A sermon against neutrality whether as to the main substantials of religion or matters of injoyned order / preached at the visitation of the Reverend Doctour Cary, Arch-deacon of Exon, at St. Marie's Exon, on Friday in Easter Week, 1663 by E.W.
as heaven from whence it came for brightness, and his Virgin soul had not consented to receive that poison of nature which the Serpent endeavoured to instill, all his life and actions were but one continued emanation of Divine love and innocence, the harmonious result and concord of sweetly conspiring powers;
as heaven from whence it Come for brightness, and his Virgae soul had not consented to receive that poison of nature which the Serpent endeavoured to instill, all his life and actions were but one continued emanation of Divine love and innocence, the harmonious result and concord of sweetly conspiring Powers;
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his affections and will readily following Reason, and all being happily subject unto Faith, or that knowledge of the Divine Will, which was then an ingredient of his nature:
his affections and will readily following Reason, and all being happily Subject unto Faith, or that knowledge of the Divine Will, which was then an ingredient of his nature:
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and nothing so much took up their thoughts, as how they might be surest to follow him, the multitude of them believed were together of one mind and of one accord.
and nothing so much took up their thoughts, as how they might be Surest to follow him, the multitude of them believed were together of one mind and of one accord.
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But, when man not acquiescing in allowed intelligibles, and the innocent experience which he might gain thereby, must be knowing good and evil, at once came in blindness upon his minde,
But, when man not acquiescing in allowed intelligibles, and the innocent experience which he might gain thereby, must be knowing good and evil, At once Come in blindness upon his mind,
And when amongst the thousands of Baptized proselytes some had stolen in, who undertook their Christianity chiefly out of a design of secular interest and fame, there quickly sprung up divisions amongst them, one crying I am of Paul, another I am of Apollos, a third I am of Cephas, and another haply, I am for none of these underling Teachers, I am of Christ. And though it be true what Church story tells us, that while the Apostles were yet alive, no heresie could much spread it self, yet the foundations as well of heresie as schism, being through the corruptness of some in their dayes already laid,
And when among the thousands of Baptised Proselytes Some had stolen in, who undertook their Christianity chiefly out of a Design of secular Interest and fame, there quickly sprung up divisions among them, one crying I am of Paul, Another I am of Apollos, a third I am of Cephas, and Another haply, I am for none of these underling Teachers, I am of christ. And though it be true what Church story tells us, that while the Apostles were yet alive, no heresy could much spread it self, yet the foundations as well of heresy as Schism, being through the corruptness of Some in their days already laid,
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Ever since which time, that aforesaid natural irregularity interposing it self in the feu'd, mens affections and interests (which of right ought to follow the sincere and genuine dictates of their consciences) have (contrarily) form'd their opinions,
Ever since which time, that aforesaid natural irregularity interposing it self in the feued, men's affections and interests (which of right ought to follow the sincere and genuine dictates of their Consciences) have (contrarily) formed their opinions,
To reduce men from this either their halting between two opinions, or for their private ends from following Baal to follow God, there can be no expedient, that I know, more effectual,
To reduce men from this either their halting between two opinions, or for their private ends from following Baal to follow God, there can be no expedient, that I know, more effectual,
than the recalling of them to the clear and natural sence of their unprejudiced minds, touching every thing in question, the naked reason of each being freely, as it ought, considered:
than the recalling of them to the clear and natural sense of their unprejudiced minds, touching every thing in question, the naked reason of each being freely, as it ought, considered:
which if the Christian world would but be brought unto, the perswasion which men have of every matter would be onely proportionable to the nature of the evidence which inforceth it,
which if the Christian world would but be brought unto, the persuasion which men have of every matter would be only proportionable to the nature of the evidence which enforceth it,
First, indeed, reprehending them, not so directly for their being idolaters, as nothing, in those words, How long halt ye between two opinions? but then immediately calling them to a clear weighing the state of the matter in that his most pertinent and rational dilemma framed thereof, If the Lord be God follow him;
First, indeed, reprehending them, not so directly for their being Idolaters, as nothing, in those words, How long halt you between two opinions? but then immediately calling them to a clear weighing the state of the matter in that his most pertinent and rational dilemma framed thereof, If the Lord be God follow him;
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and hereof it will be necessary to consider, First the form, and then the matter. It's form is by way of an expostulatory increpation, somewhat round rough and biting;
and hereof it will be necessary to Consider, First the from, and then the matter. It's from is by Way of an expostulatory increpation, somewhat round rough and biting;
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The contemplation of their humour crost, or commodity prejudiced, is a Fan to inflame that love, which being set on fire naturally sharpeneth the wit to declaim;
The contemplation of their humour crossed, or commodity prejudiced, is a Fan to inflame that love, which being Set on fire naturally sharpeneth the wit to declaim;
But though these be the originals and consequences of ordinary invectives, yet cannot they but unjustly be applied as objections against either the lawfulness or seasonableness (sometimes) of sharp reproofs;
But though these be the originals and consequences of ordinary invectives, yet cannot they but unjustly be applied as objections against either the lawfulness or seasonableness (sometime) of sharp reproofs;
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there being as wide a difference betwixt reprehending and inveighing, as there is betwixt a design of charitable justice and an act of spleen, the one aiming at others reformation, the other seeking chiefly to vent it self, and punish rather than amend.
there being as wide a difference betwixt reprehending and inveighing, as there is betwixt a Design of charitable Justice and an act of spleen, the one aiming At Others Reformation, the other seeking chiefly to vent it self, and Punish rather than amend.
Now concerning the justifiableness of reproofs, as sharp for their nature as this of the Prophet's, we finde St. Paul when instructing Titus how to deal with his Cretians, amongst other Rules prescribing this, that he should rebuke them sharply; and the same to Timothy as to his Ephesians, Them that sin rebuke before all; and so rebuke, that others may fear rebukes of that nature.
Now Concerning the justifiableness of reproofs, as sharp for their nature as this of the Prophet's, we find Saint Paul when instructing Titus how to deal with his Cretians, among other Rules prescribing this, that he should rebuke them sharply; and the same to Timothy as to his Ephesians, Them that since rebuke before all; and so rebuke, that Others may Fear rebukes of that nature.
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Every reprehensive discourse then, which falls from God's Ministers, though haply tart and seemingly passionate, is not forthwith to be accounted a fit of railing,
Every reprehensive discourse then, which falls from God's Ministers, though haply tart and seemingly passionate, is not forthwith to be accounted a fit of railing,
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who else would think him serious in his reprehensions, or believe that the dictates of his unbiassed judgment condemn that which his practice approves? And of wisdom, as well to discern the Tempora fandi, the season of reproof,
who Else would think him serious in his reprehensions, or believe that the dictates of his unbiased judgement condemn that which his practice approves? And of Wisdom, as well to discern the Tempora fandi, the season of reproof,
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Jeroboam 's Calves were now come almost to the same pass amongst the Israelites, that Esculapius Julian 's fictitious Saviour was in later Ages, no one much believed them to be gods,
Jeroboam is Calves were now come almost to the same pass among the Israelites, that Esculapius Julian is fictitious Saviour was in later Ages, no one much believed them to be God's,
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But this pair of golden deities being neglected, though not as yet quite down, Non deficit aureus alter; for to keep on foot the Trade of Idolatry, the Worship of Baal is introduced:
But this pair of golden deities being neglected, though not as yet quite down, Non deficit aureus alter; for to keep on foot the Trade of Idolatry, the Worship of Baal is introduced:
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and though the people did not much acquiesce in either, yet both together had made a shift to justle out the Worship of God, till such a famine invaded Israel, that had these divine Calves been living,
and though the people did not much acquiesce in either, yet both together had made a shift to justle out the Worship of God, till such a famine invaded Israel, that had these divine Calves been living,
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or if they had, they must with King Ahab their Patron have come to seek out Elijah to pray for some Rain and Grass to keep alive them as well as the other Cattel.
or if they had, they must with King Ahab their Patron have come to seek out Elijah to pray for Some Rain and Grass to keep alive them as well as the other Cattle.
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and before he will do any thing, will needs have the Godhead of the Lord and Baal tried upon this issue, Which could answer his invoking Servants with fire from Heaven;
and before he will do any thing, will needs have the Godhead of the Lord and Baal tried upon this issue, Which could answer his invoking Servants with fire from Heaven;
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to which trial all Israel being come, the Prophet salutes them with this reprehensive expostulation, How long halt ye between two opinions? neither acquiescing in the idolatrous,
to which trial all Israel being come, the Prophet salutes them with this reprehensive expostulation, How long halt you between two opinions? neither acquiescing in the idolatrous,
The word NONLATINALPHABET rendred here by halting hath an homonymy or two, and signifies first to leap, as in the twenty sixth Verse of this Chapter, [ And they leaped upon the Altar ] then to halt, because they who halt seem to leap as they go;
The word rendered Here by halting hath an homonymy or two, and signifies First to leap, as in the twenty sixth Verse of this Chapter, [ And they leapt upon the Altar ] then to halt, Because they who halt seem to leap as they go;
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so that what we render, How long halt ye between two opinions? might with no less probability and consonancy to the place be rendred, How long pass ye over beween, or to two opinions? that is, from one to another, being stedfast to none;
so that what we render, How long halt you between two opinions? might with no less probability and consonancy to the place be rendered, How long pass you over between, or to two opinions? that is, from one to Another, being steadfast to none;
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And first, as to the unsetled, variable, or true Changelings, whom I reckon as one species of Neuters, relying upon the undoubted verity of this observation, that he who upon occasion will be any thing is truly nothing;
And First, as to the unsettled, variable, or true Changelings, whom I reckon as one species of Neuters, relying upon the undoubted verity of this observation, that he who upon occasion will be any thing is truly nothing;
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whosoever will to day cry up this or that characteristical opinion of a party as the great way of God, a leading Truth, the main Preservative of the power of godliness,
whosoever will to day cry up this or that characteristical opinion of a party as the great Way of God, a leading Truth, the main Preservative of the power of godliness,
A piece of Neutrality which ran much in the bloud of the Jewish Nation, as appears under all forms of their Government, in their making a molten Calf under Moses his conduct, in their serving Moloch, Ashtaroth, and Baal, &c. under their Judges, the Calves under their Kings,
A piece of Neutrality which ran much in the blood of the Jewish nation, as appears under all forms of their Government, in their making a melted Calf under Moses his conduct, in their serving Moloch, Ashtaroth, and Baal, etc. under their Judges, the Calves under their Kings,
But why speak I of the Jews? Were all the Generations of them to be lived over again in one, it were possible to finde in our Nation particular persons that should out change them all;
But why speak I of the jews? Were all the Generations of them to be lived over again in one, it were possible to find in our nation particular Persons that should out change them all;
and changed their Habit too, (me thinks also some who would not seem to be of them continue their mode still) as if none could be of the Gens togata, who must not by being so necessarily own Rome ) I say, I wish there had never been any such Changers that had set up in the Temple.
and changed their Habit too, (me thinks also Some who would not seem to be of them continue their mode still) as if none could be of the Gens togata, who must not by being so necessarily own Room) I say, I wish there had never been any such Changer's that had Set up in the Temple.
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yea and accordingly done all that we do, who yet, after all this, could take contrariant Covenants (which we should not have mentioned but that they still justifie) Vows and Protestations,
yea and accordingly done all that we do, who yet, After all this, could take contrariant Covenants (which we should not have mentioned but that they still justify) Vows and Protestations,
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and then swallow down Solemn Addresses equivalent in a manner to Oaths, but contrary to all the former, till at length having changed their mindes so often, that they knew not how to shew their faces to their seduced Flocks, who looked upon these mischiefs, into which they had preached them,
and then swallow down Solemn Addresses equivalent in a manner to Oaths, but contrary to all the former, till At length having changed their minds so often, that they knew not how to show their faces to their seduced Flocks, who looked upon these mischiefs, into which they had preached them,
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and therefore would have been sure to have plagued them with Censures, (and somewhat else it may be) should they have changed their mindes again, they resolved on another but a worse Change than ever, and changed their Calling too.
and Therefore would have been sure to have plagued them with Censures, (and somewhat Else it may be) should they have changed their minds again, they resolved on Another but a Worse Change than ever, and changed their Calling too.
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And yet (maugre both the sense of the World and Truth it self) notwithstanding all this halting, these are the onely upright men: So impossible is it to fall from Grace,
And yet (maugre both the sense of the World and Truth it self) notwithstanding all this halting, these Are the only upright men: So impossible is it to fallen from Grace,
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or for them to be otherwise who have once been the godly party. I have onely noted their Crime, the Lord grant them repentance, which when I see, they shall never hear more hereof from me,
or for them to be otherwise who have once been the godly party. I have only noted their Crime, the Lord grant them Repentance, which when I see, they shall never hear more hereof from me,
yet for as much as the common people who have not Senses exercised accurately to discern a difference betwixt things that seem the same, will be apt to judge these mens return (and others conversion) to peace and unity to be a changing too, all such persons, to wipe off this opprobrious appearance of Neutrality, will do well to study all means whereby they may either approve their universal fidelity to the Church,
yet for as much as the Common people who have not Senses exercised accurately to discern a difference betwixt things that seem the same, will be apt to judge these men's return (and Others conversion) to peace and unity to be a changing too, all such Persons, to wipe off this opprobrious appearance of Neutrality, will do well to study all means whereby they may either approve their universal Fidis to the Church,
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And it being true what is noted by Tertullian, that those things which are certain are always but few, and none absolutely necessary either to be known or believed,
And it being true what is noted by Tertullian, that those things which Are certain Are always but few, and none absolutely necessary either to be known or believed,
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but those which are certain, it is not onely a modest, but a safe course, in many causes, to suspend our assent, to believe nothing touching either question,
but those which Are certain, it is not only a modest, but a safe course, in many Causes, to suspend our assent, to believe nothing touching either question,
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First then, to be indifferent as to any thing absolutely necessary either to be believed or done in order to Salvation is a damnable piece of Neutrality:
First then, to be indifferent as to any thing absolutely necessary either to be believed or done in order to Salvation is a damnable piece of Neutrality:
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And this is that lukewarmness for which our Saviour threatned to spue out the Laodicean Church, she in matters of faith and holiness ( without which it is impossible to see God ) waining well nigh an indifferency.
And this is that lukewarmness for which our Saviour threatened to spue out the Laodicean Church, she in matters of faith and holiness (without which it is impossible to see God) waining well High an indifferency.
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Secondly, to be indifferent in any adiaphorous matter of practice, which the lawful Magistrate or Laws of the place do enjoyn, is a sinful piece of Neutrality,
Secondly, to be indifferent in any adiaphorous matter of practice, which the lawful Magistrate or Laws of the place do enjoin, is a sinful piece of Neutrality,
which is from hence manifest, for that passive obedience (or submitting ones self to punishment, rather than to do what is commanded) is never to take place,
which is from hence manifest, for that passive Obedience (or submitting ones self to punishment, rather than to do what is commanded) is never to take place,
so that for me no otherwise to obey the Magistrate Commanding an indifferent matter, than by submitting to the punishment to be inflicted upon default, is for me to refuse that obedience which by the Law of God I may perform, and therefore owe unto him;
so that for me not otherwise to obey the Magistrate Commanding an indifferent matter, than by submitting to the punishment to be inflicted upon default, is for me to refuse that Obedience which by the Law of God I may perform, and Therefore owe unto him;
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we come now to the second, wherein he states the matter in question, and secretly insinuates the evidence that must sway, in a Dilemma, or compound argument, which takes in both the terms, to which they stood indifferent;
we come now to the second, wherein he states the matter in question, and secretly insinuates the evidence that must sway, in a Dilemma, or compound argument, which Takes in both the terms, to which they stood indifferent;
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as we see in the case of the heathenish Lystrians, whom we find no sooner possest with an imagination, that S. Paul and S. Barnabas were Gods in the likeness of men, than preparing to do them the homage of sacrifice.
as we see in the case of the Heathenish Lystrians, whom we find no sooner possessed with an imagination, that S. Paul and S. Barnabas were God's in the likeness of men, than preparing to do them the homage of sacrifice.
And indeed as this matter needs not, so (like other first principles) it scarce admits any other proof than what the reason of the thing carries in it, which is alone and in it self sufficient:
And indeed as this matter needs not, so (like other First principles) it scarce admits any other proof than what the reason of the thing carries in it, which is alone and in it self sufficient:
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For the common notion of a God, (or that which we all conceive in our mindes when we hear this name, God) being A certain most glorious Majesty, Maker & Lord of all, whom we all ought therefore to adore, acknowledging that whatever honour we either do or can to him perform, is less than we owe or he deserves;
For the Common notion of a God, (or that which we all conceive in our minds when we hear this name, God) being A certain most glorious Majesty, Maker & Lord of all, whom we all ought Therefore to adore, acknowledging that whatever honour we either do or can to him perform, is less than we owe or he deserves;
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this, I say, being that which all mean by this word, God, when we have said there is a God, we have said also there is such an one whom we ought all to follow and obey,
this, I say, being that which all mean by this word, God, when we have said there is a God, we have said also there is such an one whom we ought all to follow and obey,
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and there needed that onely thing to be proved, that the Lord was God, and those of them, that of the two were rather followers of Baal, would stand convict of Idolatry also;
and there needed that only thing to be proved, that the Lord was God, and those of them, that of the two were rather followers of Baal, would stand convict of Idolatry also;
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as it was needful for him who dealt with Idolatrous, at least Neutral, Jews. The application therefore of this part of his argument remains, which shall be by deducing from this general such particular consectaries, which may be seasonable in several cases, wherein many of this present age are miserably halting.
as it was needful for him who dealt with Idolatrous, At least Neutral, jews. The application Therefore of this part of his argument remains, which shall be by deducing from this general such particular Consequences, which may be seasonable in several cases, wherein many of this present age Are miserably halting.
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And First, If the Lord being God is to be followed, then will follow hence, that whatsoever Science delivers to us the knowledge of this God is above all others to be embraced and look'd into,
And First, If the Lord being God is to be followed, then will follow hence, that whatsoever Science delivers to us the knowledge of this God is above all Others to be embraced and looked into,
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of the knowledge hereof therefore no one ought, under colour of any other his main study or employment, to be wholly unacquainted, much less negligent, or Sceptically contemplative.
of the knowledge hereof Therefore no one ought, under colour of any other his main study or employment, to be wholly unacquainted, much less negligent, or Sceptically contemplative.
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if we admit, (what it is most rational to admit) That he who is God is neither so ill natured as to envy the knowledge of himself to his reasonable creature,
if we admit, (what it is most rational to admit) That he who is God is neither so ill natured as to envy the knowledge of himself to his reasonable creature,
when compared with Holy Scripture, this therefore must be that sure word of prophecy, by which whatsoever came from God, that is necessary either to be believed of him,
when compared with Holy Scripture, this Therefore must be that sure word of prophecy, by which whatsoever Come from God, that is necessary either to be believed of him,
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or done in obedience to him, may be plainly found and clearly discerned. Some have not doubted to affirm, that there are not impossibilities enough in Christian Doctrine,
or done in Obedience to him, may be plainly found and clearly discerned. some have not doubted to affirm, that there Are not impossibilities enough in Christian Doctrine,
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for charity and peaceableness to determine, or else to silence, at least, the uncertainty of many questions therein, which later ages have raised (and any now a days, that please, may safely overlook) should not so much deter men from applying themselves to the knowledge of Christianity,
for charity and peaceableness to determine, or Else to silence, At least, the uncertainty of many questions therein, which later ages have raised (and any now a days, that please, may safely overlook) should not so much deter men from applying themselves to the knowledge of Christianity,
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which excellency I may confidently aver to be such, that (in this very point of intellectuals) there is no Science under heaven, that ennobleth the soul and raiseth it to so high a pitch, as Divinity doth:
which excellency I may confidently aver to be such, that (in this very point of intellectuals) there is no Science under heaven, that ennobleth the soul and Raiseth it to so high a pitch, as Divinity does:
as well as themselves, and could tell the Laws of their motions as infallibly as they observe them, did I at once comprehend all the most refined precepts of Philosophick morality, the best rules of prudence, the mysteries of States and Governments, could I distinguish as thin as an Angel,
as well as themselves, and could tell the Laws of their motions as infallibly as they observe them, did I At once comprehend all the most refined Precepts of Philosophic morality, the best rules of prudence, the Mysteres of States and Governments, could I distinguish as thin as an Angel,
so that it might be supposed that though I knew all things else, I knew not him, I see not how such an Omnisciency it self could truly denominate me wise.
so that it might be supposed that though I knew all things Else, I knew not him, I see not how such an Omnisciency it self could truly denominate me wise.
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the Science in which we labour delivering to us the knowledge of him, let it have our utmost pains, our best hours, our chiefest thoughts. Meditate upon these things, give thy self wholly to them. [ NONLATINALPHABET.
the Science in which we labour delivering to us the knowledge of him, let it have our utmost pains, our best hours, our chiefest thoughts. Meditate upon these things, give thy self wholly to them. [.
and I will not fear to gratifie the Enemies of Scripture, so far as to grant what I am sure the Christian Church will not refuse, that if there be any Oracle in the world which can be proved to contain a Revelation of the divine will by so good Arguments as the Scripture may, it shall be esteemed by us of equal, nay of greater authority.
and I will not Fear to gratify the Enemies of Scripture, so Far as to grant what I am sure the Christian Church will not refuse, that if there be any Oracle in the world which can be proved to contain a Revelation of the divine will by so good Arguments as the Scripture may, it shall be esteemed by us of equal, nay of greater Authority.
But the best Morals ever extant in the world, besides what we read in Scripture, bear their Authours in their faces, with whose frailties every page of them is intersperst;
But the best Morals ever extant in the world, beside what we read in Scripture, bear their Authors in their faces, with whose frailties every page of them is interspersed;
so whosoever shall consider them together, (which is not the Work of a Sermon) shall finde a greater disparity than of that in the Adage, NONLATINALPHABET:
so whosoever shall Consider them together, (which is not the Work of a Sermon) shall find a greater disparity than of that in the Adage,:
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Of all the pretences in this case, that which hath most taken in the World since our Saviour's coming, is the Alcoran, which the Turks and their Dominions easily received,
Of all the pretences in this case, that which hath most taken in the World since our Saviour's coming, is the Alcorani, which the Turks and their Dominions Easily received,
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But besides that Histories, which give us its rise, easily discover its imposture, it most manifestly betrays it self, in owning our Jesus the Saviour of the World,
But beside that Histories, which give us its rise, Easily discover its imposture, it most manifestly betrays it self, in owning our jesus the Saviour of the World,
About the Year 1200. came forth at Paris a Book under the name of the Eternal Gospel, or the Gospel of the Holy Ghost, which pretended to be Melius perfectius & dignius, than the Gospel of Christ, and did pronounce that upon its coming and promulgation, Evacuaretur Evangelium Christi, written by one Johannes de Parma an Italian Monk,
About the Year 1200. Come forth At paris a Book under the name of the Eternal Gospel, or the Gospel of the Holy Ghost, which pretended to be Better perfectius & Dignius, than the Gospel of christ, and did pronounce that upon its coming and Promulgation, Evacuaretur Evangelium Christ, written by one Johannes de Parma an Italian Monk,
and then of the Order of the Mendicant Friers, whose Order this Gospel endeavouring above all other to establish was by them, for about 56. years space, endeavoured to be introduced:
and then of the Order of the Mendicant Friars, whose Order this Gospel endeavouring above all other to establish was by them, for about 56. Years Molle, endeavoured to be introduced:
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Quòd nullus simpliciter est idoneus ad instruendum homines de spiritualibus & aeternis, nisi qui nudis pedibus incedunt, with much more such and worse stuff.
Quòd nullus simpliciter est Idoneus ad instruendum homines de Spiritualibus & Eternal, nisi qui nudis pedibus incedunt, with much more such and Worse stuff.
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Now these being the accursed and vain Doctrines of the Pretenders to another Gospel or Rule of Christian li•e, what do they but in effect confirm the Gospel of our Lord in the possession of its long and justly obtained authority? It being then of God, let us closely follow it,
Now these being the accursed and vain Doctrines of the Pretenders to Another Gospel or Rule of Christian li•e, what do they but in Effect confirm the Gospel of our Lord in the possession of its long and justly obtained Authority? It being then of God, let us closely follow it,
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And then further, If we receive that the Lord being God is to be followed, we must also receive that the Ʋnity of the Church of this God, being this God's Ordinance, is to be observed, at least not to be forsaken.
And then further, If we receive that the Lord being God is to be followed, we must also receive that the Ʋnity of the Church of this God, being this God's Ordinance, is to be observed, At least not to be forsaken.
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When the Scripture terms the Church Christ's Body, the House of the Living God, the Mother of us all, it is most clear to me, that whosoever forsakes the Church cannot conclude himself to be a Member of Christ's Body, or Childe of God's Family.
When the Scripture terms the Church Christ's Body, the House of the Living God, the Mother of us all, it is most clear to me, that whosoever forsakes the Church cannot conclude himself to be a Member of Christ's Body, or Child of God's Family.
when they must needs acknowledge they desert the unity of the Visible, is for them to resolve to be of no other Church but the Church of Heaven (for that's the Invisible Church) though they themselves are yet in an earthly state.
when they must needs acknowledge they desert the unity of the Visible, is for them to resolve to be of no other Church but the Church of Heaven (for that's the Invisible Church) though they themselves Are yet in an earthly state.
Which being granted, and what hath been just before proved being considered together, I cannot see how it can be rationally thought, that they who are out of the visible union and fellowship of the Church are not also out of all visible way and likelihood of salvation:
Which being granted, and what hath been just before proved being considered together, I cannot see how it can be rationally Thought, that they who Are out of the visible Union and fellowship of the Church Are not also out of all visible Way and likelihood of salvation:
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The Answer is, What it ever was, that we are no farther departed from Rome, than she is departed from her self, that is, from the Apostolick and primitive purity.
The Answer is, What it ever was, that we Are no farther departed from Room, than she is departed from her self, that is, from the Apostolic and primitive purity.
And here, in case any man reply, that they no farther depart from us than we with Rome have departed from the Primitive Church; I challenge the whole party that say so, to instance in one Ceremony now injoyned by our Church, which may not be proved to have been in use in the Church (some centuries of years) before ever such a thing as a Pope or Ʋniversal Bishop was heard of in the World:
And Here, in case any man reply, that they no farther depart from us than we with Room have departed from the Primitive Church; I challenge the Whole party that say so, to instance in one Ceremony now enjoined by our Church, which may not be proved to have been in use in the Church (Some centuries of Years) before ever such a thing as a Pope or Ʋniversal Bishop was herd of in the World:
Which if it be so, what injurious, peevish, and uncharitable dealing with us is it, to the end that they may cast an Odium upon us before the common people, to charge us with the borrowing of those things from the Papists, which,
Which if it be so, what injurious, peevish, and uncharitable dealing with us is it, to the end that they may cast an Odium upon us before the Common people, to charge us with the borrowing of those things from the Papists, which,
and all must needs acknowledge in themselves indifferent, were this a justifiable ground of their departure? They say they will do nothing without a written Rule:
and all must needs acknowledge in themselves indifferent, were this a justifiable ground of their departure? They say they will do nothing without a written Rule:
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and rather than submit to a few Ceremonies (which they haply of late have too rashly and furiously impugned) to break Communion with the Church, and endeavour the disturbance of peace.
and rather than submit to a few Ceremonies (which they haply of late have too rashly and furiously impugned) to break Communion with the Church, and endeavour the disturbance of peace.
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Ad populum phaleras! Those easie and popular pretences of tenderness of conscience may serve to blinde the eyes of the ignorant multitude, upon whom they have thus much advantage, that many of them stand seduced already by such fair shews formerly made:
Ad Populum phaleras! Those easy and popular pretences of tenderness of conscience may serve to blind the eyes of the ignorant multitude, upon whom they have thus much advantage, that many of them stand seduced already by such fair shows formerly made:
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To those that know what Conscience means, and confider that where it acts besides or against its Rule, where the judgment determines without a rational evidence, it is no longer Conscience,
To those that know what Conscience means, and confider that where it acts beside or against its Rule, where the judgement determines without a rational evidence, it is no longer Conscience,
If Unity in his Church be a Law of his, cleave to it, and think not thou canst one day answer the violation of a manifest Law, by pleading thine own being dissatisfied touching such punctilio's as thou must needs acknowledge (at the least) very disputable, and therefore as uncertain;
If Unity in his Church be a Law of his, cleave to it, and think not thou Canst one day answer the violation of a manifest Law, by pleading thine own being dissatisfied touching such punctilio's as thou must needs acknowledge (At the least) very disputable, and Therefore as uncertain;
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which dissatisfaction either is by thee made greater than it is, or would not be at all if thou wouldst do thy duty, weigh things nakedly as they are, submit thy judgment upon due cause,
which dissatisfaction either is by thee made greater than it is, or would not be At all if thou Wouldst do thy duty, weigh things nakedly as they Are, submit thy judgement upon due cause,
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From the Unity of the Catholick Church we will come to the Government of our particular Church, and applying the Prophet 's Argument hereto, say, By the same reason that the Lord being God is to be followed; by the same also that Government of the Church which can be best proved to be from God must obtain.
From the Unity of the Catholic Church we will come to the Government of our particular Church, and applying the Prophet is Argument hereto, say, By the same reason that the Lord being God is to be followed; by the same also that Government of the Church which can be best proved to be from God must obtain.
Now as to the divine right of Episcopacy, if our Adversaries ingenuity will serve them to acknowledge that to be a divine right when acknowledged for one thing, which they avouch to be so alledging it for another, I shall promise them in tabulà (as I may at present) the proof thereof.
Now as to the divine right of Episcopacy, if our Adversaries ingenuity will serve them to acknowledge that to be a divine right when acknowledged for one thing, which they avouch to be so alleging it for Another, I shall promise them in tabulà (as I may At present) the proof thereof.
And that I may more clearly proceed herein, it will be necessary to remove one hindrance, which through the Common misunderstanding of People lies in my way, by mentioning the Apostles words to the Colossians touching the Sabbath, which are, Let no man judge you in meat,
And that I may more clearly proceed herein, it will be necessary to remove one hindrance, which through the Common misunderstanding of People lies in my Way, by mentioning the Apostles words to the colossians touching the Sabbath, which Are, Let no man judge you in meat,
So that it cannot with any more truth be said, that by the fourth Commandment we are enjoyned to keep Holy (strictly) the first day of the week or the Lords day, than the fourth or sixth;
So that it cannot with any more truth be said, that by the fourth Commandment we Are enjoined to keep Holy (strictly) the First day of the Week or the lords day, than the fourth or sixth;
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but by that judicious person Master Calvin also, and the sence of it declared to be the same as our Church Catechisme gives of it, viz. That we should serve God truly all the days of our life, with this further * caution, that to say, that the Moral part of this Commandment is, that we should observe a seventh day, or one day in the week (though not the Jewish Sabbath) is, [ Judaicâ opinione populum imbuere, — in Judaeorum contumeliam diem mutare, diei sanctitatem animo eandem retinere, ] Either Judaisme, or a contumelious depravation of it.
but by that judicious person Master calvin also, and the sense of it declared to be the same as our Church Catechism gives of it, viz. That we should serve God truly all the days of our life, with this further * caution, that to say, that the Moral part of this Commandment is, that we should observe a seventh day, or one day in the Week (though not the Jewish Sabbath) is, [ Judaicâ opinion Populum imbuere, — in Judaeorum contumeliam diem mutare, Die sanctitatem animo eandem retinere, ] Either Judaism, or a contumelious depravation of it.
This obstacle being removed (not out of any design of lifting out the Lords day or it's observation, (which let him be accursed that shall do) but of discovering it's true grounds;) I shall briefly lay down that parallel which a most skilful hand drew in this case, contracting or adding according to present occasion.
This obstacle being removed (not out of any Design of lifting out the lords day or it's observation, (which let him be accursed that shall do) but of discovering it's true grounds;) I shall briefly lay down that parallel which a most skilful hand drew in this case, contracting or adding according to present occasion.
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There was (saith my Author) this ground in nature for the Lords day, that a certain part of our time should be set apart for the special worship of God in publick;
There was (Says my Author) this ground in nature for the lords day, that a certain part of our time should be Set apart for the special worship of God in public;
and the like ground is there for Episcopacy, that to the celebration of that worship, certain persons by way of Office should be assigned, who for their labours herein should be worthily rewarded.
and the like ground is there for Episcopacy, that to the celebration of that worship, certain Persons by Way of Office should be assigned, who for their labours herein should be worthily rewarded.
than for one in eight, or one in ten (for that reason in the Commandment, the Lord rested the seventh day, is not intrinsecal to the nature of the thing,
than for one in eight, or one in ten (for that reason in the Commandment, the Lord rested the seventh day, is not intrinsical to the nature of the thing,
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but proceeded onely from the Will of the Lawgiver, prescribing his own example as an incentive to the observation of this his Law;) Whereas, I say, there was no more particular ground for that, there is in this case a particular ground in the nature of the thing, that betwixt all such consecrated persons there should not be a parity or NONLATINALPHABET, which is this, That they are not all of equal ability, nor of equal integrity;
but proceeded only from the Will of the Lawgiver, prescribing his own Exampl as an incentive to the observation of this his Law;) Whereas, I say, there was no more particular ground for that, there is in this case a particular ground in the nature of the thing, that betwixt all such consecrated Persons there should not be a parity or, which is this, That they Are not all of equal ability, nor of equal integrity;
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and watch over others, who have need themselves, in many cases of their work, to walk by the light of others eyes, whose Counsels (every man naturally prizing his own) would have little sway,
and watch over Others, who have need themselves, in many cases of their work, to walk by the Light of Others eyes, whose Counsels (every man naturally prizing his own) would have little sway,
The Institution of the Lords day came not immediately from Christ himself on earth, but from his Apostles, whom he left invested with a like Authority to his own, after his departure.
The Institution of the lords day Come not immediately from christ himself on earth, but from his Apostles, whom he left invested with a like authority to his own, After his departure.
and authorities, as any thing of this nature can be, yea by the very same By which we prove the Canon of the Scripture to be the Canon of the Scripture, that is, these Books, no more and no less, to be Scripture:
and authorities, as any thing of this nature can be, yea by the very same By which we prove the Canon of the Scripture to be the Canon of the Scripture, that is, these Books, no more and no less, to be Scripture:
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and if there be any credit to be given to Ancients ( and he must leave himself none who will deny all to them, and be besides most miserably guilty of dishonouring his Father and Mother, ) the order came not onely from the Apostles,
and if there be any credit to be given to Ancients (and he must leave himself none who will deny all to them, and be beside most miserably guilty of Dishonoring his Father and Mother,) the order Come not only from the Apostles,
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Tertullian, one of the most Ancient Writers, after a challenge made to the Hereticks to shew their succession from the Apostles, affirms that as to the true Church, the Sees wherein the Apostles themselves had ruled were not onely then in being,
Tertullian, one of the most Ancient Writers, After a challenge made to the Heretics to show their succession from the Apostles, affirms that as to the true Church, the Sees wherein the Apostles themselves had ruled were not only then in being,
but had respectively a kind of preheminence, and not onely so, but could produce Bishops placed in them, some by the Apostles, some by Apostolike men, that had long lived with the Apostles.
but had respectively a kind of pre-eminence, and not only so, but could produce Bishops placed in them, Some by the Apostles, Some by Apostolic men, that had long lived with the Apostles.
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But we must again return to our Authour, and say further, The Observation of the Lords day was occasioned by that Solemn Action of Christs rising again thereupon.
But we must again return to our Author, and say further, The Observation of the lords day was occasioned by that Solemn Actium of Christ rising again thereupon.
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And this was occasioned by those several Orders, which were in the Church under Christ, viz. that in wch Christ himself was that of his Apostles inferiour to him, that of the seventy Disciples inferiour unquestionably to them all.
And this was occasioned by those several Order, which were in the Church under christ, viz. that in which christ himself was that of his Apostles inferior to him, that of the seventy Disciples inferior unquestionably to them all.
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The mention of that under the name of the Lords day we meet with once in the Revelation, and under the equipollent term of the first day of the week, twice or thrice elsewhere. And no whit less obscure is the mention of the Order of Bishops under a like Apocalyptical expression of the Angel of the Church of Ephesus, &c. (which by undoubted proofs hath been manifested to belong to this cause) and under the name of the Ruling Elder, (which how contrarily to it's intent, of late, it was interpreted of Lay-Elders, by those who notwithstanding they thus interpreted would not thus fulfil the Text in their own interpretation, by allowing those their ruling Elders the double honour, especially (that which the next words, [ thou shalt not muzzle the mouth of the Ox that treadeth out the corn, ] enforce) a share with them in the Churchmaintenance, I leave to the judgement of those very expositors, proceeding with my Authour, to what Saint Paul saith to Timothy and Titus, that he left the one at Ephesus to see that some taught no other Doctrine, Which is manifestly to have inspection over the teaching Ministry,
The mention of that under the name of the lords day we meet with once in the Revelation, and under the equipollent term of the First day of the Week, twice or thrice elsewhere. And no whit less Obscure is the mention of the Order of Bishops under a like Apocalyptical expression of the Angel of the Church of Ephesus, etc. (which by undoubted proofs hath been manifested to belong to this cause) and under the name of the Ruling Elder, (which how contrarily to it's intent, of late, it was interpreted of Lay elders, by those who notwithstanding they thus interpreted would not thus fulfil the Text in their own Interpretation, by allowing those their ruling Elders the double honour, especially (that which the next words, [ thou shalt not muzzle the Mouth of the Ox that treadeth out the corn, ] enforce) a share with them in the Church-maintenance, I leave to the judgement of those very expositors, proceeding with my Author, to what Saint Paul Says to Timothy and Titus, that he left the one At Ephesus to see that Some taught no other Doctrine, Which is manifestly to have inspection over the teaching Ministry,
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To all which we may adde the oftner mention of Bishops, Presbyters (or if we will give it a French-English word, Priests) and Deacons any where of the Lords day.
To all which we may add the oftener mention of Bishops, Presbyters (or if we will give it a French-English word, Priests) and Deacons any where of the lords day.
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so by the same Ignatius, in all his Epistles, and particularly in each of those six first, which were of such Authority of old that Saint Jerome witnesseth they used,
so by the same Ignatius, in all his Epistles, and particularly in each of those six First, which were of such authority of old that Saint Jerome Witnesseth they used,
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after a Fiery trial made of them, received as well an ample Vindication from a famous Prelate, against whom the adverse party cannot except, in that they have owned (I should have said, slandered) him for their friend,
After a Fiery trial made of them, received as well an ample Vindication from a famous Prelate, against whom the adverse party cannot except, in that they have owned (I should have said, slandered) him for their friend,
To conclude this parallel, The observation of the Lords day hath (ever since the Apostles times) continued in the Catholick Church (though not so Ʋniversally till the Jewish Sabbath was laid asleep) and in every particular Church that we read of.
To conclude this parallel, The observation of the lords day hath (ever since the Apostles times) continued in the Catholic Church (though not so Ʋniversally till the Jewish Sabbath was laid asleep) and in every particular Church that we read of.
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And in the same Catholick Church, as it conteins under it as well the Eastern as the Western Churches, hath this Order held from the same Apostles times till this very day unquestioned that I know of (except by Aerius, who for his questioning of it, was Excommunicated,) in every particular Church, till about the last Century,
And in the same Catholic Church, as it contains under it as well the Eastern as the Western Churches, hath this Order held from the same Apostles times till this very day unquestioned that I know of (except by Aerius, who for his questioning of it, was Excommunicated,) in every particular Church, till about the last Century,
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After all which (the same, as to the substance of the heads, with what Doctor Hammond of famous memory writ in this cause about the beginning of the troubles) I remember the Authour professeth he knew no more to be said in the behalf of the Lords day;
After all which (the same, as to the substance of the Heads, with what Doctor Hammond of famous memory writ in this cause about the beginning of the Troubles) I Remember the Author Professes he knew no more to be said in the behalf of the lords day;
and that seeing there is the same reason for one as for the other, the one being already granted to be of such Divine Right that it would be a most horrid innovation,
and that seeing there is the same reason for one as for the other, the one being already granted to be of such Divine Right that it would be a most horrid innovation,
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and impudent wickedness, for any particular Church, either to attempt its alteration, or not submit to its observation, to demand also that it may be reputed as horrid to desire the Change,
and impudent wickedness, for any particular Church, either to attempt its alteration, or not submit to its observation, to demand also that it may be reputed as horrid to desire the Change,
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If any one seek to ward off all this with that old Smectymnuan Buckler, the chief of those Cavils, which that party meant for Arguments against our Government,
If any one seek to ward off all this with that old Smectymnuan Buckler, the chief of those Cavils, which that party meant for Arguments against our Government,
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Now if the others could be content to enjoy the amplest Parsonages of these Ages, it is surely unjust in them to envy the Bishops their scarcely proportionable Revenues;
Now if the Others could be content to enjoy the amplest Parsonages of these Ages, it is surely unjust in them to envy the Bishops their scarcely proportionable Revenues;
and much more unjust, for that their Club of Divines having (if they hold with their Brethren) a Beam in their own eyes, and claiming no small power over Laws and Princes themselves to meddle with the Mote in others,
and much more unjust, for that their Club of Divines having (if they hold with their Brothers) a Beam in their own eyes, and claiming no small power over Laws and Princes themselves to meddle with the Mote in Others,
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but what the indulgent piety of the nursing Fathers and Mothers of the Church, that is, Christian Princes, hath so long thought fit (by divine permission, if not instinct ) to devolve upon them.
but what the indulgent piety of the nursing Father's and Mother's of the Church, that is, Christian Princes, hath so long Thought fit (by divine permission, if not instinct) to devolve upon them.
as fearing haply its lash themselves) will force from all indifferent persons this Confession, That the little finger thereof is heavier than the whole loyns of the Bishops, Consistories, and all the rest against which they pleaded offence,
as fearing haply its lash themselves) will force from all indifferent Persons this Confessi, That the little finger thereof is Heavier than the Whole loins of the Bishops, Consistories, and all the rest against which they pleaded offence,
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and that neither Clergy nor People can enjoy under any Government more liberty (and yet no more than Christian ) than they do under the Prelatical. For my further Answer hereunto I remit them to a sober Authours judgment no less in their esteem than ours, If so be (saith he) you will bring again the usages of those primitive times in every thing;
and that neither Clergy nor People can enjoy under any Government more liberty (and yet no more than Christian) than they do under the Prelatical. For my further Answer hereunto I remit them to a Sobrium Authors judgement no less in their esteem than ours, If so be (Says he) you will bring again the usages of those primitive times in every thing;
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I shall onely touch upon the last member of the Prophet's Argument, to gratifie the respective Adversaries of all which I have said already by a liberal concession of what he granted his, If Baal be God follow him.
I shall only touch upon the last member of the Prophet's Argument, to gratify the respective Adversaries of all which I have said already by a liberal concession of what he granted his, If Baal be God follow him.
Baal I take to be the same with Belus in profane Authours, relying (besides the affinity of the names) upon Lactantius his computing Belus, out of one Thalus, to have been antienter than the Trojan War, which is commonly said to have hapned about the time of the Judges; now in their days we finde the Jews serving Baal, the Worship of whom (they receiving it from the Sidonians, or other Nations, which were left to prove them) must needs have been antienter than that Age;
Baal I take to be the same with Belus in profane Authors, relying (beside the affinity of the names) upon Lactantius his computing Belus, out of one Thalus, to have been ancienter than the Trojan War, which is commonly said to have happened about the time of the Judges; now in their days we find the jews serving Baal, the Worship of whom (they receiving it from the Sidonians, or other nations, which were left to prove them) must needs have been ancienter than that Age;
Now (saith the Prophet ) if this so general Idol Baal, or (as in the Apocrypha Bel, or) Belus, can by any means prove himself to be God, I give you leave to follow him,
Now (Says the Prophet) if this so general Idol Baal, or (as in the Apocrypha Bel, or) Belus, can by any means prove himself to be God, I give you leave to follow him,
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and an Eternity of Happiness, if faithfull, of Misery if vicious, to be enjoyed by the immortal Soul and raised Body united, of blessed Angels our Companions and Ministers;
and an Eternity of Happiness, if faithful, of Misery if vicious, to be enjoyed by the immortal Soul and raised Body united, of blessed Angels our Sodales and Ministers;
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so much the best, that they have and daily do extort from their unwilling Adversaries (whose practices tend to destroy them) the praise of them [ Fas est ab hoste doceri ] believe then, and follow these.
so much the best, that they have and daily do extort from their unwilling Adversaries (whose practices tend to destroy them) the praise of them [ Fas est ab host doceri ] believe then, and follow these.
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And as to the last of the aforementioned Heads, If the Builders of any of those Ecclesiastical Babels (for our Age hath been more fertile of Confusion than to afford onely one) can shew such a divine Authority for their intentionally erected Frame of Government,
And as to the last of the aforementioned Heads, If the Builders of any of those Ecclesiastical Babels (for our Age hath been more fertile of Confusion than to afford only one) can show such a divine authority for their intentionally erected Frame of Government,
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But if their way of asserting their be by wresting some more dubious Texts from their natural intent and the received sense which the constant Tradition of the Church (the best Interpreter of Scripture but Scripture) hath ever since the Apostles their very Authour's days, given of them,
But if their Way of asserting their be by wresting Some more dubious Texts from their natural intent and the received sense which the constant Tradition of the Church (the best Interpreter of Scripture but Scripture) hath ever since the Apostles their very Author's days, given of them,
and then by picking out some uncertain passages or broken Sentences of Fathers and Councils to contradict the manifest current of all their joynt Suffrages,
and then by picking out Some uncertain passages or broken Sentences of Father's and Councils to contradict the manifest current of all their joint Suffrages,
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and cut (not themselves but) three Nations with their zealous Steel, till Rivers of Bloud gushing forth from each unite their over-flowing streams into one common Deluge,
and Cut (not themselves but) three nations with their zealous Steel, till rivers of Blood gushing forth from each unite their overflowing streams into one Common Deluge,
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so that neither the one expedient of putting force upon Writings, nor the other of sanguinary compulsion of King and Kingdom, hath any encouragement from the God of Truth and Peace;
so that neither the one expedient of putting force upon Writings, nor the other of sanguinary compulsion of King and Kingdom, hath any encouragement from the God of Truth and Peace;
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Having done with the Premises of the Prophet's Argument, it remains that I should conclude against Neutrality, which I had intended by applying all that I have said in reproof thereof,
Having done with the Premises of the Prophet's Argument, it remains that I should conclude against Neutrality, which I had intended by applying all that I have said in reproof thereof,
and so to have resumed the Prophet's How long halt ye? It was a Law either amongst the Athenians or Lacedaemonians (my memory will not at present recover whether) that in case a Civil War happened,
and so to have resumed the Prophet's How long halt you? It was a Law either among the Athenians or Lacedaemonians (my memory will not At present recover whither) that in case a Civil War happened,
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and therein any sate at hoee quiet, neutral to both Factions, the War being ended, both should come and pull down his House to the ground, and his Goods become confiscate.
and therein any sat At hoee quiet, neutral to both Factions, the War being ended, both should come and pull down his House to the ground, and his Goods become confiscate.
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Certainly, Beloved, as to those who in the main of Christianity have been neutral, God will deal with them worse than so at the consummation of all things. I have already said, that Neutrality in the Substantials of Religion differs not from Atheism, and then, let such judge what retribution that day of recompence will bring them.
Certainly, beloved, as to those who in the main of Christianity have been neutral, God will deal with them Worse than so At the consummation of all things. I have already said, that Neutrality in the Substantials of Religion differs not from Atheism, and then, let such judge what retribution that day of recompense will bring them.
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And as to those who stand neutral in things determined by lawful Authority, we have said, (and as far as I can see evinced) that halting herein is the same in effect with disobedience:
And as to those who stand neutral in things determined by lawful authority, we have said, (and as Far as I can see evinced) that halting herein is the same in Effect with disobedience:
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now the Apostle saith, They that resist (and little difference betwixt resisting and refusal of due obedience) shall receive damnation, at least they do incur it.
now the Apostle Says, They that resist (and little difference betwixt resisting and refusal of due Obedience) shall receive damnation, At lest they do incur it.
I shall not apply this more particularly to my Brethren of the Ministry than by taking up Salvian 's words, Quicquid de aliis omnibus dictum est, magis absque dubio ad eos pertinet, qui exemplo esse omnibus debeni,
I shall not apply this more particularly to my Brothers of the Ministry than by taking up Salvian is words, Quicquid de Others omnibus dictum est, magis absque dubio ad eos pertinet, qui exemplo esse omnibus debeni,
but many other now adays, whose wisdom may pass current for a degree above vulgar, in matters of Morality, walking more by Example than they do by Precept).
but many other now adais, whose Wisdom may pass current for a degree above Vulgar, in matters of Morality, walking more by Exampl than they do by Precept).
Shall I deal plainly? May not the Neutrality of the People both as to Substantials and matters of injoyned order derive it self from ours in each case? 'Tis well if we can excuse our selves in both.
Shall I deal plainly? May not the Neutrality of the People both as to Substantials and matters of enjoined order derive it self from ours in each case? It's well if we can excuse our selves in both.
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Matthew of Paris in his History ad Annum Dom. 1072. relates, that about that time, Literas ab inferno missas commenti sunt quidam, in quibus Satanas & omne contubernium inferorum omni Ecclesiastico coetui & gradui gratias emisit, quòd cùm in nullo voluptatibus suis deessent, tantum numerum subditarum sibi animarum vitae & praedicationis suae incuriâ paterentur ad infernum descendere, quantum saecula anteacta nunquam viderint.
Matthew of paris in his History ad Annum Dom. 1072. relates, that about that time, Literas ab inferno missas commenti sunt quidam, in quibus Satanas & omne contubernium Inferos omni Ecclesiastic coetui & gradui gratias Emitted, quòd cùm in nullo voluptatibus suis deessent, Tantum Numerum subditarum sibi animarum vitae & praedicationis suae incuriâ paterentur ad infernum descendere, quantum saecula anteacta Never viderint.
God be thanked, the contumely cannot without the greatest injury be applied to this Age; (But we must take care that no particular persons of us give occasion of such Calumnies to those who are already apt to give us more in such cases than our due) yet if the Devil should have occasion at the last day to thank any of us,
God be thanked, the contumely cannot without the greatest injury be applied to this Age; (But we must take care that no particular Persons of us give occasion of such Calumnies to those who Are already apt to give us more in such cases than our due) yet if the devil should have occasion At the last day to thank any of us,
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Wherefore I humbly our halting brethren, that, while they curteil the prayers, lay aside their Surplices in favour of some mens humours, put them on onely for fear of others,
Wherefore I humbly our halting brothers, that, while they curteil the Prayers, lay aside their Surplices in favour of Some men's humours, put them on only for Fear of Others,
Sure I am they wrong their honest brethren, who think themselves (albeit they have sworn and subscribed to no more then they) obliged (thereby) to a total Conformity;
Sure I am they wrong their honest brothers, who think themselves (albeit they have sworn and subscribed to no more then they) obliged (thereby) to a total Conformity;
and doing their duty herein are, for their sakes who neglect theirs, traduced by the male-contented party (who brook every man the better by how much less obedient) for persons more Superstitious,
and doing their duty herein Are, for their sakes who neglect theirs, traduced by the Malecontented party (who brook every man the better by how much less obedient) for Persons more Superstitious,
and the Church, to whom they have sworn fidelity, I doubt not but that at long run, they will meet with some honest Neighbour who will do them both the justice of a presentment; and then I presume,
and the Church, to whom they have sworn Fidis, I doubt not but that At long run, they will meet with Some honest Neighbour who will do them both the Justice of a presentment; and then I presume,
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though in the mean time they should think my words fit for nothing but to pass away with the breath which utters them, they will be taught effectually what it is to betray their trust, to halt between two opinions, when they are most justly engaged by all that's Sacred to follow one onely.
though in the mean time they should think my words fit for nothing but to pass away with the breath which utters them, they will be taught effectually what it is to betray their trust, to halt between two opinions, when they Are most justly engaged by all that's Sacred to follow one only.
Now the God of peace that brought again from the dead our Lord Jesus Christ, the great shepherd of the sheep, through the Eternal Spirit, perfect his Church in every good work, clothe his Priests with righteousness,
Now the God of peace that brought again from the dead our Lord jesus christ, the great shepherd of the sheep, through the Eternal Spirit, perfect his Church in every good work, cloth his Priests with righteousness,
and edifie and keep constant the other in their most holy Faith, and in the end bring both with Angels and all the hosts of Heaven to sing unto himself, the one Lord,
and edify and keep constant the other in their most holy Faith, and in the end bring both with Angels and all the hosts of Heaven to sing unto himself, the one Lord,
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Peculiarem & Divisam à reliquis considerationem babes hoc praeceptum. — Umbratile veteres nuncupare solent. And as to the sence of it, saith he, Finis praeceptiest, ut propriis affectibus emortui regnum Dei medite•tur. Id non uno die contentum. sed toto vita nostrae cursu. &c. Just. lib. 2. cap. 8. Sect. 28. & 31. • Sect. 34.
Peculiarem & Divisam à reliquis considerationem babes hoc Precept. — Umbratile veteres nuncupare solent. And as to the sense of it, Says he, Finis praeceptiest, ut propriis affectibus emortui Kingdom Dei medite•tur. Id non Uno die contentum. sed toto vita Nostrae cursu. etc. Just. lib. 2. cap. 8. Sect. 28. & 31. • Sect. 34.
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He had a little before said of the Hereticks; Edant origines Ecclesiarum suarum: cvolvant ordinem Episcoporum ita per successiones ab initio decurrentem, &c. Hoc enim modo Ecclesiae Apostolica census suos deferunt: sicut Smyrnaeorum Ecclesia habens Polycarpum, ab Johanne collocatum refert: sicut Romanorum Clementem à Petro ordiratum edit; proinde utique & caterae exhibent quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habent De p•aescript. adversus haeret. Cap. 32.
He had a little before said of the Heretics; Eat origines Ecclesiarum suarum: cvolvant ordinem Bishops ita per Successions ab initio decurrentem, etc. Hoc enim modo Ecclesiae Apostolica census suos deferunt: sicut Smyrnaeans Ecclesia habens Polycarp, ab John collocatum refert: sicut Romanorum Clementem à Peter ordiratum edit; Therefore Utique & caterae exhibent quos ab Apostles in Episcopate constitutos Apostolic seminis traduces habent De p•aescript. Adversus Heretic. Cap. 32.
This ancient Order, [ viz. of Episcopacy ] was embraced ( in the Scotish Church, for of that he speaks ) at the Reformation, Ann. 1560 a•• continued in •h• persons of Superintendents, and Bishop, till the year 15•1, after that time it was born down, till •598, when it b•gan to be restor•d ▪ Doctor Lyndsay in his Narrat ▪ of the proceedings in the Assemb. at Perth.
This ancient Order, [ viz. of Episcopacy ] was embraced (in the Scottish Church, for of that he speaks) At the Reformation, Ann. 1560 a•• continued in •h• Persons of Superintendents, and Bishop, till the year 15•1, After that time it was born down, till •598, when it b•gan to be restor•d ▪ Doctor Lindsay in his Narrates ▪ of the proceedings in the Assembly. At Perth.
The Ecclesiastical Assemblie• have power to abrogate and abolish all Statutes and Ordinances concerning Ecclesiastical matters that are found noysome and unprofitable and agree not with the time, or are abused by the People. II. Book of D•scip. chap. 7.
The Ecclesiastical Assemblie• have power to abrogate and Abolah all Statutes and Ordinances Concerning Ecclesiastical matters that Are found noisome and unprofitable and agree not with the time, or Are abused by the People. II Book of D•scip. chap. 7.
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To discipline must all estates within this Realm be subject, as well the Rulers as the Ruled. I. Book of Discip. Head 7. As the Ministers and others of the Ecclesiastical state are subject to the Civil Magistrate, so ought the person of the M•gistrate to be subject to the Ki•k in Ecclesiastical Government. II. Book, Disc. ch. 1. And again just after, As Ministers are subject to the judgment of the Magistrates in external things if they offend, so ought the Magistrates if they transgress in matters of conscience and Religion. ( Ibid. ) And that, without any R•clamation or appeal to any Judge Civil or Ecclesiastical in the Realm. II. Book ▪ of Disc. ch. 12. And lest charity should construe all this of some lower and subordinate Magistrates, the XIII. ch. saith, The Princes and Magistrates themselves nor be•ng ▪ exempted.
To discipline must all estates within this Realm be Subject, as well the Rulers as the Ruled. I. Book of Disciple Head 7. As the Ministers and Others of the Ecclesiastical state Are Subject to the Civil Magistrate, so ought the person of the M•gistrate to be Subject to the Ki•k in Ecclesiastical Government. II Book, Disc. changed. 1. And again just After, As Ministers Are Subject to the judgement of the Magistrates in external things if they offend, so ought the Magistrates if they transgress in matters of conscience and Religion. (Ibid) And that, without any R•clamation or appeal to any Judge Civil or Ecclesiastical in the Realm. II Book ▪ of Disc. changed. 12. And lest charity should construe all this of Some lower and subordinate Magistrates, the XIII. changed. Says, The Princes and Magistrates themselves nor be•ng ▪ exempted.
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The French Philosopher, whose Principle it was to doubt of all things, though he professes he meant not that in maters of practice, yet elsewhere makes imitation of the wisest men the rule of manners, at least saith it was of his, Ut certè intelligerem quid•am sapientissimi reverà optimum censer ••t ad ea q•• agebant potiùs quàm ad ea qua loquebantur, attendebam. Des Cartes, in dissert. de methodo.
The French Philosopher, whose Principle it was to doubt of all things, though he Professes he meant not that in maters of practice, yet elsewhere makes imitation of the Wisest men the Rule of manners, At least Says it was of his, Ut certè intelligerem quid•am sapientissimi reverà optimum censer ••t ad ea q•• agebant potiùs quàm ad ea qua loquebantur, attendebam. Des Cartes, in dissert. de Method.
