, do neither, E malis minimum, holds as you herd (and yet not always neither) in evils of Pain: But that is no Rule for evils of sin. Here the safer Rule is, è malis nullum. And the reason is found;
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heere hee hath by his owne rashnesse brought himselfe into a seeming strait, that either he must commit a murther, or breake a vow; either of which seemeth to bee a great sinne, the one against the fifth, the other against the third commandement.
Here he hath by his own rashness brought himself into a seeming strait, that either he must commit a murder, or break a Voelli; either of which seems to be a great sin, the one against the fifth, the other against the third Commandment.
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Neither is this the choyce of the lesser sinne; but onely theNon d•cet eligere minur peccatum, sed solutionem minoris nexus. Caietanus hîc. speaking of Councell of Toledo. loosening of the lesser bond:
Neither is this the choice of the lesser sin; but only theNon d•cet eligere minur peccatum, sed solutionem minoris nexus. Caietanus hîc. speaking of Council of Toledo. loosening of the lesser bound:
(rather it is a necessarie dutie, and a branch of that repentance which is due for the former rashnesse in making it,) because a hurtfull vow is, (and that virtute praecepti) rather to be broken then kept.
(rather it is a necessary duty, and a branch of that Repentance which is due for the former rashness in making it,) Because a hurtful Voelli is, (and that virtute Precepts) rather to be broken then kept.
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The Aegyptian Midwiues, not by their owne fault, but by Pharaohs tyrannous command, are driuen into a narrow strait, enforcing a seeming necessitie of sinne:
The Egyptian Midwives, not by their own fault, but by Pharaohs tyrannous command, Are driven into a narrow strait, enforcing a seeming necessity of sin:
for either they must destroy the Hebrew children, and so sinne by Murther; or else they must de•ise some hansome shift to carry it cleanely from the Kings knowledge,
for either they must destroy the Hebrew children, and so sin by Murder; or Else they must de•ise Some handsome shift to carry it cleanly from the Kings knowledge,
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and the bond of particular conscience, which also toWhatsoeuer is not of Faith, is sinne, Rom. 14. 23. Omne quod fit contra consci••tiam, aedificat ad gehennam. c. 28. q. 1. Omnes. §. Ex his.
and the bound of particular conscience, which also toWhatsoeuer is not of Faith, is sin, Rom. 14. 23. Omne quod fit contra consci••tiam, aedificat ad gehennam. c. 28. q. 1. Omnes. §. Ex his.
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transgresse, is a sinne, Whereupon there seemeth to follow an ineuitable necessitie of sinning; when Gods Law requireth one thing, and particular conscience dictateth th• flat contrary:
transgress, is a sin, Whereupon there seems to follow an inevitable necessity of sinning; when God's Law requires one thing, and particular conscience dictateth th• flat contrary:
The sinne of Commission wherein I would instance, is indeed a sinne beyond Commission: it is the vsurping of the Magistrates Office without a Commission. The Question is;
The sin of Commission wherein I would instance, is indeed a sin beyond Commission: it is the usurping of the Magistrates Office without a Commission. The Question is;
that is, that they did it out of a forward (though mis-gouerned) zeale; intending therein Gods glory in the farther suppression of Idolatry, by taking away these (as they supposed) likely occasions of it.
that is, that they did it out of a forward (though misgoverned) zeal; intending therein God's glory in the farther suppression of Idolatry, by taking away these (as they supposed) likely occasions of it.
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Now in such a case as this, the Question is, whether the intention of such an end, can iustifie such a deed? And the fact of Phinehes, Numb. 25. (who for a much like end,
Now in such a case as this, the Question is, whither the intention of such an end, can justify such a deed? And the fact of Phinehas, Numb. 25. (who for a much like end,
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and for ciuill and historicall vses, not onely lawfully and decently, but euen profitably? I must confesse, I neuer yet heard substantiall reason giuen, why they might not.
and for civil and historical uses, not only lawfully and decently, but even profitably? I must confess, I never yet herd substantial reason given, why they might not.
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if the Superstition be abolished? Otherwise, not Pictures onely, and Crosses, and Images; but most of our Hospitals, and Schooles, and Colledges, and Churches too must downe:
if the Superstition be abolished? Otherwise, not Pictures only, and Crosses, and Images; but most of our Hospitals, and Schools, and Colleges, and Churches too must down:
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and so the hatred of Idolatry should but Vsher in licentious Sacriledge, contrary to that passage of our Apostle in the next Chapter before this, Rom. 2. 22. Thou that abhorrest Idols, committest thou Sacriledge? And thirdly, whether these forward ones haue not bewrayed somewhat their owne selfe ▪ guiltinesse in this Act, at least for the manner of it, in doing it secretly and in the darke? A man should not dare to doe that, which he would not willingly either bee seene when it is a doing, or our owne, being done. To passe by these;
and so the hatred of Idolatry should but Usher in licentious Sacrilege, contrary to that passage of our Apostle in the next Chapter before this, Rom. 2. 22. Thou that Abhorrest Idols, Committest thou Sacrilege? And Thirdly, whither these forward ones have not bewrayed somewhat their own self ▪ guiltiness in this Act, At least for the manner of it, in doing it secretly and in the dark? A man should not Dare to do that, which he would not willingly either be seen when it is a doing, or our own, being done. To pass by these;
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Erranti nullus terminus: Errour knoweth no stay, and a false Principle once receiued, multiplyeth into a thousand absurd conclusions. It is good for men to goe vpon sure grounds, else they may runne and wander in infinit. A little errour at the first,
Erranti nullus terminus: Error Knoweth no stay, and a false Principle once received, multiplieth into a thousand absurd conclusions. It is good for men to go upon sure grounds, Else they may run and wander in infinite. A little error At the First,
For grant, for the suppression of Idolatry, in case the Magistrate will not doe his office, that it is lawfull for a priuate man to take vpon him to reforme what he thinketh amisse,
For grant, for the suppression of Idolatry, in case the Magistrate will not do his office, that it is lawful for a private man to take upon him to reform what he Thinketh amiss,
why by the same reason, and vpon the same grounds, a priuate man may not take vpō him to establish Lawes, raise Powers, administer Iustice, execute malefactors, or do any other thing the Magistrate should do;
why by the same reason, and upon the same grounds, a private man may not take upon him to establish Laws, raise Powers, administer justice, execute malefactors, or do any other thing the Magistrate should do;
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Which if it were once granted (as granted it must bee, if these mens fact bee iustifyable;) euery wise man seeth, the end could bee no other but vast Anarchy and confusion both in Church and Common-weale: wherupon must vnauoidably follow the speedy subuersion both of Religion and State. If things be amisse,
Which if it were once granted (as granted it must be, if these men's fact be iustifyable;) every wise man sees, the end could be no other but vast Anarchy and confusion both in Church and Commonweal: whereupon must avoidable follow the speedy subversion both of Religion and State. If things be amiss,
priuate men may lament it, and as occasion serueth, and their condition and calling permitteth, soberly and discreetly put the Magistrate in minde of it: But they may not make themselues Magistrates, to reforme it.
private men may lament it, and as occasion serveth, and their condition and calling permitteth, soberly and discreetly put the Magistrate in mind of it: But they may not make themselves Magistrates, to reform it.
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Secondly, what if Phinehes had the Magistrates authoritie to enable him to that attempt? It is not altogether improbable (to my apprehension) from the fifth Verse of the chapter where the Story is laid downe, Numb. 25. 5. especially paralleld with another Story of much like circumstances, Exod. 32. 27. that as there the Leuites, so heere Phinehes drew the sword in execution of the expresse command of Moses the supreme Magistrate. If neither thus, nor so:
Secondly, what if Phinehas had the Magistrates Authority to enable him to that attempt? It is not altogether improbable (to my apprehension) from the fifth Verse of the chapter where the Story is laid down, Numb. 25. 5. especially paralleled with Another Story of much like Circumstances, Exod 32. 27. that as there the Levites, so Here Phinehas drew the sword in execution of the express command of Moses the supreme Magistrate. If neither thus, nor so:
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yet thirdly, (which cutteth off all plea, and is the most cōmon answere ordinarily giuen by Diuines to this & the like instances drawne from some singular actions of Gods Worthies;) Men of Heroicall spirits and gifts, such as were Dauid, Samson, Ehud, Moses, Elias, and some others, especially at such times as they were employed in some speciall seruice for the good of Gods Church, were exempt from the common rules of life:
yet Thirdly, (which cutteth off all plea, and is the most Common answer ordinarily given by Divines to this & the like instances drawn from Some singular actions of God's Worthies;) Men of Heroical spirits and Gifts, such as were David, samson, Ehud, Moses, Elias, and Some Others, especially At such times as they were employed in Some special service for the good of God's Church, were exempt from the Common rules of life:
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and did many things, (as wee are to presume) not without the secret motion and direction of Gods holy and powerfull Spirit, which were therefore good in them (that secret direction beeing to them loco specialis mandati, like that to Abraham for sacrificing his sonne) but not safe,
and did many things, (as we Are to presume) not without the secret motion and direction of God's holy and powerful Spirit, which were Therefore good in them (that secret direction being to them loco Specialis Mandati, like that to Abraham for sacrificing his son) but not safe,
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nor to become exemplary vnto others. Of which nature was Dauids single combate with Goliah; and Samsons pulling downe the house vpon himselfe and the Philistines;
nor to become exemplary unto Others. Of which nature was David single combat with Goliath; and Samsons pulling down the house upon himself and the philistines;
as Elias did? His answere was with a kinde of indignation (as both his gesture and speeches shew) Nescitis cuius spiritus estis; You know not what manner of spirit you are of.
as Elias did? His answer was with a kind of Indignation (as both his gesture and Speeches show) Nescitis cuius spiritus Ye are; You know not what manner of Spirit you Are of.
but it is not for you or others to propose his example, vnlesse you can demonstrate his Spirit. And if Phinehes Act also was (as most thinke it was) such as these:
but it is not for you or Others to propose his Exampl, unless you can demonstrate his Spirit. And if Phinehas Act also was (as most think it was) such as these:
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and that both such as haue gone too farre this way in their practice already, for the time past, may acknowledge their owne ouersight, and bee sorry for it;
and that both such as have gone too Far this Way in their practice already, for the time past, may acknowledge their own oversight, and be sorry for it;
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and others seeing their errour, may for the time to come forbeare such outrages, and keepe themselues within the due bounds of Christian sobriety, and their particular Callings. And thus much of the former instance;
and Others seeing their error, may for the time to come forbear such outrages, and keep themselves within the due bounds of Christian sobriety, and their particular Callings. And thus much of the former instance;
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then against those errours or sinnes. Hee seeth on the other side some withdrawments: his discretion may perhaps bee called in question, for meddling where he needed not;
then against those errors or Sins. He sees on the other side Some withdrawments: his discretion may perhaps be called in question, for meddling where he needed not;
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This is the Case. The Question is, whether these later considerations, and the good that may come thereby, bee sufficient to warrant vnto him the omission of that necessary duty?
This is the Case. The Question is, whither these later considerations, and the good that may come thereby, be sufficient to warrant unto him the omission of that necessary duty?
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if they bee not such, as are needfull for them to know, either for the stablishment of Faith, or practice of Life; as not onely many nice Schoole-points and Conclusions are,
if they be not such, as Are needful for them to know, either for the establishment of Faith, or practice of Life; as not only many Nicaenae School points and Conclusions Are,
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Nay more, a Minister not only in discretion may, but is euen in Conscience bound, at least in the publike exercise of his Ministery, to conceale some particular truths from his Auditory;
Nay more, a Minister not only in discretion may, but is even in Conscience bound, At least in the public exercise of his Ministry, to conceal Some particular truths from his Auditory;
as are many Resolutions of Cases appertaining to the seuenth Commandement (Thou shalt not commit adultery;) and some also appertaining to the eighth (Thou shalt not steale.) Our men iustly condemne the Popish Casuists, for their too much liberty in this kind in their Writings:
as Are many Resolutions of Cases appertaining to the Seventh Commandment (Thou shalt not commit adultery;) and Some also appertaining to the eighth (Thou shalt not steal.) Our men justly condemn the Popish Casuists, for their too much liberty in this kind in their Writings:
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Whereby they reduce vices into an Art, vnder colour of reprouing them; and conuey into the mindes of In quibus plus proficit vitiorum ignoratio, quàm cognitio virtutis.
Whereby they reduce vices into an Art, under colour of reproving them; and convey into the minds of In quibus plus proficit Vitiorum ignoratio, quàm cognitio virtue.
The loose writings of the vnchaste Poets are butQuis veterū Poetarum pl•s obsco•nitatis, impuritatis, flagitiorum, professus 〈 ◊ 〉, quàm doc•t Poenitentiale Burchardi? Quot sint, qui ignorarent multa, quae ibi leguntur, nisi ex ipso didiciscent? I. R. in confut. fab. Burdon.
The lose writings of the unchaste Poets Are butQuis veterū Poetarum pl•s obsco•nitatis, impuritatis, flagitiorum, Professus 〈 ◊ 〉, quàm doc•t Penitential Burchardi? Quot sint, qui ignorarent Multa, Quae There leguntur, nisi ex ipso didiciscent? I. R. in confute. fab. Burdon.
Besides these, there are other Cases many, in which it may be more conuenient to conceale, then to teach some diuine truthes at some times, and in some places.
Beside these, there Are other Cases many, in which it may be more convenient to conceal, then to teach Some divine truths At Some times, and in Some places.
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much mistaken by some through error in iudgement; much abused by sinfull, especially publike practice; occasioning Scandals and offences among brethren;
much mistaken by Some through error in judgement; much abused by sinful, especially public practice; occasioning Scandals and offences among brothers;
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it is fit, they that are sent to Damascus, and Moab, and Ammon, and Tyrus, and Iudah, and Israel, should make them heare of those three or foure, more then all the rest.
it is fit, they that Are sent to Damascus, and Moab, and Ammon, and Tyre, and Iudah, and Israel, should make them hear of those three or foure, more then all the rest.
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Sinnes and Errors, when they begin to get head and heart, must be handled roughly Silence in such a case is a kind of flattery: and it is almost all one,
Sinnes and Errors, when they begin to get head and heart, must be handled roughly Silence in such a case is a kind of flattery: and it is almost all one,
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Our Apostle in Act. 20. would not haue held himselfe sufficiently discharged from the guilt of other mens blood; if he had shunned (as occasion was offered) to haue declared vnto them NONLATINALPHABET,
Our Apostle in Act. 20. would not have held himself sufficiently discharged from the guilt of other men's blood; if he had shunned (as occasion was offered) to have declared unto them,
I thinke vniustly; (for I do not yet see what I should retract of that I then deliuered:) and it is not vnlikely, I shall be blamed againe for this, vnlesse I preuent it.
I think unjustly; (for I do not yet see what I should retract of that I then Delivered:) and it is not unlikely, I shall be blamed again for this, unless I prevent it.
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NONLATINALPHABET they that offend either in the one, or the other, their damnation is iust. To preserue therefore both you from the Sinne, and my selfe from the Blame; consider, I pray you, with Reason and Charity, what I shall say.
they that offend either in the one, or the other, their damnation is just. To preserve Therefore both you from the Sin, and my self from the Blame; Consider, I pray you, with Reason and Charity, what I shall say.
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So long as what we preach is true, and agreeable to Gods Word, and right reason: you are not, vpon I know not what light surmizes or suspicions, to iudge with what spirits,
So long as what we preach is true, and agreeable to God's Word, and right reason: you Are not, upon I know not what Light Surmises or suspicions, to judge with what spirits,
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Whether we preach Christ of enuie, and strife, or of good will; whether sincerely, or of contention; whether in pretence, or in truth, it is our owne good, or hurt: we must answere for that;
Whither we preach christ of envy, and strife, or of good will; whither sincerely, or of contention; whither in pretence, or in truth, it is our own good, or hurt: we must answer for that;
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But what is that to you? Notwithstanding euery way, so long as it is Christ, and his truth which are preached, it is your part therein to reioyce. If anGal. 1. 8, 9. Angel from heauen should preach any vntruth vnto you, NONLATINALPHABET, Let him bee accursed:
But what is that to you? Notwithstanding every Way, so long as it is christ, and his truth which Are preached, it is your part therein to rejoice. If anGal. 1. 8, 9. Angel from heaven should preach any untruth unto you,, Let him be accursed:
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So long asMath. 23. 2. 3 Scribes and Pharises hold them to Moses Text and Doctrine, let them be as damnedWoe vnto you Scribes and Pharises, Hypocrites, Math. 23. 13, 14, &c. Hypocrites,
So long asMath. 23. 2. 3 Scribes and Pharisees hold them to Moses Text and Doctrine, let them be as damnedWoe unto you Scribes and Pharisees, Hypocrites, Math. 23. 13, 14, etc. Hypocrites,
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That I preached factiously, That I came to cast bones among them, That I might haue chosen a fitter Text, That I might haue had as much thankes to haue kept away? For Faction; I hate it:
That I preached factiously, That I Come to cast bones among them, That I might have chosen a fitter Text, That I might have had as much thanks to have kept away? For Faction; I hate it:
and inconformity in practice vnto the lawful Ceremonies of the Church) that so if it had been possible all might haue beene quiet, without despising or iudging one another for these things.
and inconformity in practice unto the lawful Ceremonies of the Church) that so if it had been possible all might have been quiet, without despising or judging one Another for these things.
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how is it not vnequall, that men, who plead (so as none more) for liberty and plainnesse in reprouing sinne, should not allow those that come amongst them that liberty and plainenesse against themselues and their owne sinnes? I dare no• appeale to your selues.
how is it not unequal, that men, who plead (so as none more) for liberty and plainness in reproving sin, should not allow those that come among them that liberty and plainness against themselves and their own Sins? I Dare no• appeal to your selves.
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so to bend himselfe (as neere as he can) especially against the apparant errours and sinnes of his present auditorie? And doe you not beleeue it is so? Why then might I not nay,
so to bend himself (as near as he can) especially against the apparent errors and Sins of his present auditory? And do you not believe it is so? Why then might I not nay,
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how ought I not, bend my speech, both then against a common errour of sundry in these parts in point of Ceremony; and now against the late petulancy, (or at least ouersight) of some mis-guided ones? The noise of these things abroad;
how ought I not, bend my speech, both then against a Common error of sundry in these parts in point of Ceremony; and now against the late petulancy, (or At least oversight) of Some misguided ones? The noise of these things abroad;
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cannot but stirre vs vp, if wee be sensible (as euery good member should be) of the damage and losse the Church acquireth by them, to put you in minde and to admonish you (as opportunities inuite vs) both priuately and publiquely.
cannot but stir us up, if we be sensible (as every good member should be) of the damage and loss the Church acquireth by them, to put you in mind and to admonish you (as opportunities invite us) both privately and publicly.
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Is it not time, trow yee, to thrust in the sickle, when the fields looke white vnto the Haruest? Is it not time our Pulpits should a little eccho of these things,
Is it not time, trow ye, to thrust in the fickle, when the fields look white unto the Harvest? Is it not time our Pulpits should a little echo of these things,
either can sufficiently warrant any sinfull action to be done, or iustifie it being done: or sufficiently excuse the Omission of any necessarie dutie, when it is necessarie.
either can sufficiently warrant any sinful actium to be done, or justify it being done: or sufficiently excuse the Omission of any necessary duty, when it is necessary.
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Literally, setting at naught• so it is translated, Luk. 23. 11. and the Latine translation, which Tertul. followed, readeth here fitly to the Greeke, Qui manducat, ne nullificet non monducantem. Tertullian. de ieiun: aduersi•• Psych. cap. 5.
Literally, setting At naught• so it is translated, Luk. 23. 11. and the Latin Translation, which Tertulian followed, readeth Here fitly to the Greek, Qui manducat, ne nullificet non monducantem. Tertullian. de Fasting: aduersi•• Psych. cap. 5.
Haue mercy vpon vs, O Lord, haue mercy vpon vs: for wee 〈 ◊ 〉 exceedingly filled with contempt. Our soule is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud, Psal. 123. 3, 4.
Have mercy upon us, Oh Lord, have mercy upon us: for we 〈 ◊ 〉 exceedingly filled with contempt. Our soul is exceedingly filled with the scorning of those that Are At ease, and with the contempt of the proud, Psalm 123. 3, 4.
As Walter Mapes sometimes Archdeacon of Oxenford, relating the grosse Simony of the Pope for confirming the election of Reginald, bastard sonne to loceline Bishop of Sarum, into the See of Bathe; concludeth the narration thus: Sit lamen domina mater { que } nostra Roma baculus in aquâ fractus; & absit credere, quae videmus. Mahap de nugis Curialium distinct. 1. cap. 22.
As Walter Mapes sometime Archdeacon of Oxford, relating the gross Simony of the Pope for confirming the election of Reginald, bastard son to loceline Bishop of Sarum, into the See of bath; Concludeth the narration thus: Fit lamen domina mater { que } nostra Roma Baculus in aquâ fractus; & absit Believe, Quae Videmus. Mahap de Trifles Curialium distinct. 1. cap. 22.
Cùm de•emus aliquibus malis adhibere remedium siue nostris, siue alienis, expedit ad hoc, vt securius remedium apponatur, quod supponatur id quod est deterius: quia remedium quod est efficax contra maius malum, multò magis est efficax contra minus malum, Aquin. secundae secundae qu. 60. art. 4. ad 3.
Cùm de•emus aliquibus malis adhibere remedium siue nostris, siue alienis, expedit ad hoc, vt securius remedium apponatur, quod supponatur id quod est Deterius: quia remedium quod est Effective contra May malum, multò magis est Effective contra minus malum, Aquinas secundae secundae queen. 60. art. 4. and 3.
Aperta non ita reprehendamus, vt de sanita•e desperemus. Gloss Ordin. in Rom. 14. 13. Non, quicquid reprehendendum, etiam damnandum est. Sen. l. 6. de benef. cap. 39.
Aperta non ita reprehendamus, vt de sanita•e desperemus. Gloss Ordain. in Rom. 14. 13. Non, quicquid reprehendendum, etiam damnandum est. Sen. l. 6. the Beneficence. cap. 39.
Et Formam, & Causam. Normam, secundùm quam; & Causam, de quâ statuendum. Ad Factum haec pertinet; illa ad Ius; ad illam, Peritiâ opus est; ad hanc Prudentiâ.
Et Formam, & Causam. Norman, secundùm quam; & Causam, de quâ statuendum. Ad Factum haec pertinet; illa ad Just; ad Illam, Peritiâ opus est; ad hanc Prudentiâ.
Ier. 17. 9. I know nothing by my selfe; yet am I not hereby iustified: but he that iudgeth me is the Lord 1. Cor. 4. 4. If our heart condemne vs, God is greater then our heart, and knoweth all things, 1. Ioh. 3. 21. Latet me sacultas mea, quae in me est; vt animus meus de viribus suis ipse se interrogans, non facilè sibi credendum existiment, quia & quod inest plerunque occultum est. Aug. lib. 10. Confes. cap. 32.
Jeremiah 17. 9. I know nothing by my self; yet am I not hereby justified: but he that Judgeth me is the Lord 1. Cor. 4. 4. If our heart condemn us, God is greater then our heart, and Knoweth all things, 1. John 3. 21. Latet me sacultas mea, Quae in me est; vt animus meus de viribus suis ipse se interrogans, non facilè sibi credendum existiment, quia & quod Inset plerunque occultum est. Aug. lib. 10. Confess cap. 32.
In rerum iuditio debet aliquis niti ad hoc; vt interpretetur vnū. quodque secundum quod est: in iudicio autem personarum, vt interpretetur in melius, Aquin, 2a secundae qu 60. art. 4. ad 3. and he giueth substantiall reason for it, ibi in resp. ad 2.
In rerum iuditio debet aliquis niti ad hoc; vt interpretetur vnū. quodque secundum quod est: in Judicio autem personarum, vt interpretetur in Better, Aquinas, 2a secundae queen 60. art. 4. and 3. and he gives substantial reason for it, There in resp. ad 2.
Si suspiciones vitare non possumus, quia homines sumus: iudicia tamen, id est, definitiuas sirmasque, sententias continere debemus, Gloss. Ordin. in 1. Cor. 4.
Si suspiciones vitare non possumus, quia homines sumus: Judicia tamen, id est, definitiuas sirmasque, sententias continere debemus, Gloss. Ordain. in 1. Cor. 4.
Calumnia est, quam ex hoc loco extrudunt Haeretici, cuiuis fas esse scrutari Scripturas: multò verò etiam magis Papae atque Conciliorum excutere verba, & sentetias. Lorin. in Act. 17. 11.
Calumny est, quam ex hoc loco extrudunt Haeretici, Cuvius fas esse Scrutinize Scripturas: multò verò etiam magis Pope atque Conciliorum excutere verba, & sentetias. Lorin. in Act. 17. 11.
Pro inficiatione pontificatus faeminei. Aquipont. in resp. ad Solm. de Antichristo, Thes. 15. Speaking of the Priests executed in the Raigne of Qu. Elizabeth.
Pro inficiatione Pontificate faeminei. Aquipont. in resp. ad Solm. de Antichrist, Thebes 15. Speaking of the Priests executed in the Reign of Qu. Elizabeth.
The practise of our Church sufficiently confirmeth this: which censureth no man for the bare omission of some kinde of Rites and Ceremonies now and then; where it may be presumed by the parties cheerefull and generall conformity otherwise that such omission proceedeth not either from an opinatiue dislike of the Ceremony imposed, or from a timorous and obsequious humouring of such as doe dislike it. Whosoeuer willingly, and purposely doth openly breake, &c. Artic. 34.
The practice of our Church sufficiently confirmeth this: which censureth no man for the bore omission of Some kind of Rites and Ceremonies now and then; where it may be presumed by the parties cheerful and general conformity otherwise that such omission Proceedeth not either from an opinative dislike of the Ceremony imposed, or from a timorous and obsequious Humouring of such as do dislike it. Whosoever willingly, and purposely does openly break, etc. Artic. 34.
dt n1 pp-f po12 n1 av-j vvz d: r-crq vvz dx n1 p-acp dt j n1 pp-f d n1 pp-f n2 cc n2 av cc av; c-crq pn31 vmb vbi vvn p-acp dt n2 j cc j n1 av cst d n1 vvz xx av-d p-acp dt j n1 pp-f dt n1 vvn, cc p-acp dt j cc j vvg pp-f d c-acp vdb vvi pn31. r-crq av-j, cc av vdz av-j vvi, av np1 crd
All benefit of Law being d•nyed them, and they debarred of other meanes by conference or writing for their Defence. Def. of Ministers reasons. part. 1. pref. to Reader. Wee doe accuse the Reuerend Bishops i• the sight of God and Man, for their hard and extreme dealing towards vs. Remouall of imputations, pag. 40.
All benefit of Law being d•nyed them, and they debarred of other means by conference or writing for their Defence. Def. of Ministers Reasons. part. 1. pref. to Reader. we do accuse the Reverend Bishops i• the sighed of God and Man, for their hard and extreme dealing towards us Removal of imputations, page. 40.
Of late our English Arminians haue got the tricke to fetch in within the compasse of this •itle of Pur•a•es, all orthodoxe Diuines that oppose against their Semipelagian subtilties; of purpose to make sound truth odious, an• thei• owne corrupt nouelties more paffable, and plausible.
Of late our English Arminians have god the trick to fetch in within the compass of this •itle of Pur•a•es, all orthodox Divines that oppose against their Semipelagian subtleties; of purpose to make found truth odious, an• thei• own corrupt novelties more paffable, and plausible.
pp-f j po12 np1 njp2 vhb vvn dt n1 pc-acp vvi p-acp p-acp dt n1 pp-f d n1 pp-f n2, d n1 n2-jn cst vvb p-acp po32 np1 n2; pp-f n1 pc-acp vvi j n1 j, n1 n1 d j n2 av-dc j, cc j.
So P•lagius, from whose root Popery (in that bran•h) and Arminian•sme sprouted, was a man as strict for life, as any Catholike•yet a most dangerous and pestilent Heretique.
So P•lagius, from whose root Popery (in that bran•h) and Arminian•sme sprouted, was a man as strict for life, as any Catholike•yet a most dangerous and pestilent Heretic.
av np1, p-acp rg-crq n1 n1 (p-acp cst vvz) cc n1 vvd, vbds dt n1 c-acp j c-acp n1, c-acp d n1 dt av-ds j cc j n1.
I referre the Reader for more particular satisfaction to Fr. Masons Sermon: on 1. Cor. 14. 40. pag. 30. Sam. Collins Sermon on 1. Tim. 6. 3. p. 21, 22. and others; but especially to their owne writings.
I refer the Reader for more particular satisfaction to Fr. Masons Sermon: on 1. Cor. 14. 40. page. 30. Sam. Collins Sermon on 1. Tim. 6. 3. p. 21, 22. and Others; but especially to their own writings.
This Simile was first vsed by a very Reuerend, graue and worthy Deane, (who hath many wayes des•rued well of our whole Church) in a Sermon before Queene Elizabeth: and modestly and moderately vrged, not at all against the Ceremonies (which by his practice he did allow) but for the further restraint of Popish Priests and Iesuites, who lay thicke in Ireland, and the Westerne coasts of England and Wales, as heapes of dust and durt behinde the dores. yet I heere ascribed it to the Puritanes, who (though they father it vpon that good man) must owne it as their owne brat; because by mis-applying it to the Ceremonies, they haue made it their owne — Malè dum recitas, incipit esse tuum.
This Simile was First used by a very Reverend, graven and worthy Deane, (who hath many ways des•rued well of our Whole Church) in a Sermon before Queen Elizabeth: and modestly and moderately urged, not At all against the Ceremonies (which by his practice he did allow) but for the further restraint of Popish Priests and Iesuites, who lay thick in Ireland, and the Western coasts of England and Wales, as heaps of dust and dirt behind the doors. yet I Here ascribed it to the Puritanes, who (though they father it upon that good man) must own it as their own brat; Because by misapplying it to the Ceremonies, they have made it their own — Malè dum recitas, incipit esse tuum.
d n1 vbds ord vvn p-acp dt j j-jn, j cc j zz, (r-crq vhz d n2 vvd av pp-f po12 j-jn n1) p-acp dt n1 p-acp n1 np1: cc av-j cc av-j vvn, xx p-acp d p-acp dt n2 (r-crq p-acp po31 n1 pns31 vdd vvi) cc-acp p-acp dt jc n1 pp-f j n2 cc np2, r-crq vvd av-j p-acp np1, cc dt j n2 pp-f np1 cc n2, p-acp n2 pp-f n1 cc n1 p-acp dt n2. av pns11 av vvd pn31 p-acp dt np2, r-crq (c-acp pns32 vvb pn31 p-acp d j n1) vmb vvi pn31 p-acp po32 d n1; c-acp p-acp j pn31 p-acp dt n2, pns32 vhb vvn pn31 po32 d — fw-la fw-la fw-la, fw-la fw-la fw-la.
Eâdem doctrin•, qua horremus facere mala vt eueniant bona, horrere debem•us facere mala vt euitemus peiora. Euitare enim peiora, multò minus bonum est; quàm euenire bonum. Caietan. hic.
Same doctrin•, qua horremus facere mala vt eueniant Bona, horrere debem•us facere mala vt euitemus peiora. Euitare enim peiora, multò minus bonum est; quàm evenire bonum. Caietan. hic.
Nec Samson aliter excusatur, quòd scipsum cū hostibus •uin• domus oppressit, nisi quòd latenter Spiritus Sanctus hoc iusserat, qui per illum miracula faciebat. Augustin. l. 1. de ciu. Dei ca. •1. Si desenditur non fuisse peccatum, priuatum hab•isse Consilium indubitanter credendus est. Bern.
Nec samson aliter excusatur, quòd scipsum cū hostibus •uin• domus oppressit, nisi quòd Latently Spiritus Sanctus hoc jusserat, qui per Ilum Miracles faciebat. Augustin. l. 1. the Ciu. Dei circa •1. Si desenditur non Fuisse peccatum, priuatum hab•isse Consilium Indubitably credendus est. Bern.
De Phinees au•em dicendum est, quid ex inspiratione diuina, zolo Dei commotus, hoc fecit, Aquin. 2. 2. qu ▪ 60. art. 6. ad 2. & Theologi passim.
De Phinehas au•em Dicendum est, quid ex inspiration Divine, zolo Dei Commotus, hoc fecit, Aquinas 2. 2. queen ▪ 60. art. 6. and 2. & Theologians passim.
Penè idem est. fidem nalle ass•rere ▪ & nega•e. Fulgent ▪ lib. 1. ad Thrasim. cap. 1. Sicut incauta locutio in errorem per•ra•it, ita indiscretum silentium in errore rel•nquit. Greg. in Moral.
Penè idem est. fidem nalle ass•rere ▪ & nega•e. Fulgent ▪ lib. 1. and Thrasim. cap. 1. Sicut incauta Locution in errorem per•ra•it, ita indiscretum silentium in Error rel•nquit. Greg. in Moral.
NONLATINALPHABET. Act. 17. 11. Non requiritur quis, vel qualis praedicet; sed quid praedicet. Distinct. 19. Secundum NONLATINALPHABET. Plat. in Charmide.
. Act. 17. 11. Non requiritur quis, vel qualis praedicet; sed quid praedicet. Distinct. 19. Secundum. Plat. in Charmide.
