A treatise of the authority of the church The summe wherof was delivered in a sermon preached at Belfast, at the visitation of the diocese of Downe and Conner the tenth day of August 1636. By Henrie Leslie bishop of the diocese. Intended for the satisfaction of them who in those places oppose the orders of our church, and since published upon occasion of a libell sent abroad in writing, wherin this sermon, and all his proceedings are most falsely traduced. Together with an answer to certaine objections made against the orders of our church, especially kneeling at the communion.
for censuring her disobedient children, and an injunction to all you who professe CHRIST, to take notice of her censures, accounting no otherwayes of all those who despise her admonitions,
for censuring her disobedient children, and an injunction to all you who profess CHRIST, to take notice of her censures, accounting not otherways of all those who despise her admonitions,
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There is one word in the Text, as it is expressed in the Olde Translation [ also ] which being a Relative, sends us backe to the words going before, to finde out the occasion of this speach.
There is one word in the Text, as it is expressed in the Old translation [ also ] which being a Relative, sends us back to the words going before, to find out the occasion of this speech.
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I finde that our Saviour in this Chapter, doth exhort his Disciples, and in them all Christians, to a conscionable care, of the salvation of their brethren,
I find that our Saviour in this Chapter, does exhort his Disciples, and in them all Christians, to a conscionable care, of the salvation of their brothers,
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and that first, by giving no offence, whereby they may be scandalized, Take heed that yee despise not one of these little ones, ver. 10. and before, Woe unto that man by whom offence commeth.
and that First, by giving no offence, whereby they may be scandalized, Take heed that ye despise not one of these little ones, ver. 10. and before, Woe unto that man by whom offence comes.
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ver. 15. If thy brother shall trespasse against thee, &c. Where before I come to my Text, it will bee expedient that I inquire of foure things. 1. To whom our Saviour speaketh? to his Disciples. 2. Of whom? of a brother, If thy brother trespasse. 3. Of what offences? If hee trespasse against thee.
ver. 15. If thy brother shall trespass against thee, etc. Where before I come to my Text, it will be expedient that I inquire of foure things. 1. To whom our Saviour speaks? to his Disciples. 2. Of whom? of a brother, If thy brother trespass. 3. Of what offences? If he trespass against thee.
For 1. the occasion of that prohibition, was the ambition of the sonnes of Zebedee, who dreaming of a temporall kingdome that Christ should have in this world, desired to sit, one on his right hand, the other on his left;
For 1. the occasion of that prohibition, was the ambition of the Sons of Zebedee, who dreaming of a temporal Kingdom that christ should have in this world, desired to fit, one on his right hand, the other on his left;
Therefore this prohibition is given, not to the Apostles onely, but to all Christians. II. Christ in the XXII. Chap. of S. Luke, immediatly before these wordes,
Therefore this prohibition is given, not to the Apostles only, but to all Christians. II christ in the XXII. Chap. of S. Lycia, immediately before these words,
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As vers. 19. This is my Body which is given for you, vers. 20. This Cup is the New Testament in my Blood which is shed for you, vers. 29. I appoint unto you a Kingdome.
As vers. 19. This is my Body which is given for you, vers. 20. This Cup is the New Testament in my Blood which is shed for you, vers. 29. I appoint unto you a Kingdom.
In these places (I hope) by [ you ] yee will understand all true Christians, else none but Ministers have interest in Christ's Blood, and right unto his Kingdome.
In these places (I hope) by [ you ] ye will understand all true Christians, Else none but Ministers have Interest in Christ's Blood, and right unto his Kingdom.
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And then, why not also in the words interjected, vers. 25. It shall not be so among you, by [ you ] should we understand all Christians. III. Compare that place with Matth. XXIII. 8. which place is alledged, to the same purpose as the former, against titles of honour in the Church, But bee not yee called Rabbi.
And then, why not also in the words interjected, vers. 25. It shall not be so among you, by [ you ] should we understand all Christians. III. Compare that place with Matthew XXIII. 8. which place is alleged, to the same purpose as the former, against titles of honour in the Church, But be not ye called Rabbi.
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yea, our Saviour in the same place intimates, that among them, some should bee greater than others, saying, Let the greatest among you, bee as the least,
yea, our Saviour in the same place intimates, that among them, Some should be greater than Others, saying, Let the greatest among you, be as the least,
for the dutie here required, is not proper to Ministers, but such as concernes all Christians, to beare offences patiently, to desire the salvation of our brother,
for the duty Here required, is not proper to Ministers, but such as concerns all Christians, to bear offences patiently, to desire the salvation of our brother,
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for this course which our Saviour prescribeth to admonish our brother, & if need bee to convent him before the Church, is not to bee taken with those who are altogether without the pale of the Church,
for this course which our Saviour prescribeth to admonish our brother, & if need be to convent him before the Church, is not to be taken with those who Are altogether without the pale of the Church,
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yet not altogether with the fornicators of this world — for then must yee needs goe out of the world — If any man that is called a brother be a fornicator — with such an one cate not.
yet not altogether with the fornicators of this world — for then must ye needs go out of the world — If any man that is called a brother be a fornicator — with such an one cate not.
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Certainely, he meanes principally and properly, private injuries, whereby thy brother hath wounded thee, either in thy body, or estate, or reputation. If hee sinne against thee.
Certainly, he means principally and properly, private injuries, whereby thy brother hath wounded thee, either in thy body, or estate, or reputation. If he sin against thee.
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Yet by Analogie wee are to understand it of all sinnes, and the same course which is here prescribed, is to bee observed with a brother, that sinnes against God onely;
Yet by Analogy we Are to understand it of all Sins, and the same course which is Here prescribed, is to be observed with a brother, that Sins against God only;
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In all their troubles he was troubled, sayth the Prophet Isay, LXIII. 9. And God himselfe, Zach. II. 8. He that toucheth you, toucheth the apple of mine eye.
In all their Troubles he was troubled, say the Prophet Saiah, LXIII. 9. And God himself, Zach II 8. He that touches you, touches the apple of mine eye.
Finally, in other places, the like course is prescribed in other offences, besides private injuries. Levit. XIX. 17. Thou shalt not hate thy brother — but plainely rebuke him. Tit. III. ver. 10. A man that is an hereticke, after the first and second admonition, reject.
Finally, in other places, the like course is prescribed in other offences, beside private injuries. Levit. XIX. 17. Thou shalt not hate thy brother — but plainly rebuke him. Tit. III. ver. 10. A man that is an heretic, After the First and second admonition, reject.
he therfore restrayneth us, where wee are most forward, knowing well, that if wee can be kept from the violent prosecution of those wrongs which are done to our selves, wee will be slow enough, in taking notice of other sinnes, committed against God, and our neighbour.
he Therefore restraineth us, where we Are most forward, knowing well, that if we can be kept from the violent prosecution of those wrongs which Are done to our selves, we will be slow enough, in taking notice of other Sins, committed against God, and our neighbour.
It is a Recipe, for curing an offending brother, wherin our Saviour will have us to deale like tender Physicians, who first use to try gentle remedies;
It is a Recipe, for curing an offending brother, wherein our Saviour will have us to deal like tender Physicians, who First use to try gentle remedies;
or two more, that is, Correptio pudoris. III. Publicke accusation, If he will not heare them, tell it unto the Church; that is, Correptio timoris. IIII. Separation, If hee neglect to heare the Church, let him bee unto thee as an heathen.
or two more, that is, Correptio pudoris. III. Public accusation, If he will not hear them, tell it unto the Church; that is, Correptio Fear. IIII. Separation, If he neglect to hear the Church, let him be unto thee as an heathen.
& that is, Correptio tremoris. The first is mylde, the second sharp, the third bitter, the fourth desperate. The first, is but a preparative, the second a potion, the third a Corrasive, the fourth abscision, or cutting off.
& that is, Correptio tremoris. The First is mild, the second sharp, the third bitter, the fourth desperate. The First, is but a preparative, the second a potion, the third a Corrasive, the fourth abscision, or cutting off.
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Sometimes the offence is so notorious, and scandalous, that the Church takes notice of it, no private admonition going before, no accusation being made.
Sometime the offence is so notorious, and scandalous, that the Church Takes notice of it, no private admonition going before, no accusation being made.
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Sometimes it falleth out, that he who offendeth, is of so desperate a froward disposition, that to admonish him of his fault, is but to cast pearles before swyne;
Sometime it falls out, that he who offends, is of so desperate a froward disposition, that to admonish him of his fault, is but to cast Pearls before Swine;
And now, having made an Introduction into my Text, I come to the words, But if hee neglect to heare the Church, &c. Which being a conditionall proposition, hath two parts, a Supposition, and an Inference. There is a fault supposed, If he neglect to heare the Church;
And now, having made an Introduction into my Text, I come to the words, But if he neglect to hear the Church, etc. Which being a conditional proposition, hath two parts, a Supposition, and an Inference. There is a fault supposed, If he neglect to hear the Church;
He supposeth the fault onely, he sayth not, There are, who will not heare the Church, but hee puts the case onely, Si non audierit; yet wee know by wofull experience, there bee such:
He Supposeth the fault only, he say not, There Are, who will not hear the Church, but he puts the case only, Si non audierit; yet we know by woeful experience, there be such:
Christ's [ If ] proves to be no [ If: ] There are many here who account it the point of highest perfection, to disobey the Church, and despise her wholesome Lawes:
Christ's [ If ] Proves to be no [ If: ] There Are many Here who account it the point of highest perfection, to disobey the Church, and despise her wholesome Laws:
Now Core's sinne, was disobedience to the Church. hee would have a paritie amongst the Levites, and would not bee subject to Aaron, appointed his Superiour by GOD:
Now Core's sin, was disobedience to the Church. he would have a parity among the Levites, and would not be Subject to Aaron, appointed his Superior by GOD:
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Many who will not bee subject unto Aaron, who will not heare the Church. Now, that wee may know what sinne this is, not to heare, or obey the Church, I will shew you first, what is meant by the Church: Secondly, wherein the Church must be heard.
Many who will not be Subject unto Aaron, who will not hear the Church. Now, that we may know what sin this is, not to hear, or obey the Church, I will show you First, what is meant by the Church: Secondly, wherein the Church must be herd.
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And the power of the Keyes was not given to the multitude, but to the Pastors and Rulers in the Church. Amongst the Iewes, who were God's Church, under the Old Testament, sentence was never given by the Common people, but by certaine Iudges appointed.
And the power of the Keys was not given to the multitude, but to the Pastors and Rulers in the Church. among the Iewes, who were God's Church, under the Old Testament, sentence was never given by the Common people, but by certain Judges appointed.
What doe I speake of the Iewes, whose governement was alwayes Monarchicall, or Aristocraticall? Even amongst the Grecians, where the governement was Democraticall; as in Athens, Iudgment was never given by the people,
What do I speak of the Iewes, whose government was always Monarchical, or Aristocratical? Even among the Greeks, where the government was Democratical; as in Athens, Judgement was never given by the people,
How much lesse in the Church, whose governement no man in his right witts, will say, is Democraticall; shall this power to judge, be given to the people? It is not likely, that GOD who is not the Author of confusion, but of order, would give this power to the people, who by reason of their ignorance, multitude,
How much less in the Church, whose government no man in his right wits, will say, is Democratical; shall this power to judge, be given to the people? It is not likely, that GOD who is not the Author of confusion, but of order, would give this power to the people, who by reason of their ignorance, multitude,
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II. Nor by the Church here are we to understand the Synedrium of the Iewes, which was their Councell of LXX. Elders (as some men of great name haue conceived) for our Saviour never honors that Court with the name of the Church, but it is called NONLATINALPHABET in the Gospell, he did not commit the power of the Keyes unto them:
II Nor by the Church Here Are we to understand the Synedrium of the Iewes, which was their Council of LXX. Elders (as Some men of great name have conceived) for our Saviour never honours that Court with the name of the Church, but it is called in the Gospel, he did not commit the power of the Keys unto them:
the one of the Keyes committed to the Church, to worke upon the conscience, by binding or loosing the soule, that is, retaining or remitting of sinnes: the other of the sword, committed to the Prince, to worke upon the outward man, laying hold on the body and goods.
the one of the Keys committed to the Church, to work upon the conscience, by binding or losing the soul, that is, retaining or remitting of Sins: the other of the sword, committed to the Prince, to work upon the outward man, laying hold on the body and goods.
So when Vzziah would execute the Priests office, he receaved the like check, It pertaineth not unto thee Vzziah to burne incense unto the Lord, •. Chron. 26.28. but to the Priests, thesonnes of Aaron that are consecrated.
So when Uzziah would execute the Priests office, he received the like check, It pertaineth not unto thee Uzziah to burn incense unto the Lord, •. Chronicles 26.28. but to the Priests, thesonnes of Aaron that Are consecrated.
The magistrate therefore, is not to take upon him to weild the Keyes, which are here committed to the Church. If thou complaine to him of an Injury done by thy brother, he will punish him;
The magistrate Therefore, is not to take upon him to wield the Keys, which Are Here committed to the Church. If thou complain to him of an Injury done by thy brother, he will Punish him;
In a word, he gives not precepts Oeconomicall or politicall, but prescribes a Law unto the Conscience, which is, that if thy brother amend not after private admonition, to Convent him, before the Church. IIII. Neither by the Church are we to understand S. Peter and his supposed successor, of whom the Iesuits say, Papa est Virtualiter tota Ecclesia.
In a word, he gives not Precepts Economical or political, but prescribes a Law unto the Conscience, which is, that if thy brother amend not After private admonition, to Convent him, before the Church. IIII. Neither by the Church Are we to understand S. Peter and his supposed successor, of whom the Iesuits say, Papa est Virtualiter tota Ecclesia.
And therefore it is foolishly done of the Papists, to alledge this text for the infallibility of the Church: for they themselues doe not ascribe infallibility, to any particular Church, but onely to a Generall Councel confirmed by the Pope, of which this Text can not be understood.
And Therefore it is foolishly done of the Papists, to allege this text for the infallibility of the Church: for they themselves do not ascribe infallibility, to any particular Church, but only to a General Council confirmed by the Pope, of which this Text can not be understood.
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The Pope may erre even with a Generall Councell at his elbow, he saith, is confest by all Romanists. And then how this Text used by all their writers to prove the infallibility of their Church, can serve their purpose, no reasonable man can see.
The Pope may err even with a General Council At his elbow, he Says, is confessed by all Romanists. And then how this Text used by all their writers to prove the infallibility of their Church, can serve their purpose, no reasonable man can see.
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but by a higher Court, in which case the Church we are to goe unto, is a provinciall or Nationall synod. So St Chrysostome, and with him the generall consent of all doctors, expounds it of the prelates and chiefe Pastors of the Church, who have Iurisdiction to bind and loose such offenders in the words following.
but by a higher Court, in which case the Church we Are to go unto, is a provincial or National synod. So Saint Chrysostom, and with him the general consent of all Doctors, expounds it of the Prelates and chief Pastors of the Church, who have Jurisdiction to bind and lose such offenders in the words following.
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As they who governe in the Commonwealth, are called the Commonwealth, so they who rule in the Church be called the Church, because they hold the chiefe place in it:
As they who govern in the Commonwealth, Are called the Commonwealth, so they who Rule in the Church be called the Church, Because they hold the chief place in it:
So the Church is said to heare that, which they onely heard, who are (as it were) the eyes of the Church: All the companie of beleevers, are called Saints: And yet the Apostle giveth this title unto some, who were in authority, aboue the rest,
So the Church is said to hear that, which they only herd, who Are (as it were) the eyes of the Church: All the company of believers, Are called Saints: And yet the Apostle gives this title unto Some, who were in Authority, above the rest,
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So albeit the whole multitude of beleevers be called the Church; Yet in a speciall manner this title is given to them who are chiefe in the Church for authority & power.
So albeit the Whole multitude of believers be called the Church; Yet in a special manner this title is given to them who Are chief in the Church for Authority & power.
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St Iohn wrote his Epistles to the Angels of the Churches, that is, the Bishops; And yet he concludeth, Let him that hath an care heare, what the Spirit sayth vnto the Churches:
Saint John wrote his Epistles to the Angels of the Churches, that is, the Bishops; And yet he Concludeth, Let him that hath an care hear, what the Spirit say unto the Churches:
So that the rulers are called the Church, not onely by our Saviour, but also by St Iohn, because they did represent the Church whereof they had charge.
So that the Rulers Are called the Church, not only by our Saviour, but also by Saint John, Because they did represent the Church whereof they had charge.
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Bee pleased therefore to understand the Churches power, for Instruction, for Ordination, for Determination, for Direction, and for Correction. First, it belonges to the Church, to keepe and propound the sacred Oracles, and to apply them by preaching and administration of the Sacraments. II. To ordayne Ministers, appoint them their Stations,
Bee pleased Therefore to understand the Churches power, for Instruction, for Ordination, for Determination, for Direction, and for Correction. First, it belongs to the Church, to keep and propound the sacred Oracles, and to apply them by preaching and administration of the Sacraments. II To ordain Ministers, appoint them their Stations,
and direct them the manner how they are to discharge their dutie. III. To decide Controversies in Religion. IIII. To enact Lawes, not only to containe men in obedience to the Law of God;
and Direct them the manner how they Are to discharge their duty. III. To decide Controversies in Religion. IIII. To enact Laws, not only to contain men in Obedience to the Law of God;
First, the Church is to keepe the holy Scripture as a depositum, that which hath beene committed unto her, wherein she is as a faithfull Register or Notarie, that keepes the Originall Records from corruption.
First, the Church is to keep the holy Scripture as a depositum, that which hath been committed unto her, wherein she is as a faithful Register or Notary, that keeps the Original Records from corruption.
When Moses had finished the Book of the Law, he gave it to the Levites to be kept in the side of the Arke: from them, must the King receive his Coppie, Deut. XV II. 18. The Apostle sayth, Vnto them were committed the Oracles of God:
When Moses had finished the Book of the Law, he gave it to the Levites to be kept in the side of the Ark: from them, must the King receive his Copy, Deuteronomy XV II 18. The Apostle say, Unto them were committed the Oracles of God:
Therefore Epiphanius proves, the Bookes of Wisedome and Ecclesiasticus, not to be Canonicall, because they were not kept in the Arke: And S. Augustin calls the Iewes, our Librarie-keepers, who are so zealous of the Old Testament, that they will rather loose their life, then one line of it:
Therefore Epiphanius Proves, the Books of Wisdom and Ecclesiasticus, not to be Canonical, Because they were not kept in the Ark: And S. Augustin calls the Iewes, our Librarie-keepers, who Are so zealous of the Old Testament, that they will rather lose their life, then one line of it:
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So carefull also hath the Christian Church beene of both Testaments, that many Martyrs have chosen to give their Bodies, rather then their Bibles to bee burnt.
So careful also hath the Christian Church been of both Testaments, that many Martyrs have chosen to give their Bodies, rather then their Bibles to be burned.
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And so shee is the Defender of the Scripture, to which purpose the Spirit of Christ is given unto her, whereby she knoweth the voyce of the Bridegroome. Here the Church of Rome hath abused her power,
And so she is the Defender of the Scripture, to which purpose the Spirit of christ is given unto her, whereby she Knoweth the voice of the Bridegroom. Here the Church of Rome hath abused her power,
and betrayed her trust, inserting into the Canon, diverse Apocryphall bookes, which were not written by divine inspiration, nor received by the Church in S. Ieromes dayes.
and betrayed her trust, inserting into the Canon, diverse Apocryphal books, which were not written by divine inspiration, nor received by the Church in S. Ieromes days.
As the Samaritanes at first believed, for the saying of the woman, Ioh. IV. 39. but afterward because of his own word, saying, Now wee beleeve, not because of thy saying;
As the Samaritans At First believed, for the saying of the woman, John IV. 39. but afterwards Because of his own word, saying, Now we believe, not Because of thy saying;
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And as Nathaneel was induced to come to Christ, by the Testimony of Philip; but was perswaded to beleeve, that he was the Messias, by what he heard from himselfe,
And as Nathaneel was induced to come to christ, by the Testimony of Philip; but was persuaded to believe, that he was the Messias, by what he herd from himself,
but when we peruse it, and consider the divinity of the matter, the sublimity of the style, the efficacy of the speach, we are fully perswaded that the same is from God indeed.
but when we peruse it, and Consider the divinity of the matter, the sublimity of the style, the efficacy of the speech, we Are Fully persuaded that the same is from God indeed.
And therefore the Authority of the Scripture in respect of us, doth not depend vpon the voyce of the Church: And yet, is the Church bound to give testimony to the Scripture, & we are bound to heare her Testimony.
And Therefore the authority of the Scripture in respect of us, does not depend upon the voice of the Church: And yet, is the Church bound to give testimony to the Scripture, & we Are bound to hear her Testimony.
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and to apply the same for doctrine, for confutation, for Correction, for Instruction. These bee the uses of Scripture II. Tim. III. 16. and it is The man of God, that is the minister and Pastor, who is to expound the Scripture and apply it unto these ends.
and to apply the same for Doctrine, for confutation, for Correction, for Instruction. These be the uses of Scripture II Tim. III. 16. and it is The man of God, that is the minister and Pastor, who is to expound the Scripture and apply it unto these ends.
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as the Apostle directs his two Sonnes, Timothie Bishop of Ephesus, and Titus Bishop of Creta. When Christ was to remove his bodily presence, he established his ministry upon earth,
as the Apostle directs his two Sons, Timothy Bishop of Ephesus, and Titus Bishop of Crete. When christ was to remove his bodily presence, he established his Ministry upon earth,
Goe teach all Nations baptizing them &c. Matth. XXVIII. 19.20. That this is the office of the Pastors, is manifest and acknowledged by all, but they must remember that they expound Scripture by Scripture, and according to the meaning of the Law-giver, comparing spirituall things with spirituall things, and adding nothing of their owne.
Go teach all nations baptizing them etc. Matthew XXVIII. 19.20. That this is the office of the Pastors, is manifest and acknowledged by all, but they must Remember that they expound Scripture by Scripture, and according to the meaning of the Lawgiver, comparing spiritual things with spiritual things, and adding nothing of their own.
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This is ingenuously confessed by Cusanus, that the Church may expound the Scripture one way at one time, another way at an other time, still fitting the sense of the Scripture to the practise of the Church; As they have done touching these words in the institution of the Sacrament.
This is ingenuously confessed by Cusanus, that the Church may expound the Scripture one Way At one time, Another Way At an other time, still fitting the sense of the Scripture to the practice of the Church; As they have done touching these words in the Institution of the Sacrament.
& Doctors of the Church in all ages? Besides, they have a calling to expound the Scripture, & are therfore called Guides, Rulers, Lights, Spirituall Fathers, Teachers, Ambassadors of Christ, and disposers of the secrets of God.
& Doctors of the Church in all ages? Beside, they have a calling to expound the Scripture, & Are Therefore called Guides, Rulers, Lights, Spiritual Father's, Teachers, ambassadors of christ, and disposers of the secrets of God.
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For as now we are not to expect new revelations, so neither extraordinary missions; And therefore, hee that will take upon him the Office of a Minister, not being called by the Church, is an Intruder, & a Thief that commeth not in by the doore, but climbeth up another way.
For as now we Are not to expect new revelations, so neither extraordinary missions; And Therefore, he that will take upon him the Office of a Minister, not being called by the Church, is an Intruder, & a Thief that comes not in by the door, but climbs up Another Way.
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As they runne when none hath sent them, and runne very swiftly, because like Ahimaaz they runne by the way of the plaine; So like Ahimaaz when they are come, they have no tydings to tell, but dolefull newes.
As they run when none hath sent them, and run very swiftly, Because like Ahimaaz they run by the Way of the plain; So like Ahimaaz when they Are come, they have no tidings to tell, but doleful news.
They think by their puff of preaching to blowe downe the goodly Orders of our Church, as the walls of Iericho were beaten downe with sheepes hornes. Good God! is not this the sinne of Vzziah, who intruded himselfe into the Office of the Priest-hood! And was there ever the like heard amongst Christians, except the Anabaptists, whom some amongst you have matcht in all manner of disorder and confusion? III. It belongs unto the Church to decide controversies in religion, The Apostle sayth:
They think by their puff of preaching to blow down the goodly Order of our Church, as the walls of Jericho were beaten down with Sheep horns. Good God! is not this the sin of Uzziah, who intruded himself into the Office of the Priesthood! And was there ever the like herd among Christians, except the Anabaptists, whom Some among you have matched in all manner of disorder and confusion? III. It belongs unto the Church to decide controversies in Religion, The Apostle say:
Oportet haereses esse; There must bee heresies, So there must be a meanes to discover, reprove, condemne those herisies, and pronounce out of the word of God for truth against heresie. Under the Law the Priests assembled together, had authority to give sentence in matters of Controversie. The same authority, did our Saviour give unto the governors of his Church, when he gave them the power of the Keyes, and commaunded others to heare them,
Oportet Heresies esse; There must be heresies, So there must be a means to discover, reprove, condemn those heresies, and pronounce out of the word of God for truth against heresy. Under the Law the Priests assembled together, had Authority to give sentence in matters of Controversy. The same Authority, did our Saviour give unto the Governors of his Church, when he gave them the power of the Keys, and commanded Others to hear them,
because he is the Law-giver, And in all Common-wealths the supreme power of Iudgement belongs to the Law-giver; Inferiour magistrates are but Interpreters of the Law. Therefore in Scripture, these two are joyned together.
Because he is the Lawgiver, And in all Commonwealths the supreme power of Judgement belongs to the Lawgiver; Inferior Magistrates Are but Interpreters of the Law. Therefore in Scripture, these two Are joined together.
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His throne is established in heaven; but in earth we may heare his voice in the holy Scripture, revealing his will to the sonnes of men, whereby, he speaketh to us;
His throne is established in heaven; but in earth we may hear his voice in the holy Scripture, revealing his will to the Sons of men, whereby, he speaks to us;
for God now speaketh to us, and teacheth his Church, not by any extraordinary voyce from heauen, not by Anabaptisticall Enthusiasmes; but by the mouth of his holy Prophets and Apostles, whose sentence is contayned in the holy Scripture, that wee may say with Optatus Milevitanus, De coelo quaerendus Iudex:
for God now speaks to us, and Teaches his Church, not by any extraordinary voice from heaven, not by Anabaptistical Enthusiasms; but by the Mouth of his holy prophets and Apostles, whose sentence is contained in the holy Scripture, that we may say with Optatus Milevitanus, De coelo quaerendus Judge:
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But we need not goe so farre to know his sentence, when we have his will expressed in the Gospell. So Moses Deut. XXX. This commaundement which I commaund thee this day, is not hidden from thee, neyther is it farre off.
But we need not go so Far to know his sentence, when we have his will expressed in the Gospel. So Moses Deuteronomy XXX. This Commandment which I command thee this day, is not hidden from thee, neither is it Far off.
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This word being lively, and accompanied with the power of the Spirit, doth illuminate the minds of men with the knowledge of the truth, reprove, convince and condemne error,
This word being lively, and accompanied with the power of the Spirit, does illuminate the minds of men with the knowledge of the truth, reprove, convince and condemn error,
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And so though properlie the Scripture be not the Iudge, but rule of faith, yet we call it the Iudge by a Metonymie, because God who is the Iudge speaketh in it, and by it.
And so though properly the Scripture be not the Judge, but Rule of faith, yet we call it the Judge by a Metonymy, Because God who is the Judge speaks in it, and by it.
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So the Philosopher sayth, The Law is the Vniversall Iudge, & that magistrates are but Ministers and Interpreters of the Law, to apply it to particular causes and persons.
So the Philosopher say, The Law is the Universal Judge, & that Magistrates Are but Ministers and Interpreters of the Law, to apply it to particular Causes and Persons.
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If a controversie arise, they are to heare the reasons on both sides, compare them, try by the Touchstone of the word, weigh them in the ballance of the Sanctuary; And so, that which the word hath defined in generall;
If a controversy arise, they Are to hear the Reasons on both sides, compare them, try by the Touchstone of the word, weigh them in the balance of the Sanctuary; And so, that which the word hath defined in general;
So that the Church doth Iudge and determine controversies, not as an absolute infallible Iudge, but as a publicke Minister and Interpreter, by a subordinate power, which yet is more to be esteemed,
So that the Church does Judge and determine controversies, not as an absolute infallible Judge, but as a public Minister and Interpreter, by a subordinate power, which yet is more to be esteemed,
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The godly Bishops in the primitive Church, following their example, did at all occasions assemble in Councells, for determining Controversies, condemning of hereticks,
The godly Bishops in the primitive Church, following their Exampl, did At all occasions assemble in Counsels, for determining Controversies, condemning of Heretics,
even in time of persecution under Pagan Emperours, they did celebrate diverse Provinciall Synods, as at Antioch, at Casarea, at Carthage. And in that famous generall Councell of Nice, wherein Arrius was condemned, the Fathers saw such a necessitie of this Synodicall Iudgment for preserving the peace of the Church, that they ordayned, that in every Province, once every yeare, the Bishops should assemble in Councell. The same afterwards was injoyned by the Emperour Iustinian. And so it was observed in the Church, and by the sentence of Councells generall or particular, all heresies arising were condemned.
even in time of persecution under Pagan emperors, they did celebrate diverse Provincial Synods, as At Antioch, At Casarea, At Carthage. And in that famous general Council of Nicaenae, wherein Arius was condemned, the Father's saw such a necessity of this Synodical Judgement for preserving the peace of the Church, that they ordained, that in every Province, once every year, the Bishops should assemble in Council. The same afterwards was enjoined by the Emperor Iustinian. And so it was observed in the Church, and by the sentence of Counsels general or particular, all heresies arising were condemned.
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Those Assemblies being lawfully called, and proceeding orderly, are great and awfull representations of the Church Catholick, the highest externall Tribunall which the Church hath on Earth, their authoritie is immediatly derived and delegated from Christ; their decrees binde all persons within their Iurisdiction, to externall obedience;
Those Assemblies being lawfully called, and proceeding orderly, Are great and awful representations of the Church Catholic, the highest external Tribunal which the Church hath on Earth, their Authority is immediately derived and delegated from christ; their decrees bind all Persons within their Jurisdiction, to external Obedience;
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But if he doe factiously advance his own conceit, and despise the Church, so farre as to cast off her communion (as many of you have done) hee may bee justly branded and condemned for a Schismaticke.
But if he do factiously advance his own conceit, and despise the Church, so Far as to cast off her communion (as many of you have done) he may be justly branded and condemned for a Schismatic.
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In the IV. place wee are to consider the Churches power for making of Lawes, to direct us in the order, that is to be observed in the outward administration of God's worship.
In the IV. place we Are to Consider the Churches power for making of Laws, to Direct us in the order, that is to be observed in the outward administration of God's worship.
even for Conscience sake, to submit your selves unto the Orders of our Church, which you now so violently oppose, I will therefore joyne issue with you in this point;
even for Conscience sake, to submit your selves unto the Order of our Church, which you now so violently oppose, I will Therefore join issue with you in this point;
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All things lawfully incident to the outward worship of God, are not expressed in the Scripture, as sayth Tertullian, Harum & aliarum ejusm•di disciplinarum, si legem expostules Scriptu rarum nullam invenies. De Corona ••il.
All things lawfully incident to the outward worship of God, Are not expressed in the Scripture, as say Tertullian, Harum & aliarum ejusm•di disciplinarum, si legem expostules Scripture Rare Nullam Invenies. De Corona ••il.
And therefore certainly, they are left to be ordered at the discretion of the Church. Doe wee therefore derogate from the perfection and sufficiencie of Scripture? God forbid!
And Therefore Certainly, they Are left to be ordered At the discretion of the Church. Do we Therefore derogate from the perfection and sufficiency of Scripture? God forbid!
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You shall understand, there is great difference betweene matters of Faith, and matters of Order. The Apostle hath distinguished them, Col. II. 5. Beholding your Order and the stedfastnesse of your Faith.
You shall understand, there is great difference between matters of Faith, and matters of Order. The Apostle hath distinguished them, Col. II 5. Beholding your Order and the steadfastness of your Faith.
matters of Order, unto chaynes, bracelets, rings, and other Iewells to adorne her, and set her out, which no man will say, are of that necessitie, as the former.
matters of Order, unto chains, bracelets, rings, and other Jewels to adorn her, and Set her out, which no man will say, Are of that necessity, as the former.
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Now, matters of Faith, and whatsoever is essentiall in the worship of God, are plentifully set downe in Scripture; but besides, there are other matters of Order, concerning the circumstances of Time, Place,
Now, matters of Faith, and whatsoever is essential in the worship of God, Are plentifully Set down in Scripture; but beside, there Are other matters of Order, Concerning the Circumstances of Time, Place,
and Person, & the outward forme of Gods worship, all which, are not expressed in the Scripture; for albeit these things be not altogether omitted in Scripture, yet are they not taught so fully as the former:
and Person, & the outward Form of God's worship, all which, Are not expressed in the Scripture; for albeit these things be not altogether omitted in Scripture, yet Are they not taught so Fully as the former:
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And this doth nothing derogate from the perfection of Scripture. For we count those things perfect, which want nothing requisite to the end for which they were ordayned, Now;
And this does nothing derogate from the perfection of Scripture. For we count those things perfect, which want nothing requisite to the end for which they were ordained, Now;
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within the compasse whereof, those matters of Order, Ceremonie, and Circumstance doe not come; for they respect not Credenda, but Agenda, or rather modum agendi; Not points of doctrine,
within the compass whereof, those matters of Order, Ceremony, and Circumstance do not come; for they respect not Credenda, but Agenda, or rather modum agendi; Not points of Doctrine,
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no more is it any disgrace for Scripture, to have left a number of such things free to be ordered at the discretion of the Church: But indeed, it is a great commendation to the Scripture, to have omitted those things which neither needed, nor could bee particularly expressed.
no more is it any disgrace for Scripture, to have left a number of such things free to be ordered At the discretion of the Church: But indeed, it is a great commendation to the Scripture, to have omitted those things which neither needed, nor could be particularly expressed.
They needed not, because they are so obvious: And they could not, both because they are so numerous, and because so chaungeable. I. They neded not; because they are so obvious;
They needed not, Because they Are so obvious: And they could not, both Because they Are so numerous, and Because so changeable. I. They needed not; Because they Are so obvious;
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for what need is there, of any high consultation about such things, as are easie and manifest to all men, by common sense? As a great councellour of state, whose wisedome in weighty affaires is admired, would take it in scorne to have his Councel solemnely asked about a toy, which a poore plow-man could resolve:
for what need is there, of any high consultation about such things, as Are easy and manifest to all men, by Common sense? As a great counselor of state, whose Wisdom in weighty affairs is admired, would take it in scorn to have his Council solemnly asked about a toy, which a poor plowman could resolve:
So the meannesse of these things is such, that to search the Scripture for ordering of them, were to derogate from the reverend authority and dignity of the Scripture. The Apostle speaking of a matter of this kind, touching being bare or covered in Church assemblies, using long haire, or being shorne;
So the meanness of these things is such, that to search the Scripture for ordering of them, were to derogate from the reverend Authority and dignity of the Scripture. The Apostle speaking of a matter of this kind, touching being bore or covered in Church assemblies, using long hair, or being shorn;
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As nature, (that is, Custome, which is an other nature ) had taught the Corinthians, that it is not comely for a man to have long haire: So nature it selfe doth teach us, that when a man commeth to present himselfe,
As nature, (that is, Custom, which is an other nature) had taught the Corinthians, that it is not comely for a man to have long hair: So nature it self does teach us, that when a man comes to present himself,
So likewise, when wee make confession of our sayth, or lift up our voyces to praise God; that we should use a gesture sutable, to expresse our resolution.
So likewise, when we make Confessi of our say, or lift up our voices to praise God; that we should use a gesture suitable, to express our resolution.
And diverse things of this kind hath the Church appointed ex ductamine rationis; for albeit the substance of the service of God being above the pitch of naturall reason, may not be invented by men,
And diverse things of this kind hath the Church appointed ex ductamine rationis; for albeit the substance of the service of God being above the pitch of natural reason, may not be invented by men,
then certainelie in this, what gestures are fittest for Gods worship; for gestures are naturall, in so much that one of your owne Authors, speaking of gestures, sayes that Nature stands sn stead of a direction,
then Certainly in this, what gestures Are Fittest for God's worship; for gestures Are natural, in so much that one of your own Authors, speaking of gestures, Says that Nature Stands sn stead of a direction,
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and was it fitt then the Scripture should record all things that are or may be lawfully incident to the particular service of God? So it should have swolne in quantity, above the Popes Decretalls, whereas the Canon of our fayth should be briefe, that all may peruse it. III.
and was it fit then the Scripture should record all things that Are or may be lawfully incident to the particular service of God? So it should have swollen in quantity, above the Popes Decretals, whereas the Canon of our faith should be brief, that all may peruse it. III.
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Therefore the Apostle having instructed the Corinthians in matters of fayth and godlinesse, puts off these other matters till his owne comming, that he might see what was most expedient, Other things will I set in order when I come.
Therefore the Apostle having instructed the Corinthians in matters of faith and godliness, puts off these other matters till his own coming, that he might see what was most expedient, Other things will I Set in order when I come.
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In which words he promiseth to appoint things belonging to outward Order and Politie, or as St Austin calls it ordinem agendi, (as I proved unto you at large at our last meeting, both from the notation of the word NONLATINALPHABET,
In which words he promises to appoint things belonging to outward Order and Polity, or as Saint Austin calls it ordinem agendi, (as I proved unto you At large At our last meeting, both from the notation of the word,
who then, thinke you, did order those other things, but the governors of the Church? And yet the Church of Corinth being a particular Church, and so to be governed by one Law, one would thinke that the Apostle might have prescribed unto them a compleat forme,
who then, think you, did order those other things, but the Governors of the Church? And yet the Church of Corinth being a particular Church, and so to be governed by one Law, one would think that the Apostle might have prescribed unto them a complete Form,
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Now, if the same Orders will not serve one Church at all times, how was it possible for the Scripture to expresse all matters of Order belonging to the Catholicke Church? Wee know, that which is fit for the Church in one Nation, is not so fit for another;
Now, if the same Order will not serve one Church At all times, how was it possible for the Scripture to express all matters of Order belonging to the Catholic Church? we know, that which is fit for the Church in one nation, is not so fit for Another;
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sometimes hath to doe with Pagans, sometimes with Heretickes, and those diverse, by reason whereof, the Church hath beene occasioned to chaunge her Rites,
sometime hath to do with Pagans, sometime with Heretics, and those diverse, by reason whereof, the Church hath been occasioned to change her Rites,
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And how could she otherwise doe? for who can imagine, that one and the same fashion can accord unto the Church in her Infancie, and fuller growth; persecuted, and in Peace;
And how could she otherwise do? for who can imagine, that one and the same fashion can accord unto the Church in her Infancy, and fuller growth; persecuted, and in Peace;
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As concerning rites in particular, let the sentence of Augustin take place, which leaveth it free unto all Churches (understand Nationall, not Parochiall Churches) to receive their owne Customes,
As Concerning Rites in particular, let the sentence of Augustin take place, which Leaveth it free unto all Churches (understand National, not Parochial Churches) to receive their own Customs,
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yea sometimes it profiteth, and is expedient, that there bee difference, lest men should thinke, that Religion is tyed to outward Ceremonies. Tertullian's rule therefore is infallible.
yea sometime it profiteth, and is expedient, that there be difference, lest men should think, that Religion is tied to outward Ceremonies. Tertullian's Rule Therefore is infallible.
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My II. Argument is taken from the consent of all learned Orthodoxe Divines, auncient & moderne, who doe acknowledge, that the Church hath authoritie to make Lawes for matters of Order, and outward Politie, and to appoint Rites and Ceremonies, to bee observed in the worship of God,
My II Argument is taken from the consent of all learned Orthodox Divines, ancient & modern, who do acknowledge, that the Church hath Authority to make Laws for matters of Order, and outward Polity, and to appoint Rites and Ceremonies, to be observed in the worship of God,
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or indeed any Traditions, but such as doe crosse either the verity, or the perfection of the sacred Scripture. Here it were easie for me to hold you till night, onely in delivering the suffrages of Divines, for confirmation of this point;
or indeed any Traditions, but such as do cross either the verity, or the perfection of the sacred Scripture. Here it were easy for me to hold you till night, only in delivering the suffrages of Divines, for confirmation of this point;
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Wee confesse, Fatemur tum omnes, tum etiam singulas Ecclesias, hoc jus habere, ut Leges & Statuta sibi condant ad Politiam communem inter suos constituendam — Ejusmodi porto statutis obedientiam deferendam esse — Qui hoc detrectant cerebrosi & pervicaces apud nos habentur. Apud Calvin. in opusc.
we confess, Fatemur tum omnes, tum etiam singulas Ecclesiastes, hoc jus habere, ut Leges & Statuta sibi condant ad Politician communem inter suos constituendam — Ejusmodi porto statutes obedientiam deferendam esse — Qui hoc detrectant cerebrosi & pervicaces apud nos habentur. Apud calvin. in Opuscule.
— And that obedience is to be given to these Lawes. — and those who refuse to obey, are accounted with us obstinate and brain-sick. And so they are indeed.
— And that Obedience is to be given to these Laws. — and those who refuse to obey, Are accounted with us obstinate and brainsick. And so they Are indeed.
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M. Calvin, whose judgment you professe to honour and follow, hath most judiciously determined this Question of the power of the Church, in appointing of Ceremonies and outward Orders to bee observed in the worship of God; whose judgement I will deliver in these propositions following. I. In externall Discipline and Ceremonies, Christ would not particularly prescribe what we should follow,
M. calvin, whose judgement you profess to honour and follow, hath most judiciously determined this Question of the power of the Church, in appointing of Ceremonies and outward Order to be observed in the worship of God; whose judgement I will deliver in these propositions following. I. In external Discipline and Ceremonies, christ would not particularly prescribe what we should follow,
Rom. XIV. 19. Of which kinde, many more might be gathered out of Scripture, which are the very Rules and Canons of the Law of Nature, written in all mens hearts, which wee are bound to observe,
Rom. XIV. 19. Of which kind, many more might be gathered out of Scripture, which Are the very Rules and Canonas of the Law of Nature, written in all men's hearts, which we Are bound to observe,
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but referre you to the confessions of all the reformed Churches, and to the Bookes of all learned Protestants, who have written of Traditions, Rites, and Ecclesiasticall constitutions!
but refer you to the confessions of all the reformed Churches, and to the Books of all learned Protestants, who have written of Traditions, Rites, and Ecclesiastical constitutions!
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Thirdly, this hath beene the practice of all Churches, to make Lawes of things indifferent, and to appoint certaine Rites in the administration of God's worship. The Apostles did it:
Thirdly, this hath been the practice of all Churches, to make Laws of things indifferent, and to appoint certain Rites in the administration of God's worship. The Apostles did it:
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as abstinence from blood and strangled, the kisse of Charitie, and Widowes to bee imployed in the service of the Church: And many more, which are not recorded,
as abstinence from blood and strangled, the kiss of Charity, and Widows to be employed in the service of the Church: And many more, which Are not recorded,
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q. VI. c. 6. The Apostles (sayth he) did in every Church, institute and ordayne some Rites and Customes, serving for the seemlinesse of Church-regiment, which they have not committed to writing.
q. VI. c. 6. The Apostles (say he) did in every Church, institute and ordain Some Rites and Customs, serving for the seemliness of Church-regiment, which they have not committed to writing.
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Foure set Fasts, whereof you may reade in the Prophecie of Zacharie: and by the authority of Iudas Maccabaeus, the Feast of Dedication, which our Saviour sanctified with his blessed presence.
Foure Set Fasts, whereof you may read in the Prophecy of Zacharias: and by the Authority of Iudas Maccabaeus, the Feast of Dedication, which our Saviour sanctified with his blessed presence.
The appointment of the houres for day lie sacrifice, the building of Synagogues throughout the Land, the erecting of Pulpits and Chaires to teach in, the order of Buriall; The Rites of Marriage are not prescribed in the Law, but taken up by themselves:
The appointment of the hours for day lie sacrifice, the building of Synagogues throughout the Land, the erecting of Pulpits and Chairs to teach in, the order of Burial; The Rites of Marriage Are not prescribed in the Law, but taken up by themselves:
The gesture used in the first Passeover, may appeare by many circumstances in the Text, to have been standing, and yet ((I thinke) you will confesse, that they changed it afterwards into sitting or lying.
The gesture used in the First Passover, may appear by many Circumstances in the Text, to have been standing, and yet ((I think) you will confess, that they changed it afterwards into sitting or lying.
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And they added many things which were not commaunded, as washing of their feete, after they had eaten the Lambe; and after that, a second course of Sallets (in which the soppe given to Iudas, was dipped):
And they added many things which were not commanded, as washing of their feet, After they had eaten the Lamb; and After that, a second course of Salads (in which the sop given to Iudas, was dipped):
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all which are set downe particularly by Beza, who professeth that he collected the same out of Paulus Burgensis, Tremellius and S•aliger. And for all these, they had no direction in the Word, but they were appointed by the Churches discretion.
all which Are Set down particularly by Beza, who Professes that he collected the same out of Paulus Burgensis, Tremellius and S•aliger. And for all these, they had no direction in the Word, but they were appointed by the Churches discretion.
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For, in God's worship they were bound unto many circumstances of Time, Place, and Person, which no man will say wee are, under the Gospell. And indeed, they (being a Nationall Church onely) were to be governed by one Law,
For, in God's worship they were bound unto many Circumstances of Time, Place, and Person, which no man will say we Are, under the Gospel. And indeed, they (being a National Church only) were to be governed by one Law,
as not being expressely commaunded in the Word? What warrant have you for Pulpits, Pewes, Bells? What for the outward forme & administration of the Sacraments? What for the forme of Excommunication, and receiving of Penitents? Finally, what particular direction have yee for the order of God's service,
as not being expressly commanded in the Word? What warrant have you for Pulpits, Pews, Bells'? What for the outward Form & administration of the Sacraments? What for the Form of Excommunication, and receiving of Penitents? Finally, what particular direction have ye for the order of God's service,
as when you are assembled, whether the Minister should begin with praying or preaching, with reading or singing of Psalmes, whether the Celebration of Baptisme and Marriage should be before or after Sermon? All these things are ordered by your owne discretion,
as when you Are assembled, whither the Minister should begin with praying or preaching, with reading or singing of Psalms, whither the Celebration of Baptism and Marriage should be before or After Sermon? All these things Are ordered by your own discretion,
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or other Corporate Bodies, and wee shall finde that they have power to make Lawes, to binde all persons within their Communion, & that those Lawes are to be observed,
or other Corporate Bodies, and we shall find that they have power to make Laws, to bind all Persons within their Communion, & that those Laws Are to be observed,
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As if a Master of a Family, should direct his children and servants, how to demeane themselves in the Church, commaunding them strictly to kneele at prayer, especially at their comming in to crave God's blessing upon themselves,
As if a Master of a Family, should Direct his children and Servants, how to demean themselves in the Church, commanding them strictly to kneel At prayer, especially At their coming in to crave God's blessing upon themselves,
For shall the housholder commaund in his house, and be obeyed, and not the Rulers in the Church? Shal the Mayor make Lawes in a Towne, and not the King in his Kingdome? Or, were it not strange, that God himselfe should allow so much authoritie to every poore Family,
For shall the householder command in his house, and be obeyed, and not the Rulers in the Church? Shall the Mayor make Laws in a Town, and not the King in his Kingdom? Or, were it not strange, that God himself should allow so much Authority to every poor Family,
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and yet the Church, which is the Citty of the great King, the House of the living God, the Spouse of Christ, the New Hierusalem, have no authoritie to commaund any thing, which the meanest of her children shall, in respect of her constitution, be bound to obey?
and yet the Church, which is the city of the great King, the House of the living God, the Spouse of christ, the New Jerusalem, have no Authority to command any thing, which the Meanest of her children shall, in respect of her constitution, be bound to obey?
but the Church hath lawfully repealed Lawes, made of things indifferent, as the Law of abstinence from blood and strangled, enacted by the Apostles, without any limitation of time;
but the Church hath lawfully repealed Laws, made of things indifferent, as the Law of abstinence from blood and strangled, enacted by the Apostles, without any limitation of time;
The same might bee said of the kisse of Charitie, commaunded by the Apostle; And of the Widowes who were appointed to bee entertained by the Church, for the service of the Saints; As also of the Love-feasts, used in the dayes of the Apostles: All these were abrogated by Ecclesiasticall authority.
The same might be said of the kiss of Charity, commanded by the Apostle; And of the Widows who were appointed to be entertained by the Church, for the service of the Saints; As also of the Love-feasts, used in the days of the Apostles: All these were abrogated by Ecclesiastical Authority.
Yea, if there be no law to direct us in these things, then ought wee to follow the custome of the Church wherein wee are, according to that golden rule of S. Austin, In these things which the Scripture hath not determined, the custome of Gods people should be unto us a Law.
Yea, if there be no law to Direct us in these things, then ought we to follow the custom of the Church wherein we Are, according to that golden Rule of S. Austin, In these things which the Scripture hath not determined, the custom of God's people should be unto us a Law.
nec quenquam tibi — Ego •cr• de hâc sententiâ etiam at { que } etiam cogitans ita semper habui, tanquam eam coelestioraculo susceperim — sensi — perturbationes fieri per quorundam fratrum contentiosam obstinationem & superstitiosam timiditatem — tam litigiosas excitant quaestiones,
nec quenquam tibi — Ego •cr• de hâc sententiâ etiam At { que } etiam Cogitans ita semper habui, tanquam eam coelestioraculo susceperim — sensi — Disturbances fieri per quorundam fratrum contentiosam obstinationem & superstitiosam timiditatem — tam litigiosas excitant Quaestiones,
And he sayth, he never thought upon this advice, but he esteemed it as an Oracle from Heaven. And this same advice he giveth to every man, touching his carriage in matters of this kind;
And he say, he never Thought upon this Advice, but he esteemed it as an Oracle from Heaven. And this same Advice he gives to every man, touching his carriage in matters of this kind;
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and so conformed your selves unto the Orders of this Church, and not sought factiously to bring in amongst us the customes of the place from whence you came,
and so conformed your selves unto the Order of this Church, and not sought factiously to bring in among us the customs of the place from whence you Come,
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Wee finde that the Apostle himselfe did deferre much unto the custome of the Church, when there was a question in Corinth, touching the behaviour of men in publicke assemblies,
we find that the Apostle himself did defer much unto the custom of the Church, when there was a question in Corinth, touching the behaviour of men in public assemblies,
Whence followeth, that wives should be subject to their husbands, and testifie their subjection by this significant Ceremonie, in comming alwayes to Church with their heads covered. II. From Comelinesse, vers. 4. 5. 6. for it is even one very thing (namely for a woman to bee bare-headed ) as though she were shaven — And if it be shame for a woman to be shaven, let her be covered.
Whence follows, that wives should be Subject to their Husbands, and testify their subjection by this significant Ceremony, in coming always to Church with their Heads covered. II From Comeliness, vers. 4. 5. 6. for it is even one very thing (namely for a woman to be bareheaded) as though she were shaved — And if it be shame for a woman to be shaved, let her be covered.
Therefore to make short worke, he finally resolves all into the Churches custome: If any man be Contentious, we have no such custome, nor the Churches of God. As if he should say:
Therefore to make short work, he finally resolves all into the Churches custom: If any man be Contentious, we have no such custom, nor the Churches of God. As if he should say:
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but no such Custome, as that men should be covered, women bare, but the contrary, II. That the Church may alledge her Customes, to stop the mouthes of the contentious. III. That custome is warrant enough for a Rite, as whether to be covered or bare; whether to sit or to kneele, whether to weare a blacke garment, or a white, in the administration of God's service. IV. That whosoever opposeth the Churches customes in matters of Order, are to be reputed contentious, as hazarding the Churches peace for matters of no more weight.
but no such Custom, as that men should be covered, women bore, but the contrary, II That the Church may allege her Customs, to stop the mouths of the contentious. III. That custom is warrant enough for a Rite, as whither to be covered or bore; whither to fit or to kneel, whither to wear a black garment, or a white, in the administration of God's service. IV. That whosoever Opposeth the Churches customs in matters of Order, Are to be reputed contentious, as hazarding the Churches peace for matters of no more weight.
Thus have I proved at large, that the Church hath power in things Indifferent, to make Lawes, and appoint Orders to be observed, in the administration of Gods worship;
Thus have I proved At large, that the Church hath power in things Indifferent, to make Laws, and appoint Order to be observed, in the administration of God's worship;
And that obedience is due unto such Lawes; or if there be no certaine constitution, that the received custome of the Church hath the force of a Law. But here, I know what you will say;
And that Obedience is due unto such Laws; or if there be no certain constitution, that the received custom of the Church hath the force of a Law. But Here, I know what you will say;
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For this distinctiō is unknown vnto the Schooles, not used by any Protestant divines, except some late Libellers against the government, whose unsavory bookes I never thought worthy of my reading.
For this distinction is unknown unto the Schools, not used by any Protestant Divines, except Some late Libellers against the government, whose unsavoury books I never Thought worthy of my reading.
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Sure I am that your chiefe advocate, Mr Cartwright (the only learned man who ever lifted up his hand, against the Orders of our Church ) did not deny all Ceremonies; but excepted against ours, that they are not agreeable to the simplicity of the Gospell, and to the practice of the Apostles, that they are borrowed from the Papists, give scandall to the weake, and are different from the Orders of other reformed Churches. And when these silly exceptions have been answered to the full:
Sure I am that your chief advocate, Mr Cartwright (the only learned man who ever lifted up his hand, against the Order of our Church) did not deny all Ceremonies; but excepted against ours, that they Are not agreeable to the simplicity of the Gospel, and to the practice of the Apostles, that they Are borrowed from the Papists, give scandal to the weak, and Are different from the Order of other reformed Churches. And when these silly exceptions have been answered to the full:
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And first, I thinke it will puzle you all, to shew the difference betweene Circumstances, and Ceremonies. If you say that a Ceremonie determines the manner of Gods worship; a Circumstance onely the time, place and person, to be used in Gods service, which are of absolute necessity, in regard that his service must be performed at some time, in some place, by some person:
And First, I think it will puzzle you all, to show the difference between circumstances, and Ceremonies. If you say that a Ceremony determines the manner of God's worship; a Circumstance only the time, place and person, to be used in God's service, which Are of absolute necessity, in regard that his service must be performed At Some time, in Some place, by Some person:
and of one person too, there is something Ceremoniall, I am sure that some of the Reformed Churches, amongst the Ceremonies which they retaine and approve, reckon festivall dayes, & set Lessons, which are circumstances, but Ceremoniall circumstances. Secondly,
and of one person too, there is something Ceremonial, I am sure that Some of the Reformed Churches, among the Ceremonies which they retain and approve, reckon festival days, & Set Lessons, which Are Circumstances, but Ceremonial Circumstances. Secondly,
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as it is necessary, that there be some place, and time appointed for Gods Service; So also, it is necessary, that there be some outward forme, (besides what is expressely commaunded) used in the Service of God: And albeit the substance of religious actions be prescribed by God himselfe;
as it is necessary, that there be Some place, and time appointed for God's Service; So also, it is necessary, that there be Some outward Form, (beside what is expressly commanded) used in the Service of God: And albeit the substance of religious actions be prescribed by God himself;
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yet the outward forme required to the decent administration of the same, and for the greater solemnity of the action, is not expressed in the Scripture; As for example;
yet the outward Form required to the decent administration of the same, and for the greater solemnity of the actium, is not expressed in the Scripture; As for Exampl;
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Therefore the Church hath appointed prayers, Lessons, interrogatories, exhortations and some visible signes also to bee used, in the administration of that Sacrament.
Therefore the Church hath appointed Prayers, Lessons, interrogatories, exhortations and Some visible Signs also to be used, in the administration of that Sacrament.
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So Ceremonies cover the nakednesse of publicke actions, both civill and religious, and procure reverence and esteeme unto them, in so much that no nation in the world did ever suffer publick actions which are of weight,
So Ceremonies cover the nakedness of public actions, both civil and religious, and procure Reverence and esteem unto them, in so much that no Nation in the world did ever suffer public actions which Are of weight,
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And therefore all men by the inditement of reason, have used to bow themselves to the ground, in token of reverence, at the sensible signes of Gods presence, or when they have received any message from the Lord. It is therefore an error to thinke Ceremonies in the generall, to be things merely indifferent:
And Therefore all men by the indictment of reason, have used to bow themselves to the ground, in token of Reverence, At the sensible Signs of God's presence, or when they have received any message from the Lord. It is Therefore an error to think Ceremonies in the general, to be things merely indifferent:
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yet that there should be some Ceremonies, is absolutely necessary, forasmuch as no outward worke in God's worship can bee performed without Ceremoniall Circumstances, some or other, more then a body can be without dimensions.
yet that there should be Some Ceremonies, is absolutely necessary, forasmuch as no outward work in God's worship can be performed without Ceremonial circumstances, Some or other, more then a body can be without dimensions.
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And since some Ceremonies must be used, it is also necessary, for preserving serving of Order and uniformity in worship, that there be some constitutions about them, otherwise if they be left arbitrary, every Parish,
And since Some Ceremonies must be used, it is also necessary, for preserving serving of Order and uniformity in worship, that there be Some constitutions about them, otherwise if they be left arbitrary, every Parish,
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as having a cleare signification of some duty required of us, As for example, imposition of hands in Ordination of Ministers, Doth put the party ordayned (say your owne Authors) in minde of his separation to the worke of the Lord.
as having a clear signification of Some duty required of us, As for Exampl, imposition of hands in Ordination of Ministers, Does put the party ordained (say your own Authors) in mind of his separation to the work of the Lord.
As thrice dipping in Baptisme, puts us in minde of the Trinitie, and once, of the Vnitie of the God-head: so the blacke garment may admonish the Minister of gravity, the white, of puritie.
As thrice dipping in Baptism, puts us in mind of the Trinity, and once, of the Unity of the Godhead: so the black garment may admonish the Minister of gravity, the white, of purity.
and sometimes Christians, from those that are aliens from the Church: Therefore Epiphanius wryting against all heresies, rehearseth all the Ceremonies of the Church, as certaine markes, whereby shee was then distinguished from other Sects.
and sometime Christians, from those that Are aliens from the Church: Therefore Epiphanius writing against all heresies, rehearseth all the Ceremonies of the Church, as certain marks, whereby she was then distinguished from other Sects.
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And the judicious Calvin termeth them, exercitia pietatis, exercises of pietie, and Nervi Ecclesiae, the very nerves and sinewes of the Church, without which it needs must bee dissolved.
And the judicious calvin termeth them, Exercitia pietatis, exercises of piety, and Nervi Ecclesiae, the very nerves and sinews of the Church, without which it needs must be dissolved.
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Yea, you have made sitting a significant Ceremonie. The authors of the admonition say, Sitting at the Communion signifieth rest, that is, a full finishing of the Ceremoniall Law, and a perfect worke of redemption wrought; that giveth rest for ever.
Yea, you have made sitting a significant Ceremony. The Authors of the admonition say, Sitting At the Communion signifies rest, that is, a full finishing of the Ceremonial Law, and a perfect work of redemption wrought; that gives rest for ever.
and depravers of the Sacrament; sitting never being allowed in any Church, except amongst your selves, not in France, not in Geneva, not amongst many of your owne brethren in England, who receive the communion standing.
and depravers of the Sacrament; sitting never being allowed in any Church, except among your selves, not in France, not in Geneva, not among many of your own brothers in England, who receive the communion standing.
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Christ bids us in the institution, eate Bread, and drinke Wine in remembrance of his death, but he bids us not receive these Elements sitting. And St Paul who delivered unto the Corinthians, whatsoever he received of the Lord, touching this Sacrament, hath delivered nothing touching sitting. Neyther is there any gesture commaunded as necessary in any of the Sacraments, either under the Law, or under the Gospell; But all of them left free;
christ bids us in the Institution, eat Bred, and drink Wine in remembrance of his death, but he bids us not receive these Elements sitting. And Saint Paul who Delivered unto the Corinthians, whatsoever he received of the Lord, touching this Sacrament, hath Delivered nothing touching sitting. Neither is there any gesture commanded as necessary in any of the Sacraments, either under the Law, or under the Gospel; But all of them left free;
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and make it evident, both that Christ did not sit in the celebration of this Sacrament, And also, that albeit Christ had used sitting, yet this gesture doth not bind us to imitation.
and make it evident, both that christ did not fit in the celebration of this Sacrament, And also, that albeit christ had used sitting, yet this gesture does not bind us to imitation.
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As to the former, I finde not in all the booke of God, so much as a probability, to induce men to thinke that Christ sate at the ministration of the Sacrament; and on the other part, I finde it most probable, that he used another gesture,
As to the former, I find not in all the book of God, so much as a probability, to induce men to think that christ sat At the ministration of the Sacrament; and on the other part, I find it most probable, that he used Another gesture,
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There is no mention in any of the Evangelists, of the gesture Christ used in the Eucharisticall Supper, wherein I cannot but reverence the good providence of God, and wisedome of his Spirit; which of set purpose, hath omitted his gesture, to shew, that wee are not bound to follow it, more then any other.
There is no mention in any of the Evangelists, of the gesture christ used in the Eucharistical Supper, wherein I cannot but Reverence the good providence of God, and Wisdom of his Spirit; which of Set purpose, hath omitted his gesture, to show, that we Are not bound to follow it, more then any other.
As God hid the body of Moses, least the Iewes should abuse his grave unto Idolatrie; So hath he concealed the gesture which hee used in the first Supper, as foreseeing that you would make an Idol of it.
As God hid the body of Moses, least the Iewes should abuse his grave unto Idolatry; So hath he concealed the gesture which he used in the First Supper, as Foreseeing that you would make an Idol of it.
The like is Luke XXII. 14. Then after washing his Disciples feete, sitting downe againe to eate the second course of Sallets, Ioh. XIII. 12. Lastly, upon occasion of Christ's fore-telling of Iudas treason, Marke XIV. 18. As they sate, and did eate, Iesus said, Verily I say unto you, one of you shall betray me.
The like is Lycia XXII. 14. Then After washing his Disciples feet, sitting down again to eat the second course of Salads, John XIII. 12. Lastly, upon occasion of Christ's foretelling of Iudas treason, Mark XIV. 18. As they sat, and did eat, Iesus said, Verily I say unto you, one of you shall betray me.
Paul with his companions, sate downe beside a river, and hee preached unto the women, amongst whom was Lydia, who was converted, and baptized immediatly after; Acts XVI. 13.14.15. Now, because it is said;
Paul with his Sodales, sat down beside a river, and he preached unto the women, among whom was Lydia, who was converted, and baptised immediately After; Acts XVI. 13.14.15. Now, Because it is said;
will you therefore conclude, that they sate still in the administration of Baptisme. It is said, that Ezra and all the people, stood up at the reading of the Booke of the Law, Nehem. VIII. 4-5. 7.8.
will you Therefore conclude, that they sat still in the administration of Baptism. It is said, that Ezra and all the people, stood up At the reading of the Book of the Law, Nehemiah VIII. 4-5. 7.8.
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and he continued reading for a whole weeke, vers. 18. will it follow, that the people who stood up in the beginning, did stand all that while? No, they made boothes,
and he continued reading for a Whole Week, vers. 18. will it follow, that the people who stood up in the beginning, did stand all that while? No, they made booths,
and sate downe under them, vers. 17. So it will never follow from Christ's sitting at the Passeover, that he sate at his last Supper. Yea, it is not so much as probable, that the gesture used at the Passeover, was continued in the ministration of the Sacrament, which will evidently appeare;
and sat down under them, vers. 17. So it will never follow from Christ's sitting At the Passover, that he sat At his last Supper. Yea, it is not so much as probable, that the gesture used At the Passover, was continued in the ministration of the Sacrament, which will evidently appear;
yet this must be expounded, After he had done eating, (so both S. Luke, and S. Paul say expressely, that he ministred the Sacrament after Supper ) And if after he had done eating, why not also after he had done sitting? We know that the Evangelists many times record diverse things, which at the first view, would seem to have fallen out together, which yet upon exact examination, wee finde to have beene severed in time;
yet this must be expounded, After he had done eating, (so both S. Lycia, and S. Paul say expressly, that he ministered the Sacrament After Supper) And if After he had done eating, why not also After he had done sitting? We know that the Evangelists many times record diverse things, which At the First view, would seem to have fallen out together, which yet upon exact examination, we find to have been severed in time;
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yet it was not to minister the Sacrament (wherof S. Iohn makes no mention) but to eat the second course of Sallets, wherein the sop was dipped, which was given unto Iudas, vers. 26. & to preach that heavenly Sermon, which is recorded in that Chapter,
yet it was not to minister the Sacrament (whereof S. John makes no mention) but to eat the second course of Salads, wherein the sop was dipped, which was given unto Iudas, vers. 26. & to preach that heavenly Sermon, which is recorded in that Chapter,
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and besides the washing of their feet, and preaching of that Sermon, which did require a good space of time, there was (as M. Calvin thinkes) a solemne thankesgiving after the finishing of the Passeover, albeit the same be not recorded:
and beside the washing of their feet, and preaching of that Sermon, which did require a good Molle of time, there was (as M. calvin thinks) a solemn thanksgiving After the finishing of the Passover, albeit the same be not recorded:
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After the finishing of the Passeover, hee proceeded to the Institution of a new ordinance, hee tooke bread, hee brake it, or gave thankes, hee pronounced the Sacramentall words, whereby these Elements were separated from a vulgar, unto a sacred use;
After the finishing of the Passover, he proceeded to the Institution of a new Ordinance, he took bred, he brake it, or gave thanks, he pronounced the Sacramental words, whereby these Elements were separated from a Vulgar, unto a sacred use;
admonishing his disciples of the end of that action, which is the commemoration of his bitter death and passion: These might well occasion a change of gesture,
admonishing his Disciples of the end of that actium, which is the commemoration of his bitter death and passion: These might well occasion a change of gesture,
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especially if we remember that the bodies of Christ and of his Disciples, as they were fully satisfied with the Paschall Supper, so they were sufficiently rested with lying upon their couches;
especially if we Remember that the bodies of christ and of his Disciples, as they were Fully satisfied with the Paschal Supper, so they were sufficiently rested with lying upon their couches;
Albeit I should graunt unto you that which can never be proved, that the gesture which Christ used in eating of the Passeover, was continued in the ministration of the Sacrament, yet that would advantage your cause nothing;
Albeit I should grant unto you that which can never be proved, that the gesture which christ used in eating of the Passover, was continued in the ministration of the Sacrament, yet that would advantage your cause nothing;
because that Philo Iudaeus, who best knew the practise of the Iewes, and is of great credite amongst Christians, reports that to have beene the custome, to stand at the Passeover: And the law of the Passeover seemes to favour that opinion,
Because that Philo Iudaeus, who best knew the practice of the Iewes, and is of great credit among Christians, reports that to have been the custom, to stand At the Passover: And the law of the Passover seems to favour that opinion,
for they were to eate it with their loynes girded, their shooes on their feete, their staves in their hand, and to eate it in hast. Exod. XII. 11. And (say they) it is not likely that Christ, who did many things which he needed not,
for they were to eat it with their loins girded, their shoes on their feet, their staves in their hand, and to eat it in hast. Exod XII. 11. And (say they) it is not likely that christ, who did many things which he needed not,
You shall therefore understand, that sitting and standing in the Scripture doe not alwayes expresse the particular gesture or certaine position of the body,
You shall Therefore understand, that sitting and standing in the Scripture do not always express the particular gesture or certain position of the body,
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and yet that standing must be eyther kneeling, or falling downe upon the ground, else she could not have kissed his feete, and washed them with her teares,
and yet that standing must be either kneeling, or falling down upon the ground, Else she could not have kissed his feet, and washed them with her tears,
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So when our Saviour sayes, that if the miracles which were done in Chorazim, had beene done in Tyrus and Sidon, they would have repented sitting in sackcloath and ashes, Calvin interprets that sitting to bee prostration or lying along upon the ground,
So when our Saviour Says, that if the Miracles which were done in Chorazim, had been done in Tyre and Sidon, they would have repented sitting in Sackcloth and Ashes, calvin interprets that sitting to be prostration or lying along upon the ground,
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So when it is sayd of Iob, and of the King of Nineveh, that they sate in ashes, wee are to understand that they did lye prostrate upon the ground Iob. II. 8. Ion. III. 6. And sometimes standing or sitting doth not expresse any particular gesture of the bodie,
So when it is said of Job, and of the King of Nineveh, that they sat in Ashes, we Are to understand that they did lie prostrate upon the ground Job II 8. Ion. III. 6. And sometime standing or sitting does not express any particular gesture of the body,
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but the word is used to note his presenting himselfe before the Lord, The Publican stood afarre off in the Temple, and prayed, that is, he came into the Temple, for it is not likely that he who durst not so much as lift up his eyes to Heaven, would-stand upright;
but the word is used to note his presenting himself before the Lord, The Publican stood afar off in the Temple, and prayed, that is, he Come into the Temple, for it is not likely that he who durst not so much as lift up his eyes to Heaven, would-stand upright;
or rather did lye downe with his disciples to eate the Passeover, the meaning may be no more but this, that he went to Supper or presented himselfe to the table.
or rather did lie down with his Disciples to eat the Passover, the meaning may be no more but this, that he went to Supper or presented himself to the table.
but I will not stand upon their opinions, because I love not to goe from the literall sense of the words, where there is no necessity to inforce me, as here there is none;
but I will not stand upon their opinions, Because I love not to go from the literal sense of the words, where there is no necessity to enforce me, as Here there is none;
for there was never any gesture prescribed to be used in any Sacrament, except only standing in the Passeover; And if that was changed, without any speciall direction, (as it was long before Christs time) how much more, shall the gesture in other Sacraments, for which there is neyther commaund nor certaine example bee changeable, at the discretion of the Church? And this I hold to be the more probable opinion, that the gesture of the Passeover, long before the dayes of Christ was changed from standing, unto lying in beds;
for there was never any gesture prescribed to be used in any Sacrament, except only standing in the Passover; And if that was changed, without any special direction, (as it was long before Christ time) how much more, shall the gesture in other Sacraments, for which there is neither command nor certain Exampl be changeable, At the discretion of the Church? And this I hold to be the more probable opinion, that the gesture of the Passover, long before the days of christ was changed from standing, unto lying in Beds;
and that this was the gesture used by our Saviour in cating of the Passeover, may appeare by the words which the Evangelists have used to expresse the gesture, which are [ NONLATINALPHABET ] Matth. XXVI. 20. and Marke XIIII. 18. and [ NONLATINALPHABET ] Luke XXII. 14. Iohn. XIII. 12. Now both these words in their radicall signification expresse lying; And so are they used in other places of Scripture, as namelie Marke V. 40. It is sayd, Iesus enteredin, Where the damosell was [ NONLATINALPHABET ] lying; for I hope shee was not sitting upright, she being then dead:
and that this was the gesture used by our Saviour in cating of the Passover, may appear by the words which the Evangelists have used to express the gesture, which Are [ ] Matthew XXVI. 20. and Mark XIIII. 18. and [ ] Luke XXII. 14. John. XIII. 12. Now both these words in their radical signification express lying; And so Are they used in other places of Scripture, as namely Mark V. 40. It is said, Iesus enteredin, Where the damosel was [ ] lying; for I hope she was not sitting upright, she being then dead:
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how could Iohn have leaned upon Iesus breast, as it is said, Ioh. XIII. [ he was NONLATINALPHABET vers. 23. NONLATINALPHABET, vers. 25, ] in Iesus bosome; I hope, you will not reade it, he sate in Iesus bosome: so it is plaine, that their gesture was a lying along upon Beds round about the table:
how could John have leaned upon Iesus breast, as it is said, John XIII. [ he was vers. 23., vers. 25, ] in Iesus bosom; I hope, you will not read it, he sat in Iesus bosom: so it is plain, that their gesture was a lying along upon Beds round about the table:
for Scaliger sheweth out of the Iewes ritualls, (as he is cited by one of your chi•fe guides) that the Iewes in other nights did eate, sometimes sitting upright, sometimes lying along,
for Scaliger shows out of the Iewes rituals, (as he is cited by one of your chi•fe guides) that the Iewes in other nights did eat, sometime sitting upright, sometime lying along,
lib. 6. quod in alijs noctibus semel tantum lavamus, in hàc autem bis — Quod in reliquis noctibus tam edentes quā bibentes, vel sedemus, vel discumbimus, in hàc autem omnes discumbimus.
lib. 6. quod in Alijs noctibus semel Tantum lavamus, in hàc autem bis — Quod in reliquis noctibus tam edentes quā bibentes, vel sedemus, vel discumbimus, in hàc autem omnes discumbimus.
and albeit afterwards they did use a table gesture, yet the same was never commaunded by God, but taken up by themselves. III. The Passeover being a full Supper, as it did aske a large time;
and albeit afterwards they did use a table gesture, yet the same was never commanded by God, but taken up by themselves. III. The Passover being a full Supper, as it did ask a large time;
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but there is no need of this in the Communion, where every one receives but one bit of Bread, and one drop of Wine, the same not being ordayned for feeding and pleasing of the body, If any man be hungry, let him eate at home.
but there is no need of this in the Communion, where every one receives but one bit of Bred, and one drop of Wine, the same not being ordained for feeding and pleasing of the body, If any man be hungry, let him eat At home.
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Coelo terram, terra coelum, sacra prophanis miscere, confound heavenly and earthly things together, as you doe, who stand so much upon the prerogatives of a Table, and priviledge of guests.
Coelo terram, terra coelum, sacra prophanis miscere, confound heavenly and earthly things together, as you do, who stand so much upon the prerogatives of a Table, and privilege of guests.
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Tertullian sayth, factum istud irreligiosissimum est. And one of your owne authors sayes, that sitting in prayer, Disp. pag. 12. is an undecent and unreverent gesture, if we may conveniently kneele.
Tertullian say, factum istud irreligiosissimum est. And one of your own Authors Says, that sitting in prayer, Disp page. 12. is an undecent and unreverent gesture, if we may conveniently kneel.
Albeit it may be lawfull in some case, to receive the Sacrament sitting, where there is no constitution to the contrarye yet you who make sitting necessary and essentiall to the Sacrament, cannot be excused from the breach of the second Commaundement, by will worship, wherewith you doe most falsly charge us:
Albeit it may be lawful in Some case, to receive the Sacrament sitting, where there is no constitution to the contrary yet you who make sitting necessary and essential to the Sacrament, cannot be excused from the breach of the second Commandment, by will worship, wherewith you do most falsely charge us:
whereas you hold sitting to bee necessary and essentiall, and that without any ground eyther in Scripture, or reason, onely upon the idle fancy of the priviledge of guests.
whereas you hold sitting to be necessary and essential, and that without any ground either in Scripture, or reason, only upon the idle fancy of the privilege of guests.
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or in outward observances, such as, Touch not, taste not, handle not, Col. II. 21. You can never free your selves from that condemnation, who place religion in a tablegesture.
or in outward observances, such as, Touch not, taste not, handle not, Col. II 21. You can never free your selves from that condemnation, who place Religion in a tablegesture.
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except he would receive his meate kneeling, hee should not sinne in so doing, more then did Gideons souldiers, who kneeled downe upon their knees to drinke water;
except he would receive his meat kneeling, he should not sin in so doing, more then did Gideons Soldiers, who kneeled down upon their knees to drink water;
Yea if any of you should receive a morsell of meate or a cup of drinke, from out of the kings owne hand, I thinke you would not plead the priviledge of a table gesture,
Yea if any of you should receive a morsel of meat or a cup of drink, from out of the Kings own hand, I think you would not plead the privilege of a table gesture,
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and will you stand so much upon a table gesture, and the priviledge of a guest, that you wil rather be without the comfort of the Sacrament, then bow your knee to receave it. VIII.
and will you stand so much upon a table gesture, and the privilege of a guest, that you will rather be without the Comfort of the Sacrament, then bow your knee to receive it. VIII.
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As it is the generall custome of our Countrey to sit at meate, so it is the custome of our Church to kneele at the Sacrament, neyther ever had the Catholicke Church, any such custome, as to receave sitting.
As it is the general custom of our Country to fit At meat, so it is the custom of our Church to kneel At the Sacrament, neither ever had the Catholic Church, any such custom, as to receive sitting.
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And shall not the custome of the Church, of all Churches, be as much regarded in a Church-action, as the custome of the Countrey is in a civill matter.
And shall not the custom of the Church, of all Churches, be as much regarded in a Church-action, as the custom of the Country is in a civil matter.
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Why doe you not salute and welcome one another before you sit downe, as the manner is at Civill Feasts? why doe you not use trenchers, napkins, knives,
Why do you not salute and welcome one Another before you fit down, as the manner is At Civil Feasts? why do you not use trenchers, napkins, knives,
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and pledge one another? for all these doe belong to a liberall and honourable intertainement, such as your authors say must bee in the Sacrament; I am sure it is as farre from honourable intertainement & the prerogative of guests, to receive but one bit of Bread, and one drop of Wine, as it is eyther to stand or to kneele.
and pledge one Another? for all these do belong to a liberal and honourable entertainment, such as your Authors say must be in the Sacrament; I am sure it is as Far from honourable entertainment & the prerogative of guests, to receive but one bit of Bred, and one drop of Wine, as it is either to stand or to kneel.
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as at other Feasts, that so you may bee every man jacke-fellow-like with Christ in your sociall Communions? I am afraid it will come to this at last, by that time your people have learned all the mysteries of your religion:
as At other Feasts, that so you may be every man jacke-fellow-like with christ in your social Communions? I am afraid it will come to this At last, by that time your people have learned all the Mysteres of your Religion:
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For your Authors tell us, that whatsoever libertie or prerogative a table of repast hath, for those that partake thereof, the same have communicants at the Lords table.
For your Authors tell us, that whatsoever liberty or prerogative a table of repast hath, for those that partake thereof, the same have communicants At the lords table.
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guests at a table of repast, have a priviledge to cover their heads, and the keeping off of our hatts at the Sacrament, doth import our inferioritie to Christ. This is your owne divinitie, I pray God to blesse all Christians from it.
guests At a table of repast, have a privilege to cover their Heads, and the keeping off of our hats At the Sacrament, does import our inferiority to christ. This is your own divinity, I pray God to bless all Christians from it.
if he used another, you your selves know not what it was, and I dare boldly say, that it is more likely to have beene either kneeling or standing, then sitting;
if he used Another, you your selves know not what it was, and I Dare boldly say, that it is more likely to have been either kneeling or standing, then sitting;
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yet were not his gesture exemplary to us, nor wee bound to imitate him in that circumstance, which I will prove by these reasons. I. Whensoever the example of Christ is propounded unto us for imitation, it is onely in morall and necessary dueties,
yet were not his gesture exemplary to us, nor we bound to imitate him in that circumstance, which I will prove by these Reasons. I. Whensoever the Exampl of christ is propounded unto us for imitation, it is only in moral and necessary duties,
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in patience, I. Pet. II. 21. Christ also suffered, leaving you an example &c. But we are no more bound to the example of Christ in ceremonies and circumstances,
in patience, I Pet. II 21. christ also suffered, leaving you an Exampl etc. But we Are no more bound to the Exampl of christ in ceremonies and Circumstances,
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then we are able to imitate him in his miracles. Christ wore a seamelesse coat, christened in rivers, preached in the fields, answered nothing for himselfe before the Iudge, when hee was questioned:
then we Are able to imitate him in his Miracles. christ wore a Seamless coat, christened in Rivers, preached in the fields, answered nothing for himself before the Judge, when he was questioned:
for Christ in the same dutie used diverse gestures at diverse times, he kne••ed downe and prayed, Luk. XXII. 41. He fell on his face and prayed, Matth. XXVI. 39. He caused the people sit downe and prayed for a blessing, Matth. XIV. 19. All these gestures he hath sanctified in that Ordinance,
for christ in the same duty used diverse gestures At diverse times, he kne••ed down and prayed, Luk. XXII. 41. He fell on his face and prayed, Matthew XXVI. 39. He caused the people fit down and prayed for a blessing, Matthew XIV. 19. All these gestures he hath sanctified in that Ordinance,
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Now if wee bee not bound to Christs example in any ceremony, circumstance, or gesture, were it not strange if we should be tyed to imitate the example of his gesture in the Sacrament? II. If Christ sate at the Sacrament, it was only once, but in preaching, hee sate often,
Now if we be not bound to Christ Exampl in any ceremony, circumstance, or gesture, were it not strange if we should be tied to imitate the Exampl of his gesture in the Sacrament? II If christ sat At the Sacrament, it was only once, but in preaching, he sat often,
Now were it not strange, if Christs once sitting, in one ordinance, should be exemplary, and not his often sitting in another? III. There was never any gesture essentiall to any Sacrament, either under the Law, or under the Gospell; for wee know not what gesture was used in Circumcision, and in Baptisme; and it is manifest, that the gesture of the Passeover, was varyed from standing, to lying.
Now were it not strange, if Christ once sitting, in one Ordinance, should be exemplary, and not his often sitting in Another? III. There was never any gesture essential to any Sacrament, either under the Law, or under the Gospel; for we know not what gesture was used in Circumcision, and in Baptism; and it is manifest, that the gesture of the Passover, was varied from standing, to lying.
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And I doe here challenge you all, to shew me but one example of gesture in any Sacrament, or any other part of God's service, that did absolutely bind the Church, under the Law, or under the Gospell, to the imitation thereof;
And I do Here challenge you all, to show me but one Exampl of gesture in any Sacrament, or any other part of God's service, that did absolutely bind the Church, under the Law, or under the Gospel, to the imitation thereof;
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but if none such was ever knowne, then you must shew some reason, why the gesture used in the Sacrament, should binde us to imitation, rather then in any other Sacrament, service, or worship:
but if none such was ever known, then you must show Some reason, why the gesture used in the Sacrament, should bind us to imitation, rather then in any other Sacrament, service, or worship:
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for it must seeme strange to any reasonable man, that one onely gesture, and that of all others the most unfit, in one only ordinance, should become necessary, without any speciall commaund. IV. God hath fully expressed, what is necessary to bee observed in any of his Ordinances:
for it must seem strange to any reasonable man, that one only gesture, and that of all Others the most unfit, in one only Ordinance, should become necessary, without any special command. IV. God hath Fully expressed, what is necessary to be observed in any of his Ordinances:
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But in all the Booke of God, there is not one word expressing what gesture wee should use in the Sacrament: all the Evangelists are silent in this matter;
But in all the Book of God, there is not one word expressing what gesture we should use in the Sacrament: all the Evangelists Are silent in this matter;
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so is S. Paul, though he professe to deliver all things necessary and essentiall to the Sacrament: And on the contrary it is very probable, that our Saviour had no intent to honour us with the gesture of sitting at the Sacrament, for even while hee sate with his Disciples at the Passeover, hee schooled them for looking for honour in sitting at the table, Luk. XXII. 26. Let the greatest among you, be as the least;
so is S. Paul, though he profess to deliver all things necessary and essential to the Sacrament: And on the contrary it is very probable, that our Saviour had no intent to honour us with the gesture of sitting At the Sacrament, for even while he sat with his Disciples At the Passover, he schooled them for looking for honour in sitting At the table, Luk. XXII. 26. Let the greatest among you, be as the least;
and indifferent, and so need no particular warrant of the Word, they being left to the discretion of the Church; And yet you presse sitting at the Communion, upon the consciences of people,
and indifferent, and so need no particular warrant of the Word, they being left to the discretion of the Church; And yet you press sitting At the Communion, upon the Consciences of people,
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for doubtlesse, if Christ had meant, that his gesture in that Sacrament should be exemplary unto us, hee would have put upon it some marke of immutabilitie, considering that from the beginning of the world, no gesture in any Sacrament or service was obligatory unto God's people by example. V. If the gesture which Christ used in the ministration of the Sacrament, was sitting or lying;
for doubtless, if christ had meant, that his gesture in that Sacrament should be exemplary unto us, he would have put upon it Some mark of immutability, considering that from the beginning of the world, no gesture in any Sacrament or service was obligatory unto God's people by Exampl. V. If the gesture which christ used in the ministration of the Sacrament, was sitting or lying;
Indeed, if Christ had ministred that Sacrament, without the conjunction of another meale, and had purposely made choice of sitting, rather then of kneeling or standing,
Indeed, if christ had ministered that Sacrament, without the conjunction of Another meal, and had purposely made choice of sitting, rather then of kneeling or standing,
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But seeing it is manifest, that if hee used that gesture, it was to conforme himselfe to the custome of the Iewes, as hee did in many other ceremonies and circumstances;
But seeing it is manifest, that if he used that gesture, it was to conform himself to the custom of the Iewes, as he did in many other ceremonies and Circumstances;
place, I will consider your owne practise, where I find that you follow not the example of Christ, in many other circumstances, which are of as great consequence,
place, I will Consider your own practice, where I find that you follow not the Exampl of christ, in many other Circumstances, which Are of as great consequence,
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or a Cope either, as it is from Christs gesture, to conclude a necessity of sitting at the Communion. Christ and his Disciples leaned one in anothers bosome; so doe not you.
or a Cope either, as it is from Christ gesture, to conclude a necessity of sitting At the Communion. christ and his Disciples leaned one in another's bosom; so do not you.
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Some of them were circumstances of choyce, as namelȳ Christs blessing of the Elements apart: But the gesture (if it was sitting or lying) was only occasionall.
some of them were Circumstances of choice, as namely Christ blessing of the Elements apart: But the gesture (if it was sitting or lying) was only occasional.
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Some of them were continued in the Church many hundred yeeres, and namely the circumstance of time, the Sacrament being celebrated after Supper, according to Christs example, (and in many places of Africke they observed the very day,
some of them were continued in the Church many hundred Years, and namely the circumstance of time, the Sacrament being celebrated After Supper, according to Christ Exampl, (and in many places of Africa they observed the very day,
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But you are never able to shew, that the gesture (if it was sitting) was used in any Church. I might adde many other things wherein you follow not the example of Christ, because you know it not.
But you Are never able to show, that the gesture (if it was sitting) was used in any Church. I might add many other things wherein you follow not the Exampl of christ, Because you know it not.
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Wee know not what forme of Bread Christ used, what kinde of Wine, what fashion of Cup, what manner of Tablecloath, what words he used, in blessing and giving thankes,
we know not what Form of Bred christ used, what kind of Wine, what fashion of Cup, what manner of Tablecloath, what words he used, in blessing and giving thanks,
For there is great difference betweene the estate of the Apostles then, and ours now: betweene Christs estate of humiliation, and his estate of exaltation:
For there is great difference between the estate of the Apostles then, and ours now: between Christ estate of humiliation, and his estate of exaltation:
But at that time, they did not make expresse mention of him in their prayers, in regard their knowledge of his Godhead, and of his Mediatorship, was but obscure and imperfect,
But At that time, they did not make express mention of him in their Prayers, in regard their knowledge of his Godhead, and of his Mediatorship, was but Obscure and imperfect,
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Mark. XIV. 33. Luke. V. 8. Or when they had some speciall suite unto him, as Matth. VIII. 2.9.18. XX. 20. Or when he was pleased gratiously to reveale himselfe,
Mark. XIV. 33. Lycia. V. 8. Or when they had Some special suit unto him, as Matthew VIII. 2.9.18. XX. 20. Or when he was pleased graciously to reveal himself,
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That is to say, under the Olde Testament, which was the first Tabernacle, Christ who is the way unto heaven, was not clearely manifested, nor knowne unto men:
That is to say, under the Old Testament, which was the First Tabernacle, christ who is the Way unto heaven, was not clearly manifested, nor known unto men:
he was exalted at the right hand of God, farre above principalities and powers, And God hath given him a name above every name, that at the name of Iesus every knee should bow.
he was exalted At the right hand of God, Far above principalities and Powers, And God hath given him a name above every name, that At the name of Iesus every knee should bow.
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Now, if the Apostles, after his resurrection, when they were filled with the Spirit, did pray unto him kneeling, which they had not used to doe before;
Now, if the Apostles, After his resurrection, when they were filled with the Spirit, did pray unto him kneeling, which they had not used to do before;
Thus have I clearely proved, both that it is most unlikely, that Christ and his Disciples sate in the institution of the Sacrament; and also that though it were certaine they did sit,
Thus have I clearly proved, both that it is most unlikely, that christ and his Disciples sat in the Institution of the Sacrament; and also that though it were certain they did fit,
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My purpose at first was onely, to give an instance of your sitting at the Communion, as a Ceremonie used by you in the service of God, without any speciall warrant:
My purpose At First was only, to give an instance of your sitting At the Communion, as a Ceremony used by you in the service of God, without any special warrant:
but when I considered, that this is the very Diana for which you strive, and the wall of separation between you & the Church; I thought fit to inlarge my selfe upon this point, to manifest unto all those who love the trueth, that sitting hath no more ground in Christ's Institution, then kneeling.
but when I considered, that this is the very Diana for which you strive, and the wall of separation between you & the Church; I Thought fit to enlarge my self upon this point, to manifest unto all those who love the truth, that sitting hath no more ground in Christ's Institution, then kneeling.
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but immersion, which Ceremonie was sanctified by the Baptisme of our Saviour, for the Evangelists say, When he was baptized, he came out of the water, and therefore he went in into the water.
but immersion, which Ceremony was sanctified by the Baptism of our Saviour, for the Evangelists say, When he was baptised, he Come out of the water, and Therefore he went in into the water.
and the vivification of the new man, are signified by the Ceremonie of Baptisme, for the dipping in Baptisme had three parts, their going down into the water, their continuance in the water,
and the vivification of the new man, Are signified by the Ceremony of Baptism, for the dipping in Baptism had three parts, their going down into the water, their Continuance in the water,
The going downe into the water, figureth the mortification of sinne by the power of Christs death, for all wee (sayeth the Apostle) which have beene baptized into Iesus Christ, have been baptized into his death:
The going down into the water, Figured the mortification of sin by the power of Christ death, for all we (Saith the Apostle) which have been baptised into Iesus christ, have been baptised into his death:
Like as Christ was raised from the dead, to the glory of the Father, so wee also should walke in newnesse of life, Rom. VI. 3.4. This Ceremonie was continued in the Church for many hundred yeares, and to that purpose in ancient times, they had places in each Church for dipping, called Baptisteria and Lotiones: neither was sprinkling generally practised in the Church, till 1300. yeares after Christ;
Like as christ was raised from the dead, to the glory of the Father, so we also should walk in newness of life, Rom. VI. 3.4. This Ceremony was continued in the Church for many hundred Years, and to that purpose in ancient times, they had places in each Church for dipping, called Baptisteries and Lotiones: neither was sprinkling generally practised in the Church, till 1300. Years After christ;
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Now can you shew me any reason, why you may leave a Ceremonie which was certainly used by Christ, by his Apostles, and the whole auncient Church, and was of singular use for fignification;
Now can you show me any reason, why you may leave a Ceremony which was Certainly used by christ, by his Apostles, and the Whole ancient Church, and was of singular use for fignification;
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and in stead of it, take another not so significant, brought into the Church by Antichrist? And that yet it shall not bee lawfull for the whole Church, to lay downe another Ceremonie, (to wit, sitting at the Communion ) whereof there is no certainty nor likely hood, that ever it was used by Christ, or his Apostles, or any Church in the world;
and in stead of it, take Another not so significant, brought into the Church by Antichrist? And that yet it shall not be lawful for the Whole Church, to lay down Another Ceremony, (to wit, sitting At the Communion) whereof there is no certainty nor likely hood, that ever it was used by christ, or his Apostles, or any Church in the world;
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Fiftly, I could tell you, that the time was in the dayes of the Presbyterie, when that Church, whose orders you so much approve, did use a Ceremonie in Ordination, and a very strange one:
Fifty, I could tell you, that the time was in the days of the Presbytery, when that Church, whose order you so much approve, did use a Ceremony in Ordination, and a very strange one:
because forsooth, they were loath in any thing, to have a conformitie with the auncient Apostolick Church. Sixtly, you professe to honour the Church of Geneva, as a fit patterne unto all other Churches, and yet they use the Ceremonie of godfathers in Baptisme, and wafer Cakes in the Communion, against which one Ceremonie, I could say more,
Because forsooth, they were loath in any thing, to have a conformity with the ancient Apostolic Church. Sixty, you profess to honour the Church of Geneva, as a fit pattern unto all other Churches, and yet they use the Ceremony of Godfathers in Baptism, and wafer Cakes in the Communion, against which one Ceremony, I could say more,
then can be said against all the Ceremonies of our Church. Finally, the lifting up of the eyes to Heaven, the spreading out of the hands, the knocking of the breast, sighing and groaning in Gods service, are Ceremonies, used by none so much, as by your selves;
then can be said against all the Ceremonies of our Church. Finally, the lifting up of the eyes to Heaven, the spreading out of the hands, the knocking of the breast, sighing and groaning in God's service, Are Ceremonies, used by none so much, as by your selves;
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By this time you doe all see, that whereas you deny Ceremonies in Gods worship, which are not commaunded, you are evidently convinced by your owne practise.
By this time you do all see, that whereas you deny Ceremonies in God's worship, which Are not commanded, you Are evidently convinced by your own practice.
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I thinke that I have said enough, to overthrow that ground which you have laid, that no Ceremonies ought to bee used in Gods service without a speciall warrant from the word.
I think that I have said enough, to overthrow that ground which you have laid, that no Ceremonies ought to be used in God's service without a special warrant from the word.
as you may see in the XX. Article: The Church hath power to decree rites or Ceremonies. and againe in the XXXIIII. Article, Every particular or Nationall Church, hath authority to ordaine, change, and abolish Ceremonies.
as you may see in the XX. Article: The Church hath power to Decree Rites or Ceremonies. and again in the XXXIIII. Article, Every particular or National Church, hath Authority to ordain, change, and Abolah Ceremonies.
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The same you may reade in the Articles of Religion of the Church of Ireland, which were printed in the dayes of Queene Elizabeth. As for the Iudgement of other Reformed Churches I shall referre you to the Harmony of Confessions, and the writings of their learned Divines, where you may learne. I.
The same you may read in the Articles of Religion of the Church of Ireland, which were printed in the days of Queen Elizabeth. As for the Judgement of other Reformed Churches I shall refer you to the Harmony of Confessions, and the writings of their learned Divines, where you may Learn. I.
II. That those Ceremonies should be significant. III. That it is not necessary that the same Ceremonies bee observed in all Churches, at all times. IV. That we are not bound to observe all those Ceremonies, which were used by the Apostles, and the Primitive Church. V. That we may retain some Ceremonies used by the Iewes, namely Ceremonies of order, not of prefiguration. VI. That we may use some Ceremonies used by the Pagans. VII. That wee may retaine some Ceremonies of the Papists. VIII.
II That those Ceremonies should be significant. III. That it is not necessary that the same Ceremonies be observed in all Churches, At all times. IV. That we Are not bound to observe all those Ceremonies, which were used by the Apostles, and the Primitive Church. V. That we may retain Some Ceremonies used by the Iewes, namely Ceremonies of order, not of prefiguration. VI. That we may use Some Ceremonies used by the Pagans. VII. That we may retain Some Ceremonies of the Papists. VIII.
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Finally, That wee are bound to observe all Ceremonies, which are injoyned by lawfull authoritie, provided that they bee qualified with these conditions following. Mr Calvin requireth three conditions:
Finally, That we Are bound to observe all Ceremonies, which Are enjoined by lawful Authority, provided that they be qualified with these conditions following. Mr calvin requires three conditions:
then the condition of the Iewes, as it is in the Church of Rome, whose missalls are larger then the booke of Leviticus, whereof Gerson, Polydore Virgill, and others did complaine in their time. II. They should bee easie for observation. III.
then the condition of the Iewes, as it is in the Church of Room, whose missals Are larger then the book of Leviticus, whereof Gerson, Polydore Virgil, and Others did complain in their time. II They should be easy for observation. III.
not foolish and ridiculous, as are the apish gesticulations in the Masse, and many other Ceremonies used in that Church, as their manifold crossings, kissings, kneelings, whisperings, washings, anointings, spittings, blowings, breathings,
not foolish and ridiculous, as Are the apish gesticulations in the Mass, and many other Ceremonies used in that Church, as their manifold crossings, kissings, kneelings, whisperings, washings, anointings, spittings, blowings, breathings,
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as the Papists doe, who say that their crossing, and sprinkling of holy water, are effectuall to purge away veniall sinnes, drive away divells, and sanctifie the parties.
as the Papists do, who say that their crossing, and sprinkling of holy water, Are effectual to purge away venial Sins, drive away Devils, and sanctify the parties.
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Now the Ceremonies injoyned by our Church, have all these conditions. For number, they are few, as ever was in any Church; for observation, easie; for signification, worthy;
Now the Ceremonies enjoined by our Church, have all these conditions. For number, they Are few, as ever was in any Church; for observation, easy; for signification, worthy;
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And now I am come to the last thing wherein the power of the Church is to bee considered, and that is for correction. The Church hath authority to censure her disobedient children,
And now I am come to the last thing wherein the power of the Church is to be considered, and that is for correction. The Church hath Authority to censure her disobedient children,
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whether they be Heretickes or Schismatickes, or inordinate livers; And on the other part, upon their repentance, to restore, release, and absolve them.
whither they be Heretics or Schismatics, or inordinate livers; And on the other part, upon their Repentance, to restore, release, and absolve them.
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This power was alwayes in the Church: I finde that there was amongst the Iewes three degrees of censures, The first was called Niddus, a separation, or casting out of the Synagogue: The second they called Herem, which is Anathema, when an offender was cut off from his people by the sentence of death, Deut. XVII. 12. And that man that will doe presumptuously, not harkening unto the Priest, — or unto the Iudge, that man shall die.
This power was always in the Church: I find that there was among the Iewes three Degrees of censures, The First was called Niddus, a separation, or casting out of the Synagogue: The second they called Herem, which is Anathema, when an offender was Cut off from his people by the sentence of death, Deuteronomy XVII. 12. And that man that will do presumptuously, not Harkening unto the Priest, — or unto the Judge, that man shall die.
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The third was Shammatha, or Maranatha, which was a peremptorie denunciation of Iudgement, delivering the obstinate malefactor (as it were) unto everlasting death:
The third was Shammatha, or Maranatha, which was a peremptory denunciation of Judgement, delivering the obstinate Malefactor (as it were) unto everlasting death:
This last is not mentioned in the Law; but as it seemes was brought in by the Priests and Scribes, after that the Romans had taken from them, the power of life and death:
This last is not mentioned in the Law; but as it seems was brought in by the Priests and Scribes, After that the Romans had taken from them, the power of life and death:
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neither can the Church now use that censure, unlesse we knew certainely that a man had sinned against the Holy Ghost. The second, which is the sentence of death, belongeth onely unto the civill Magistrate, who to that purpose hath the sword committed unto him.
neither can the Church now use that censure, unless we knew Certainly that a man had sinned against the Holy Ghost. The second, which is the sentence of death, belongeth only unto the civil Magistrate, who to that purpose hath the sword committed unto him.
he cast forth Cain from his presence, that is from the place appointed for his worship, wherein Adam and his family, used to meete for the service of God. Afterwards when the Church of the Iewes was established, their Councell of Elders called the Synedrium, had power to cast men out of the Synagogue. Yea under the Law those who had contracted any bodily uncleannesse, must not eate of the Passeover, till they were purified after the manner of the Law: How much more ought they who are defiled with sinne, bee barred from the Communion of our Sacraments, seeing the pollution of the soule is more odious in the sight of God, then bodily uncleannesse? When our Saviour did institute the Church of the new Testament, he gave such an authority unto his Apostles, and their successors, in the words following my text, Whatsoever ye bind on earth, shall be bound in heaven:
he cast forth Cain from his presence, that is from the place appointed for his worship, wherein Adam and his family, used to meet for the service of God. Afterwards when the Church of the Iewes was established, their Council of Elders called the Synedrium, had power to cast men out of the Synagogue. Yea under the Law those who had contracted any bodily uncleanness, must not eat of the Passover, till they were purified After the manner of the Law: How much more ought they who Are defiled with sin, be barred from the Communion of our Sacraments, seeing the pollution of the soul is more odious in the sighed of God, then bodily uncleanness? When our Saviour did institute the Church of the new Testament, he gave such an Authority unto his Apostles, and their Successors, in the words following my text, Whatsoever you bind on earth, shall be bound in heaven:
The Apostle did exercise this power upon the incestuous Corinthian, and upon Hymenaus and Alexander. The same power hee committed unto his two sonnes, Timothie and Titus. The governors of the Church are reproved,
The Apostle did exercise this power upon the incestuous Corinthian, and upon Hymenaeus and Alexander. The same power he committed unto his two Sons, Timothy and Titus. The Governors of the Church Are reproved,
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II. 2. Finally the censure of excommunication was of frequent use in the Primitive Church, especially against heretickes, and disturbers of the publicke peace, as both Tertullian, and St Cyprian doe testifie.
II 2. Finally the censure of excommunication was of frequent use in the Primitive Church, especially against Heretics, and disturbers of the public peace, as both Tertullian, and Saint Cyprian do testify.
And I find that this censure had two degrees, the first was Suspension, called Abstentio, whereby men were barred, some from the Communion of the Sacrament onely, others from the Communion of certaine prayers also,
And I find that this censure had two Degrees, the First was Suspension, called Abstentio, whereby men were barred, Some from the Communion of the Sacrament only, Others from the Communion of certain Prayers also,
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The other was Excommunication, wherby a man was cut off from the body of Christ, as a rotten member, cast out of the Church, and delivered into Satan, who raignes without the Church: wherein the Churches sentence is rather interloquutory, then definitive; And yet the same no wayes to be contemned,
The other was Excommunication, whereby a man was Cut off from the body of christ, as a rotten member, cast out of the Church, and Delivered into Satan, who reigns without the Church: wherein the Churches sentence is rather interloquutory, then definitive; And yet the same no ways to be contemned,
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Therefore Tertullian truely cals this censure, summum futuri Iudicij praejudicium. The former of these censures, may be called the Apostles rod, shall I come unto you with a rod:
Therefore Tertullian truly calls this censure, summum Future Iudicij praejudicium. The former of these censures, may be called the Apostles rod, shall I come unto you with a rod:
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The same by S. Paul is called, a delivering up to Satan. The end of Excommunication is threefold: I. The glory of God; for when men are suffered in the Church, to doe what seemeth good in their owne eyes, without controll, God is dishonoured,
The same by S. Paul is called, a delivering up to Satan. The end of Excommunication is threefold: I The glory of God; for when men Are suffered in the Church, to do what seems good in their own eyes, without control, God is dishonoured,
and his Name blasphemed amongst the Gentiles: Whence it comes to passe, that sometimes for the sinne of one man, God is angrie with the whole Church, because of her connivence.
and his Name blasphemed among the Gentiles: Whence it comes to pass, that sometime for the sin of one man, God is angry with the Whole Church, Because of her connivance.
purge out therefore the old leaven. I. Cor. V. 6-7. Wee know that a member of the body being putrified and gangrened, must bee cut off presently, else it will infect the whole body:
purge out Therefore the old leaven. I Cor. V. 6-7. we know that a member of the body being Putrified and gangrened, must be Cut off presently, Else it will infect the Whole body:
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so must all irregular persons, especially teachers of false doctrine, and disturbers of publick order, bee cut off from the body of the Church, that the infection spread no farther,
so must all irregular Persons, especially Teachers of false Doctrine, and disturbers of public order, be Cut off from the body of the Church, that the infection spread no farther,
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there is an other censure for restrayning of turbulent teachers, called NONLATINALPHABET, a removing of them from the exercise of their function, by deprivation, suspension, or otherwise;
there is an other censure for restraining of turbulent Teachers, called, a removing of them from the exercise of their function, by deprivation, suspension, or otherwise;
This power was given to Timothie Bishop of Ephesus, he is not onely to charge the Clergie under his jurisdiction, that they doe not NONLATINALPHABET: I. Tim. I. 3. but also to discharge them that doe it. I. Tim. V I. 3.5. If any man teach otherwise — from such separate thy selfe.
This power was given to Timothy Bishop of Ephesus, he is not only to charge the Clergy under his jurisdiction, that they do not: I Tim. I. 3. but also to discharge them that do it. I. Tim. V I. 3.5. If any man teach otherwise — from such separate thy self.
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Hee must stay prophane and vaine bablings. II. Tim. II. 16. Put away s••lish questions, which ingender strife, II. Tim. II. 23. Hee had authority to receave an accusation against an Elder, as his Iudge, to rebuke openly, to put him in feare. I. Tim. V. 19.20. The like authority was committed to Titus Bishop of Crete. He must redresse things amisse. Tit. I. 5. If there bee any disobedient vaine talkers, and deceivers of mindes, he must put them to silence, Tit. I. 10.11. Reprove them sharpely: Tit. I. 13. Convince with all authority; Tit. II. 15. Reject him that is an hereticke.
He must stay profane and vain babblings. II Tim. II 16. Put away s••lish questions, which engender strife, II Tim. II 23. He had Authority to receive an accusation against an Elder, as his Judge, to rebuke openly, to put him in Fear. I Tim. V. 19.20. The like Authority was committed to Titus Bishop of Crete. He must redress things amiss. Tit. I. 5. If there be any disobedient vain talkers, and deceivers of minds, he must put them to silence, Tit. I. 10.11. Reprove them sharply: Tit. I. 13. Convince with all Authority; Tit. II 15. Reject him that is an heretic.
and constitutions of Councells. And this is that censure, which I feare some of you by your opposition to the lawfull orders of our Church, will draw upon your selves.
and constitutions of Counsels. And this is that censure, which I Fear Some of you by your opposition to the lawful order of our Church, will draw upon your selves.
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by meanes of which mercifull toleration, they gathered such strength in few yeares, that they were like to overthrow the state both of Church and Common-wealth in Germanie. Your proceedings hath beene very like to theirs:
by means of which merciful toleration, they gathered such strength in few Years, that they were like to overthrow the state both of Church and Commonwealth in Germany. Your proceedings hath been very like to theirs:
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and chiefe abbetters of the sect, by whom many simple people are deceived, & led from the wholsome pastures of the Church, to wander in the precipices of error, and schisme.
and chief abettors of the sect, by whom many simple people Are deceived, & led from the wholesome pastures of the Church, to wander in the precipices of error, and Schism.
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But you will say, the differences is onely about small matters, and it is a pitty to deprive ministers who are painefull and laborious, for a Ceremony.
But you will say, the differences is only about small matters, and it is a pity to deprive Ministers who Are painful and laborious, for a Ceremony.
for they have taught that the Order of Bishops is Antichristian, which we know to be Apostolicke: That our Ceremonies are damnable, which wee can prove to bee both lawfull and decent:
for they have taught that the Order of Bishops is Antichristian, which we know to be Apostolic: That our Ceremonies Are damnable, which we can prove to be both lawful and decent:
as Popish superstitions, namely Confirmation of children, absolution of penitents, private baptisme of children in case of necessity, the Communion of the sicke,
as Popish superstitions, namely Confirmation of children, absolution of penitents, private Baptism of children in case of necessity, the Communion of the sick,
and almost whatsoever hath any conformity with the Ancient Church. If I were not weary to dig in this dung-hill, I could shew you many such portenta opinionum, which these new masters have vented, to the great scandall of the Church, and hinderance of Religion, that I may complaine with the Prophet, Iet. XII. 10. Pastores multi yea and Stulti, Many Pastors have destroyed my Vineyard.
and almost whatsoever hath any conformity with the Ancient Church. If I were not weary to dig in this dunghill, I could show you many such portenta Opinionum, which these new Masters have vented, to the great scandal of the Church, and hindrance of Religion, that I may complain with the Prophet, Jet. XII. 10. Pastors multi yea and Stulti, Many Pastors have destroyed my Vineyard.
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Yet I know not whether it be more hurtfull for the Church, to have Canes non latrantes, or Catulos oblatrantes: The ones silence, or the others untimely barking.
Yet I know not whither it be more hurtful for the Church, to have Canes non latrantes, or Catulos oblatrantes: The ones silence, or the Others untimely barking.
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and the children of the Church brought in dislike with their mother. Solomon sayes, The eye that mocketh his Father, and despiseth the instruction of his Mother;
and the children of the Church brought in dislike with their mother. Solomon Says, The eye that mocks his Father, and despises the instruction of his Mother;
What then shall become of his tongue, who slandereth his Mother? shall not Davids imprecation against Doeg fall upon him? O thou deceitfull tongue, God shall destroy thee for ever.
What then shall become of his tongue, who Slandereth his Mother? shall not Davids imprecation against Doeg fallen upon him? Oh thou deceitful tongue, God shall destroy thee for ever.
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what satisfaction then can you make unto the Church your Mother, whom you have slandered with no lesse then whoredome? Whereas even strangers have given her this testimony that shee is of all Churches this day,
what satisfaction then can you make unto the Church your Mother, whom you have slandered with no less then whoredom? Whereas even Strangers have given her this testimony that she is of all Churches this day,
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for doctrine, most pure, for discipline, most conforme unto the primitive and Apostolicke Churches: for learning, most eminent: for good workes, most fruitfull:
for Doctrine, most pure, for discipline, most conform unto the primitive and Apostolic Churches: for learning, most eminent: for good works, most fruitful:
Where the Apostle complaines, first of their unreverent behaviour in the Church. v. 16. Then of schismes. v. 18. After that of heresies vers. 19. If men be suffered to disgrace Ceremonies, they wil proceed further to contemne and profane the Sacraments, as in Corinth, when they had sit covered at prayer, they grew as unreverent and bold with the Sacrament, eate and drunke,
Where the Apostle complains, First of their unreverent behaviour in the Church. v. 16. Then of schisms. v. 18. After that of heresies vers. 19. If men be suffered to disgrace Ceremonies, they will proceed further to contemn and profane the Sacraments, as in Corinth, when they had fit covered At prayer, they grew as unreverent and bold with the Sacrament, eat and drunk,
lest it increase unto a great flame; and burne up Church, Religion and all. III. Consider, that al•eit in Churches of diverse kingdomes, the unity of faith may subsist, with diversitie of Ceremonies and orders, according to that saying of Gregory, In unâ fide nil officit Ecclesiae sanctae consuetudo diversa;
lest it increase unto a great flame; and burn up Church, Religion and all. III. Consider, that al•eit in Churches of diverse kingdoms, the unity of faith may subsist, with diversity of Ceremonies and order, according to that saying of Gregory, In unâ fide nil officit Ecclesiae sanctae consuetudo diversa;
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Therefore sayth the Synod of the Belgick Churches: Articuli hi mutari, augeri, & minui, postulante ecclesiarum utilitate, possunt & debent, non erit tamen privatae alicuius Ecclesiae id facere,
Therefore say the Synod of the Belgic Churches: Articuli him mutari, augeri, & minui, postulante ecclesiarum utilitate, possunt & debent, non erit tamen privatae alicuius Ecclesiae id facere,
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for small offences then they were; And so much they did professe. The Church of Scotland, in their constitutions, which were printed with their Psalme Bookes say;
for small offences then they were; And so much they did profess. The Church of Scotland, in their constitutions, which were printed with their Psalm Books say;
And shall not the Kings Majesty, and the governours of our Church, inforce them to the observatiō of our orders, which have beene established by the whole Church in a lawfull Synod, and confirmed by Act of Parliament, and by his Majesties Royall authority? Oh my brethrē deceive not your selves, think not that the Church, the King, the State, the Law and all, will stoope to your fancies:
And shall not the Kings Majesty, and the Governors of our Church, enforce them to the observation of our order, which have been established by the Whole Church in a lawful Synod, and confirmed by Act of Parliament, and by his Majesties Royal Authority? O my brothers deceive not your selves, think not that the Church, the King, the State, the Law and all, will stoop to your fancies:
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Thus have I spoken at large, of the Churches power for instruction, for Ordination, for determination, for direction or making of Lawes, and finallie, for Correction or censuring offenders.
Thus have I spoken At large, of the Churches power for instruction, for Ordination, for determination, for direction or making of Laws, and finally, for Correction or censuring offenders.
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for if wee must account such men as Heathens and Publicanes, then the Church by her publicke sentence, must declare them to be such, else how shall we know that they refuse to heare the Church. Againe obedience to the Churches sentence is expressely commaunded:
for if we must account such men as heathens and Publicans, then the Church by her public sentence, must declare them to be such, Else how shall we know that they refuse to hear the Church. Again Obedience to the Churches sentence is expressly commanded:
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for in these words all the members of the Church are injoyned to take notice of her sentence, accounting no otherwise of all those who despise her admonitions,
for in these words all the members of the Church Are enjoined to take notice of her sentence, accounting not otherwise of all those who despise her admonitions,
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and the practise of the Iewes: as St Paul borroweth a phrase from the Iewish Church, when he useth that fearefull imprecation, If any man love not the Lord Iesus, Let him be Anathema Maranatha:
and the practice of the Iewes: as Saint Paul borroweth a phrase from the Jewish Church, when he uses that fearful imprecation, If any man love not the Lord Iesus, Let him be Anathema Maranatha:
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So our Saviour here borroweth a speech from the custome of the Iewes, to expresse the condition of those, who should bee excommunicated by the Christian Church, Let him be unto thee as an Heathen man and a Publicane.
So our Saviour Here borroweth a speech from the custom of the Iewes, to express the condition of those, who should be excommunicated by the Christian Church, Let him be unto thee as an Heathen man and a Publican.
We know that Heathens and Publicanes, were aliens from the Commonwealth of Israel, they had no interest in God, no fellowship with the Church: In the Gospell commonly Publicanes and sinners be joyned together,
We know that heathens and Publicans, were aliens from the Commonwealth of Israel, they had no Interest in God, no fellowship with the Church: In the Gospel commonly Publicans and Sinners be joined together,
and sometimes Publicanes and harlots: And the Apostle opposes sinners of the Gentiles to I•wes by nature. They were avoyded in common conversation, in the fellowship of the private table, in so much that Christ was often taxed by the Pharisees for eating with Publicanes; And especially they were secluded from the Communion of Gods worship:
and sometime Publicans and harlots: And the Apostle opposes Sinners of the Gentiles to I•wes by nature. They were avoided in Common Conversation, in the fellowship of the private table, in so much that christ was often taxed by the Pharisees for eating with Publicans; And especially they were secluded from the Communion of God's worship:
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and in that there was a difference put betweene the Heathen man and the Publicane: The Heathen might not so much as enter into the Temple; if he did, it was polluted, Act. XXI. 28. Hee hath brought Graecians into the Temple,
and in that there was a difference put between the Heathen man and the Publican: The Heathen might not so much as enter into the Temple; if he did, it was polluted, Act. XXI. 28. He hath brought Greeks into the Temple,
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nor converse ordinarily with them, nor have any fellowship with them, as the Apostle commands, I. Cor. V. 13. Put away therefore from among you that wicked man, II. Thess. III. 6. Withdraw your selves from every brother that walkeeh inordinately;
nor converse ordinarily with them, nor have any fellowship with them, as the Apostle commands, I Cor. V. 13. Put away Therefore from among you that wicked man, II Thess III. 6. Withdraw your selves from every brother that walkeeh inordinately;
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then eyther to Heathen men or to Publicanes, who hate them, deprive them of the society of those, who are tyed unto them by naturall and civill obligations, make a prey of their goods, lands, life and all, and adjudge them unto hell:
then either to Heathen men or to Publicans, who hate them, deprive them of the society of those, who Are tied unto them by natural and civil obligations, make a prey of their goods, Lands, life and all, and adjudge them unto hell:
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yet Christ saith onely, Sit tibi sicut Ethnicus, not sit tibi plut, aut pejore in loce, quam Ethuicus, Let him be unto thee as an Heathen, not let him be unto thee worse then an Heathen. Whence will follow. I.
yet christ Says only, Fit tibi sicut Ethnicus, not fit tibi Plutarch, Or pejore in loce, quam Ethuicus, Let him be unto thee as an Heathen, not let him be unto thee Worse then an Heathen. Whence will follow. I.
And some sorte of persons, cannot bee barred from intire familiarity, and daily conversation with them, by any sentence of the Church, as all those who are tyed unto them by naturall and civill obligations,
And Some sort of Persons, cannot be barred from entire familiarity, and daily Conversation with them, by any sentence of the Church, as all those who Are tied unto them by natural and civil obligations,
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for the Apostle commands the beleeving woman, not to depart from the unbeleeving husband, I. Cor. VII. 13. But to be subject even to their husbands which obey not the word.
for the Apostle commands the believing woman, not to depart from the unbelieving husband, I Cor. VII. 13. But to be Subject even to their Husbands which obey not the word.
I. Pet. III. 1. & servants to count their masters, (even them that beleeve not) worthy of all honour, I. Tim. VI. 1. Cesar himselfe was Heathen, when Christ instituted this censure,
I Pet. III. 1. & Servants to count their Masters, (even them that believe not) worthy of all honour, I Tim. VI. 1. Cesar himself was Heathen, when christ instituted this censure,
and yet they conimaund all obedience to be given unto them, Rom. XVI. 1. I. Pet. II. 13. The Christians in the Primitive Church upon all occasions tooke armes, at the commaund of a heathen Emperour, and St Augustin commends them for their faithfull service, to Iulian that Apostate Emperour: for, that they were bound unto him as subjects.
and yet they conimaund all Obedience to be given unto them, Rom. XVI. 1. I. Pet. II 13. The Christians in the Primitive Church upon all occasions took arms, At the command of a heathen Emperor, and Saint Augustin commends them for their faithful service, to Iulian that Apostate Emperor: for, that they were bound unto him as subject's.
Wee finde indeed that St Ambrose did barre the Emperour Theodosius from the Sacrament; but that was onely the lesser censure, called suspension, as may appeare by his owne words, Causam contumaciae in te nullam habeo,
we find indeed that Saint Ambrose did bar the Emperor Theodosius from the Sacrament; but that was only the lesser censure, called suspension, as may appear by his own words, Causam contumaciae in te Nullam habeo,
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He found no cause of contumacie in him, (which onely deserves the greater censures of excommunication) but he was afraid lest the sacrifice might be profaned by his presence, before he had by repentance, expiated the guilt of blood which he had contracted.
He found no cause of contumacy in him, (which only deserves the greater censures of excommunication) but he was afraid lest the sacrifice might be profaned by his presence, before he had by Repentance, expiated the guilt of blood which he had contracted.
Finally, if contumacious persons, bee in no worse case, then Heathen men and Publicanes; then the Church by her censure, cannot deprive them of goods, lands, or life:
Finally, if contumacious Persons, be in no Worse case, then Heathen men and Publicans; then the Church by her censure, cannot deprive them of goods, Lands, or life:
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for the Iewes did not so either to Heathen men or to Publicanes: And besides, such a punishment, do•th not belong to the Church, but to the civill Magistrate.
for the Iewes did not so either to Heathen men or to Publicans: And beside, such a punishment, do•th not belong to the Church, but to the civil Magistrate.
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As if that Christian kings, did far the worse for their baptisme, and profession of Christ, and held not their crownes upon so secure termes, as Pagan princes doe.
As if that Christian Kings, did Far the Worse for their Baptism, and profession of christ, and held not their crowns upon so secure terms, as Pagan Princes do.
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but acquires a new right in the spirituall goods of the Church: so, if afterwards of Christian he become Heathen, he loseth the new right which he had acquired, in the benefites and priviledges of the Church, but not the old temporall right which hee had unto his Crowne.
but acquires a new right in the spiritual goods of the Church: so, if afterwards of Christian he become Heathen, he loses the new right which he had acquired, in the benefits and privileges of the Church, but not the old temporal right which he had unto his Crown.
as a Heathen man and a Publicane, for which he gives a reason in the words following, saying, Verily I say unto you, What soever yee bind on earth, shall be bound in heaven;
as a Heathen man and a Publican, for which he gives a reason in the words following, saying, Verily I say unto you, What soever ye bind on earth, shall be bound in heaven;
for her Instructions are not received; her Ordinations are neglected; her determinations despised; her orders contemned; her lawes trodden under foote; her censures derided; In nothing shee is heard:
for her Instructions Are not received; her Ordinations Are neglected; her determinations despised; her order contemned; her laws trodden under foot; her censures derided; In nothing she is herd:
And these who refuse to heare her, yee are so farre from accounting them As Heathens and Publicanes, that you esteeme them as Saints and Martyrs; and account us no better then Heathens, Publicanes, and persecuters:
And these who refuse to hear her, ye Are so Far from accounting them As heathens and Publicans, that you esteem them as Saints and Martyrs; and account us no better then heathens, Publicans, and persecuters:
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That it is a wonder to me, how you can professe to beleeve The holy Catholicke Church; for never any ancient Church observed these orders, which you seeke to obtrude upon the world,
That it is a wonder to me, how you can profess to believe The holy Catholic Church; for never any ancient Church observed these order, which you seek to obtrude upon the world,
And never any Church since the Apostles dayes, wanted our orders which you reject as unlawfull and Antichristian: So that, that which you account the true Church, is not Catholicke, and that Church which is Catholick, is not holy:
And never any Church since the Apostles days, wanted our order which you reject as unlawful and Antichristian: So that, that which you account the true Church, is not Catholic, and that Church which is Catholic, is not holy:
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I doe remember them, and thinke it is, Vetus fabula pernovos histriones, as though by a Pythagorean transmigration, their soules had taken up their mansion in your bodies.
I do Remember them, and think it is, Vetus fabula pernovos histriones, as though by a Pythagorean transmigration, their Souls had taken up their mansion in your bodies.
The Donatists did not only separate from the Catholicke Church, but most arrogantly esteemed their owne faction, to bee the only true Christians, in whose assemblies salvation was to be found:
The Donatists did not only separate from the Catholic Church, but most arrogantly esteemed their own faction, to be the only true Christians, in whose assemblies salvation was to be found:
As if all others who favour not your faction, had no brotherhood in Christ, no interest in goodnesse, made no true profession of the Gospell. The Catholickes acknowledged the Donatists to be their brethren, loved, pittyed, and prayed for them;
As if all Others who favour not your faction, had no brotherhood in christ, no Interest in Goodness, made no true profession of the Gospel. The Catholics acknowledged the Donatists to be their brothers, loved, pitied, and prayed for them;
yet have you answered us with disdaine, terming us formalists, time-servers, worldlings, Papists, Arminians, limmes of Antichrist and no better then reprobates.
yet have you answered us with disdain, terming us formalists, time-servers, worldlings, Papists, Arminians, limbs of Antichrist and no better then Reprobates.
The Donatists thought all things polluted by the touch of Catholickes; and so washed their Church walls and their vestiments, broke their chalices scraped their Altars:
The Donatists Thought all things polluted by the touch of Catholics; and so washed their Church walls and their vestments, broke their Chalice scraped their Altars:
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So these men thinke that our service-booke, our Ceremonies, our Churches and all, are polluted with the Papists (though they descended unto them from the ancient Church, and we have better right unto them then they had) And therefore, where they had power, they did not wash the Churches, but in a sacrilegious furie, pull them downe to the ground;
So these men think that our Service book, our Ceremonies, our Churches and all, Are polluted with the Papists (though they descended unto them from the ancient Church, and we have better right unto them then they had) And Therefore, where they had power, they did not wash the Churches, but in a sacrilegious fury, pull them down to the ground;
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burnt the vestiments, broke the chalices, or converted them to private uses, and razed the Altars; esteeming a beggerly cottage, fitter for Gods service,
burned the vestments, broke the Chalice, or converted them to private uses, and razed the Altars; esteeming a beggarly cottage, fitter for God's service,
then a magnificent Temple; much like the officers of Iulian, who when they saw the holy vessells of the Church, cryed out, En qualibus vasis ministratur Mariae filio? What stately plate is this for the Carpenters sonne? The Donatists taught that the efficacie of Sacraments depends on the dignity of the Minister, and so would not receive the Sacrament from any,
then a magnificent Temple; much like the Officers of Iulian, who when they saw the holy vessels of the Church, cried out, En Qualibus vasis ministratur Mary filio? What stately plate is this for the Carpenters son? The Donatists taught that the efficacy of Sacraments depends on the dignity of the Minister, and so would not receive the Sacrament from any,
And are not some of you of the same minde, who refuse the Sacrament, though they might have it after their owne fashion, onely because the minister hath conformed himselfe unto the orders of the Church. The Donatists taught that the Church ought not to tollerate evill persons in her Communion;
And Are not Some of you of the same mind, who refuse the Sacrament, though they might have it After their own fashion, only Because the minister hath conformed himself unto the order of the Church. The Donatists taught that the Church ought not to tolerate evil Persons in her Communion;
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The Donatists did glory much in their sufferings, challenge unto themselves the honour of Martyrs, whereby they did confirme the hearts of simple people in their errors,
The Donatists did glory much in their sufferings, challenge unto themselves the honour of Martyrs, whereby they did confirm the hearts of simple people in their errors,
Here in the last place, I shall beseech you who professe to make a conscience of all sinne, to consider how by your standing out against the orders of the Church, you involve your selves into the guilt of many great and grievous crimes, As I. Disobedience to lawfull authority:
Here in the last place, I shall beseech you who profess to make a conscience of all sin, to Consider how by your standing out against the order of the Church, you involve your selves into the guilt of many great and grievous crimes, As I. Disobedience to lawful Authority:
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for wee are bound in conscience, to obey our superiours in all things, that are notcontrary to the word of God. This is the confession of the Church of Scotland, printed in the beginning of their Psalme bookes, and it is grounded upon Gods word:
for we Are bound in conscience, to obey our superiors in all things, that Are notcontrary to the word of God. This is the Confessi of the Church of Scotland, printed in the beginning of their Psalm books, and it is grounded upon God's word:
S. Peter, To submit our selves unto every humane Ordinance. But to subsume, these things you refuse to confent unto, are commanded by lawfull authority,
S. Peter, To submit our selves unto every humane Ordinance. But to subsume, these things you refuse to confent unto, Are commanded by lawful Authority,
Did you sweare with a mentall reservation? that is but the tricke of a Iesuite, and will prove but a poore defence before Almightie God, who is the Iudge and avenger of an Oath. III.
Did you swear with a mental reservation? that is but the trick of a Iesuite, and will prove but a poor defence before Almighty God, who is the Judge and avenger of an Oath. III.
and rend her unitie, shedding the blood of warre in peace, and as it were dividing Christs seamlesse coat, which is a sinne as great as worshipping of Idols: for the time was when it was said, Non minoris est laudis non scindere Ecclesiam, quàm Idolo non sacrificare.
and rend her unity, shedding the blood of war in peace, and as it were dividing Christ seamless coat, which is a sin as great as worshipping of Idols: for the time was when it was said, Non minoris est laudis non scindere Church, quàm Idol non sacrificare.
And againe, Op•rtuerit etiam pati omnia, ne scinderetur Ecclesia Dei• If you ought to suffer all things rather then the Church should be rent, then certainly you ought to suffer your owne wills to be controlled by the Iudgement of the Church, in matters of outward ordor and decencie. IV. The losse of your ministerie, which should be dearer unto you then your lives, must bee in you a sinne.
And again, Op•rtuerit etiam pati omnia, ne scinderetur Ecclesia Dei• If you ought to suffer all things rather then the Church should be rend, then Certainly you ought to suffer your own wills to be controlled by the Judgement of the Church, in matters of outward ordor and decency. IV. The loss of your Ministry, which should be Dearer unto you then your lives, must be in you a sin.
and drawing backe your hands from the plough, only for wilfulnesse? you may be sure that hee will not Iudge, that you suffered for well doing, but that you perished in the gain-saying of Core, Wee know that the Apostles did become all unto all,
and drawing back your hands from the plough, only for wilfulness? you may be sure that he will not Judge, that you suffered for well doing, but that you perished in the gainsaying of Core, we know that the Apostles did become all unto all,
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The Scripture speaking of the debate betweene the servants of Abraham and Lot, doth adde that the Canaanites dwelt in the land, Gen. XIII. 7. To signifie that though their contention was evill in it selfe,
The Scripture speaking of the debate between the Servants of Abraham and Lot, does add that the Canaanites dwelled in the land, Gen. XIII. 7. To signify that though their contention was evil in it self,
So your contentions are evill in themselves, but the worse, because the Papists are in the land, who from your strifes take occasion to blaspheme our religion. VI. Your opposition hinders the worke of the Gospell, and the edification of Gods people:
So your contentions Are evil in themselves, but the Worse, Because the Papists Are in the land, who from your strifes take occasion to Blaspheme our Religion. VI. Your opposition hinders the work of the Gospel, and the edification of God's people:
As a branch cut off from the tree, must needes wither, and a streame divided from the fountaine must presently dry up: so those that are cut off from the mysticall body of Christ, must wither and dry up,
As a branch Cut off from the tree, must needs wither, and a stream divided from the fountain must presently dry up: so those that Are Cut off from the mystical body of christ, must wither and dry up,
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as wanting the vitall influence of Gods spirit, and the watering of the dew of grace, which is a fearefull judgement, expressed elegantly by the Apostle by the word NONLATINALPHABET, from the verb NONLATINALPHABET, which signifieth properly to dry up, and wither.
as wanting the vital influence of God's Spirit, and the watering of the due of grace, which is a fearful judgement, expressed elegantly by the Apostle by the word, from the verb, which signifies properly to dry up, and wither.
It is said that when Cain was cast out from the presence of God (that is from his Church, and the place of his worship) He went and dwelt in the land of Nod:
It is said that when Cain was cast out from the presence of God (that is from his Church, and the place of his worship) He went and dwelled in the land of Nod:
so you when you are cast out of the Church, are preparing to goe and dwell in the land of Noddies, and it is strange if the sides of one ship can contayne them, who cannot be kept within the pale of the Church.
so you when you Are cast out of the Church, Are preparing to go and dwell in the land of Noddies, and it is strange if the sides of one ship can contain them, who cannot be kept within the pale of the Church.
The safest course is, where you doubt, especially about matters of this kinde, concerning Order, and Church politie, to submit your selves peaceably to the Iudgement of the Church;
The Safest course is, where you doubt, especially about matters of this kind, Concerning Order, and Church polity, to submit your selves peaceably to the Judgement of the Church;
Lib 3. de ver. Dei cap. 5. observandum hic quidem Dominum loqui de injurijs, quas unus ab aliquo patitur. Lib. 4. de Rom. pont. Conveniunt omnes Catholic• posse Pentificem, etiam ut Pontificem, & cum suo coetu consiliariorum, vel cum generali Concilio errare in Controver•ijs facti.
Lib 3. de ver. Dei cap. 5. observandum hic quidem Dominum loqui de injurijs, quas Unus ab Aliquo patitur. Lib. 4. de Rom. pont. Conveniunt omnes Catholic• posse Pentificem, etiam ut Pontifex, & cum Sue coetu Consiliari, vel cum generali Concilio errare in Controver•ijs facti.
Aug 1. epist. ad Ianuar. chrysost. in Loc. Muscul. in Loc. Calvin in Loc Baeda, Aretius, Beza, Whitaker de perfect. Script. Quaest. VI. c. 6. & 10. Moulin Buckler of faith. p. 46.47.
Aug 1. Epistle. ad January Chrysostom. in Loc. Muscul. in Loc. calvin in Loc Baeda, Aretius, Beza, Whitaker the perfect. Script. Question VI. c. 6. & 10. Moulin Buckler of faith. p. 46.47.
In externâ disciplinâ & ceremonijs, nonvoluit sigillatim praescribere quid sequi debeamus, quod istud pendere à temporum conditione praevideret; ne { que } judicavitunam saeculis omnibus formam convenire. Lib. IV. Instit c. X. §. 30.
In externâ disciplinâ & ceremonijs, nonvoluit Sigillatim praescribere quid sequi debeamus, quod istud pendere à Temporum condition praevideret; ne { que } judicavitunam saeculis omnibus formam Convenire. Lib. IV. Institutio c. X. §. 30.
Si enim velut in medio positae singulorum arbitrio relictae fucrint, quoniam nunquam futurum est; ut omnibus idem placeat; brevi futura est rerum omnium confusio. Ibid. § 23.
Si enim velut in medio positae singulorum arbitrio relictae fucrint, quoniam Never Future est; ut omnibus idem placeat; brevi futura est rerum omnium Confusion. Ibid § 23.
Christiani populi officium est; quae secundum hunc canonem fuerint instituta, liberâ quidem conscientiâ nullâ { que } superstitione, piâ tamen & facili ad obsequium propensione servare, non contemptim habere, non supinâ negli, entiâ praeterire: tantū abest, ut per fastum & contumaciam violare apertè debeat — Quód siquis obstrepat, & plus sapere hic velit quàm oportet, videat ipse quâ morositatem suam ratione Domino approbet. Nobis tamen illud Pauli satisfacere debet; nos contendi morem non habere ne { que } Ecclesias Dei. §. 31.
Christians People officium est; Quae secundum hunc canonem fuerint Instituta, liberâ quidem conscientiâ nullâ { que } Superstition, piâ tamen & Facili ad obsequium propension servare, non contemptim habere, non supinâ negli, entiâ praeterire: tantū abest, ut per fastum & contumaciam Violare apertè debeat — Quód siquis obstrepat, & plus Sapere hic velit quàm oportet, Videat ipse quâ morositatem suam ratione Domino approbet. Nobis tamen illud Pauli satisfacere debet; nos contendi morem non habere ne { que } Ecclesiastes Dei. §. 31.
Ne { que } tamen permisit Dominus vagam effraenam { que } licentiam, sed cancellos, ut ita loquar circumdidit. And a•gaine, Confugere hic oportet ad generales quas dedit regulas. See. §. 10.
Ne { que } tamen permisit Dominus vagam effraenam { que } licentiam, sed Grilles, ut ita loquar circumdidit. And a•gaine, Confugere hic oportet ad generales quas dedit regulas. See. §. 10.
See harmony of the confess. Sect. 17. Zarich. in 4. ptaecept. Martyr epist. ad Hooperum, and a Cloud of witnesses alleadged by Archdishop Whitg. ft, in the defence of his Answer, and O• Forbesse in his. Irenicum.
See harmony of the confess. Sect. 17. Zarich. in 4. ptaecept. Martyr Epistle. ad Hooperum, and a Cloud of Witnesses alleged by Archdishop White. ft, in the defence of his Answer, and O• Forbes in his. Irenicum.
Not that we say, as you charge vs, that no Ceremonie may be in the Church except the same be expressed in the word of God: but that in making Orders and Ceremonies of the Church, it is not lawful to doe what men list. T. c. Reply p. 27.
Not that we say, as you charge us, that no Ceremony may be in the Church except the same be expressed in the word of God: but that in making Order and Ceremonies of the Church, it is not lawful to do what men list. T. c. Reply p. 27.
Luk. X. 38. Verbum sedendi significat prostratos humi jacere, quod miseris ad luctum testandum convenit, sicuti ex compluribus Prophetarum loc is patet. Calvin in Luc. X.
Luk. X. 38. Verbum sedendi significat prostratos humi jacere, quod miseris ad Luctum testandum convenit, As ex compluribus Prophetarum loc is patet. calvin in Luke X.
Beelesia una est, eam tu frater Parmeniane apud •os solos esse dixisti. Optat, lib. 2. & post. Nitimini suadere hominibus apud vos sotos esse Ecclesiam.
Beelesia una est, eam tu frater Parmeniane apud •os solos esse dixisti. Optat, lib. 2. & post. Nitimini suadere hominibus apud vos sotos esse Church.
Isti qui dicunt, non es•is fratres nostri, Paganos nos dicunt. Aug in Ps. 32. Vos odio no• habetis, fratres uti { que } vestros ▪ auditorum animis infunditis odia, & docentes ne Ave dicant cuiquam nostrum Optat. lib. 4.
Isti qui dicunt, non es•is Brothers Our, Paganos nos dicunt. Aug in Ps. 32. Vos odio no• Habetis, Brothers uti { que } vestros ▪ auditorum animis infunditis Odia, & docentes ne Have Speak cuiquam nostrum Optat lib. 4.
Donatistae — pertinaci dissensione, in heresin schisma verterunt, tanquam Ecclesia Christi propter crimina Caeciliani, — de toto terrarum •• be perierit. Aug. cont. •pist. Parmen. l. 3. Id. de haeres. ad quod vult cap. 69.
Donatists — pertinaci dissension, in heresin schisma verterunt, tanquam Ecclesia Christ propter Crimes Caeciliani, — de toto terrarum •• be perierit. Aug. contentedly. •pist. Parmen. l. 3. Id. de haeres. ad quod vult cap. 69.
Qui resistit potestati, Dei ordinationi resistit; qui autem resistunt, sibiipsi judicium acquirunt — gravius perse• quitur siliu• patrem malè vivendo, quàm Pater filium castigan••• & gravius •n illa Saram persecuta est per iniquam superbiam, quàm cam Sa•a per debitam disciplinam. &c. De Vnitat. Eccles. & Tract. in Ioban. Matth. V. 10.
Qui resistit Power, Dei Ordination resistit; qui autem resistunt, sibiipsi judicium acquirunt — Gravius perse• quitur siliu• patrem malè vivendo, quàm Pater Son castigan••• & Gravius •n illa Saram persecuta est per iniquam Superbiam, quàm cam Sa•a per debitam Disciplinam. etc. De Vnitat. Eccles. & Tract. in John. Matthew V. 10.
