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A SERMON CONCERNING UNITY and AGREEMENT. 1 COR. 1. 10. Now I beseech you Brethren, by the Name of our Lord Iesus Christ, that yee all speake the same thing,
A SERMON CONCERNING UNITY and AGREEMENT. 1 COR. 1. 10. Now I beseech you Brothers, by the Name of our Lord Iesus christ, that ye all speak the same thing,
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yet I know not from what mist, or impotence, lodged in our nature, with whom errors and mistakes do for the most part prevaile more then Arguments or Demonstrations;
yet I know not from what missed, or impotence, lodged in our nature, with whom errors and mistakes do for the most part prevail more then Arguments or Demonstrations;
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The Corinthians (to whom this Epistle was written) as if from every new Teacher that came thither, they had learned a new Religion, began at length to have as many Religions among them as they had heard Teachers.
The Corinthians (to whom this Epistle was written) as if from every new Teacher that Come thither, they had learned a new Religion, began At length to have as many Religions among them as they had herd Teachers.
One (as you read at the 12. Verse, of this Chapter) said, I am of Paul, another, I am of Apollos, a third, I am of Cephas, a fourth, I am of Christ: As if Christ had either been divided,
One (as you read At the 12. Verse, of this Chapter) said, I am of Paul, Another, I am of Apollos, a third, I am of Cephas, a fourth, I am of christ: As if christ had either been divided,
Or at least, as if the Gospell (which at first sprung from him) like streams broken off from their spring-head, were no longer to retaine the name of the Fountain from whence it rose,
Or At least, as if the Gospel (which At First sprung from him) like streams broken off from their springhead, were no longer to retain the name of the Fountain from whence it rose,
When the unlearned wresting the Scripture which they had heard preached to an Apostles sense, would presume to impose that sense, which was indeed, not an Apostles, on others.
When the unlearned wresting the Scripture which they had herd preached to an Apostles sense, would presume to impose that sense, which was indeed, not an Apostles, on Others.
And those others, equally as unlearned, thought it as reasonable, so they could entitle it to another Apostle, to impose their interpretation of Scripture on the first.
And those Others, equally as unlearned, Thought it as reasonable, so they could entitle it to Another Apostle, to impose their Interpretation of Scripture on the First.
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Congregation spoke censoriously of Congregation, as if none had been in the right, but they onely who most vehemently could charge others with being in the wrong.
Congregation spoke censoriously of Congregation, as if none had been in the right, but they only who most vehemently could charge Others with being in the wrong.
Whose Sermons, like those changeable figures which melancholly men frame to themselves in the clouds, were made to weare the shape and form, which every mans zeale and fancy suggested to him.
Whose Sermons, like those changeable figures which melancholy men frame to themselves in the Clouds, were made to wear the shape and from, which every men zeal and fancy suggested to him.
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To compose these differences the refore, (differences not unlike those of our miserable, distracted times) and to make the Knot and Reconciliation as fast and strong,
To compose these differences the refore, (differences not unlike those of our miserable, distracted times) and to make the Knot and Reconciliation as fast and strong,
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and Congregation, in these words, Now I beseech you, Brethren, that there be no divisions, That is, (as I shall in the progress of this Sermon, make it clear to you from the Original) that there be no separations, that is, (as our English word doth wel express it) that there be no private sequestred meetings, no such things as Conventicles among you.
and Congregation, in these words, Now I beseech you, Brothers, that there be no divisions, That is, (as I shall in the progress of this Sermon, make it clear to you from the Original) that there be no separations, that is, (as our English word does well express it) that there be no private sequestered meetings, no such things as Conventicles among you.
Thirdly, to remove the root, and spring of all these uncharitable strifes, and divisions, and separations, he perswades them to unity of opinions and minds, in these words, Now I beseech you, Brethren, that you be perfectly joyned together in the same mind, and in the same judgement.
Thirdly, to remove the root, and spring of all these uncharitable strifes, and divisions, and separations, he persuades them to unity of opinions and minds, in these words, Now I beseech you, Brothers, that you be perfectly joined together in the same mind, and in the same judgement.
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Lastly, that he might with the greater successe do this, and (like a skilfull reconciler) might win upon all sides, he for a while layes aside the Authority of his Apostleship;
Lastly, that he might with the greater success do this, and (like a skilful reconciler) might win upon all sides, he for a while lays aside the authority of his Apostleship;
and mingling Request and Conjuration, with Exhortation and Advice, he acts the part of an Apostle, in the forme of a Petitioner, in these words, Now I beseech you Brethren, by the Name of our Lord Iesus Christ, &c. Upon these parts, the Apostles mild insinuation,
and mingling Request and Conjuration, with Exhortation and advice, he acts the part of an Apostle, in the Form of a Petitioner, in these words, Now I beseech you Brothers, by the Name of our Lord Iesus christ, etc. Upon these parts, the Apostles mild insinuation,
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In the ordering of which, I will begin with the Apostles submissive insinuation, or addresse of himselfe, in these words, Now I beseech you, Brethren, by the Name of our Lord Iesus Christ.
In the ordering of which, I will begin with the Apostles submissive insinuation, or address of himself, in these words, Now I beseech you, Brothers, by the Name of our Lord Iesus christ.
For the clearer and more usefull handling of this part of the Text, First, it will be necessary that I speake somthing to you of Saint Pauls person, the Preacher here in the Text,
For the clearer and more useful handling of this part of the Text, First, it will be necessary that I speak something to you of Saint Paul's person, the Preacher Here in the Text,
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which well considered, will conduce very much to the removall of a certaine dangerous error received of late into the minds of too many unlearned, vulgar men among us:
which well considered, will conduce very much to the removal of a certain dangerous error received of late into the minds of too many unlearned, Vulgar men among us:
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Which is, That Universities, and Bookes, and Studies, and Learning are so farre from being necessary preparations to make a Preacher of the Gospell, that any Lay-man,
Which is, That Universities, and Books, and Studies, and Learning Are so Far from being necessary preparations to make a Preacher of the Gospel, that any Layman,
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And thus enabled from above, without the forme of Ordination, or those other slow, tedious, lazy helps, of sitting twenty years in a Colledge to understand the Bible, may in the few minutes of a powerfull Inspiration spring up an Apostle,
And thus enabled from above, without the Form of Ordination, or those other slow, tedious, lazy helps, of sitting twenty Years in a College to understand the bible, may in the few minutes of a powerful Inspiration spring up an Apostle,
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one in the Old Testament, the other in the New, In the Old Testament, Doe you not read, say they, that God called Elisha from the Plough to be a Prophet? And doth not Amos tell you in the 7. Chapter of his Prophesie, at the 14. Verse, that he was a Herdman,
one in the Old Testament, the other in the New, In the Old Testament, Do you not read, say they, that God called Elisha from the Plough to be a Prophet? And does not Amos tell you in the 7. Chapter of his Prophesy, At the 14. Verse, that he was a Herdsman,
and a gatherer of Sycamore fruit? Then for examples in the New Testament, pray what were the Apostles? were they great Schollars? or did Christ send to Athens for them? were they not Fishermen, men altogether unletter'd, men called from mending nets to preach the Gospell? If this were so, That God according to his good pleasure, without any consideration of study,
and a gatherer of Sycamore fruit? Then for Examples in the New Testament, pray what were the Apostles? were they great Scholars? or did christ send to Athens for them? were they not Fishermen, men altogether unlettered, men called from mending nets to preach the Gospel? If this were so, That God according to his good pleasure, without any consideration of study,
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In answer to which, laying aside all partiality to my selfe, and prejudice against them, I shall with the same spirit of meekness and Candour, with which Saint Paul here in this Text bespoke his Corinthians, beseech you, who heare me this day, to observe,
In answer to which, laying aside all partiality to my self, and prejudice against them, I shall with the same Spirit of meekness and Candour, with which Saint Paul Here in this Text bespoke his Corinthians, beseech you, who hear me this day, to observe,
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Or should be so irreligiously bold, as to gain-say that piece of his Gospell which compares his holy Spirit to the Wind, which bloweth where it listeth. If they who thus pretend to a private Inspiration doe meane, that whatever God did in the times heretofore, he is able to doe now, I shall easily grant it;
Or should be so irreligiously bold, as to gainsay that piece of his Gospel which compares his holy Spirit to the Wind, which blows where it lists. If they who thus pretend to a private Inspiration do mean, that whatever God did in the times heretofore, he is able to do now, I shall Easily grant it;
Nor shall I make any doubt or scruple at all, to say, that, if we looke upon what God is able to doe, by the same power by which he was able to raise up Children to Abraham out of stones,
Nor shall I make any doubt or scruple At all, to say, that, if we look upon what God is able to do, by the same power by which he was able to raise up Children to Abraham out of stones,
For here with all the Christian gentleness and reason, which may possibly conduce to the clearing of this doubt, were I to argue this Controversie with one of those men who invade our function,
For Here with all the Christian gentleness and reason, which may possibly conduce to the clearing of this doubt, were I to argue this Controversy with one of those men who invade our function,
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Since the Apostle tells us in the fifth Chapter of the Epistle to the Hebrewes, at the fourth Verse, (A place well worth your marking, my Brethren) That no man taketh this honour of a Priest to himselfe,
Since the Apostle tells us in the fifth Chapter of the Epistle to the Hebrews, At the fourth Verse, (A place well worth your marking, my Brothers) That no man Takes this honour of a Priest to himself,
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Nay, if by an infallible Illumination they could assure themselves, that they have him, yet as many as have not the like infallible Illumination to assure them so too, will not be guilty of an unpardonable offence,
Nay, if by an infallible Illumination they could assure themselves, that they have him, yet as many as have not the like infallible Illumination to assure them so too, will not be guilty of an unpardonable offence,
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nay plucke the veile and cloud from the Booke of Mysteries it selfe, the very Revelation? Can any of you great Schollers, with all your study of Philosophers, Fathers, Councells, Schoole-men, Historians, Oratours, Poets, either hold your Congregations longer,
nay pluck the veil and cloud from the Book of Mysteres it self, the very Revelation? Can any of you great Scholars, with all your study of Philosophers, Father's, Counsels, Schoolmen, Historians, Orators, Poets, either hold your Congregations longer,
But, then, if all my studies of the Bible, assisted with all those holy, uncorrupted learned helps, which might enable mee to understand it aright, have not deceived me, their expositions,
But, then, if all my studies of the bible, assisted with all those holy, uncorrupted learned helps, which might enable me to understand it aright, have not deceived me, their expositions,
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Saint Paul tells us in the fift Chapter of the Epistle to the Galatians, at the 22, and 23. Verses, that the fruits, or effects of the Spirit, are love, peace, long-suffering, gentlenesse, meeknesse, temperance.
Saint Paul tells us in the fift Chapter of the Epistle to the Galatians, At the 22, and 23. Verses, that the fruits, or effects of the Spirit, Are love, peace, long-suffering, gentleness, meekness, temperance.
Nor is it a long Prayer, or a zealous two-houres reviling of the foot-steps of the Lords Anointed, their lawfull Soveraigne, which can make their Sermons to be any other then so much Libell, or holy Detractation;
Nor is it a long Prayer, or a zealous two-houres reviling of the footsteps of the lords Anointed, their lawful Sovereign, which can make their Sermons to be any other then so much Libel, or holy Detractation;
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as S. Basil calls them, these Saints of a daies growth, challenge to themselves, who thinke that all that is required to make a Minister of the Gospell, is NONLATINALPHABET, onely to be willing,
as S. Basil calls them, these Saints of a days growth, challenge to themselves, who think that all that is required to make a Minister of the Gospel, is, only to be willing,
yet God is so much the God of order, that unlesse they will enter themselves into his service, by undergoing those Rites of Consecration and Imposition of Hands, which God hath prescribed in his Church, to stand for ever as the outward formes and signes of their vocation too, every act of the Ministerie which they performe, is but a sacrifice like theirs who offered strange fire before the Lord,
yet God is so much the God of order, that unless they will enter themselves into his service, by undergoing those Rites of Consecration and Imposition of Hands, which God hath prescribed in his Church, to stand for ever as the outward forms and Signs of their vocation too, every act of the Ministry which they perform, is but a sacrifice like theirs who offered strange fire before the Lord,
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as will (certainely) unrepented, at some time or other, draw the punishment of Uzzrah upon them, provoke the abused Almighty to breake forth in a flame of fire upon them,
as will (Certainly) unrepented, At Some time or other, draw the punishment of Uzzrah upon them, provoke the abused Almighty to break forth in a flame of fire upon them,
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For here let me once more ask them, How was Elisha called to be a Prophet? meerly by the secret, unknown whisper and instinct of the holy Ghost? Truly,
For Here let me once more ask them, How was Elisha called to be a Prophet? merely by the secret, unknown whisper and instinct of the holy Ghost? Truly,
as 'tis not affirmed, so 'tis not denyed in Scripture, but left probable. In the Consecration of the Priests of those times, the case is much more evident:
as it's not affirmed, so it's not denied in Scripture, but left probable. In the Consecration of the Priests of those times, the case is much more evident:
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first, divers Sacrifices were to bee offered for them; then they were to be brought to the door of the Tabernacle of the Congregation, and there to bee washt;
First, diverse Sacrifices were to be offered for them; then they were to be brought to the door of the Tabernacle of the Congregation, and there to be washed;
and you will find that these are the theeves and robbers (pardon the hardness of the language, I cannot make the Scripture speake mildlier then it doth) which our Saviour Christ speaks of in the 10. Chapter of S. Iohn at the first Verse, Men who enter not in by the doore into the sheep-fold,
and you will find that these Are the thieves and robbers (pardon the hardness of the language, I cannot make the Scripture speak mildlier then it does) which our Saviour christ speaks of in the 10. Chapter of S. John At the First Verse, Men who enter not in by the door into the sheepfold,
And whereas the mark and Character of all the true Ministers of the Gospel is to stand, having their feet shod with the preparation of the Gospel of peace, these men wander,
And whereas the mark and Character of all the true Ministers of the Gospel is to stand, having their feet shod with the preparation of the Gospel of peace, these men wander,
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and thinke they have then onely done the worke, and businesse of an Apostle, when they have cast the Congregation which they leave behind them into a cumbustion and flame.
and think they have then only done the work, and business of an Apostle, when they have cast the Congregation which they leave behind them into a combustion and flame.
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and the holy Ghost by fingers, immediately called by Christ? What imposition of hands went to change S. Peter from a Fisher-man into an Apostle? or what Bishops Ceremonies past to make S. Paul (in whose person you have all this while preacht against us) of a persecutor of the Church to become a Doctor of the Gentiles? Doth no• … your own Tertullian say, Nonne & Laici Sacerdotes sumus, That any Lay-man,
and the holy Ghost by fingers, immediately called by christ? What imposition of hands went to change S. Peter from a Fisherman into an Apostle? or what Bishops Ceremonies past to make S. Paul (in whose person you have all this while preached against us) of a persecutor of the Church to become a Doctor of the Gentiles? Does no• … your own Tertullian say, Nonne & Laici Sacerdotes sumus, That any Layman,
Yet something answerable to the Imposition of hands went to their Consecration, before they were invested with full Authority to preach the Gospell to the world.
Yet something answerable to the Imposition of hands went to their Consecration, before they were invested with full authority to preach the Gospel to the world.
For besides their first vocation by Christ to be his Disciples, from whom they learnt that Gospell which they afterwards preacht, what saies the Scripture? Tarry yee at Ierusalem, sayes Christ to them,
For beside their First vocation by christ to be his Disciples, from whom they learned that Gospel which they afterwards preached, what Says the Scripture? Tarry ye At Ierusalem, Says christ to them,
And, pray, what was that promise, and what was this power? Certainly, that which you read of in the second Chapter of the Acts, where at the time prefixt by Christ, the Holy Ghost descended on them.
And, pray, what was that promise, and what was this power? Certainly, that which you read of in the second Chapter of the Acts, where At the time prefixed by christ, the Holy Ghost descended on them.
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And how did hee descend? in a still, soft, secret, invisible perswasion of the Fancy? Or in the silent whisper of an unperceived Illumination? No such matter, Quod Episcopus aliis, Spiritus sanctus Apostolis, saies a learned man.
And how did he descend? in a still, soft, secret, invisible persuasion of the Fancy? Or in the silent whisper of an unperceived Illumination? No such matter, Quod Episcopus Others, Spiritus Sanctus Apostles, Says a learned man.
Next, as for S. Paul, 'tis cleare by the story of his Conversion, that he received not his Commission to preach from that which Christ spoke to him immediately from Heaven.
Next, as for S. Paul, it's clear by the story of his Conversion, that he received not his Commission to preach from that which christ spoke to him immediately from Heaven.
and there it shall be told thee what thou must doe. When hee came into the City, a certaine Disciple named Ananias, pre-instructed by Christ in a vision, was sent to him, who putting his hands on him, saies the Text, said to him, Brother Saul, the Lord (even Iesus that appeared to thee in the way) hath sent me, that thou mightst receive thy sight,
and there it shall be told thee what thou must do. When he Come into the city, a certain Disciple nam Ananias, pre-instructed by christ in a vision, was sent to him, who putting his hands on him, Says the Text, said to him, Brother Saul, the Lord (even Iesus that appeared to thee in the Way) hath sent me, that thou Mightest receive thy sighed,
To make him an out-right Apostle, a higher, second, and more solemne consecration past upon him, which you may read in the 13. Chapter of the Acts, where, sayes the Holy Ghost to the Trophets,
To make him an outright Apostle, a higher, second, and more solemn consecration passed upon him, which you may read in the 13. Chapter of the Acts, where, Says the Holy Ghost to the Profits,
and Teachers of the Church of Antioch, Separate me Barnabas and Saul, for the worke whereunto I have called them, Ver. 2. And how were they separated I pray? The third Verse tells you, When the Prophets and Teachers (there mentioned) had fasted, and prayed,
and Teachers of the Church of Antioch, Separate me Barnabas and Saul, for the work whereunto I have called them, Ver. 2. And how were they separated I pray? The third Verse tells you, When the prophets and Teachers (there mentioned) had fasted, and prayed,
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That in a humane way of acquired Learning, hee was the greatest Scholler of his time, bred up at the feet of Gamaliel, a great Doctor of Law, spoke more Tongues, attained by his owne Industry,
That in a humane Way of acquired Learning, he was the greatest Scholar of his time, bred up At the feet of Gamaliel, a great Doctor of Law, spoke more Tongues, attained by his own Industry,
If a Christian Lay-man should come into a Pagan Island, or into a Countrey of Heathen people, where there is no true Minister, here Tinguis, & offers, & sacerdos es, everie man is a Priest,
If a Christian Layman should come into a Pagan Island, or into a Country of Heathen people, where there is no true Minister, Here Tinguis, & offers, & sacerdos es, every man is a Priest,
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But where this necessity is not, to snatch the Sermon out of the mouth, or the Sacrament out of the hands or the child out of the armes of the true Minister, is certainly to to be in the number of those uncalled Teachers, of whom God complaines in the 23. Chapter of Ieremy, at the 21. Verse, where he saies, I have not sent these Prophets, yet they • … an;
But where this necessity is not, to snatch the Sermon out of the Mouth, or the Sacrament out of the hands or the child out of the arms of the true Minister, is Certainly to to be in the number of those uncalled Teachers, of whom God complains in the 23. Chapter of Ieremy, At the 21. Verse, where he Says, I have not sent these prophets, yet they • … an;
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which was by occasion of Saint Pauls calling to be an Apostle, to remove an errour of late taken into the minds of some, that crafts-men may exercise the place and function of a Priest.
which was by occasion of Saint Paul's calling to be an Apostle, to remove an error of late taken into the minds of Some, that craftsmen may exercise the place and function of a Priest.
The next thing I shall observe to you, is, the holy art and insinuation which S. Paul here useth to win upon the minds of his disagreeing Corinthians. Though he professe, in the beginning of the next Chapter, that he came not to them with that part of an Orator about him, which consists in the excellency of speech,
The next thing I shall observe to you, is, the holy art and insinuation which S. Paul Here uses to win upon the minds of his disagreeing Corinthians. Though he profess, in the beginning of the next Chapter, that he Come not to them with that part of an Orator about him, which consists in the excellency of speech,
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and his Epistles might, perhaps, have past for a good piece of Rhetorick, but not for good Sermons) yet he every where carried this other, equally prevailing part of a good Oratour with him, that by complying with the affections of those to whom he wrote, he first transformed himselfe into their shapes,
and his Epistles might, perhaps, have passed for a good piece of Rhetoric, but not for good Sermons) yet he every where carried this other, equally prevailing part of a good Orator with him, that by complying with the affections of those to whom he wrote, he First transformed himself into their shapes,
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If I may speake of him, by his owne description of himselfe, (and certainly, in that description of himselfe, he was inspired to speake truth as well as in his other writings) as he was not chosen,
If I may speak of him, by his own description of himself, (and Certainly, in that description of himself, he was inspired to speak truth as well as in his other writings) as he was not chosen,
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and to the nineteen Verse, where setting downe the end, and aime, which hee proposed to all his holy Arts, he saies, Though I be free from all men, that is, no way obliged to doe as I doe,
and to the nineteen Verse, where setting down the end, and aim, which he proposed to all his holy Arts, he Says, Though I be free from all men, that is, no Way obliged to do as I do,
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if to beseech, and entreat, and petition there, where he had sufficient authority and commission to enjoyne and command, be to wear the forme of a servant;
if to beseech, and entreat, and petition there, where he had sufficient Authority and commission to enjoin and command, be to wear the Form of a servant;
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and the good successe which they are likely to procure, in all his Epistles I finde not this Apostle more expediently making use of his Art in the forme of a suppliant,
and the good success which they Are likely to procure, in all his Epistles I find not this Apostle more expediently making use of his Art in the Form of a suppliant,
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or to go over to them who said they were of Paul, it being as reasonable that they should come over to them, who said they were of Cephas or Apollos, might have askt the same question which the striving Israelite askt Moses, Who made thee a Iudge over us? And might have seconded this question with another,
or to go over to them who said they were of Paul, it being as reasonable that they should come over to them, who said they were of Cephas or Apollos, might have asked the same question which the striving Israelite asked Moses, Who made thee a Judge over us? And might have seconded this question with Another,
and have askt him, how one interested, and ingaged, nay the head (as they conceived) of a Faction, could be presumed to be an impartiall reconciler? The better therefore, to establish a peace and concord among them, S. Paul in this Chap. proceeds by three conducible waies of Reconciliation.
and have asked him, how one interested, and engaged, nay the head (as they conceived) of a Faction, could be presumed to be an impartial reconciler? The better Therefore, to establish a peace and concord among them, S. Paul in this Chap. proceeds by three conducible ways of Reconciliation.
and equally blaming those who said they were of Paul, as those who said they were of Cephas, or Apollos; he askes them how it came to passe, that they dealt with the Gospell of Christ, which was entire and seamlesse,
and equally blaming those who said they were of Paul, as those who said they were of Cephas, or Apollos; he asks them how it Come to pass, that they dealt with the Gospel of christ, which was entire and seamless,
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why doe you raise a Sect, and Faction from him? VVhy doe you call your selves by way of marke and distinction, Paulists? And so turn the name of your Preacher and Apostle, into the name of a Schisme and side?
why do you raise a Sect, and Faction from him? Why do you call your selves by Way of mark and distinction, Paulists? And so turn the name of your Preacher and Apostle, into the name of a Schism and side?
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and to turne the enmity and hatred which they held between themselves, upon the Reconciler, who strived to make them friends) but was to quench such discords with soft language,
and to turn the enmity and hatred which they held between themselves, upon the Reconciler, who strived to make them Friends) but was to quench such discords with soft language,
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Though, therfore, being armed with the authority of Christ himselfe, he might, with justice enough, have made Decrees and Ordinances to bind them to agreement,
Though, Therefore, being armed with the Authority of christ himself, he might, with Justice enough, have made Decrees and Ordinances to bind them to agreement,
therefore, not entitling himselfe more to one side then anonher, he equally beseecheth them all, that he might the more regardfully be listned to by all.
Therefore, not entitling himself more to one side then anonher, he equally Beseecheth them all, that he might the more regardfully be listened to by all.
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He requests them that they would not be worse Christians, that is, Schismatiques and Seperatists, then they were Heathens, that is, unanimous Idolaters.
He requests them that they would not be Worse Christians, that is, Schismatics and Separatists, then they were heathens, that is, unanimous Idolaters.
And that hee might the more prevailingly obtaine this of them, he addresseth himselfe to them in a stile and compellation of the greatest and gentlest perswasion to peace that can bee used,
And that he might the more prevailingly obtain this of them, he Addresseth himself to them in a style and compellation of the greatest and gentlest persuasion to peace that can be used,
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to be brethren, carries a reference of equality to one another) but it implies all the naturall and religious grounds for which men ought to maintaine League and Agreement, and Peace with one another.
to be brothers, carries a Referente of equality to one Another) but it Implies all the natural and religious grounds for which men ought to maintain League and Agreement, and Peace with one Another.
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and equally wearing in their nature one and the same common Image of God. And therefore, for this they were not to disagree, or quarrell with one another:
and equally wearing in their nature one and the same Common Image of God. And Therefore, for this they were not to disagree, or quarrel with one Another:
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Since likenesse of kinde maintains agreement between savage beasts and Tygers. Leonum feritas inter se non dimicat, serpentum morsus non petunt serpentes;
Since likeness of kind maintains agreement between savage beasts and Tigers. Leonum feritas inter se non dimicat, Serpentum Morsus non petunt Serpents;
Who ever heard of a Lyon devovred by a Lyon? Or who ever heard of a Serpent stung by a Serpent? much lesse should men then, bite and devour, and prey upon one another.
Who ever herd of a lion devoured by a lion? Or who ever herd of a Serpent stung by a Serpent? much less should men then, bite and devour, and prey upon one Another.
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Againe, in calling them Brethren, besides the naturall affinity that was between them as men, he put them in minde of their spirituall alliance, as they were Christians too.
Again, in calling them Brothers, beside the natural affinity that was between them as men, he put them in mind of their spiritual alliance, as they were Christians too.
and by which they, by whose names (to the blemish and disparagement of this) they called themselves, were, with them, equally to be called, that is, Christians.
and by which they, by whose names (to the blemish and disparagement of this) they called themselves, were, with them, equally to be called, that is, Christians.
and to trouble the peacefull course, and streame of things well setled, and to raise a storme and tempest there, where they should compose and allay one, is not to act the part of an Apostle,
and to trouble the peaceful course, and stream of things well settled, and to raise a storm and tempest there, where they should compose and allay one, is not to act the part of an Apostle,
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and breathing nothing but pitcht-fields, and sieges, and slaughters of their Brethren, doe professe no Sermon to be a Sermon, which rends not the Rockes and the Mountaines before it:
and breathing nothing but pitched-fields, and sieges, and slaughters of their Brothers, do profess no Sermon to be a Sermon, which rends not the Rocks and the Mountains before it:
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If I should aske you, from whence have sprung our present distractions? Or, who are they who keep the wounds of our divided Kingdome bleeding? Are they not certaine tempestuous, uncharitable active men, who make it their work and businesse to rob men of the greatest temporal blessing of the Scripture,
If I should ask you, from whence have sprung our present distractions? Or, who Are they who keep the wounds of our divided Kingdom bleeding? are they not certain tempestuous, uncharitable active men, who make it their work and business to rob men of the greatest temporal blessing of the Scripture,
Lastly, these are the men, who when they should strive to quench the present flame with their teares, do conjure as earnestly by the name of Christ to discord and confusion,
Lastly, these Are the men, who when they should strive to quench the present flame with their tears, do conjure as earnestly by the name of christ to discord and confusion,
and the first step towards the reconciliation, and peace, here petitioned for, which is unity and agreement in compellations and names in these words, Now I beseech you Brethren, that yee all speak the same thing.
and the First step towards the reconciliation, and peace, Here petitioned for, which is unity and agreement in compellations and names in these words, Now I beseech you Brothers, that ye all speak the same thing.
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Whether the dispersion of men, after the building of the Tower of Babell, over the face of the whole earth, were a punishment or a blessing to mankinde, I shall not in this Auditory examine or dispute.
Whither the dispersion of men, After the building of the Tower of Babel, over the face of the Whole earth, were a punishment or a blessing to mankind, I shall not in this Auditory examine or dispute.
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Only thus much we learne from the History of that place, that the occasion of that dispersion and separation of men from one another, sprung first from the confusion which God threw among them,
Only thus much we Learn from the History of that place, that the occasion of that dispersion and separation of men from one Another, sprung First from the confusion which God threw among them,
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when as many languages were throwne among them, as they afterwards possest Countries, then society, and co-habitation, and brotherhood ceast among them too.
when as many languages were thrown among them, as they afterwards possessed Countries, then society, and cohabitation, and brotherhood ceased among them too.
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As this diversity of Tongues at first broke the world into the severall crumbles and portions of men, who from that time to this have divided it among them;
As this diversity of Tongues At First broke the world into the several crumbles and portions of men, who from that time to this have divided it among them;
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so there is not any one thing which hath so fatally divided Kingdomes, and States, and Churches against themselves, somtimes to an utter extirpation, many times to an eternall breach,
so there is not any one thing which hath so fatally divided Kingdoms, and States, and Churches against themselves, sometimes to an utter extirpation, many times to an Eternal breach,
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I doe not meane when men speake divers tongues of severall dialects, and significations, (as when they at the building of Babell spoke some of them Hebrew perhaps, some of them Greek) but my meaning is, that nothing more directly tends to the division of a State,
I do not mean when men speak diverse tongues of several dialects, and significations, (as when they At the building of Babel spoke Some of them Hebrew perhaps, Some of them Greek) but my meaning is, that nothing more directly tends to the division of a State,
or Church, then for severall companies of men to distinguish, and divide and separate themselves from one another by certaine words and names of marke and difference, especially if they be words of disgrace,
or Church, then for several companies of men to distinguish, and divide and separate themselves from one Another by certain words and names of mark and difference, especially if they be words of disgrace,
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Then, if hatred of person, or difference of Religion doe accompany such words of distinction, that for the most part befalls them, which befell the men of the old world, they breake society and Communion, and crumble asunder;
Then, if hatred of person, or difference of Religion do accompany such words of distinction, that for the most part befalls them, which befell the men of the old world, they break society and Communion, and crumble asunder;
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As long as the Jewes called themselves by one and the same common name of their Father Iacob, Israelites, they made but one State, one Common-wealth among them.
As long as the Jews called themselves by one and the same Common name of their Father Iacob, Israelites, they made but one State, one Commonwealth among them.
But when once ten Tribes ingrossed that name to themselves, and the other two for distinction sake called themselves by the name of the Tribe of Iudah, the most united, happiest, neerliest allied people in the world, a people of one blood,
But when once ten Tribes ingrossed that name to themselves, and the other two for distinction sake called themselves by the name of the Tribe of Iudah, the most united, Happiest, neerliest allied people in the world, a people of one blood,
as well as one language, fell asunder, and divided themselves, like Iacob and Esau, into two hostile, irreconcileable, never more to bee united Kingdomes.
as well as one language, fell asunder, and divided themselves, like Iacob and Esau, into two hostile, Irreconcilable, never more to be united Kingdoms.
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But when they once began to distinguish themselves by their severall Teachers, when some said, We are of Paul, others, we are of Cephas: A third sort, we are of Apollos; And onely a fourth sort, more Orthodox then the rest, we are of Christ; Then,
But when they once began to distinguish themselves by their several Teachers, when Some said, We Are of Paul, Others, we Are of Cephas: A third sort, we Are of Apollos; And only a fourth sort, more Orthodox then the rest, we Are of christ; Then,
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then indeed, as if Christ had been divided, or had beene the Author of severall Religions, preacht among them by severall Apostles, they became broken,
then indeed, as if christ had been divided, or had been the Author of several Religions, preached among them by several Apostles, they became broken,
They who were the followers of Saint Pauls Doctrine, called those who followed Apollos, by way of marke and infamy, Apolonists. And they who were the followers of Apollos, by way of retaliation,
They who were the followers of Saint Paul's Doctrine, called those who followed Apollos, by Way of mark and infamy, Apolonists. And they who were the followers of Apollos, by Way of retaliation,
Here then, my Brethren, let me make my appeale to eyery one of you, who heare me this day, hath not this been our verie case? I must with sorrow of heart confesse to you, that as often as I have for some yeares, made to my selfe a contemplative survey of this unhappie Kingdome, I have been able to discover no cause so pernicious for the many alienations of mind,
Here then, my Brothers, let me make my appeal to eyery one of you, who hear me this day, hath not this been our very case? I must with sorrow of heart confess to you, that as often as I have for Some Years, made to my self a contemplative survey of this unhappy Kingdom, I have been able to discover no cause so pernicious for the many alienations of mind,
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To this, I cannot but adde one most pernicious cause of our present divisions more, which people have derived to themselves from making themselves followers too much of severall Teachers;
To this, I cannot but add one most pernicious cause of our present divisions more, which people have derived to themselves from making themselves followers too much of several Teachers;
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But if you consider the many rents and separations into which the ordinary sort of people have for some years divided themselves, either you will find no names at all for them,
But if you Consider the many rends and separations into which the ordinary sort of people have for Some Years divided themselves, either you will find no names At all for them,
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or names so unlearned, so obscure, so altogether mechanick, and unconsiderable, that it will be your wonder how such vulgar, rude, untaught Teachers should draw Disciples after them.
or names so unlearned, so Obscure, so altogether mechanic, and unconsiderable, that it will be your wonder how such Vulgar, rude, untaught Teachers should draw Disciples After them.
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I will not say, from mending old breeches, or cobling old shooes, (pardon the homelinesse of the expression I beseech you, it is but the Historians Latine translated into my English) but from Trades so meane,
I will not say, from mending old breeches, or cobbling old shoes, (pardon the homeliness of the expression I beseech you, it is but the Historians Latin translated into my English) but from Trades so mean,
Againe, in this diversitie of Guides and pastors, (Pastors scarce fit to be Overseers of unreasonable Flocks) do we not also hear as great a diversity of language spoken? The Lay-Preacher accuseth the University-man with want of the Spirit;
Again, in this diversity of Guides and Pastors, (Pastors scarce fit to be Overseers of unreasonable Flocks) do we not also hear as great a diversity of language spoken? The Lay-Preacher Accuseth the University-man with want of the Spirit;
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whether they be good or bad, God hath past this sad irreversible sentence and decree, That some shall necessarily be saved, others shall as necessarily be damned.
whither they be good or bad, God hath passed this sad irreversible sentence and Decree, That Some shall necessarily be saved, Others shall as necessarily be damned.
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They who thinke this a piece of Stoicisme, or a Doctrine brought into the world to drive People to despaire, doe equally banish those from the state of salvation, who thus uncharitably banish others.
They who think this a piece of Stoicism, or a Doctrine brought into the world to drive People to despair, do equally banish those from the state of salvation, who thus uncharitably banish Others.
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But what speake I to you of this Congregation of such high, schollarly dissentions? or discourse to you of disputes and controversies, not in the power of Scripture, Synods,
But what speak I to you of this Congregation of such high, schollarly dissensions? or discourse to you of disputes and controversies, not in the power of Scripture, Synods,
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or Generall Councells to decide? That which hath more troubled the peace of our distracted Kingdome, hath been a strife of words about things as small as Cummin, or Annise:
or General Counsels to decide? That which hath more troubled the peace of our distracted Kingdom, hath been a strife of words about things as small as Cummin, or Anise:
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One hath stiled the Crosse in Baptisme a signe of Superstition; another hath stiled it the marke, and badge, and embleme of his Christianity and profession.
One hath styled the Cross in Baptism a Signen of Superstition; Another hath styled it the mark, and badge, and emblem of his Christianity and profession.
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In this miserable diversity of sides, th• … n, where Countrymen, and men of the same speech, doe so ordinarily speak divers languages, What way is there left to beget a peace and union among us?
In this miserable diversity of sides, th• … n, where Countrymen, and men of the same speech, do so ordinarily speak diverse languages, What Way is there left to beget a peace and Union among us?
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Next, that we no longer, as our interest, or affections, or prejudices, or education, or customes sway us, pin our beleefe or faith upon any one Particular Guide or Teacher,
Next, that we no longer, as our Interest, or affections, or prejudices, or education, or customs sway us, pin our belief or faith upon any one Particular Guide or Teacher,
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and as that generall sense is laid downe to us in the Scripture. Lastly, that in matters of Ceremony and forme, things either altogether indifferent, or at most,
and as that general sense is laid down to us in the Scripture. Lastly, that in matters of Ceremony and Form, things either altogether indifferent, or At most,
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That we call not that scandalous which is decent; or that decent which is scandalous: That we presse not things as necessary, which are meerly ornamentall;
That we call not that scandalous which is decent; or that decent which is scandalous: That we press not things as necessary, which Are merely ornamental;
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That where no well-establisht Law is broken by it, both in Actions and Language, where ever we come, we conforme our selves to the harmelesse (though to us unusuall) custome of the place:
That where no well-established Law is broken by it, both in Actions and Language, where ever we come, we conform our selves to the harmless (though to us unusual) custom of the place:
Herein imitating that sure example of S. Paul, by being strong with the strong, and weak with the weak, as neere as we can, to become all things to all men.
Herein imitating that sure Exampl of S. Paul, by being strong with the strong, and weak with the weak, as near as we can, to become all things to all men.
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In things meerly Ceremoniall, to part with our Christian liberty, and peaceably to yeeld to those, who, being otherwise perswaded, will contentiously refuse to part with theirs.
In things merely Ceremonial, to part with our Christian liberty, and peaceably to yield to those, who, being otherwise persuaded, will contentiously refuse to part with theirs.
Which is the next degree of Unity here petitioned for, that is, an unity of meeting together in the same house of God, set downe in these words, I beseech you Brethren, that there be no divisions among you.
Which is the next degree of Unity Here petitioned for, that is, an unity of meeting together in the same house of God, Set down in these words, I beseech you Brothers, that there be no divisions among you.
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That I may the clearlier proceed in the interpretation of this part of the Text, I shall desire you to observe, that the word which we here in English doe translate Divisions, is in the Originall Greek (by which we are to order our exposition) NONLATINALPHABET:
That I may the clearlier proceed in the Interpretation of this part of the Text, I shall desire you to observe, that the word which we Here in English do translate Divisions, is in the Original Greek (by which we Are to order our exposition):
Which unnecessary separation upon weake, slight grounds, is that which Saint Paul here in this Text, by way of difference and distinction from lighter Rents, calls NONLATINALPHABET, Schismes.
Which unnecessary separation upon weak, slight grounds, is that which Saint Paul Here in this Text, by Way of difference and distinction from lighter Rends, calls, Schisms.
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and with whom all communion is destructive to our Salvation) doth not alwaies confine it selfe within the retired, sequestred limits of a bare separation.
and with whom all communion is destructive to our Salvation) does not always confine it self within the retired, sequestered Limits of a bore separation.
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as their strength and numbers have encouraged them, and as the time hath favoured their Reformation (as they have called it) proceeded from the rectifying of mens Errors, to the lessening of their fortunes.
as their strength and numbers have encouraged them, and as the time hath favoured their Reformation (as they have called it) proceeded from the rectifying of men's Errors, to the lessening of their fortune's.
every one of which challenging to themselves the true and right Religion, and charging the others with the name of the false, thought at length that no way was left to keep themselves pure and unspotted,
every one of which challenging to themselves the true and right Religion, and charging the Others with the name of the false, Thought At length that no Way was left to keep themselves pure and unspotted,
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because, forsooth, the Preacher hath been ungifted? And wherein, I pray, hath his ungiftedness appeared? Because hee hath not expressed himself in that light, fluent, running, passionate, zealous stile, which should make him for that time seem religiously distracted,
Because, forsooth, the Preacher hath been ungifted? And wherein, I pray, hath his ungiftedness appeared? Because he hath not expressed himself in that Light, fluent, running, passionate, zealous style, which should make him for that time seem religiously distracted,
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or beside himselfe? Or because his Prayer or Sermon hath been premeditated, and hath not flowne from him in such an Ex-tempore loose careere of devout emptinesses and nothings,
or beside himself? Or Because his Prayer or Sermon hath been premeditated, and hath not flown from him in such an Extempore lose career of devout emptinesses and nothings,
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as serve onely to entertaine the people, as Bubbles doe children, with a thin, unsolid, brittle, painted blast of wind and ayre? Or because, perhaps, the sands of his Glasse have not fleeted for two tedious houres together with nothing but the bold insolent defamation and reviling of his Prince?
as serve only to entertain the people, as Bubbles do children, with a thin, unsolid, brittle, painted blast of wind and air? Or Because, perhaps, the sands of his Glass have not fleeted for two tedious hours together with nothing but the bold insolent defamation and reviling of his Prince?
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Againe, have there not been some who have thought our Temples unholy, because the Common-Prayer Booke hath been read there? And have renounced the Congregation, where part of the Service hath been tuned through an Organ? Hath not a dumb Picture in the window driven some from the Church? And in exchange of the Oratories, have not some in the heat and zeale of their Separation, turned their Parlours, Chambers,
Again, have there not been Some who have Thought our Temples unholy, Because the Common prayer Book hath been read there? And have renounced the Congregation, where part of the Service hath been tuned through an Organ? Hath not a dumb Picture in the window driven Some from the Church? And in exchange of the Oratories, have not Some in the heat and zeal of their Separation, turned their Parlours, Chambers,
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and Diningroomes into Temples, and Houses of Prayer? Nay, hath not Christ been worshipt in places yet more vile and mean? In places, which have reduced him the second time to a Stable? If I should aske the people of both Sexes, who are thus given to separation,
and Diningroomes into Temples, and Houses of Prayer? Nay, hath not christ been worshipped in places yet more vile and mean? In places, which have reduced him the second time to a Stable? If I should ask the people of both Sexes, who Are thus given to separation,
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or motives either taken from the Word of God, (which is so much in their mouthes) or from reason, (which is so little in their practice) they thus affect to single and divide themselves from others:
or motives either taken from the Word of God, (which is so much in their mouths) or from reason, (which is so little in their practice) they thus affect to single and divide themselves from Others:
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Nor are they competent Judges of this, but God only, who by the mouth of his Son, hath told us in the Parable, that the wheat and corne is not to be separated from the chaffe and tares when we list,
Nor Are they competent Judges of this, but God only, who by the Mouth of his Son, hath told us in the Parable, that the wheat and corn is not to be separated from the chaff and tares when we list,
Did not our Saviour Christ (and certainely his example is too great to be refused) usually converse with Publicans and sinners? Did he forsake the Table,
Did not our Saviour christ (and Certainly his Exampl is too great to be refused) usually converse with Publicans and Sinners? Did he forsake the Table,
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or Church, or the things done there, which hath made them shun our ordinary Congregations? Yes, say some, we have held it very unlawfull (as we conceive) to assemble in such a place, where we have seen Altars,
or Church, or the things done there, which hath made them shun our ordinary Congregations? Yes, say Some, we have held it very unlawful (as we conceive) to assemble in such a place, where we have seen Altars,
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and Windowes worshipped, superstitious garments worne, and have heard the more superstitious Common-Prayer Booke read, that great bolster to slothfull Ministers,
and Windows worshipped, superstitious garments worn, and have herd the more superstitious Common prayer Book read, that great bolster to slothful Ministers,
yet unlesse they would have compelled them to be Idolaters too, I (after all the impartiall Objections which my weake understanding can frame) can see no reason why they should not communicate with them in other things wherein they were no Idolaters.
yet unless they would have compelled them to be Idolaters too, I (After all the impartial Objections which my weak understanding can frame) can see no reason why they should not communicate with them in other things wherein they were no Idolaters.
If such superstitio ns had been publikely practised among us, it is not necessary that every one that is a spectator to anothers mans sin, should presently be an offender.
If such Superstition ns had been publicly practised among us, it is not necessary that every one that is a spectator to another's men since, should presently be an offender.
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what seest thou in a Surplice, or hearest in the Common-Prayer Booke, which should make thee forbeare the Congregation where these are retained? Is it the web,
what See thou in a Surplice, or Hearst in the Common prayer Book, which should make thee forbear the Congregation where these Are retained? Is it the web,
or indevotion of the Book which offends thee? Or art thou troubled because they have both beene borrowed from the Church of Rome? That indeed is the great argument of exception;
or indevotion of the Book which offends thee? Or art thou troubled Because they have both been borrowed from the Church of Rome? That indeed is the great argument of exception;
But, then, it is so weake, so accidentall, so vulgar an Argument, an Argument so fit for none to urge but silly women, with whom the first impression of things alwaies takes strongliest, that I must say in replie to it, That by the same reason, that thou poore, tender-conscienc'd man, (who art not yet past milke,
But, then, it is so weak, so accidental, so Vulgar an Argument, an Argument so fit for none to urge but silly women, with whom the First impression of things always Takes strongliest, that I must say in reply to it, That by the same reason, that thou poor, tender-conscienced man, (who art not yet past milk,
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If to weare or do, whatever Papists weare or doe be unlawfull, as it will presently concerne us all to throw off our garments and turne Adamites, so it will very neerely concern us too, to lay aside our Tables,
If to wear or do, whatever Papists wear or doe be unlawful, as it will presently concern us all to throw off our garments and turn Adamites, so it will very nearly concern us too, to lay aside our Tables,
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Or, if I should, tis in any thing, I presume, which can fall from my imperfect mouth, which wil be able to recover the use of it back again into this Church.
Or, if I should, this in any thing, I presume, which can fallen from my imperfect Mouth, which will be able to recover the use of it back again into this Church.
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That I cannot think, that ever any Christian Church, since the time that that name first came into the world, had a publique forme of Gods Worship, more Primitively pure, more Religiously grave,
That I cannot think, that ever any Christian Church, since the time that that name First Come into the world, had a public Form of God's Worship, more Primitively pure, more Religiously grave,
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To which I shall only add this one praise of it more, that there is not any Ancient, Classically condemned Heresie, to be found in the Records of Councells, Church-Histories,
To which I shall only add this one praise of it more, that there is not any Ancient, Classically condemned Heresy, to be found in the Records of Counsels, Church-histories,
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or sacrifices for the dead, or the worshiping of the Hoste, or the Mass-book, with all the unsignificant Ave Maryes, and superstitious prayers, which use to trauell round the Circle of a numerous set of Beads, had been establisht among us by publique Authority;
or Sacrifices for the dead, or the worshipping of the Host, or the Mass-book, with all the unsignificant Have Maryes, and superstitious Prayers, which use to travel round the Circle of a numerous Set of Beads, had been established among us by public authority;
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or freedome of estates allow'd them, unless they would conform to the present Golden Calf of superstition set up before them, a separation had not only been allowable, but necessary.
or freedom of estates allowed them, unless they would conform to the present Golden Calf of Superstition Set up before them, a separation had not only been allowable, but necessary.
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But where no such things were enjoyned, where every one was left to the full use and exercise of his Christian liberty, where nothing was blameable among us,
But where no such things were enjoined, where every one was left to the full use and exercise of his Christian liberty, where nothing was blameable among us,
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but the ridiculous, over-acted postures and gestures of some few busie, fantasticall men, whose Popery lay in makeing discreet men laugh, to see them so artificially devout,
but the ridiculous, overacted postures and gestures of Some few busy, fantastical men, whose Popery lay in making discreet men laugh, to see them so artificially devout,
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who is so far from tolerating any such needless divisions, and separations of presences and bodies, that he will not allow in the same Church and Congregation the least dissent or division of minds;
who is so Far from tolerating any such needless divisions, and separations of presences and bodies, that he will not allow in the same Church and Congregation the least dissent or division of minds;
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but that they would be perfectly joyned together in the same mind, and in the same judg-ment, which is the last part of the Text. To which I shall only adde some brief Application of some things in this Sermon to you my hearers,
but that they would be perfectly joined together in the same mind, and in the same judgement, which is the last part of the Text. To which I shall only add Some brief Application of Some things in this Sermon to you my hearers,
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'Twas well said of one of the Philosophers, (which saying of his hath since almost grown into a Prouerb of truth) Nihil est in Intellectu, quod non fuit priùs in sensu;
'Twas well said of one of the Philosophers, (which saying of his hath since almost grown into a Proverb of truth) Nihil est in Intellectu, quod non fuit priùs in sensu;
For what our Saviour Christ said, that Out of the heart proceed evill thoughts, murthers, adulteries, thefts, false witness, blasphemies, and the like;
For what our Saviour christ said, that Out of the heart proceed evil thoughts, murders, adulteries, thefts, false witness, Blasphemies, and the like;
to every one of which sins without, belongs some secret, invisible spring within. As, I say, to every Adultery without, belongs some hidden lust within;
to every one of which Sins without, belongs Some secret, invisible spring within. As, I say, to every Adultery without, belongs Some hidden lust within;
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all this separation, and denyall of communion, which we so ordinarily see exercised, and practiced without, are but so many unchristian behaviours, which take their originall and birth from as unchristian grudges,
all this separation, and denial of communion, which we so ordinarily see exercised, and practiced without, Are but so many unchristian behaviours, which take their original and birth from as unchristian grudges,
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and to beget a peace, and concord, and reconciliation without, Saint Paul, like a skilfull Artist, who reserves the hardest part for the last, proceeds from mens words and actions, to their opinions and thoughts:
and to beget a peace, and concord, and reconciliation without, Saint Paul, like a skilful Artist, who reserves the Hardest part for the last, proceeds from men's words and actions, to their opinions and thoughts:
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the better to make us go all alike, and strike the same time, he endeavors to setle and compose those inward wheels, by which our words and behaviors without, are to be ruled and governed.
the better to make us go all alike, and strike the same time, he endeavors to settle and compose those inward wheels, by which our words and behaviours without, Are to be ruled and governed.
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Which, in plain terms, is to exhort us, that as we are all men of one and the same reasonable kind, formed and created like one another in the shape and figure of our body,
Which, in plain terms, is to exhort us, that as we Are all men of one and the same reasonable kind, formed and created like one Another in the shape and figure of our body,
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Or, if he cannot do this by the strength and diligence of his own naturall Forces, that he would have recourse to t• … ose who are most able to pluck this beam out of his eye;
Or, if he cannot do this by the strength and diligence of his own natural Forces, that he would have recourse to t• … ose who Are most able to pluck this beam out of his eye;
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and whose work and business it is so to apply their Cures, as by proposing that one, constant, immutable, eternall, Divine Truth to his mind, in which tis possible for all minds well enlightned to concenter and agree, by degrees to reduce him from his bli• … dness and errour,
and whose work and business it is so to apply their Cures, as by proposing that one, constant, immutable, Eternal, Divine Truth to his mind, in which this possible for all minds well enlightened to concenter and agree, by Degrees to reduce him from his bli• … dness and error,
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and from their severall Teachers, took in severall apprehensions, as they pleased to like or affect him above others, whose Disciples they called themselves.
and from their several Teachers, took in several apprehensions, as they pleased to like or affect him above Others, whose Disciples they called themselves.
Others resolved to hold only what had been taught them by Apollos: Others resolved to hold only what had been preacht by S. Peter. All which three taught and preacht one and the same Gospell;
Others resolved to hold only what had been taught them by Apollos: Others resolved to hold only what had been preached by S. Peter. All which three taught and preached one and the same Gospel;
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Others dislike it, perhaps, in the mouth of Apollos, because it came Rhetorically from him, and he was guilty of that unedifying crime, forsooth, of being eloquent in the Pulpit.
Others dislike it, perhaps, in the Mouth of Apollos, Because it Come Rhetorically from him, and he was guilty of that unedifying crime, forsooth, of being eloquent in the Pulpit.
Others perhaps entertain'd it coldly from S. Peter, because he had not been bred up in the School of Demosthenes, nor tasted of the finer Arts and educations of Greece.
Others perhaps entertained it coldly from S. Peter, Because he had not been bred up in the School of Demosthenes, nor tasted of the finer Arts and educations of Greece.
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In short, one and the same saving Truth, for want of a little right judgment in the Hearers to compare it, comming from several mouths, past into divers opinions first;
In short, one and the same Saving Truth, for want of a little right judgement in the Hearers to compare it, coming from several mouths, passed into diverse opinions First;
and most flourishing Churches of the world, into a heap of Heresies and confusion? Hath it not been the very word of God it self? In which all minds, I confess, should agree,
and most flourishing Churches of the world, into a heap of Heresies and confusion? Hath it not been the very word of God it self? In which all minds, I confess, should agree,
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and making them enter duell, and combat with each other? Truly, my bretheren, all the reason that I can give you for this, is, That some (perhaps wel minded people,
and making them enter duel, and combat with each other? Truly, my brethren, all the reason that I can give you for this, is, That Some (perhaps well minded people,
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Others, of a more modest, but credulous composition, have thought that only to be the right meaning of the Word of God, which they have heard from the mouth of the Preacher which they most affect.
Others, of a more modest, but credulous composition, have Thought that only to be the right meaning of the Word of God, which they have herd from the Mouth of the Preacher which they most affect.
and that the holy Ghost cannot be bribed to finde Texts to make covetousness, sedition, or the slaughter of their Brethren, or Rebellion against their Prince, lawfull;
and that the holy Ghost cannot be bribed to find Texts to make covetousness, sedition, or the slaughter of their Brothers, or Rebellion against their Prince, lawful;
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have, with some formall helps of piety, and zeal, put to their expositions, made the Scripture speak only those plausible untruthes, which most complied with their ends, and the peoples Fancy.
have, with Some formal helps of piety, and zeal, put to their expositions, made the Scripture speak only those plausible untruths, which most complied with their ends, and the peoples Fancy.
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Hence, the better to arrive to their Estates, by the distractions of their minds, they have dealt with them as cunning Anglers do with silly fishes, troubled the stream,
Hence, the better to arrive to their Estates, by the distractions of their minds, they have dealt with them as cunning Anglers do with silly Fish, troubled the stream,
Others, (who would certainly be a strange fight to the Congregation, if they should appear the second time at the Font) of late are taught to thinke that none are to be baptized,
Others, (who would Certainly be a strange fight to the Congregation, if they should appear the second time At the Font) of late Are taught to think that none Are to be baptised,
Some, because it hath beene called a binding of the spirit, to fetter their devotions in a set forme of Prayer, have banisht that Prayer, which Christ prescribed to his Apostles, out of their Closets, as well as Temples.
some, Because it hath been called a binding of the Spirit, to fetter their devotions in a Set Form of Prayer, have banished that Prayer, which christ prescribed to his Apostles, out of their Closets, as well as Temples.
One who hath computed the Heresies, which have sprung up in this Kingdome within these five years, sayes, they have doubled the number of those which were in Saint Austins time;
One who hath computed the Heresies, which have sprung up in this Kingdom within these five Years, Says, they have doubled the number of those which were in Saint Austins time;
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Nay, (which is yet worse) whatever Celsus spoke in scorn, and Origen in vindication of our Redeemer, Christ and his Mother, hath of late trodden the Stage again,
Nay, (which is yet Worse) whatever Celsus spoke in scorn, and Origen in vindication of our Redeemer, christ and his Mother, hath of late trodden the Stage again,
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And where all the light of the Gospel, which shines among us, is but like that imperfect light at the Creation, which shined before the Sunne was placed in the firmament;
And where all the Light of the Gospel, which shines among us, is but like that imperfect Light At the Creation, which shined before the Sun was placed in the firmament;
In this thick fogge of strange Doctrines, I say, which hath condenst it selfe into a cloud, which hath almost overspread this whole Kingdome, from which Truth seemes to have taken flight,
In this thick fog of strange Doctrines, I say, which hath condensed it self into a cloud, which hath almost overspread this Whole Kingdom, from which Truth seems to have taken flight,
or to beget one right knowledge, and understanding of the wayes of God among us? Truly, I know none but that which Saint Paul here prescribes in the Text;
or to beget one right knowledge, and understanding of the ways of God among us? Truly, I know none but that which Saint Paul Here prescribes in the Text;
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unless, laying apart all partiality, and affection to their own side, and all prejudice, and hatred against those from whom they differ, men would submit themselves to him, who is best able to instruct them;
unless, laying apart all partiality, and affection to their own side, and all prejudice, and hatred against those from whom they differ, men would submit themselves to him, who is best able to instruct them;
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Or who can bring with him the most saving Truths into the Pulpit? Besides, (may some one say) if people should bring minds prepared to entertain the Truth, where is that instructor so infallible,
Or who can bring with him the most Saving Truths into the Pulpit? Beside, (may Some one say) if people should bring minds prepared to entertain the Truth, where is that instructor so infallible,
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or so opinionated of the strength of his own gifts and knowledg, that another pretending to the same Truth, may not challenge to himself the like infallibility? who shall be the Judg of Controversies? or who shall present Truth to us with such known marks and notes about it, that as soon as tis presented, every congregation (of what mean capacities soever) shall presently acknowledg,
or so opinionated of the strength of his own Gifts and knowledge, that Another pretending to the same Truth, may not challenge to himself the like infallibility? who shall be the Judge of Controversies? or who shall present Truth to us with such known marks and notes about it, that as soon as this presented, every congregation (of what mean capacities soever) shall presently acknowledge,
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We are therefore bid to doubt very much, whether you have the Spirit; and are told by some who profess themselves inspired, that all your Readings, and Studyings,
We Are Therefore bid to doubt very much, whither you have the Spirit; and Are told by Some who profess themselves inspired, that all your Readings, and Studyings,
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and tyrings of your self over a difficult piece of Scripture, at midnight perhaps, when all others sleep, by a lone, solitary, dumb candle, are but so many labours in vain,
and tirings of your self over a difficult piece of Scripture, At midnight perhaps, when all Others sleep, by a lone, solitary, dumb candle, Are but so many labours in vain,
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My Brethren, what shall I say to you? Modesty, and the knowledg I have of my own imperfections, wil not allow me to say peremptorily, that I have the Spirit of God.
My Brothers, what shall I say to you? Modesty, and the knowledge I have of my own imperfections, will not allow me to say peremptorily, that I have the Spirit of God.
or could certainly say I have him, (which S, Paul himself durst not say definitively) yet 'twould not become me so to confine him to my frail, narrow parts,
or could Certainly say I have him, (which S, Paul himself durst not say definitively) yet 'twould not become me so to confine him to my frail, narrow parts,
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and every guide is an error, give me leave to commend to you that seasonable advice of Saint Iohn, which he delivers in the fourth Chapter of his first Epistle, at the first verse, where (as if he had prophecyed of our times) he sayes, Beloved, beleeve not every spirit,
and every guide is an error, give me leave to commend to you that seasonable Advice of Saint John, which he delivers in the fourth Chapter of his First Epistle, At the First verse, where (as if he had prophesied of our times) he Says, beloved, believe not every Spirit,
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I am perswaded this easinesse of belief, this credulity, or (as the Apostle calls it) this admiration, this overvaluing of some mens persons, hath been one of the great parents of our present dissentions:
I am persuaded this easiness of belief, this credulity, or (as the Apostle calls it) this admiration, this overvaluing of Some men's Persons, hath been one of the great Parents of our present dissensions:
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whilst some weak, but yet well-minded people, building their judgment meerly upon the outward appearances of men, have mistaken the zeal and strict life of their Preacher for his sufficiency.
while Some weak, but yet well-minded people, building their judgement merely upon the outward appearances of men, have mistaken the zeal and strict life of their Preacher for his sufficiency.
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and the scandall of their Flock) that I could wish that every Congregation in England were furnished with such an exemplary Minister, that his life as well as preaching, might be Sermon to the people.
and the scandal of their Flock) that I could wish that every Congregation in England were furnished with such an exemplary Minister, that his life as well as preaching, might be Sermon to the people.
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Or, if you will have me expresse my selfe in the words of one of the holiest and meekest men of the earth, I could wish that all the Lords People were Prophets.
Or, if you will have me express my self in the words of one of the Holiest and Meekest men of the earth, I could wish that all the lords People were prophets.
But, then, you must give me leave to say too, That holinesse and strictnesse, and austerity of life, are no infallible signes that the Preacher may not erre.
But, then, you must give me leave to say too, That holiness and strictness, and austerity of life, Are no infallible Signs that the Preacher may not err.
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As long as that saying of S. Paul remaines upon record, That we hold this treasure; this knowledge of Gods Will NONLATINALPHABET NONLATINALPHABET, in earthen vessells; As long as the Preacher,
As long as that saying of S. Paul remains upon record, That we hold this treasure; this knowledge of God's Will, in earthen vessels; As long as the Preacher,
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when you heare an Exposition, or a Sermon, or a new Doctrine preached to you, not rashly, without distinction or choice to consent to it, till you have past the impartiall sentence of a cleare judgement on it;
when you hear an Exposition, or a Sermon, or a new Doctrine preached to you, not rashly, without distinction or choice to consent to it, till you have passed the impartial sentence of a clear judgement on it;
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though he find it clothed in Purple, nor speak neglectfully of Vertue, though he finde it clothed in rags? Does he strive to plant the feare and love of God in his Auditory, the forgivenesse of their enemies,
though he find it clothed in Purple, nor speak neglectfully of Virtue, though he find it clothed in rags? Does he strive to plant the Fear and love of God in his Auditory, the forgiveness of their enemies,
or not pleasing sick, fastidious, delicate fancies be) is thus at least to be thought of, That though he speake not by the Spirit, (as a thing entailed upon him) yet,
or not pleasing sick, fastidious, delicate fancies be) is thus At least to be Thought of, That though he speak not by the Spirit, (as a thing entailed upon him) yet,
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On the contrary, does the Preachers Sanctity and Religion consist meerly in the devout composure of his looks and carriage? Does he strive to preach downe Learning,
On the contrary, does the Preachers Sanctity and Religion consist merely in the devout composure of his looks and carriage? Does he strive to preach down Learning,
but milde and calme towards Sacriledge? Does hee inveigh and raile at Popery, and at the same time imitate the worst of Papists, Jesuits, urge Texts for the Rebellion of Subjects against their Prince,
but mild and Cam towards Sacrilege? Does he inveigh and rail At Popery, and At the same time imitate the worst of Papists, Jesuits, urge Texts for the Rebellion of Subject's against their Prince,
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yet does he count lying in the godly no sin? Lastly, does hee preach separation upon weake untemper'd grounds? Or does labour to divide the minds, which hee should strive to reconcile? Let him bring what demurenesse or composure of countenance he please into the Pulpit;
yet does he count lying in the godly no since? Lastly, does he preach separation upon weak untempered grounds? Or does labour to divide the minds, which he should strive to reconcile? Let him bring what demureness or composure of countenance he please into the Pulpit;
In short, how seemingly holy, how precise, how unprophane soever his behaviour bee; though the Scripture doe so continually over-flow in his mouth, that hee will neither eat,
In short, how seemingly holy, how precise, how unprofane soever his behaviour be; though the Scripture do so continually overflow in his Mouth, that he will neither eat,
thus Preaches strife, thus Division, I shall so farre mistrust whether he have the Spirit, that I shall not doubt to reckon him in the number of those false Prophets which S. Iohn sayes are gone out into the world.
thus Preaches strife, thus Division, I shall so Far mistrust whither he have the Spirit, that I shall not doubt to reckon him in the number of those false prophets which S. John Says Are gone out into the world.
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I have also for some yeeres, not been so sleepy an Observer, but that I have perceived some of you (who have thought your selves more Religious then the rest) to be guilty of the (I might say Crime,
I have also for Some Years, not been so sleepy an Observer, but that I have perceived Some of you (who have Thought your selves more Religious then the rest) to be guilty of thee (I might say Crime,
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I have farther observed, that certaine false, causlesse prejudices and aspersions have been raised upon our University, which to the grief of this famous Nursery of Gods Church at home,
I have farther observed, that certain false, causeless prejudices and Aspersions have been raised upon our university, which to the grief of this famous Nursery of God's Church At home,
as if Conscience and Religion, as well as Learning and Gifts, had so far forsaken us, that all the Schools of the Prophets cannot afford you a set of able, vertuous men, fit to be the Lecturers to this soule-famisht Parish.
as if Conscience and Religion, as well as Learning and Gifts, had so Far forsaken us, that all the Schools of the prophets cannot afford you a Set of able, virtuous men, fit to be the Lecturers to this soul-famished Parish.
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or why you should supplicate to the great Councell of this Kingdome, in pitty to your soules, to send you Godly Teachers, (which, perhaps, is but a well-meaning Petition from you,
or why you should supplicate to the great Council of this Kingdom, in pity to your Souls, to send you Godly Teachers, (which, perhaps, is but a well-meaning Petition from you,
But whatever the mysterious cause be, I am confident, that unlesse they will sleep over their infamy and reproach, it will alwayes be in the power of our despised University-Divines, to make it appeare, even to those whom you intend to petition, That this is but a zealous errour in you:
But whatever the mysterious cause be, I am confident, that unless they will sleep over their infamy and reproach, it will always be in the power of our despised University-Divines, to make it appear, even to those whom you intend to petition, That this is but a zealous error in you:
Next, If I have cleared any of your sights, or inabled you at length to discerne, that the reason why the mote in your brothers eye seemed so big, was,
Next, If I have cleared any of your sights, or enabled you At length to discern, that the reason why the mote in your Brother's eye seemed so big, was,
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and that in contributing to the ruine of one of the purest Religions in the world, the reason why you have swallowed so many monstrous Camels, hath been,
and that in contributing to the ruin of one of the Purest Religions in the world, the reason why you have swallowed so many monstrous Camels, hath been,
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and make you all men of the same heart and beliefe, as well as of the same Citie and Corporation, I shall thinke I have done the work and businesse of a just Divider of the Word of God towards you,
and make you all men of the same heart and belief, as well as of the same city and Corporation, I shall think I have done the work and business of a just Divider of the Word of God towards you,
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THat which the best Orator said of Oratorie put to the worst use, Nihil est tam horridum, tam incultum, quod non splendesent oratione, That there is nothing so deformed,
THat which the best Orator said of Oratory put to the worst use, Nihil est tam horridum, tam incultum, quod non splendesent oration, That there is nothing so deformed,
No one thing hath, in all Ages, been more abused, to paint and disguise foule actions. It hath been made the Art to cozen people with their owne Devotions, and to make them, in the meane time, think sacredly of their seducers.
No one thing hath, in all Ages, been more abused, to paint and disguise foul actions. It hath been made the Art to cozen people with their own Devotions, and to make them, in the mean time, think sacredly of their seducers.
Conspiracies, and Insurrections, drest in these colours have been called holy Associations and Leagues: And the Ambitious, to worke the more securely on the credulity of the simple, have not onely presented evill to them growing on the Tree of Good, but have proceeded thus much farther in the fallacy, that they have still made forbidden fruits seem pleasant to the eye. And the false colours under which they have seemed pleasant, have alwayes been taken from Religion. Thus in these Heathen States, where they first made their owne gods, and then worshipt them, never plot was hatcht to disturbe the Common-wealth, but the writings of some Sybill, or other, were entitled to that plot; And never any designe was laid to destroy the Roman Empire, but some Augur, or Priest was taken in, whose part 'twas, to make the Entrailes, and Liver of his sacrifice, give credit to the ambition of the designe. And thus among the Iewes, some ambitious men, the better to gild over their proceedings, still entitled God to them.
Conspiracies, and Insurrections, dressed in these colours have been called holy Associations and Leagues: And the Ambitious, to work the more securely on the credulity of the simple, have not only presented evil to them growing on the Tree of Good, but have proceeded thus much farther in the fallacy, that they have still made forbidden fruits seem pleasant to the eye. And the false colours under which they have seemed pleasant, have always been taken from Religion. Thus in these Heathen States, where they First made their own God's, and then worshipped them, never plot was hatched to disturb the Commonwealth, but the writings of Some Sibyl, or other, were entitled to that plot; And never any Design was laid to destroy the Roman Empire, but Some Augur, or Priest was taken in, whose part 'twas, to make the Entrails, and Liver of his sacrifice, give credit to the ambition of the Design. And thus among the Iewes, Some ambitious men, the better to gild over their proceedings, still entitled God to them.
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The better to worke this perswasion into the minds of the Multitude, their first piece of policy was to draw the Prophets into their Faction. This is exprest to us in the 25. verse of this Chapter.
The better to work this persuasion into the minds of the Multitude, their First piece of policy was to draw the prophets into their Faction. This is expressed to us in the 25. verse of this Chapter.
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And truely, 'twas a Conspiracy so unfit for Prophets that the resemblance of it was never yet found in any but those Men of a much unholier stile, of whom the Historian saies, Est aliquod etiam inter Latrones & Sicarios foedus, that Theeves and Robbers hold League and friendship amongst themselves.
And truly, 'twas a conspiracy so unfit for prophets that the resemblance of it was never yet found in any but those Men of a much unholier style, of whom the Historian Says, Est aliquod etiam inter Latrones & Sicarios Foedus, that Thieves and Robbers hold League and friendship among themselves.
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A Conspiracy, by which they devoured Soules, and took to themselves the Treasure, and pretious things of the Land. And because pillage of this publick Nature, could hardly be gained without the Death,
A conspiracy, by which they devoured Souls, and took to themselves the Treasure, and precious things of the Land. And Because pillage of this public Nature, could hardly be gained without the Death,
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To which if the Scripture had added these two words of pitty, the Fatherlesse and Orphane too, nothing could have beene added to the calamity of the Description.
To which if the Scripture had added these two words of pity, the Fatherless and Orphan too, nothing could have been added to the calamity of the Description.
For by that which is said at the 26. verse of this Chapter, (And 'tis well worth your marking) you may perceive that the Disorder to which things were brought in the State, sprung first from the Disorder, to which things were brought in the Church. For 'tis there said, That The Priests had violated the Law, and prophaned the holy Things; That they did put no difference between the Holy,
For by that which is said At the 26. verse of this Chapter, (And it's well worth your marking) you may perceive that the Disorder to which things were brought in the State, sprung First from the Disorder, to which things were brought in the Church. For it's there said, That The Priests had violated the Law, and Profaned the holy Things; That they did put no difference between the Holy,
and Indifferency. 'Twas referred to every mans Fansie, to make to himself his own Religion, Blemisht, and unblemisht Sacrifices began to be sacred alike.
and Indifferency. 'Twas referred to every men Fancy, to make to himself his own Religion, Blemished, and unblemished Sacrifices began to be sacred alike.
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He that offered a Swine, was thought as religious as he that slew an Oxe; And he that • … t off a Dogs neck, was thought as liberall a Sacrificer, as he that brought a Lambe to the Altar.
He that offered a Swine, was Thought as religious as he that slew an Ox; And he that • … tO off a Dogs neck, was Thought as liberal a Sacrificer, as he that brought a Lamb to the Altar.
Next, having taken the Prophets, and Priests, so far into their plot, as to mingle and confound the Services of the Church, they made it one part of their policy, more, to make them lend Reputation, to their proceedings in the State. This is plainly intimated to us, by that which is said at the 27. verse of this chapter, cohering with that which is said in the words of my Text. For there mention is made of certaine NONLATINALPHABET,
Next, having taken the prophets, and Priests, so Far into their plot, as to mingle and confound the Services of the Church, they made it one part of their policy, more, to make them lend Reputation, to their proceedings in the State. This is plainly intimated to us, by that which is said At the 27. verse of this chapter, cohering with that which is said in the words of my Text. For there mention is made of certain,
Yet there wanted not some Prophets (as you may gather from my Text) who presented these Wolves to the people in Sheeps cloathing. 'Tis said too that they had this property of Wolves, that they tooke pleasure to shed bloud;
Yet there wanted not Some prophets (as you may gather from my Text) who presented these Wolves to the people in Sheep clothing. It's said too that they had this property of Wolves, that they took pleasure to shed blood;
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yet there wanted not Priests, who called Blond thus spilt Sacrifice. 'Tis said too that they did shed Bloud that they might get to themselves dishonest Gain;
yet there wanted not Priests, who called Blond thus spilled Sacrifice. It's said too that they did shed Blood that they might get to themselves dishonest Gain;
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yet there wanted not some, who called even that dishonest gain, godlinesse. If you will have all this limbed to you in one short Draught and picture, how cruell soever,
yet there wanted not Some, who called even that dishonest gain, godliness. If you will have all this limbed to you in one short Draught and picture, how cruel soever,
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& destructive to the common safety, the Projects, and proceedings of some men powerfull in the then State of the Iewes were, there wanted not Prophets who dawbed them with untempered Morter;
& destructive to the Common safety, the Projects, and proceedings of Some men powerful in the then State of the Iewes were, there wanted not prophets who daubed them with untempered Mortar;
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Which words are a History of the worst Times, in the then worst State. In which we have these considerable parts. 1. An irreligious Compliance, or rather Collusion, of Spirituall men with Lay. Some there were, (as you have them described in the precedent verse) whose designe 'twas, to make their Countrey their Prey; Others there were, whose part twas, to make them seem Good patriots, and Protectors of their Countrey. Some destroyed Soules in the way to their Ambitious Ends, Others made it their businesse to put Holy colours on their Slaughters. Or if you wil have me express my self in the Language of both Texts, some there were who did Shed bloud, that they might get to themselves Dishonest gaine;
Which words Are a History of the worst Times, in the then worst State. In which we have these considerable parts. 1. an irreligious Compliance, or rather Collusion, of Spiritual men with Lay. some there were, (as you have them described in the precedent verse) whose Design 'twas, to make their Country their Prey; Others there were, whose part it, to make them seem Good patriots, and Protectors of their Country. some destroyed Souls in the Way to their Ambitious Ends, Others made it their business to put Holy colours on their Slaughters. Or if you will have me express my self in the Language of both Texts, Some there were who did Shed blood, that they might get to themselves Dishonest gain;
Next, we have here, the Frailty, and Weaknesse, and Deceiveable nature of such pretences. How plausible soever they seemed to the deluded vulgar, and however they might a while, not onely serve to cover,
Next, we have Here, the Frailty, and Weakness, and Deceivable nature of such pretences. How plausible soever they seemed to the deluded Vulgar, and however they might a while, not only serve to cover,
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Dishonest projects thus adorned were but so many painted Ruines. And therefore, the Prophets, who thus disguised them, are here said to Dawbe them with untempered Morter.
Dishonest projects thus adorned were but so many painted Ruins. And Therefore, the prophets, who thus disguised them, Are Here said to Daub them with untempered Mortar.
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Thirdly, for the effecting of this, we have here a very strange abuse of their Ministery and Function, set downe to us in three Expressions, having every one of them something of the Forme, but nothing of the Reality of a Prophet in them.
Thirdly, for the effecting of this, we have Here a very strange abuse of their Ministry and Function, Set down to us in three Expressions, having every one of them something of the Form, but nothing of the Reality of a Prophet in them.
First, they are here said to be S• … ers. But as for the things they saw, they were of that foolish empty nature, that the Scripture hath not vouchsafed to call them Dreams. We may call them visions, perhaps;
First, they Are Here said to be S• … ers. But as for the things they saw, they were of that foolish empty nature, that the Scripture hath not vouchsafed to call them Dreams. We may call them visions, perhaps;
But such as Aene as in Virgil saw among the Shades. So voyd of Weight, and Body, and Substance, so far from Sense and Reason, as well as Revelation, that as the fittest word which could be found for them, they are here in this place called Vanity. Next, they are here said to Divine, or foretell. But 'tis added withall, that they foretold not Things, but lyes. As many untruths as Prophecies fell from them.
But such as Aene as in Virgil saw among the Shades. So void of Weight, and Body, and Substance, so Far from Sense and Reason, as well as Revelation, that as the Fittest word which could be found for them, they Are Here in this place called Vanity. Next, they Are Here said to Divine, or foretell. But it's added withal, that they foretold not Things, but lies. As many untruths as Prophecies fell from them.
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Lastly, (which was the third, and great abuse of their office and function) they were not afraid to entitle God to their vanities and lies. As often as they were pleased to deceive the people, he was cited,
Lastly, (which was the third, and great abuse of their office and function) they were not afraid to entitle God to their vanities and lies. As often as they were pleased to deceive the people, he was cited,
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and quoted, as the inspirer of the deceit. And this bold, insolent sin was committed against the holy Ghost, that the vaine, foolish, groundlesse conjectures of the Prophets, were called his Inspirations: who, to make their falshoods take the stronglier, still uttered them in the holy, Propheticall stile of Truths, saying, Thus saith the Lord God,
and quoted, as the inspirer of the deceit. And this bold, insolent since was committed against the holy Ghost, that the vain, foolish, groundless Conjectures of the prophets, were called his Inspirations: who, to make their falsehoods take the stronglier, still uttered them in the holy, Prophetical style of Truths, saying, Thus Says the Lord God,
All which contracted into a narrow room, the Irreligious Compliance of Spirituall men with Lay, the weaknesse of their pretences, the abuse of their Calling, by uttering their owne vanities for inspirations, and and their owne Fictions for Truths, together with the injury offered to God, by entitling Him to all this, shall be the parts on which I will build my future Discourse.
All which contracted into a narrow room, the Irreligious Compliance of Spiritual men with Lay, the weakness of their pretences, the abuse of their Calling, by uttering their own vanities for inspirations, and and their own Fictions for Truths, together with the injury offered to God, by entitling Him to all this, shall be the parts on which I will built my future Discourse.
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In the ordering of which, I will begin with the Compliance or Combination. Some there were among the Iews (as you have them decyphered in the former verse) who did shed bloud, that they might get to themselves dishonest gain;
In the ordering of which, I will begin with the Compliance or Combination. some there were among the Iews (as you have them deciphered in the former verse) who did shed blood, that they might get to themselves dishonest gain;
And none but the Children of such a parent, have found out a comlinesse of Evill, meerely as 'tis Evill. Of all other men, who have not quite lost their Reason with their Innocence, and over whose understandings darknesse and Errour have not so prevailed,
And none but the Children of such a parent, have found out a comeliness of Evil, merely as it's Evil. Of all other men, who have not quite lost their Reason with their Innocence, and over whose understandings darkness and Error have not so prevailed,
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as to present vice and vertue to them, as one and the same thing, the saying of the Poet hath alwayes held true, Exemplo quod• … un { que } malo committitur ipsi displ• … cet Authori;
as to present vice and virtue to them, as one and the same thing, the saying of the Poet hath always held true, Exemplo quod• … un { que } Malo committitur ipsi displ• … cet Authori;
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Nor can I perswade my selfe, that ever any man could so stifle his Conscience, or force it, (like some compelled to enter into unwilling contracts) to imbrace a Bad Designe, but he for that time divided himselfe between his Designe, and his Hatred. And the advantages which have accompanyed the foulenesse of the Enterprize, have never been so great,
Nor can I persuade my self, that ever any man could so stifle his Conscience, or force it, (like Some compelled to enter into unwilling contracts) to embrace a Bad Design, but he for that time divided himself between his Design, and his Hatred. And the advantages which have accompanied the foulness of the Enterprise, have never been so great,
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As some I say, of a withered, ill-shaped complexion, have by the help of their pencill, turned yellow into red, and pale into white, and by the same help, have placed a Rose there, where there was before a decay; And so have bestowed, not onely an Artificiall beauty, but an Artificiall youth upon themselves,
As Some I say, of a withered, ill-shaped complexion, have by the help of their pencil, turned yellow into read, and pale into white, and by the same help, have placed a Rose there, where there was before a decay; And so have bestowed, not only an Artificial beauty, but an Artificial youth upon themselves,
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and cover vice. A thing the more easie to be effected, because that saying of the Philospher hath alwayes been true, Difficile est Nonnulla vitia â virtut• … bus secernere, adeo prudentes nonnunquam fallunt, some vices are so nearely allyed to some vertues, that wise men have frequently mistaken them for Twins. Thus Rashnesse with successe hath past for valour, and cowardice with discretion hath past for Counsell. Covetousnesse well order'd hath worne the shape of Thrift; and Ryot hath put on the name of Magnificence, and a large m• … e But where this Neighbourhood between good and evill is not, ot• … helps have been taken in;
and cover vice. A thing the more easy to be effected, Because that saying of the Philosopher hath always been true, Difficile est Nomina Vices â virtut• … bus secernere, adeo prudentes nonnunquam fallunt, Some vices Are so nearly allied to Some Virtues, that wise men have frequently mistaken them for Twins. Thus Rashness with success hath passed for valour, and cowardice with discretion hath passed for Counsel. Covetousness well ordered hath worn the shape of Thrift; and Riot hath put on the name of Magnificence, and a large m• … e But where this Neighbourhood between good and evil is not, ot• … helps have been taken in;
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Thus among the Iewes in our Saviour Christs time, there were some who tithed Mint, th• … they might wi• … hhold Iustice, and some pa• … • … min, that they might keep back the weightier matters of the 〈 ◊ 〉 • … ome made long prayers, that they might devoure Widdowes • … ouses, and some wore broad Phylacteries that they might swallow Orphans goods. And thus in this Prophet Ezechiels time, some disguised their rapine by a Prophet, and their slaughters by a Priest; their Covetousnesse by a Seer, and their Oppressions by a Man of God. Between whom the parts were so speciously carried, that,
Thus among the Iewes in our Saviour Christ time, there were Some who tithed Mint, th• … they might wi• … hhold justice, and Some pa• … • … min, that they might keep back the Weightier matters of the 〈 ◊ 〉 • … ome made long Prayers, that they might devour Widow's • … ouses, and Some wore broad Phylacteries that they might swallow Orphans goods. And thus in this Prophet Ezechiels time, Some disguised their rapine by a Prophet, and their slaughters by a Priest; their Covetousness by a Seer, and their Oppressions by a Man of God. Between whom the parts were so speciously carried, that,
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as if there had been no such things in Nature, as Right or Wrong, Iustice or Injustice, but only as Holy men would please to call them, the one devoured the prey, the other gave a Blessing to it;
as if there had been no such things in Nature, as Right or Wrong, justice or Injustice, but only as Holy men would please to call them, the one devoured the prey, the other gave a Blessing to it;
The one destroyed Soules, the other excused the Murder; The one committed Sacrilege, the other made it plausible. Or if you will have me expresse my selfe to the true Historicall Importance of this Text, the one grinded the faces of the poore, and polluted themselves both with private and and publique Oppressions; the other gilded,
The one destroyed Souls, the other excused the Murder; The one committed Sacrilege, the other made it plausible. Or if you will have me express my self to the true Historical Importance of this Text, the one grinded the faces of the poor, and polluted themselves both with private and and public Oppressions; the other gilded,
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For first, whether we expresse their palliation of Sinnes by dawbing, (which is the word here used by our English Translators, and answers to Saint Ieromes Obliniebant in the Latine, and the Septuagint NONLATINALPHABET in the Greeke) 'tis a Word (if a learned Interpreter, well skill'd in the Originall, have not deceived me) taken from those who deale in Oyntments. And the meaning of the place is, That as some, skill'd in such Confections, have at times been hired to disguise deadly Receipts in fragrant Smels, and so have conveyed poison in a perfume, and cloathed Death in the Breath and Ayre of an Odoriferous Sent; so these Prophets here in the Text, among the other Abuses of their Calling, changed one of Solomons best Proverbs into one of the worst Compliances: Which was, that by the Opinion of their Holinesle among the people, they made some mens Illnames passe,
For First, whither we express their palliation of Sins by daubing, (which is the word Here used by our English Translators, and answers to Saint Ieromes obliniebant in the Latin, and the septuagint in the Greek) it's a Word (if a learned Interpreter, well skilled in the Original, have not deceived me) taken from those who deal in Ointments. And the meaning of the place is, That as Some, skilled in such Confections, have At times been hired to disguise deadly Receipts in fragrant Smells, and so have conveyed poison in a perfume, and clothed Death in the Breath and Air of an Odoriferous Sent; so these prophets Here in the Text, among the other Abuses of their Calling, changed one of Solomons best Proverbs into one of the worst Compliances: Which was, that by the Opinion of their Holiness among the people, they made Some men's Illnames pass,
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Perfumes and Odours were put upon Ambition and Avarice. And Gods Lawes were a while taught to forget their stile; And those Commandements were made most to defend the men, who did most violate, transgresse, and break them.
Perfumes and Odours were put upon Ambition and Avarice. And God's Laws were a while taught to forget their style; And those commandments were made most to defend the men, who did most violate, transgress, and break them.
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Or next, whether we use the word sleeke, or smooth, 'tis a word taken from those who use the polishing toole, or file. And the meaning of the place will be, That,
Or next, whither we use the word sleek, or smooth, it's a word taken from those who use the polishing tool, or file. And the meaning of the place will be, That,
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and application of it artificially to the same place, doe raise a Glasse and Lustre there, where there was before onely a deformity and shade; so these Prophets dealt with the publick Sins of their times. Rapines, and Oppressions were filed, and polisht, into the softer names of just levyes and supplyes. Murthers also and Bloud-sheds, together with the Cries of Widdowes, and Teares of Orphans were smooth'd and glazed into the milder appearances, perhaps, of publique Utility & necessity of State. In briefe, these Prophets here in the Text, dealt with some mens vices, as the Philospher would have us deale with our Affections, transformed and wrought them into Ornaments, and vertues.
and application of it artificially to the same place, do raise a Glass and Lustre there, where there was before only a deformity and shade; so these prophets dealt with the public Sins of their times. Rapines, and Oppressions were filed, and polished, into the Softer names of just levies and supplies. Murders also and Bloodsheds, together with the Cries of Widow's, and Tears of Orphans were smoothed and glazed into the milder appearances, perhaps, of public Utility & necessity of State. In brief, these prophets Here in the Text, dealt with Some men's vices, as the Philosopher would have us deal with our Affections, transformed and wrought them into Ornament, and Virtues.
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And the meaning of the place will be, That as such Artificers, by laying a new Crust upon old Decayes, doe many times make a falling building seem strong,
And the meaning of the place will be, That as such Artificers, by laying a new Crust upon old Decays, do many times make a falling building seem strong,
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and to the certaine danger of the dweller, doe so veile, and cover aged Walls, as to disguise Rottennesse, and make a ruine seem habitable; So these Prophets dealt with the sinnes of their times.
and to the certain danger of the dweller, do so veil, and cover aged Walls, as to disguise Rottenness, and make a ruin seem habitable; So these prophets dealt with the Sins of their times.
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And ruinous projects were supported with splendid, holy Colours. If you will have mee speak more home to the minde of the Text, some ambitious men built Houses on the Sand, and some flattering, servile Prophets dawbed them with weake, untempered morter. Which discovers to us the frailty and unsoundnesse of all such proceedings as are not built upon Iustice, or Truth, those two immoveable Rocks of the Scripture; And leads us on to the next part of the Text.
And ruinous projects were supported with splendid, holy Colours. If you will have me speak more home to the mind of the Text, Some ambitious men built Houses on the Sand, and Some flattering, servile prophets daubed them with weak, untempered mortar. Which discovers to us the frailty and unsoundness of all such proceedings as Are not built upon justice, or Truth, those two immoveable Rocks of the Scripture; And leads us on to the next part of the Text.
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For the clearer understanding and interpretation of which words, it will be necessary, that I once more briefely reconcile the severall Translations of them.
For the clearer understanding and Interpretation of which words, it will be necessary, that I once more briefly reconcile the several Translations of them.
That though the thing with which these Prophets disguised the soule actions of their times were Holinesse, and Religion; and though it be true, that we may say of Religion, as Christ said of the Teachers of it, that it is the salt of the world, yet this salt sprinkled upon forbidden enterprizes, leaves off to be sale, and loseth its savour.
That though the thing with which these prophets disguised the soul actions of their times were Holiness, and Religion; and though it be true, that we may say of Religion, as christ said of the Teachers of it, that it is the salt of the world, yet this salt sprinkled upon forbidden Enterprises, leaves off to be sale, and loses its savour.
Holinesse it selfe applyed to wicked designes, leaves off to be Holinesse. And they who put sanctity to that vile use, to serve onely as the paint to make the unlawfull projects of others seem faire, adde thus much guilt of their owne to the others, that they turne Religion it selfe into their crime. And I may confidently say, that they had beene much more innocent,
Holiness it self applied to wicked designs, leaves off to be Holiness. And they who put sanctity to that vile use, to serve only as the paint to make the unlawful projects of Others seem fair, add thus much guilt of their own to the Others, that they turn Religion it self into their crime. And I may confidently say, that they had been much more innocent,
or unite, or make a mixture. From whence some have given this Interpretation of the place, That however religious pretences may be found out to mask irreligious deeds, and however Holinesse may be made the vermilion to impiety, yet there can never such a mixture, or composition passe between them, that it shall cease to be Impiety, because it hath piety joyned to it.
or unite, or make a mixture. From whence Some have given this Interpretation of the place, That however religious pretences may be found out to mask irreligious Deeds, and however Holiness may be made the vermilion to impiety, yet there can never such a mixture, or composition pass between them, that it shall cease to be Impiety, Because it hath piety joined to it.
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But rather as gilt upon false coins makes it so much the more counterfeit; or as Tinne silver'd over is so much the more Treason, because 'tis silver'd over;
But rather as gilded upon false coins makes it so much the more counterfeit; or as Tin silvered over is so much the more Treason, Because it's silvered over;
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and Copper so much the more deserves hanging, because it weares the Kings Image, and the Inscription on it is written in golden Letters: So 'tis with bad actions silver'd over with Religion; they are so farre from becomming good, that they double their iniquity, and become so much the more counterfeit. And as the spirit of Delusion is so much the more the spirit of Delusion, when hee transformes himselfe into an Angel of Light; so foule projects are never fouler,
and Copper so much the more deserves hanging, Because it wears the Kings Image, and the Inscription on it is written in golden Letters: So it's with bad actions silvered over with Religion; they Are so Far from becoming good, that they double their iniquity, and become so much the more counterfeit. And as the Spirit of Delusion is so much the more the Spirit of Delusion, when he transforms himself into an Angel of Light; so foul projects Are never Fowler,
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In all such disproportioned Commixtures, where the worse is sure to vitiate, and corrupt the better, we may not onely ask the Question, What agreement there can be betweene light and darknesse, or what fellowship Christ can have with Belial? but we may boldly pronounce, that light thus joyned with darknesse, loseth its rayes,
In all such disproportioned Commixtures, where the Worse is sure to vitiate, and corrupt the better, we may not only ask the Question, What agreement there can be between Light and darkness, or what fellowship christ can have with Belial? but we may boldly pronounce, that Light thus joined with darkness, loses its rays,
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The third and last translation of this place, (which our English Translators have followed) is that of Va• … ablus, who renders the words thus, Prophetae ejus linebant eos luto infirmo, Her Prophets (that is, the Prophets of Jerusalem) have dawbed them with infirme, untempered morter: That is,
The third and last Translation of this place, (which our English Translators have followed) is that of Va• … ablus, who renders the words thus, Prophets His linebant eos Luto infirmo, Her prophets (that is, the prophets of Jerusalem) have daubed them with infirm, untempered mortar: That is,
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The Prophets confirmed them in their errors with weake, untempered Reasons. All which severall Interpretations doe agree in this one and the same undenyable sense;
The prophets confirmed them in their errors with weak, untempered Reasons. All which several Interpretations do agree in this one and the same undeniable sense;
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That such is the conscious, guilty, unjustifiable nature of sinne, so suspicious and fearefull 'tis to be seen publiquely in its owne shape, that it not onely deales with all sinners, as it did with the first two, upon a mutuall sight,
That such is the conscious, guilty, unjustifiable nature of sin, so suspicious and fearful it's to be seen publicly in its own shape, that it not only deals with all Sinners, as it did with the First two, upon a mutual sighed,
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and discovery of themselves, shewes them ashamed, and naked to one another; but to cover and veyle their nakednesse and shame, sends them to such poore, fraile, unprofitable shelters,
and discovery of themselves, shows them ashamed, and naked to one Another; but to cover and veil their nakedness and shame, sends them to such poor, frail, unprofitable shelters,
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as Bushes, and Fig-leaves: which though they should grow in Paradise it selfe, or should be gathered from the same holy ground, in which Innocence, and the Tree of Life were planted together,
as Bushes, and Fig leaves: which though they should grow in Paradise it self, or should be gathered from the same holy ground, in which Innocence, and the Tree of Life were planted together,
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If the designe and project be unlawfull, and contrary to Gods Commandements, let there be a Prophet found to pronounce it holy, let there be a Statist found to pronounce it convenient, let Reason of State be joyned to Religion, and publique utility to quotations of Scripture; Lastly, let it be adorned with all the varnishes and paintings taken either from Policy or Christianity, which may render it faire and amiable to the deluded multitude, yet such is the deceiveable nature of such projects, such a worme, such a selfe destroyer growes up with them, that,
If the Design and project be unlawful, and contrary to God's commandments, let there be a Prophet found to pronounce it holy, let there be a Statist found to pronounce it convenient, let Reason of State be joined to Religion, and public utility to quotations of Scripture; Lastly, let it be adorned with all the Varnishes and paintings taken either from Policy or Christianity, which may render it fair and amiable to the deluded multitude, yet such is the deceivable nature of such projects, such a worm, such a self destroyer grows up with them, that,
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At best they are but painted Tabernacles of clay, o• … palaces built with untemp red morter. The first discovery of their hypocrisie turnes them into heaps, and the fate of the scarlet whore in the Revelation befalls them, whose filthinesse and abominations were no sooner opened and divulged,
At best they Are but painted Tabernacles of clay, o• … palaces built with untemp read mortar. The First discovery of their hypocrisy turns them into heaps, and the fate of the scarlet whore in the Revelation befalls them, whose filthiness and abominations were no sooner opened and divulged,
and that I should take the liberty of some of our Moderne Prophets, who have by their rude Invectives from the Pulpit made what ever Names are High, and Great, and Sacred, and Venerable among us, cheap,
and that I should take the liberty of Some of our Modern prophets, who have by their rude Invectives from the Pulpit made what ever Names Are High, and Great, and Sacred, and Venerable among us, cheap,
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If any, I say, expect that by way of parallell of one people with another, I should here audaciously undertake to show that what ever Arts were used to make bad projects seeme plausible,
If any, I say, expect that by Way of parallel of one people with Another, I should Here audaciously undertake to show that what ever Arts were used to make bad projects seem plausible,
and holy now; Or that in our times the like Irreligious Compliance, hath past between some Spirituall men, and Lay, to cast things into the present Confusion, I hope they will not take it ill, if I deceive their Expectation.
and holy now; Or that in our times the like Irreligious Compliance, hath passed between Some Spiritual men, and Lay, to cast things into the present Confusion, I hope they will not take it ill, if I deceive their Expectation.
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For my owne part, as long as there is such a piece of Scripture as this, Diis non maledices, thou shalt not revile the Gods, (that is, thou shalt not onely not defame them by lying,
For my own part, as long as there is such a piece of Scripture as this, Dis non maledices, thou shalt not revile the God's, (that is, thou shalt not only not defame them by lying,
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but shalt not speake all truthes of them which may turn to their Infamy, and reproach;) I shall alwayes observe it as a piece of obligatory Religion, not to speak evill, no not of offending dignities. Much lesse shall I adventure to shoot from this sacred place my owne ill-built Iealousies, and Suspitions, for Realities and Truths: Which if I should doe, 'twould certainly savour too much of his Spirit of Detraction, who hauing lost his modesty, as well as Religion & Obedience, to the Scandall and just offence of all loyall Eares here present, was not affraid to forget the other part of that Text, which saies, Nec maledices principi in populo meo, Thou shalt not reproach the Ruler of my people.
but shalt not speak all truths of them which may turn to their Infamy, and reproach;) I shall always observe it as a piece of obligatory Religion, not to speak evil, no not of offending dignities. Much less shall I adventure to shoot from this sacred place my own ill-built Jealousy's, and Suspicions, for Realities and Truths: Which if I should do, 'twould Certainly savour too much of his Spirit of Detraction, who having lost his modesty, as well as Religion & obedience, to the Scandal and just offence of all loyal Ears Here present, was not afraid to forget the other part of that Text, which Says, Nec maledices principi in populo meo, Thou shalt not reproach the Ruler of my people.
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Yet because so many strange Prophets, of our wilde, licentious times, have preacht up almost five years Commotion for a Holy war; And because, in truth, no warre can be Holy whose cause is not justifiable;
Yet Because so many strange prophets, of our wild, licentious times, have preached up almost five Years Commotion for a Holy war; And Because, in truth, no war can be Holy whose cause is not justifiable;
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yet certainly, if Scripture, Gospell Fathers, Schoolmen, Protestant Divines of the most reverend, and sober marke, and Reason it selfe have not deceived mee, all Sermons which make Religion, how pure soever, to be a just cause of a Warre, doe but dawb the undertakers with untempered Morter.
yet Certainly, if Scripture, Gospel Father's, Schoolmen, Protestant Divines of the most reverend, and Sobrium mark, and Reason it self have not deceived me, all Sermons which make Religion, how pure soever, to be a just cause of a War, do but dawb the undertakers with untempered Mortar.
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For however it be an Article in the Turkish Creed, that they may propagate their Law by their Speare; yet for us who are Christians, to be of this Mahumetane perswasion, were to transfer a piece of the Alcoran into a piece of the Gospell. And to make Christ not onely the Author of all those Massacres, which from his time to ours, have worne that Holy Impression, but 'twere to make him over-litterally guilty of his owne saying, that he came not to send peace,
For however it be an Article in the Turkish Creed, that they may propagate their Law by their Spear; yet for us who Are Christians, to be of this Mohammedan persuasion, were to transfer a piece of the Alcorani into a piece of the Gospel. And to make christ not only the Author of all those Massacres, which from his time to ours, have worn that Holy Impression, but 'twere to make him over-literally guilty of his own saying, that he Come not to send peace,
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then to be of the true Religion; yet I doe not finde that Christ hath given power to any to compell men to be happy; or commanded, that force should be used for the collation of such a Benefit. All the wayes more proportioned for the atchieving of such an end, hee hath in his Gospel prescribed,
then to be of the true Religion; yet I do not find that christ hath given power to any to compel men to be happy; or commanded, that force should be used for the collation of such a Benefit. All the ways more proportioned for the achieving of such an end, he hath in his Gospel prescribed,
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not stir up one Nation against another, or divide Kingdomes against themselves, if they would not receive the Gospell. This had been plainly to joyne the Sword of the flesh, to the Sword of the Spirit. Which to save their Lives, and Fortunes, might perhaps, have made some Hypocrites, and dissemblers without, who would neverthelesse, have remained Pagans, and Infidels within.
not stir up one nation against Another, or divide Kingdoms against themselves, if they would not receive the Gospel. This had been plainly to join the Sword of the Flesh, to the Sword of the Spirit. Which to save their Lives, and Fortune's, might perhaps, have made Some Hypocrites, and dissemblers without, who would nevertheless, have remained Pagans, and Infidels within.
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In short, some things in the Excell• … ncy, and Height of the Doctrines of Christian Religion being no way demonstrable from Humane principles, but depending for the credit, and evidence of their truth upon the Authority of Christs miracles, conveyed along in Tradition and Story, cannot in a naturall way of Argumentation force assent. Since,
In short, Some things in the Excell• … ncy, and Height of the Doctrines of Christian Religion being no Way demonstrable from Humane principles, but depending for the credit, and evidence of their truth upon the authority of Christ Miracles, conveyed along in Tradition and Story, cannot in a natural Way of Argumentation force assent. Since,
as long as there is such a thing in men, as liberty of understanding, all arguments, even in a Preaching, and perswasive way, which carry not necessity of demonstration in their Forehead, may reasonably 〈 ◊ 〉 rejected.
as long as there is such a thing in men, as liberty of understanding, all Arguments, even in a Preaching, and persuasive Way, which carry not necessity of demonstration in their Forehead, may reasonably 〈 ◊ 〉 rejected.
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Much lesse have I met with it in all my progresse of D• … vinity or Philosophy, convincingly maintained, that men upon every slight disagreement, or dissent in Religion, are to be whipt,
Much less have I met with it in all my progress of D• … vinity or Philosophy, convincingly maintained, that men upon every slight disagreement, or dissent in Religion, Are to be whipped,
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Here then, should I once more grant the charge of these Prophets to be true (a very heavy one I confesse) that the Protestant Religion among us, had very farre taken wing,
Here then, should I once more grant the charge of these prophets to be true (a very heavy one I confess) that the Protestant Religion among us, had very Far taken wing,
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suppose, I say, (which is the worst that can be supposed) that they who have so frequently of late been branded for Papists, had out-right turned Infidels, however in such a case, that Warre which fights against the Errours of men thus lost,
suppose, I say, (which is the worst that can be supposed) that they who have so frequently of late been branded for Papists, had outright turned Infidels, however in such a case, that War which fights against the Errors of men thus lost,
and proposeth to it selfe no other end but their Repentance, and Conversion, may to some perhaps, seem to weare the Helmet of their Salvation, and the Army which thus strives to save men by the sword, may to some seem an Army of Apostles, yet I doe not finde that to come into the field with an armed Gospel, is the way chosen by Christ to make Proselites.
and Proposeth to it self no other end but their Repentance, and Conversion, may to Some perhaps, seem to wear the Helmet of their Salvation, and the Army which thus strives to save men by the sword, may to Some seem an Army of Apostles, yet I do not find that to come into the field with an armed Gospel, is the Way chosen by christ to make Proselytes.
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The Scripture indeed, tells us of some who took the Kingdome of Heaven by violence; But of any, who by violence may have it imposed upon them, 'tis no where recorded.
The Scripture indeed, tells us of Some who took the Kingdom of Heaven by violence; But of any, who by violence may have it imposed upon them, it's no where recorded.
But alas, my Brethren, (if I may speak freely to you in the defence of that defamed Religion, in which I was borne and to which I should account it one of the greatest blessings that God can bestow upon me,
But alas, my Brothers, (if I may speak freely to you in the defence of that defamed Religion, in which I was born and to which I should account it one of the greatest blessings that God can bestow upon me,
if I might, with the Holy Fathers of our Reformation, fall a Sacrifice) that which these men call Idolatry, and Superstition, and by names yet more odious, was to farre from having shrined it selfe in our Church; So little of that drosse, and Ore, and tinne, which hath lately filled our best Assemblies with so much noyse and Clamour, was to be found among us, that with the same unfainednesse that I would confesse my sinnes to God,
if I might, with the Holy Father's of our Reformation, fallen a Sacrifice) that which these men call Idolatry, and Superstition, and by names yet more odious, was to Far from having shrined it self in our Church; So little of that dross, and Over, and tin, which hath lately filled our best Assemblies with so much noise and Clamour, was to be found among us, that with the same unfeignedness that I would confess my Sins to God,
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I doe professe, that I cannot thinke the Sun, in all his heavenly course, for so many yeares, beheld a Church more blest with purity of Religion for the Doctrines of it,
I do profess, that I cannot think the Sun, in all his heavenly course, for so many Years, beheld a Church more blessed with purity of Religion for the Doctrines of it,
even against the Testimony of sense it selfe, will yet perversely strive to prove that our Church stood in such need of Reformation, that the growing Superstitions of it could not possibly be expiated but by so much Civill Warre. I should not doubt with modesty enough to prove back again to him, that all such weak, irrationall Arguments as have onely his zeale for their Logick, are not onely composed of untempered Morter; But that in seeing those spots and blemishes in our Church, which no good Protestants else could ever see, 'twill be no unreasonable inference to conclude him in the number of those erroneous Prophets here in the Text. Who to the great Scandall and abuse of their Office, and Function, did not onely palliate,
even against the Testimony of sense it self, will yet perversely strive to prove that our Church stood in such need of Reformation, that the growing Superstitions of it could not possibly be expiated but by so much Civil War. I should not doubt with modesty enough to prove back again to him, that all such weak, irrational Arguments as have only his zeal for their Logic, Are not only composed of untempered Mortar; But that in seeing those spots and blemishes in our Church, which no good Protestants Else could ever see, it'll be no unreasonable Inference to conclude him in the number of those erroneous prophets Here in the Text. Who to the great Scandal and abuse of their Office, and Function, did not only palliate,
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If the Phil• … sophers rule be true, that things admit of definitions according to their essences, and that the nearer they approach to nothing, the nearer they d• … aw to no Description; to goe about to give you an exact definition of a thing impossible to be defined, or to endeavour to describe a thing to you, which hath been so much disputed whether it be a thing, were to be like those Prophets here in the Text;
If the Phil• … sophers Rule be true, that things admit of definitions according to their essences, and that the nearer they approach to nothing, the nearer they d• … aw to no Description; to go about to give you an exact definition of a thing impossible to be defined, or to endeavour to describe a thing to you, which hath been so much disputed whither it be a thing, were to be like those prophets Here in the Text;
Yet to let you see by the best lights I can, what is here meant by Vanity, I will joyne an inspired to a Heathen Philosopher. Solomon, (whose whole Book of Ecclesiastes is but a Tract of Vanity) as we may gather from the instances there set downe, places vanity, in mutability, and change. And because all things of this lower world consist in vicissitude,
Yet to let you see by the best lights I can, what is Here meant by Vanity, I will join an inspired to a Heathen Philosopher. Solomon, (whose Whole Book of Ecclesiastes is but a Tract of Vanity) as we may gather from the instances there Set down, places vanity, in mutability, and change. And Because all things of this lower world consist in vicissitude,
& change (so farre, that as Seneca said of Rivers, Bis in idem flumen non descendimus, we cannot step twice into the same stream; so we may say of most Sublunarie things, whose very beings do so resemble streams, ut vix idem bis conspiciamus, that we can scarce behold some things twice) that wisest among the sonnes of men, whose Philosophy was as spacious as there were things in nature to bee knowne, calls all things under the Sunne, vanity, because all things under the Sunne are so lyable to inconstancy and change, that they fleet away,
& change (so Far, that as Senecca said of rivers, Bis in idem Flumen non descendimus, we cannot step twice into the same stream; so we may say of most Sublunary things, whose very beings do so resemble streams, ut vix idem bis conspiciamus, that we can scarce behold Some things twice) that Wisest among the Sons of men, whose Philosophy was as spacious as there were things in nature to be known, calls all things under the Sun, vanity, Because all things under the Sun Are so liable to inconstancy and change, that they fleet away,
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For this reason, he calls emptinesse, and vacuity, vanity; Because there is so little use of it in nature, that to expell it, things have an inclination placed in them to performe actions against their kinde. Earth to shut out a vacuity, is taught to flie up like fire; and fire to destroy emptinesse, is taught to fall downe like earth. And for this reason, another Philosopher hath said, that colours, had there not been made eyes to see them,
For this reason, he calls emptiness, and vacuity, vanity; Because there is so little use of it in nature, that to expel it, things have an inclination placed in them to perform actions against their kind. Earth to shut out a vacuity, is taught to fly up like fire; and fire to destroy emptiness, is taught to fallen down like earth. And for this reason, Another Philosopher hath said, that colours, had there not been made eyes to see them,
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To doe things by weake, unreasonable, inconstant principles, principles altogether unable to support, and upold the weight, and structure of publique businesse built upon them;
To do things by weak, unreasonable, inconstant principles, principles altogether unable to support, and upold the weight, and structure of public business built upon them;
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or to change the universally received Government of a Church meerely for change sake, and that things may be new, not that they may bee better, is a vanity, of which I know not whether these Prophets, here in the Text, were guilty;
or to change the universally received Government of a Church merely for change sake, and that things may be new, not that they may be better, is a vanity, of which I know not whither these prophets, Here in the Text, were guilty;
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but when I consider the unreasonable changes already procured, and the yet farther endlesse changes as unreasonably still pursued by the Prophets of our times, I finde so much vacuity, and emptinesse in their desires, so much interested zeale, and so little dis-interested reason, so much novelty mistaken for reformation, and withall so much confusion preferred before so much decency, and order, that I cannot but apply the Wise mans Ingemination to them and call their proceedings Vanity of vanities.
but when I Consider the unreasonable changes already procured, and the yet farther endless changes as unreasonably still pursued by the prophets of our times, I find so much vacuity, and emptiness in their Desires, so much interested zeal, and so little disinterested reason, so much novelty mistaken for Reformation, and withal so much confusion preferred before so much decency, and order, that I cannot but apply the Wise men Ingemination to them and call their proceedings Vanity of vanities.
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For if we may call weak, groundlesse, improbable surmises and conjectures, vanities, have not these Prophets dealt with the mindes of vu• … gar people,
For if we may call weak, groundless, improbable surmises and Conjectures, vanities, have not these prophets dealt with the minds of vu• … gar people,
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as Melancholy men use to deale with the clouds, raised monstrous formes and shapes to fright them, where no feare was? Have they not presented strange visions to them? Idolatrie in a Church window, Superstition in a white Surplice, Masse in our Common-prayer Booke, and Antichrist in our Bishops? Have they not also to make things seem hideous in the State, cast them into strange, fantasticall, Chymera figures? And have they not,
as Melancholy men use to deal with the Clouds, raised monstrous forms and shapes to fright them, where no Fear was? Have they not presented strange visions to them? Idolatry in a Church window, Superstition in a white Surplice, Mass in our Common prayer Book, and Antichrist in our Bishops? Have they not also to make things seem hideous in the State, cast them into strange, fantastical, Chymera figures? And have they not,
like the fabulous, walking Spirits wee read of, created imaginary Apparitions to the people from such things, flight, unsolid melting Bodies as Ayre? And for all this if you enquire upon what true stable principle, or ground, either taken from reason (which is now preacht to be a saecular, prophane, heathen thing) or from Scripture, (which is now made to submit to the more unerring rule of fancy) they have proceeded;
like the fabulous, walking Spirits we read of, created imaginary Apparitions to the people from such things, flight, unsolid melting Bodies as Air? And for all this if you inquire upon what true stable principle, or ground, either taken from reason (which is now preached to be a secular, profane, heathen thing) or from Scripture, (which is now made to submit to the more unerring Rule of fancy) they have proceeded;
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or what hath been the true cause, of their so vaine imaginations, you will finde, that (contrary to all the rules of right judgement, either common to men, or Christians) they have been guided meerely by that Causa per accidens, that fallible, erroneous, accidentall cause, which hath alwayes been the mother of mistakes. Socrate ambulante coruscavit;
or what hath been the true cause, of their so vain Imaginations, you will find, that (contrary to all the rules of right judgement, either Common to men, or Christians) they have been guided merely by that Causa per Accidents, that fallible, erroneous, accidental cause, which hath always been the mother of mistakes. Socrates ambulante coruscavit;
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Because it lightned when Socrates took the Ayre, one in the company thought that his walking was the occasion of the flash: this certainly, was a very vaine and foolish inference;
Because it lightened when Socrates took the Air, one in the company Thought that his walking was the occasion of the flash: this Certainly, was a very vain and foolish Inference;
yet not more vaine and foolish then theirs, who have • … right people to conclude, that all pictures in Church-windowes are • … dols, because some out of a misguided devotion, have worshipt • … hem;
yet not more vain and foolish then theirs, who have • … right people to conclude, that all pictures in Church-windows Are • … dols, Because Some out of a misguided devotion, have worshipped • … hem;
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or that our Comm• … • … rayer booke is Poperie, because part of it is to bee found in the 〈 ◊ 〉 of that Church; or that the government of the Church 〈 ◊ 〉 bishops is Antichristian because in their beleefe, Antichrist al• … ady is,
or that our Comm• … • … Rayer book is Popery, Because part of it is to be found in the 〈 ◊ 〉 of that Church; or that the government of the Church 〈 ◊ 〉 Bishops is Antichristian Because in their belief, Antichrist al• … ady is,
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and banish Reason as well as Liturgy out of the Church) • … o think (as they doe) that Churches are unhallowed by reason of their ornaments, or to perswade people to refrain them,
and banish Reason as well as Liturgy out of the Church) • … oh think (as they do) that Churches Are unhallowed by reason of their Ornament, or to persuade people to refrain them,
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as theirs was, who refused to goe to Sea, because • … ere was a Painter in the City, who limned Shipwracks. For certainly, if that be all the reason they have to banish Images out of th• … Church,
as theirs was, who refused to go to Sea, Because • … ere was a Painter in the city, who limned shipwrecks. For Certainly, if that be all the reason they have to banish Images out of th• … Church,
because some (if yet there have been any so stupid) have made them Idols; by the same reason, we should not now have a Sun, or Moon, or Stars in the Firmament, but they should long sin• … have dropt from Heaven, because some of the deluded Heathen, worshipt them.
Because Some (if yet there have been any so stupid) have made them Idols; by the same reason, we should not now have a Sun, or Moon, or Stars in the Firmament, but they should long sin• … have dropped from Heaven, Because Some of the deluded Heathen, worshipped them.
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because Papists wear them, (pardon the meannesse of the subject, I beseech you, which is score• … worthy of a confutation) why doe not they also conclude Linnes to be superstitious,
Because Papists wear them, (pardon the meanness of the Subject, I beseech you, which is score• … worthy of a confutation) why do not they also conclude Linnes to be superstitious,
because Papists shift, and so make cleanlinesse to be as unlawfull as Surplices or Copes? Thirdly, to say our Co• … prayer-booke is Popish, because 'tis so good, that some in the Church of Rome have praised it, is to mee an accusation as sencelesse,
Because Papists shift, and so make cleanliness to be as unlawful as Surplices or Copes? Thirdly, to say our Co• … prayer-book is Popish, Because it's so good, that Some in the Church of Room have praised it, is to me an accusation as senseless,
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as theirs, who accused the Generall of their Army of treason against the State, because his enemies out of the admiration of his vertues, erected a Statue to him.
as theirs, who accused the General of their Army of treason against the State, Because his enemies out of the admiration of his Virtues, erected a Statue to him.
Lastly, to call the government of our Church by Bishops, Antichristian, because that Church which they make to be the seat of Antichrist is so governed, is to me such a weak Imputation, as by the same reason makes all the Christian Governments of the world pagan. And therefore to be utterly extirpated,
Lastly, to call the government of our Church by Bishops, Antichristian, Because that Church which they make to be the seat of Antichrist is so governed, is to me such a weak Imputation, as by the same reason makes all the Christian Governments of the world pagan. And Therefore to be utterly extirpated,
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and banisht out of the world, because in some points of Government they resemble the Common-wealths of Infidels. To all which vain, unlearned, impotent, shallow objections raised against the Church, when I have added their vain, improbable conjectures, and objections raised against the State too;
and banished out of the world, Because in Some points of Government they resemble the Commonwealths of Infidels. To all which vain, unlearned, impotent, shallow objections raised against the Church, when I have added their vain, improbable Conjectures, and objections raised against the State too;
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Where, because some Princes have been Tyrants, and grievous to their Subjects, people in serene, easie, halcyon times, have bin made beleeve that an Aegyptian bondage, and Thraldome was ready to fall upon them;
Where, Because Some Princes have been Tyrants, and grievous to their Subject's, people in serene, easy, halcyon times, have been made believe that an Egyptian bondage, and Thraldom was ready to fallen upon them;
after so many reparations, so many acts of recompence, have been entertained, that those few, irregular Grapes were but the prologues, and fore-runners to the intended rape which should in time have been committed upon the whole future, following vine; I cannot look upon the Prophets who have thus preacht vanity to them,
After so many reparations, so many acts of recompense, have been entertained, that those few, irregular Grapes were but the prologues, and forerunners to the intended rape which should in time have been committed upon the Whole future, following vine; I cannot look upon the prophets who have thus preached vanity to them,
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thus amuzed them with false, imaginary dangers, but under that description which the Prophet Ieremy hath made of them, in his 23. chap. at the 26. verse;
thus amused them with false, imaginary dangers, but under that description which the Prophet Ieremy hath made of them, in his 23. chap. At the 26. verse;
where he calls them Prophets of the deceit of their owne hearts, Seers who coyne their owne visions. Men who relying wholly upon the uncertaine illumination of their own fancies, which they call the Spirit, and having never acquainted themselves with the true wayes, and principles either of reason, or Religion, which should cleare their mindes, and take off the grosse filme which beclouds their understandings, make it their businesse and profession to deceive themselves, and others. Building false conclusions upon weak, irrationall premisses; and supporting improbable conjectures, by fictions, and untruths, Which suggests to me the second abuse of the Ministery, and function of these Prophets here in the Text. Which was, that they not onely saw vanity, but divined lyes too.
where he calls them prophets of the deceit of their own hearts, Seers who coin their own visions. Men who relying wholly upon the uncertain illumination of their own fancies, which they call the Spirit, and having never acquainted themselves with the true ways, and principles either of reason, or Religion, which should clear their minds, and take off the gross film which beclouds their understandings, make it their business and profession to deceive themselves, and Others. Building false conclusions upon weak, irrational premises; and supporting improbable Conjectures, by fictions, and untruths, Which suggests to me the second abuse of the Ministry, and function of these prophets Here in the Text. Which was, that they not only saw vanity, but divined lies too.
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The thing in nature which makes the expression hold true, that man is NONLATINALPHABET, a sociable creature, is that we are able to repay conversation with conversation; and have a privilege bestowed upon us, beyond that of beasts, that wee can unite,
The thing in nature which makes the expression hold true, that man is, a sociable creature, is that we Are able to repay Conversation with Conversation; and have a privilege bestowed upon us, beyond that of beasts, that we can unite,
and joyne our selves to one another by speech. Without which, we, who now make rationall assemblies, and Common-wealths, had been only a rude, discomposed multitude, and Herd of men.
and join our selves to one Another by speech. Without which, we, who now make rational assemblies, and Commonwealths, had been only a rude, discomposed multitude, and Heard of men.
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Nay, without Language to expresse our selves, and to associate our selves to one another in Discourse, every man had been thus like the first, that he had been alone, and solitary in the world.
Nay, without Language to express our selves, and to associate our selves to one Another in Discourse, every man had been thus like the First, that he had been alone, and solitary in the world.
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For where commerce and entercourse, and exchange of minds is denyed, and where all that passeth between us of men is that we are Alter alteri spectaculum, onely a dumbe, speechlesse shew, and spectacle to one another;
For where commerce and intercourse, and exchange of minds is denied, and where all that passes between us of men is that we Are Altar Alteri spectaculum, only a dumb, speechless show, and spectacle to one Another;
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meetings, and numerous Assemblies are but so many unpeopled Wildernesses and desarts. And where all that we enjoy of one anothers company is onely the dull sight, and presence, every one of us may reckon himselfe single in a full theatre and crowd.
meetings, and numerous Assemblies Are but so many unpeopled Wildernesses and deserts. And where all that we enjoy of one another's company is only the dull sighed, and presence, every one of us may reckon himself single in a full theatre and crowd.
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so there was a Law imposed upon us too, that wee should not deceive one another by our sppeech. * NONLATINALPHABET, 'Tis Aristotl• … s definition of speech, which hath a piece of commutative Iustice in it.
so there was a Law imposed upon us too, that we should not deceive one Another by our sppeech. *, It's Aristotl• … s definition of speech, which hath a piece of commutative justice in it.
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The minde is thereby enabled to walke forth of the Body, and to make visits to another separated, divided mind. Our Soules, also, assisted by Speech, are able to meet,
The mind is thereby enabled to walk forth of the Body, and to make visits to Another separated, divided mind. Our Souls, also, assisted by Speech, Are able to meet,
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but for that time the saying of Minutius Felix was fulfilled, Crederes duas esse animas in eodem corpore, there were enterchangeably two mindes in one Body.
but for that time the saying of Minutius Felix was fulfilled, Crederes Duas esse animas in Eodem corpore, there were enterchangeably two minds in one Body.
Otherwise, as the Question was askt of fire, Igne quid utilius? What more usefull gift did God ever bestow upon us then Fire? And yet the same Poet tells us, that some have imployed it to burne Houses.
Otherwise, as the Question was asked of fire, Ignite quid Utilius? What more useful gift did God ever bestow upon us then Fire? And yet the same Poet tells us, that Some have employed it to burn Houses.
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So we may say of Words, Sermone quid utilius? What more beneficiall gift of nature did God ever bestow upon us then Speech? 'Tis the thing which doth outwardly distinguish us from Beasts, and which renders us,
So we may say of Words, Sermon quid Utilius? What more beneficial gift of nature did God ever bestow upon us then Speech? It's the thing which does outwardly distinguish us from Beasts, and which renders us,
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But then Speech mis-imployed, and put to a deceitfull use, may turne Chrystall into Iet. And put into a Lye, may raise a shade, and cloud of Discourse, and Obscurity there, where there should be onely a Translucency and clearenesse. In short, some men,
But then Speech misemployed, and put to a deceitful use, may turn Crystal into Jet. And put into a Lie, may raise a shade, and cloud of Discourse, and Obscurity there, where there should be only a Translucency and clearness. In short, Some men,
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like the Fish which blacks the streame in which it swims, and casts an Inke from its bowels to hide it selfe from being seen, make Words, which were ordained to reveale their Thoughts, disguise them:
like the Fish which blacks the stream in which it swims, and Cast an Ink from its bowels to hide it self from being seen, make Words, which were ordained to reveal their Thoughts, disguise them:
After I have said, that the lyar is injurious to things, as well as persons; Which carry the same proportion to our mindes, as Colours doe to our eyes;
After I have said, that the liar is injurious to things, as well as Persons; Which carry the same proportion to our minds, as Colours do to our eyes;
because not rightly represented: I must say too that there is injustice done to humane society. Since in every untruth that is told, and beleeved, one mans Lye, becomes another mans Error, whereby a piece of his naturall Right is taken from him;
Because not rightly represented: I must say too that there is injustice done to humane society. Since in every untruth that is told, and believed, one men Lie, becomes Another men Error, whereby a piece of his natural Right is taken from him;
and cloathed with Holinesse; When they, whose profession 'tis to convey Embassies, and Messages, and voices from Heaven, shall convey onely cheats, and delusions, and impostures from thence;
and clothed with Holiness; When they, whose profession it's to convey Embassies, and Messages, and voices from Heaven, shall convey only cheats, and delusions, and Impostors from thence;
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though I cannot much blame the credulity of the Simple, who suffer themselves to be thus religiously abused, and like men who see Iuglers, thinke their money best spent, where they are best cosened; yet, certainly, the deceivers themselves doe adde this over and above to the sinne of Lying, that whereas others hold onely the Truth of things, these men hold the Truth of God in unrighteousnesse.
though I cannot much blame the credulity of the Simple, who suffer themselves to be thus religiously abused, and like men who see Jugglers, think their money best spent, where they Are best cozened; yet, Certainly, the deceivers themselves do add this over and above to the sin of Lying, that whereas Others hold only the Truth of things, these men hold the Truth of God in unrighteousness.
and falshoods to the same holy use, that others did sacred Inspirations, and Dreames. Fictions, the bastard creatures of their owne corrupt fancies, were delivered as Prophecies infused into them from Heaven,
and falsehoods to the same holy use, that Others did sacred Inspirations, and Dreams. Fictions, the bastard creatures of their own corrupt fancies, were Delivered as Prophecies infused into them from Heaven,
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and he who fained most, and could lye with the most religious Art, was thought to have the greatest measure of the Spirit. Prosperous successes were foretold to wicked undertakings,
and he who feigned most, and could lie with the most religious Art, was Thought to have the greatest measure of the Spirit. Prosperous Successes were foretold to wicked undertakings,
And can I passe over this part of the Text, and not say that there have been such Prophets among us in our times? Unlesse things should come about againe, that the devill should the second time get a Commission to become a lying Spirit in the mouth of the Prophets, with a promise from the Almighty, that hee should prevaile too, were it possible that so much cosenage should so long passe,
And can I pass over this part of the Text, and not say that there have been such prophets among us in our times? Unless things should come about again, that the Devil should the second time get a Commission to become a lying Spirit in the Mouth of the prophets, with a promise from the Almighty, that he should prevail too, were it possible that so much cozenage should so long pass,
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Certainly, my Brethren, when I consider how much Romance, how much Gazette, how much Legend hath for some yeares past for Sermon; When I consider (even with teares in my eyes) the many false aspersions stuck upon our defamed, wronged Vniversity, by some, who (even against the light of their eyes as well as Consciences) have charged the Breasts that gave them suck with infected poyson'd milke; And have belyed their spotlesse Mother, as if she were turned Strumpet; or as if't were grown a place from whence pietie, and gifts and true Religion, have long since taken slight;
Certainly, my Brothers, when I Consider how much Romance, how much Gazette, how much Legend hath for Some Years passed for Sermon; When I Consider (even with tears in my eyes) the many false Aspersions stuck upon our defamed, wronged university, by Some, who (even against the Light of their eyes as well as Consciences) have charged the Breasts that gave them suck with infected poisoned milk; And have belied their spotless Mother, as if she were turned Strumpet; or as ifed were grown a place from whence piety, and Gifts and true Religion, have long since taken slight;
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unlesse it be for bringing forth such abortive lying Sonnes, who thus make it part of their Religion to revile Her; when I farther consider, that they have not spared Majesty it selfe,
unless it be for bringing forth such abortive lying Sons, who thus make it part of their Religion to revile Her; when I farther Consider, that they have not spared Majesty it self,
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though cloathed, and armed by God with all the sacred Guards which should protect it from the venome of such disloyall, slanderous mouthes; when I yet farther consider the seeming sanctity of the persons that do this, with what Holy passion, what inspired zeale, what composure of face, what contention of voice, what earnest Rhetorick of hand, What Language of Saints, they doe this;
though clothed, and armed by God with all the sacred Guards which should Pact it from the venom of such disloyal, slanderous mouths; when I yet farther Consider the seeming sanctity of the Persons that do this, with what Holy passion, what inspired zeal, what composure of face, what contention of voice, what earnest Rhetoric of hand, What Language of Saints, they do this;
Lastly, when I consider how many there are, who, driving a gainfull Trade in fictions, (fictions as strange as his, who wrote of Virgins transformed to Bay-trees) use to lye as devoutly from such holy ground as this,
Lastly, when I Consider how many there Are, who, driving a gainful Trade in fictions, (fictions as strange as his, who wrote of Virgins transformed to Bay-trees) use to lie as devoutly from such holy ground as this,
as others use to pray; And when withall I doe observe that there is sprung up a certaine Sect of Hearers among us, who as zealously lend attention to lyes, as their Preachers utter them;
as Others use to pray; And when withal I do observe that there is sprung up a certain Sect of Hearers among us, who as zealously lend attention to lies, as their Preachers utter them;
I cannot but take the Philosophers liberty to my selfe, and pronounce of such Congregations, as he did of Markets; that they are places where people meet to deceive, and be deceived.
I cannot but take the Philosophers liberty to my self, and pronounce of such Congregations, as he did of Markets; that they Are places where people meet to deceive, and be deceived.
and the name of God is cited to make up measure and weight, and part of the false light by which the Buyer is over-reacht, is the seeming sanctity of the Seller: So 'tis here.
and the name of God is cited to make up measure and weight, and part of the false Light by which the Buyer is overreached, is the seeming sanctity of the Seller: So it's Here.
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And that they may the more solemnly bee cozened, these Prophets deale with their Fictions, as the Devill dealt with his temptations, when hee would have perswaded our Saviour Christ to cast himselfe downe from a Pinacle, cloath them with Scripture, saying, Thus it is written, and, thus saith the Lord God,
And that they may the more solemnly be cozened, these prophets deal with their Fictions, as the devil dealt with his temptations, when he would have persuaded our Saviour christ to cast himself down from a Pinnacle, cloth them with Scripture, saying, Thus it is written, and, thus Says the Lord God,
which brings me to the third, and last abuse of their Profession, and Ministeriall Function. Which is to entitle God to their vanities, and lyes. To which I shall onely adde somebriefe Application of some things in this Sermon to our selves,
which brings me to the third, and last abuse of their Profession, and Ministerial Function. Which is to entitle God to their vanities, and lies. To which I shall only add somebriefe Application of Some things in this Sermon to our selves,
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Lucian, I remember in his NONLATINALPHABET, or false Prophet, tells us of a certaine Mountebanke Cheater, who the more artificially to deceive the People, did set up an Oracle of his owne Fancying, and contrivance;
Lucian, I Remember in his, or false Prophet, tells us of a certain Mountebank Cheater, who the more artificially to deceive the People, did Set up an Oracle of his own Fancying, and contrivance;
And, like the Priests of those other true Oracles, which we read of, where the Sybill never gave answers till she was first entranced, and felt a kinde of sacred fury, and possession within her selfe;
And, like the Priests of those other true Oracles, which we read of, where the Sibyl never gave answers till she was First entranced, and felt a kind of sacred fury, and possession within her self;
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Me thinks, these Prophets here in this Text, were just such Iuglers, who, in preaching their owne Fancies for Gods dictates, did not onely set up a false Oracle, in which they were to the People, both the Deity, and the Priest; but they divined untruths to them, in the same holy, solemne, Propheticall forme and way,
Me thinks, these prophets Here in this Text, were just such Jugglers, who, in preaching their own Fancies for God's dictates, did not only Set up a false Oracle, in which they were to the People, both the Deity, and the Priest; but they divined untruths to them, in the same holy, solemn, Prophetical Form and Way,
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and Falshoods came from them in a kinde of sacred madnesse, and possession As often as they had a minde to deceive the People, they could presently raise to themselves their owne inspirations, and a• … often as a Plot, or Project was to be brought about, they could • … ently snatch themselves up into the third Heaeven; and could 〈 ◊ 〉 from thence as full of holy fiction, and imposture, as S• ….
and Falsehoods Come from them in a kind of sacred madness, and possession As often as they had a mind to deceive the People, they could presently raise to themselves their own inspirations, and a• … often as a Plot, or Project was to be brought about, they could • … ently snatch themselves up into the third Heaven; and could 〈 ◊ 〉 from thence as full of holy fiction, and imposture, as S• ….
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Paul did of astonishment, and wonder. In the delivery of which Fictions to the People, • … here was thus much holy cozenage more added, that the • … ips of the Reporters seemed for that time to bee touched with a Coale from the Altar; and God by the secret instuence and instinct of his holy Spirit, was thought to be the kindler of that Coale.
Paul did of astonishment, and wonder. In the delivery of which Fictions to the People, • … Here was thus much holy cozenage more added, that the • … ips of the Reporters seemed for that time to be touched with a Coal from the Altar; and God by the secret instuence and instinct of his holy Spirit, was Thought to be the kindler of that Coal.
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An injury of that (hipocriticall, shall I say? or rather) bold, presumptuous, impudent nature, that when I have spoken of it the most gently I can, I must say tis something more then the breach of the third Commandement. For there wee are onely bid not to take Gods name in vaine;
an injury of that (hypocritical, shall I say? or rather) bold, presumptuous, impudent nature, that when I have spoken of it the most gently I can, I must say this something more then the breach of the third Commandment. For there we Are only bid not to take God's name in vain;
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or cite him to be a witnesse to our perjuries. But they who speak falsely in his name, and vent their owne sinister Plots for his inspirations; they, who,
or Cite him to be a witness to our perjuries. But they who speak falsely in his name, and vent their own sinister Plots for his inspirations; they, who,
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when they should bee the messengers of truth, and the reprovers of sinne, shall stand as the messengers of of falshood, and encouragers of publique wrongs, between him, and the people; doe not onely take his name in vaine, and (as much as in them lyes) draw a cheapnesse, and contempt upon it;
when they should be the messengers of truth, and the reprovers of sin, shall stand as the messengers of of falsehood, and encouragers of public wrongs, between him, and the people; do not only take his name in vain, and (as much as in them lies) draw a cheapness, and contempt upon it;
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but do commit a sin worse then perjury, for that onely calls him to testifie, and beare witnesse, but these men make him the Principall, and first Author of a Lye: And so stick the reproach of a weak, impotent vice upon him, common to none,
but do commit a since Worse then perjury, for that only calls him to testify, and bear witness, but these men make him the Principal, and First Author of a Lie: And so stick the reproach of a weak, impotent vice upon him, Common to none,
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You may read in the old Testament, that the Priest of those times, among his other Ornaments, wore two precious Stones in his Brest-plate, called the Urim and Thummim. Through which, according as they did at times cast a bright, or dimmer lustre, God revealed his pleasure, or displeasure to the People;
You may read in the old Testament, that the Priest of those times, among his other Ornament, wore two precious Stones in his Breastplate, called the Urim and Thummim. Through which, according as they did At times cast a bright, or dimmer lustre, God revealed his pleasure, or displeasure to the People;
and spoke to them by the sparkle of a Iewell, as he did at other times by the mouth of a Prophet. You may read too, that after the Tabernacle was set up.
and spoke to them by the sparkle of a Jewel, as he did At other times by the Mouth of a Prophet. You may read too, that After the Tabernacle was Set up.
Suppose the Priest, who wore the Brest-plate, should have belyed his Iewels, and when the people came to enquire of him, should have interpreted a pale, for a bright Ray to the people;
Suppose the Priest, who wore the Breastplate, should have belied his Jewels, and when the people Come to inquire of him, should have interpreted a pale, for a bright Ray to the people;
or suppose he should have taken out the true, and have placed two false counterfeit Iewels in his Brest-plate; and should have taught them, by a kinde of secret conspiracie, not to sparkle by the certainty,
or suppose he should have taken out the true, and have placed two false counterfeit Jewels in his Breastplate; and should have taught them, by a kind of secret Conspiracy, not to sparkle by the certainty,
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and holinesse of their owne impartiall Fires, but according to the desires, and Plot, and Stratagem of the Consulters; had not this been plainly to set up an illegitimate Anti-urim, and Thummim, which should have cast a false, as the other did a true lustre? Nay, had not this been to make God, who used to appeare,
and holiness of their own impartial Fires, but according to the Desires, and Plot, and Stratagem of the Consulters; had not this been plainly to Set up an illegitimate anti-urim, and Thummim, which should have cast a false, as the other did a true lustre? Nay, had not this been to make God, who used to appear,
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and reveale himselfe in these Iewels, as he did to Moses in the Bush, in a flame of Fire, to become like one of those erraticall, uncertain, wandring night-fires, of which Aristotle speaks in his Meteors; Fires, which shine onely to lead Travellers out of the way?
and reveal himself in these Jewels, as he did to Moses in the Bush, in a flame of Fire, to become like one of those erratical, uncertain, wandering night-fires, of which Aristotle speaks in his Meteors; Fires, which shine only to led Travellers out of the Way?
and when the people came to enquire, should have placed himselfe between the Cherubins, and should from thence have uttered such false, pleasing Oracles, as he knew would most suite,
and when the people Come to inquire, should have placed himself between the Cherubim, and should from thence have uttered such false, pleasing Oracles, as he knew would most suit,
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and comply with the humour, and Interest of the Inquirers; Had not this been most insolently, to thrust himselfe into the place of God, and for that time to depose him from his Sanctuarie or holy Place, and to assume his businesse and peculiar Office to himselfe? Nay, had not this been the way in time, to draw the same bad report upon him, which once passed upon the Oracle at Delphos, Apud Apollinem ut mihi videtur, mendacia emuntur, men paid for lyes at Delphos, and sacrificed to Apollo to be cozoned and deceived?
and comply with the humour, and Interest of the Inquirers; Had not this been most insolently, to thrust himself into the place of God, and for that time to depose him from his Sanctuary or holy Place, and to assume his business and peculiar Office to himself? Nay, had not this been the Way in time, to draw the same bad report upon him, which once passed upon the Oracle At Delphos, Apud Apollinem ut mihi videtur, Lies emuntur, men paid for lies At Delphos, and sacrificed to Apollo to be cozoned and deceived?
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Who, (as if they had entred into the same secret compact with God, as they had with their other Complotters of those times) made no other use of their profession,
Who, (as if they had entered into the same secret compact with God, as they had with their other Complotters of those times) made no other use of their profession,
The Sanctuarie, in plaine termes, was made a place of Merchandize; onely the VVare was Spirituall. And the difference between Simon Magus's bargaine with the Apostles, and the Bargaine here in the Text, was onely this, that here both parties consented;
The Sanctuary, in plain terms, was made a place of Merchandise; only the Were was Spiritual. And the difference between Simon Magus's bargain with the Apostles, and the Bargain Here in the Text, was only this, that Here both parties consented;
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An offence, my Brethren, so directly against the Truth, and Veracity, and Majesty of God, so neere, (• … it not out-right) that never to be pardoned sin against the holy Ghost, that I am sorry I must say, that all the defence that can be made for it, is, that our times have brought forth prophets who have taken the same course.
an offence, my Brothers, so directly against the Truth, and Veracity, and Majesty of God, so near, (• … it not outright) that never to be pardoned since against the holy Ghost, that I am sorry I must say, that all the defence that can be made for it, is, that our times have brought forth Prophets who have taken the same course.
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For now, as if the Scripture were in a perverse, 〈 ◊ 〉 ▪ sense the second time to be fulfilled, that the 〈 ◊ 〉 things of the world shall confourd the wise, and that 〈 ◊ 〉, and 〈 ◊ 〉, and things that are not, shall bring to nought Realities, and 〈 ◊ 〉, and things that are, he is not onely thought to be the holiest man, who can lye most in a holy Cause, but he thrives best,
For now, as if the Scripture were in a perverse, 〈 ◊ 〉 ▪ sense the second time to be fulfilled, that the 〈 ◊ 〉 things of the world shall confourd the wise, and that 〈 ◊ 〉, and 〈 ◊ 〉, and things that Are not, shall bring to nought Realities, and 〈 ◊ 〉, and things that Are, he is not only Thought to be the Holiest man, who can lie most in a holy Cause, but he thrives best,
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and makes the best spirituall M• … kets, who most belyes God to his Glorie. To what unweighed, aery scruples, and vanities, is he entitled? How is his Scripture, for want of learning to understand it aright, abused,
and makes the best spiritual M• … kets, who most belies God to his Glory. To what unweighed, aery scruples, and vanities, is he entitled? How is his Scripture, for want of learning to understand it aright, abused,
and teares of the Incendiaries, and feeders of it? How many are there who daily urge text for Bloud-shed, and undertake to prove the slaughter of their Brethren, (I had almost said of their lawfull Prince and Soveraigne too) warrantable by the VVord of God? What bold Libell, or Pamphlet hath not for some yeares railed in a holy style? And what Sermons have not been spiced with a a holy sedition? Hath it not (even to the ruine of one of the most flourishing Kingdomes of the world) beene made a piece of Religion to divide it against it self, & to divorce a King from his People, and his people from their peace? Have not men been taught that they cannot give God his due, if they give Caesar his? And that the onely way left to preserve in themselves, the grace and favour of the one, is quite to deface and blot out the image and superscription of the other? And have not the Teachers of these strange, unchristian Doctrines, delivered them to the people in the holy stole of Prophets? Have they not called a most unnaturall, civill VVar, the burden of the Lord? Have they not quite inverted the injunction of the Apostle, and turning his affirmative into their negative, have they not (directly contrary to his word) said, Thus saith the Lord, honour not the King?
and tears of the Incendiaries, and feeders of it? How many Are there who daily urge text for Bloodshed, and undertake to prove the slaughter of their Brothers, (I had almost said of their lawful Prince and Sovereign too) warrantable by the Word of God? What bold Libel, or Pamphlet hath not for Some Years railed in a holy style? And what Sermons have not been spiced with a a holy sedition? Hath it not (even to the ruin of one of the most flourishing Kingdoms of the world) been made a piece of Religion to divide it against it self, & to divorce a King from his People, and his people from their peace? Have not men been taught that they cannot give God his due, if they give Caesar his? And that the only Way left to preserve in themselves, the grace and favour of the one, is quite to deface and blot out the image and superscription of the other? And have not the Teachers of these strange, unchristian Doctrines, Delivered them to the people in the holy stole of prophets? Have they not called a most unnatural, civil VVar, the burden of the Lord? Have they not quite inverted the injunction of the Apostle, and turning his affirmative into their negative, have they not (directly contrary to his word) said, Thus Says the Lord, honour not the King?
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My brethren, let me speake freely to you, as in the presence of God, who knowes that I hate the sinne of these Prophets here in the Text, too much to flatter.
My brothers, let me speak freely to you, as in the presence of God, who knows that I hate the sin of these prophets Here in the Text, too much to flatter.
Or if I would be so irreligiously servile, you your selves know that the present condition of things is at too low an • … bbe, for me or any man else to hope to thrive by such a false Engine. If there be such a thing as a VVaking providence over the actions of men, (wich, I confesse,
Or if I would be so irreligiously servile, you your selves know that the present condition of things is At too low an • … bbe, for me or any man Else to hope to thrive by such a false Engine. If there be such a thing as a Waking providence over the actions of men, (which, I confess,
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an unresolved man in such irregular times as these might be tempted to question) or if there bee such a thing in nature as Truth, with a promise annext to it by the God of Truth, that first or last it shall prevaile, unlesse by a timely, and seasonable repentance of their abuse of the Name of God, and of their many bold reproaches throwne upon his Annoynted, they divert their punishment: Something, me thinks, whispers to me, (I dare not be so confident of my owne infallible sanctity,
an unresolved man in such irregular times as these might be tempted to question) or if there be such a thing in nature as Truth, with a promise annexed to it by the God of Truth, that First or last it shall prevail, unless by a timely, and seasonable Repentance of their abuse of the Name of God, and of their many bold Reproaches thrown upon his Anointed, they divert their punishment: Something, me thinks, whispers to me, (I Dare not be so confident of my own infallible sanctity,
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as to call it the Spirit of God) but something whispers to me, and bids mee in the Prophet Ezechiels words in another place, Prophecie against these Prophets; and say, * VVoe to the foolish Prophets who have followed their owne spirit, and have seen nothing.
as to call it the Spirit of God) but something whispers to me, and bids me in the Prophet Ezechiels words in Another place, Prophecy against these prophets; and say, * VVoe to the foolish prophets who have followed their own Spirit, and have seen nothing.
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if, not I, but the holy Ghost (which they so much boast of, & by whom they so confidently pretend to speake) passe this sad sentence on them and their complyers, by the mouth of two other Prophets. 1. As for their complyers (if any such there have been) who have said to the ▪ Seers, See not, and to the Prophets, Prophecie not unto us right things, but speake to us smooth things, Prophecie deceit;
if, not I, but the holy Ghost (which they so much boast of, & by whom they so confidently pretend to speak) pass this sad sentence on them and their compliers, by the Mouth of two other prophets. 1. As for their compliers (if any such there have been) who have said to the ▪ Seers, See not, and to the prophets, Prophecy not unto us right things, but speak to us smooth things, Prophecy deceit;
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Therefore, thus saith the holy one of Israel, This iniquity shall bee to you as a breach ready to fall, swelling • … ut in a high wall, whose breaking commeth suddenly, at an instant.
Therefore, thus Says the holy one of Israel, This iniquity shall be to you as a breach ready to fallen, swelling • … ut in a high wall, whose breaking comes suddenly, At an instant.
The meaning of which propheticall judgement will be easily understood of any, who shall consideringly marke the beginning and progresse of the Chapter to the context where 'tis uttered and denounced.
The meaning of which prophetical judgement will be Easily understood of any, who shall consideringly mark the beginning and progress of the Chapter to the context where it's uttered and denounced.
Next, as for the Prophets themselves, who for poore, low, earthly interests, and respects, have suffered themselves to be mis-led, let them with confusion of face, heare what the Prophet Ieremy sayes in the 23 Chapter, at the 32. verse.
Next, as for the prophets themselves, who for poor, low, earthly interests, and respects, have suffered themselves to be misled, let them with confusion of face, hear what the Prophet Ieremy Says in the 23 Chapter, At the 32. verse.
Fathers, and brethren of this University: I presume it could not but seem strange to you, to heare your Manners, and Religion, as well as Studies, and Learning not long since publiquely reproved,
Father's, and brothers of this university: I presume it could not but seem strange to you, to hear your Manners, and Religion, as well as Studies, and Learning not long since publicly reproved,
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I presume also, that with a serious griefe of heart, you cannot but resent, that there should bee thought to be such a dearth, and scarcity of able, vertuous men among us, that the Great Councell of this Kingdome, in pitty to our wants, should think it needfull to send us men better gifted, to teach us how to preach. What the negligence,
I presume also, that with a serious grief of heart, you cannot but resent, that there should be Thought to be such a dearth, and scarcity of able, virtuous men among us, that the Great Council of this Kingdom, in pity to our Wants, should think it needful to send us men better gifted, to teach us how to preach. What the negligence,
or how one of the most famous Springs of Learning, which of late Europe knew, should by the mis-representation of any false reporting men among us, fall so low in the esteem of that great Assembly, as to be thought to need a Tutor, I know not:
or how one of the most famous Springs of Learning, which of late Europe knew, should by the misrepresentation of any false reporting men among us, fallen so low in the esteem of that great Assembly, as to be Thought to need a Tutor, I know not:
and of the bounty of our Founders, then by wrapping up our Talent in a Napkin, to draw the same reproach upon our Colledges, which once passed upon Monasteries, which grew at length to be a Proverbe of Idlenesse. But that which I would say to you, is this:
and of the bounty of our Founders, then by wrapping up our Talon in a Napkin, to draw the same reproach upon our Colleges, which once passed upon Monasteries, which grew At length to be a Proverb of Idleness. But that which I would say to you, is this:
if I send some of you (for this is a piece of exhortation which doth concerne very few) who have been lesse industrious to these vaine, but active Prophets, which I have al this while preacht against.
if I send Some of you (for this is a piece of exhortation which does concern very few) who have been less Industria to these vain, but active prophets, which I have all this while preached against.
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For you know 'tis a received axiom among most of them, that any unlearned, unstudied man, assisted with the Spirit, and his English Bible, is sufficiently gifted for a Preacher. Nor doe I send you to them to be taught their bad Arts, or that you should learn of them to dawbe the publique sinnes of your times;
For you know it's a received axiom among most of them, that any unlearned, unstudied man, assisted with the Spirit, and his English bible, is sufficiently gifted for a Preacher. Nor do I send you to them to be taught their bad Arts, or that you should Learn of them to daub the public Sins of your times;
or comply with the insatiable, itching Eares of those whom St. Paul describes in the fourth Chapter of his second Epistle to Timothy, at the third verse, where he sayes, that the time should come, when men should not endure sound Doctrin,
or comply with the insatiable, itching Ears of those whom Saint Paul describes in the fourth Chapter of his second Epistle to Timothy, At the third verse, where he Says, that the time should come, when men should not endure found Doctrine,
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where Studies and learning, and all those other excellent helpes, which tend to the right understanding of the Scripture, and thereby to the preaching of sound Doctrine, are thought so unnecessary by some Mechanicke, vulgar men, that no Teachers suit with their sicke, queasie Palats, who preach not that stuffe,
where Studies and learning, and all those other excellent helps, which tend to the right understanding of the Scripture, and thereby to the preaching of found Doctrine, Are Thought so unnecessary by Some Mechanic, Vulgar men, that no Teachers suit with their sick, queasy Palates, who preach not that stuff,
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which St. Paul himself commends to you, in the second verse of the fore-mentioned Chapter. If you desire to know what it is, 'tis an unwearied, frequent, sedulous diligence of Preaching the Word of God,
which Saint Paul himself commends to you, in the second verse of the forementioned Chapter. If you desire to know what it is, it's an unwearied, frequent, sedulous diligence of Preaching the Word of God,
For certainly, as long as there are Churches to be had, I cannot thinke the next heap of Turfes, or the next pile of Stones, to be a very decent Pulpit; or the next Rabble of People, who will finde eares to such a Pulpit, to be a very seemly Congregation. For let me tell you my brethren, that the power of these mens industries, never defatigated, hath been so great, that I cannot thinke the milde Conquerour (whose Captives we now are,
For Certainly, as long as there Are Churches to be had, I cannot think the next heap of Turfs, or the next pile of Stones, to be a very decent Pulpit; or the next Rabble of People, who will find ears to such a Pulpit, to be a very seemly Congregation. For let me tell you my brothers, that the power of these men's industries, never defatigated, hath been so great, that I cannot think the mild Conqueror (whose Captives we now Are,
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and to whose praise, for his civill usage of this afflicted University, I as the unworthiest member of it, cannot but apply that Epithet) owes more to the Sword, and courage of all his other Souldiers,
and to whose praise, for his civil usage of this afflicted university, I as the Unworthiest member of it, cannot but apply that Epithet) owes more to the Sword, and courage of all his other Soldiers,
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for the obtaining of this, or any other Garrison, then to the Sweats, and active Tongues of these doubly armed Prophets; who have never failed to hold a Sword in one hand,
for the obtaining of this, or any other Garrison, then to the Sweats, and active Tongues of these doubly armed prophets; who have never failed to hold a Sword in one hand,
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There remaine then, but one way for us to take off the present reproach, and imputation throwne upon us, Which is to confute all flie, sinister, clancular reports, and to out-doe these active men hereafter in their owne industrious way.
There remain then, but one Way for us to take off the present reproach, and imputation thrown upon us, Which is to confute all fly, sinister, clancular reports, and to outdo these active men hereafter in their own Industria Way.
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To preach Truth and Peace, and sound Doctrine to the People, with the same sedulity, and care, as they preach Discord, Variance and Strife. If this course be taken,
To preach Truth and Peace, and found Doctrine to the People, with the same sedulity, and care, as they preach Discord, Variance and Strife. If this course be taken,
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and be with fidelity pursued, it will not onely bee in our power to dis-inchant the People, (who of late (by what Spell, or Charme I know not) have unawares begun to entertaine a piece of Popery amongst them,
and be with Fidis pursued, it will not only be in our power to disenchant the People, (who of late (by what Spell, or Charm I know not) have unawares begun to entertain a piece of Popery among them,
as the undeceiving of so many well-minded, but mis-guided Soules) to make our true Arts deale with their false, as the Rod of Moses dealt with the Magicians Serpents, first, shew them to be onely so much fantasticall Forme, and Aire, then consume and eate them up, in the presence of their Beleevers. To which (for a conclusion of all) I shall onely adde this, That if this course bee taken,
as the undeceiving of so many well-minded, but misguided Souls) to make our true Arts deal with their false, as the Rod of Moses dealt with the Magicians Serpents, First, show them to be only so much fantastical Form, and Air, then consume and eat them up, in the presence of their Believers. To which (for a conclusion of all) I shall only add this, That if this course be taken,
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and bee reduced to practice, assisted with those great advantages (which are to most of them unknown) of Study, Learning, Tongues, the use of Libraries, and Books, besides those other helpes of opportunity, time, and leisure, to render our selves able, (which they too immaturely ingaged to a Family,
and be reduced to practice, assisted with those great advantages (which Are to most of them unknown) of Study, Learning, Tongues, the use of Libraries, and Books, beside those other helps of opportunity, time, and leisure, to render our selves able, (which they too immaturely engaged to a Family,
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or Fortune, cannot haue) we shall not onely comply with the ends and intentions of those Founders, who built us Colledges: (which they, certainly, intended should be Schools of vertue, not Nurseries of sl• … th) but our despised Mother, the University, shall reap more honour by us, our Countrey more service, and God more glory.
or Fortune, cannot have) we shall not only comply with the ends and intentions of those Founders, who built us Colleges: (which they, Certainly, intended should be Schools of virtue, not Nurseries of sl• … th) but our despised Mother, the university, shall reap more honour by us, our Country more service, and God more glory.
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thus divided against it selfe, it hath verified upon it selfe the Fable of the People sowne of Serpents T• … eth; where, without any knowne Cause of a Quarrell, Brother started up suddenly armed against Brother, and making the place of their Nativity the Field, and Scene of their Conflicts, every one fell by the Speare of the next, upon the turfe, and furrow which hatcht and brought him forth.
thus divided against it self, it hath verified upon it self the Fable of the People sown of Serpents T• … eth; where, without any known Cause of a Quarrel, Brother started up suddenly armed against Brother, and making the place of their Nativity the Field, and Scene of their Conflicts, every one fell by the Spear of the next, upon the turf, and furrow which hatched and brought him forth.
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'Tis true, indeed, some have preacht, and others have printed, that the Superstitions of our Church were growne so high, that they could not possibly be purged but by a Civill Warre. But finding, upon my most sober and impartiall Inquiries, that these Superstitions were onely the misconceipts of some mens sicke Fancies, who called certaine sleight harmlesse peeces of Church Ceremony Superstition, I thought it a peece of Charity to them and the deluded people, to let them no longer remaine in the Case of the distracted Midianites in the Booke of Iudges; where, upon a Dreame told by a man to his Neighbour, and upon the sight of such inconsiderable things as lamps, and broken pitchers, every mans sword was against his fellow;
It's true, indeed, Some have preached, and Others have printed, that the Superstitions of our Church were grown so high, that they could not possibly be purged but by a Civil War. But finding, upon my most Sobrium and impartial Inquiries, that these Superstitions were only the misconceipts of Some men's sick Fancies, who called certain sleight harmless Pieces of Church Ceremony Superstition, I Thought it a piece of Charity to them and the deluded people, to let them no longer remain in the Case of the distracted midianites in the Book of Judges; where, upon a Dream told by a man to his Neighbour, and upon the sighed of such inconsiderable things as lamps, and broken pitchers, every men sword was against his fellow;
and a well-order'd Host of freinds, struck with an imaginary feare, became a confused and disorder'd heape, and rout of enemies. This desire to rectifie mistakes, and withall to shew upon what slender threds of vanity their Sermons hang, whose accidentall, misguided Arguments, under certaine false colours, have strived to prove things indifferent to be unlawfull; and then, that thus by them pronounced unlawfull, they are to be extirpated by the Sword, caused me at first to preach a Sermon against False Prophets, which hath since past the Travell of a more publique Birth: wherein, what a cold Advocate I am in my pleadings for Superstition, will appeare to any, who with an unclouded understanding shall read it:
and a well-ordered Host of Friends, struck with an imaginary Fear, became a confused and disordered heap, and rout of enemies. This desire to rectify mistakes, and withal to show upon what slender threads of vanity their Sermons hang, whose accidental, misguided Arguments, under certain false colours, have strived to prove things indifferent to be unlawful; and then, that thus by them pronounced unlawful, they Are to be extirpated by the Sword, caused me At First to preach a Sermon against False prophets, which hath since passed the Travel of a more public Birth: wherein, what a cold Advocate I am in my pleadings for Superstition, will appear to any, who with an unclouded understanding shall read it:
yet M. Cheynell, (one of the Preachers sent downe by the Parliament to Oxford) in a morning Sermon of his preacht at S. Maries Jan. 17. upon Esay. 40. 27. Having directed the Doctrinall part of it against one M. Yerbury, an Independent, (who publikely in a Dispute with him held, that the Fulness of the Godhead dwells in the Saints bodily, in the same measure that it did in Christ) not without much violence offer'd to his Text, He directed the vse and Application of it to me; whom (after some characteristicall reproaches of my person, and defamations of my Sermon) He challenged to a publike Disputation with him.
yet M. Cheynell, (one of the Preachers sent down by the Parliament to Oxford) in a morning Sermon of his preached At S. Mary's Jan. 17. upon Isaiah. 40. 27. Having directed the Doctrinal part of it against one M. Yerbury, an Independent, (who publicly in a Dispute with him held, that the Fullness of the Godhead dwells in the Saints bodily, in the same measure that it did in christ) not without much violence offered to his Text, He directed the use and Application of it to me; whom (After Some characteristical Reproaches of my person, and defamations of my Sermon) He challenged to a public Disputation with him.
To returne reproaches for reproaches, or to vindicate my selfe in the place where I was thus publikely reviled, had bin to make my selfe Second in a fault, which the whole Congregation condemned in him as the First. Besides if I could have dispens'd with my selfe for being so unchristianly revengefull,
To return Reproaches for Reproaches, or to vindicate my self in the place where I was thus publicly reviled, had been to make my self Second in a fault, which the Whole Congregation condemned in him as the First. Beside if I could have dispensed with my self for being so unchristianly revengeful,
as to remove part of the Civill Warre, which hath too long imbrued our Fields, into the Temple, and there to answer Challenges, and fight Duells from the pulpit, this licence was denyed me;
as to remove part of the Civil War, which hath too long imbrued our Fields, into the Temple, and there to answer Challenges, and fight Duels from the pulpit, this licence was denied me;
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who have for divers monthes beene compelled to be a speechless member of this silenced Vniversity. Againe, To sleepe over my infamy, and to dissemble my disgrace, had beene to beget an opinion in the mindes of those that heard him, that either I wanted a good cause, or else my good cause wants a Defender. At length (something contrary I confess, to the peaceableness of my studies, which never delighted much in those quarrelsome parts of Learning, which raise tempests between men) following the Scripture counsell, which is, to take my offending Brother aside in private, and to tell him of his fault, I resolved by the secresie of writing to wipe off those Calumnies for the future,
who have for diverse months been compelled to be a speechless member of this silenced university. Again, To sleep over my infamy, and to dissemble my disgrace, had been to beget an opinion in the minds of those that herd him, that either I wanted a good cause, or Else my good cause Wants a Defender. At length (something contrary I confess, to the peaceableness of my studies, which never delighted much in those quarrelsome parts of Learning, which raise tempests between men) following the Scripture counsel, which is, to take my offending Brother aside in private, and to tell him of his fault, I resolved by the secrecy of writing to wipe off those Calumnies for the future,
and to answer the bold Challenge for the present, which hee hurl'd at me in the Pulpit; and having first banish'd all gall, and Bitternesse from my pen, sent him this following Letter. SIR,
and to answer the bold Challenge for the present, which he hurled At me in the Pulpit; and having First banished all Gall, and Bitterness from my pen, sent him this following letter. SIR,
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But that pretending so much to Holiness, and Christianity as you doe, you should thinke the Pulpit a fit place to revile me in, would hardly enter into my beleif, were not the Congregation that heard you on Sunday morning last at S. Maryes, my cloud of Witnesses. From some of which I am informed, that you solemnly charged me with imprudence and impudence, for publishing a late Sermon against false Prophets. SIR,
But that pretending so much to Holiness, and Christianity as you do, you should think the Pulpit a fit place to revile me in, would hardly enter into my belief, were not the Congregation that herd you on Sunday morning last At S. Maryes, my cloud of Witnesses. From Some of which I am informed, that you solemnly charged me with imprudence and impudence, for publishing a late Sermon against false prophets. SIR,
yet to assure you, that I caused it to be publish'd, or consented to the printing of it, will certainly require a more infallible illumination, then, I presume, you have.
yet to assure you, that I caused it to be published, or consented to the printing of it, will Certainly require a more infallible illumination, then, I presume, you have.
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Besides, if I should grant you that 'twas printed with my consent, (which yet I shall not) yet certainely the seasonableness of it in a time where godliness is made the engine to arrive to so much unlawfull gaine, will excuse me from imprudence, though perhaps not from an unthriving, in your sense, want of policy. And as for the impudence you charged me withall, I am confident that all they who heard you with impartiall Eares, and have read that Sermon with impartiall Eyes, have, by this time, assigned that want of modesty a place in a more capable forehead. I heare farther that having in a kinde of pleasant disdaine shuffled pipes, Surplices, pictures in Church-windowes, Liturgy,
Beside, if I should grant you that 'twas printed with my consent, (which yet I shall not) yet Certainly the seasonableness of it in a time where godliness is made the engine to arrive to so much unlawful gain, will excuse me from imprudence, though perhaps not from an unthriving, in your sense, want of policy. And as for the impudence you charged me withal, I am confident that all they who herd you with impartial Ears, and have read that Sermon with impartial Eyes, have, by this time, assigned that want of modesty a place in a more capable forehead. I hear farther that having in a kind of pleasant disdain shuffled pipes, Surplices, pictures in Church-windows, Liturgy,
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and Prelacy together in one period, and stiled them the musty Relickes of an at-length-banisht Superstition, you were pleased out of that heape to select Images, and to call them Idolls, and then to charge me as a defender of them.
and Prelacy together in one Period, and styled them the musty Relics of an at-length-banisht Superstition, you were pleased out of that heap to select Images, and to call them Idols, and then to charge me as a defender of them.
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SIR, Had you done me but the ordinary Justice to pluck my Sermon out of your pocket, as you did the Practicall Catechisme, and had faithfully read to your Auditory what I have there said of Images, I make no question,
SIR, Had you done me but the ordinary justice to pluck my Sermon out of your pocket, as you did the Practical Catechism, and had faithfully read to your Auditory what I have there said of Images, I make no question,
but that 'tis unreasonable to banish them out of the Church as long as they stand there meerly as Ornaments of the place. From which innocent use having not hitherto digrest,
but that it's unreasonable to banish them out of the Church as long as they stand there merely as Ornament of the place. From which innocent use having not hitherto digressed,
for you to call them Idols, and then to charge me as if I had made them equall with God, by my defence of them so formallized, will I feare, endanger you in the mindes of youre Hearers, and beget an Opinion in them, that you are one of the Prophets who use to see Vanity. I heare farther, that when you had traduced me as a Defender of the fore-mentioned musty Relicts of Superstition, you said, that this was the Religion to which I profest my selfe ready to fall a sacrifice.
for you to call them Idols, and then to charge me as if I had made them equal with God, by my defence of them so formallized, will I Fear, endanger you in the minds of your Hearers, and beget an Opinion in them, that you Are one of the prophets who use to see Vanity. I hear farther, that when you had traduced me as a Defender of the forementioned musty Relicts of Superstition, you said, that this was the Religion to which I professed my self ready to fallen a sacrifice.
For if, once more, you had pluckt my Sermon out of your pocket, and had read to the Congregation that passage of it which endeavours to prove that 'tis not lawfull to propagate Religion, (how pure soever it be) by the sword, they would have heard from your mouth, as they once did from mine, that the Religion to which I there professe my self ready to fall a Sacrifice, is that defamed, true, Protestant Religion, for which the holy Fathers of our Reformation died before me.
For if, once more, you had plucked my Sermon out of your pocket, and had read to the Congregation that passage of it which endeavours to prove that it's not lawful to propagate Religion, (how pure soever it be) by the sword, they would have herd from your Mouth, as they once did from mine, that the Religion to which I there profess my self ready to fallen a Sacrifice, is that defamed, true, Protestant Religion, for which the holy Father's of our Reformation died before me.
In saying, therefore, that I professe my selfe ready to fall a sacrifice in the defence of Surplices, the Common Prayer Booke, or Church Ornaments, (things which I have alwayes held not necessary, unlesse made so, by right Authority) you have incurred one danger more, which is, not only to be thought to see Vanity, but to be guilty of the next part of the Text. I am farther told, that to deliver your selfe from the number of the false Prophets there preacht against, you prophecyed in the Pulpit; and chose for the subject of your prediction, a thing which is possible enough for you to bring to passe;
In saying, Therefore, that I profess my self ready to fallen a sacrifice in the defence of Surplices, the Common Prayer Book, or Church Ornament, (things which I have always held not necessary, unless made so, by right authority) you have incurred one danger more, which is, not only to be Thought to see Vanity, but to be guilty of the next part of the Text. I am farther told, that to deliver your self from the number of the false prophets there preached against, you prophesied in the Pulpit; and chosen for the Subject of your prediction, a thing which is possible enough for you to bring to pass;
And can neither finde Socinianisme, or any other Poland Doctrine there which should deserve that doome. But if it must die like Bishop Ridley or Hooper, for its adhaesion to the best Religion that this Kingdome ever enjoyed, I must repeat the words of my Sermon, and tell you, that (without the fear of being thought by you a Pseudo-Martyr) I shall account it one of the happiest passages to Heaven, to be dissolved to ashes with it in the same funerall pile.
And can neither find Socinianism, or any other Poland Doctrine there which should deserve that doom. But if it must die like Bishop Ridley or Hooper, for its adhesion to the best Religion that this Kingdom ever enjoyed, I must repeat the words of my Sermon, and tell you, that (without the Fear of being Thought by you a Pseudo-Martyr) I shall account it one of the Happiest passages to Heaven, to be dissolved to Ashes with it in the same funeral pile.
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Lastly, Sir, having, with all the sober detraction, which might probably beget a dislike in the mindes of your Hearers, of me and my Sermon, sufficiently defamed both, I heare you did beat up a Drumme against me in the Pulpit, and ehallenged me to a publike dispute with you.
Lastly, Sir, having, with all the Sobrium detraction, which might probably beget a dislike in the minds of your Hearers, of me and my Sermon, sufficiently defamed both, I hear you did beatrice up a Drum against me in the Pulpit, and ehallenged me to a public dispute with you.
The one is, that, if we engage our selves in a Conference of that nature, you will confine your selfe to the particulars in my Sermon which you quarrell'd at;
The one is, that, if we engage our selves in a Conference of that nature, you will confine your self to the particulars in my Sermon which you quarreled At;
and not use your strange, wilde Art of multiplying Questions upon Questions; or like another Hydra, what ever the Hercules be, make three heads spring up in the place where you finde one convincingly lopt of.
and not use your strange, wild Art of multiplying Questions upon Questions; or like Another Hydra, what ever the Hercules be, make three Heads spring up in the place where you find one convincingly lopped of.
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The other is, that, when you have made your Charge, and I my Resistance, you will consent that the debate of every question, thus disputed, may bee made publike and printed. But if by a Dispute, you meant that I should fight a Duell with you upon the same stage, and in the same Theater of men and women, before whom you,
The other is, that, when you have made your Charge, and I my Resistance, you will consent that the debate of every question, thus disputed, may be made public and printed. But if by a Dispute, you meant that I should fight a Duel with you upon the same stage, and in the same Theater of men and women, before whom you,
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and Mr. Yerbury played your prize, I doubt very much, if I should accept of your Callenge in that sense; whether all discreet men would not count this a spice of the phrenzy in me, which you complained of in the Pulpit, for being imputed to you by Him that wrote the Conference at your late Scruple-House; and say I deserved to be cured by the Discipline, and Physicke of a darke roome. To deale freely with you, Sir, I by no meanes can approve of an English Disputation in a University. But because you shall not loose your challenge, nor I be thought to desert the cause, which I professe to defend,
and Mr. Yerbury played your prize, I doubt very much, if I should accept of your Challenge in that sense; whither all discreet men would not count this a spice of the frenzy in me, which you complained of in the Pulpit, for being imputed to you by Him that wrote the Conference At your late Scruple-house; and say I deserved to be cured by the Discipline, and Physic of a dark room. To deal freely with you, Sir, I by no means can approve of an English Disputation in a university. But Because you shall not lose your challenge, nor I be Thought to desert the cause, which I profess to defend,
the Common-Prayer Booke, and Prelacy; which are the particulars in my Sermon, which you called Relicts of Superstition. To one of these two offers I shall patiently expect your answer; unlesse without troubling me any further, you will let me quietly retire backe againe into the shade, from whence you have too importunately called me:
the Common prayer Book, and Prelacy; which Are the particulars in my Sermon, which you called Relicts of Superstition. To one of these two offers I shall patiently expect your answer; unless without troubling me any further, you will let me quietly retire back again into the shade, from whence you have too importunately called me:
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To this letter (in which (as briefly as the lawes of a Letter would permit) I indeavour'd to wash out the spots, with which M. Cheynell in his Sermon strived to defile and sully mine, and withall to comply with him in any sober way of Dispute, which might befit two University-men) after two dayes was returned an Answer: First, strange for the messenger's sake that brought it, which was One Iellyman (some say) a preaching Cobler; who from repairing the decayes of University-mens shooes was now thought fit to have a part in the conveyance of their disputes. Next,
To this Letter (in which (as briefly as the laws of a letter would permit) I endeavoured to wash out the spots, with which M. Cheynell in his Sermon strived to defile and sully mine, and withal to comply with him in any Sobrium Way of Dispute, which might befit two University men) After two days was returned an Answer: First, strange for the messenger's sake that brought it, which was One Iellyman (Some say) a preaching Cobbler; who from repairing the decays of University-men's shoes was now Thought fit to have a part in the conveyance of their disputes. Next,
for the double Superscription of it, which without, on the side of the first paper that enclosed it, was as faire and full of Candor as the whited sepulcher in the Gospell, and was directed, To D. MAYNE AT CHRIST-CHURCH.
for the double Superscription of it, which without, on the side of the First paper that enclosed it, was as fair and full of Candor as the whited sepulcher in the Gospel, and was directed, To D. MAYNE AT CHRIST CHURCH.
By which parenthesis, it seemes M. Cheynell, thought it an errour in the University, to make me a Doctor. And truely (if I may be believed upon my owne report) as often as I compare my unworthiness with my degree, I am of his opinion; and thinke I am a Doctor, fit only to stand in a parenthesis; and, without any iniustice done me, to be left out of the sentence. This second Superscription was underwritten with a kind of a preamble Letter to the more inward Letter; with the lock and guard of a scale upon it; and ran thus.
By which parenthesis, it seems M. Cheynell, Thought it an error in the university, to make me a Doctor. And truly (if I may be believed upon my own report) as often as I compare my unworthiness with my degree, I am of his opinion; and think I am a Doctor, fit only to stand in a parenthesis; and, without any injustice done me, to be left out of the sentence. This second Superscription was underwritten with a kind of a preamble letter to the more inward letter; with the lock and guard of a scale upon it; and ran thus.
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SIR, I have sent severall times to your lodging this day to answer your challenge yesterday; if you cannot meet to morrow, let me understand your minde to night. For I have a great deale of business,
SIR, I have sent several times to your lodging this day to answer your challenge yesterday; if you cannot meet to morrow, let me understand your mind to night. For I have a great deal of business,
What kinde of meeting was here meant, or whether I (having I thanke God, the use of my understanding) could consent to it, will appeare by the Letter it selfe; which (being an Answer to mine) was verbatim this.
What kind of meeting was Here meant, or whither I (having I thank God, the use of my understanding) could consent to it, will appear by the letter it self; which (being an Answer to mine) was verbatim this.
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SIR, It appeares by your Letter, that you doe not understand my Text, and the learned Scribe, or Intelligencer, did not vnderstand my plaine, very plaine English Sermon. I am not at leisure to repeat every Sermon that I preach, (preaching soe often as I doe sometimes twice, and upon just occasion thrice a day) to every one that is at leisure to cavill at that which thay heard but at second hand;
SIR, It appears by your letter, that you do not understand my Text, and the learned Scribe, or Intelligencer, did not understand my plain, very plain English Sermon. I am not At leisure to repeat every Sermon that I preach, (preaching so often as I do sometime twice, and upon just occasion thrice a day) to every one that is At leisure to cavil At that which they herd but At second hand;
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All nations are less then vanity in comparison of God; to whom then will ye liken God, or what likeness will ye compare unto him? Isay. 40. 17. 18. The Prophet urgeth this Argument, against all manner of images which are made to represent God, who sitteth upon the circle of the earth, and stretcheth out the heavens from the 19. v. of the same chap. to the 23. ver. and he enforceth this Argument vers. 21. have yee not knowne — have ye not understood? &c. as if he had say'd, yee are ignorant sotts, irrationall, and inconsiderate men, if yee apprehend not the strength of this Argument. Now, SIR, be pleased to produce your strong reasons, and overthrow,
All Nations Are less then vanity in comparison of God; to whom then will you liken God, or what likeness will you compare unto him? Saiah 40. 17. 18. The Prophet urges this Argument, against all manner of Images which Are made to represent God, who Sitteth upon the circle of the earth, and Stretcheth out the heavens from the 19. v. of the same chap. to the 23. ver. and he enforceth this Argument vers. 21. have ye not known — have you not understood? etc. as if he had said, ye Are ignorant sots, irrational, and inconsiderate men, if ye apprehend not the strength of this Argument. Now, SIR, be pleased to produce your strong Reasons, and overthrow,
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if you can, the Doctrine or the Corollary. Your, Intelligencer was (if not a false Prophet yet) a false Historian, when he told you that I accused you of making images equall with God. SIR, I said, that images were not like unto God;
if you can, the Doctrine or the Corollary. Your, Intelligencer was (if not a false Prophet yet) a false Historian, when he told you that I accused you of making Images equal with God. SIR, I said, that Images were not like unto God;
and thereupon wondered that you tooke upon you to pleade for the retaining of those images which have beene too often turn'd into idolls, not by the piety; but superstition of former times. You say, that by the same reason there should be no Sun in the firmament. Whence I collect, that you will be forc'd to maintaine, that images are as necessary in the Church, as the Sun in heaven; be pleased to read the 22. page of the false Prophet.
and thereupon wondered that you took upon you to plead for the retaining of those Images which have been too often turned into Idols, not by the piety; but Superstition of former times. You say, that by the same reason there should be no Sun in the firmament. Whence I collect, that you will be forced to maintain, that Images Are as necessary in the Church, as the Sun in heaven; be pleased to read the 22. page of the false Prophet.
Moreover, you plead for Copes, and for those parts of the Common-Prayer Booke which were borrowed from Rome, pag. 21, 22. The Uisitors will ere long enquire,
Moreover, you plead for Copes, and for those parts of the Common prayer Book which were borrowed from Room, page. 21, 22. The Visitors will ere long inquire,
whether there hath not beene a Superstitious use of Copes at Christ-Church? and therfore I did not make any such enquirie in my Sermon, but as a Freind I give you and your adherents timely notice of it,
whither there hath not been a Superstitious use of Copes At Christ church? and Therefore I did not make any such enquiry in my Sermon, but as a Friend I give you and your adherents timely notice of it,
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You maintaine, that some things in the excellencies and height of the Doctrines of Christian Religion depend for their credit and evidence of their truth upon the authority of Christs miracles conveyed along in tradition and story, pag.
You maintain, that Some things in the excellencies and height of the Doctrines of Christian Religion depend for their credit and evidence of their truth upon the Authority of Christ Miracles conveyed along in tradition and story, page.
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You are offended that I spoke not distinctly concerning Prelacy, you may (if you please) try your strength, and endeavour to prove that Christ hath put the sole power of Ordination and Iurisdiction in the hand of a Prelate. 2. You may (if you can) justifie, that no Church that ever the Sun look'd upon hath been more blest with purity of Religion for the Doctrine of it,
You Are offended that I spoke not distinctly Concerning Prelacy, you may (if you please) try your strength, and endeavour to prove that christ hath put the sole power of Ordination and Jurisdiction in the hand of a Prelate. 2. You may (if you can) justify, that no Church that ever the Sun looked upon hath been more blessed with purity of Religion for the Doctrine of it,
7. if you believe this confident assertion, you may proceed and justifie all the Doctrines, which were publikely countenanced, or approved; all the superstitious practises, and prelaticall usurpations, nay, the delegation of the Prelates, usurped power to Chancellors and all the Tyranny of the high Commission, together with all the corruptions and innovations introduced into the State, Church, University from the yeare 1630. till 1640. by a prevailing faction, who were not the Church or University, but the disease, indeed the plague of both.
7. if you believe this confident assertion, you may proceed and justify all the Doctrines, which were publicly countenanced, or approved; all the superstitious practises, and prelatical usurpations, nay, the delegation of the Prelates, usurped power to Chancellors and all the Tyranny of the high Commission, together with all the corruptions and innovations introduced into the State, Church, university from the year 1630. till 1640. by a prevailing faction, who were not the Church or university, but the disease, indeed the plague of both.
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If you dare not undertake so sad a taske, you cannot justifie the 17. 18. 22, 23. 27. 35. pages of the False Pr• … het; you must prove that the proceedings of the Parliament are Turkish, pag.
If you Dare not undertake so sad a task, you cannot justify the 17. 18. 22, 23. 27. 35. pages of the False Pr• … het; you must prove that the proceedings of the Parliament Are Turkish, page.
15. 17. that none of the Members of either House of Parliament (who complaine of the blemishes of the Church) are to be esteemed good Protestants, pag. • … 8. that the Reformation which they have made is vanity of vanities, pag.
15. 17. that none of the Members of either House of Parliament (who complain of the blemishes of the Church) Are to be esteemed good Protestants, page. • … 8. that the Reformation which they have made is vanity of vanities, page.
20. that they are guided by no other principles but such as are contrary to all rules of right judgement, either common to men or Christians, pag. 21. that the Ministers who have appeared for the Parliament, are all of them False Prophets, who have encouraged the Parliament to oppression, sacriledge, murther, and to make all names that are great and sacred, cheap and odious in the eares of the people. That the Ministers are the liars, and the Parliament-men the compliers, as appears by all your unworthy insinuations, hints, intimations, quite throughout your Scurrillous Libell, falsly called a Sermon: let any prudent man judge whether this be not your maine drift and scope, à carceribus us { que } ad metam.
20. that they Are guided by no other principles but such as Are contrary to all rules of right judgement, either Common to men or Christians, page. 21. that the Ministers who have appeared for the Parliament, Are all of them False prophets, who have encouraged the Parliament to oppression, sacrilege, murder, and to make all names that Are great and sacred, cheap and odious in the ears of the people. That the Ministers Are the liars, and the Parliament men the compliers, as appears by all your unworthy insinuations, hints, intimations, quite throughout your Scurrilous Libel, falsely called a Sermon: let any prudent man judge whither this be not your main drift and scope, à carceribus us { que } ad Metam.
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Sir, the Parliament doth not defame nor will they suppress the true Protestant Religion, and therefore if you fall in this quarrell, I said, that you must be sacrificed in the defence of Tyranny, Prelacy, Popery:
Sir, the Parliament does not defame nor will they suppress the true Protestant Religion, and Therefore if you fallen in this quarrel, I said, that you must be sacrificed in the defence of Tyranny, Prelacy, Popery:
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if you put not Religion in Copes, Images, Prelates, or Service-Booke, quorsum haec perditio? why doe you talk of being Martyr'd? say, that (if the King will give you leave) you will burne your Copes and Surplices, throw off the Bishops and Common-Prayer Booke, you'l break your windowes,
if you put not Religion in Copes, Images, Prelates, or Service-Booke, Quorsum haec Perdition? why do you talk of being Martyred? say, that (if the King will give you leave) you will burn your Copes and Surplices, throw off the Bishops and Common prayer Book, You'll break your windows,
and take the Covenant, and make it evident that you are and ever will be of the Kings Religion; for you hold none of these things necessary now, (whatever you have said heretofore) unless they be made necessary by right Authority.
and take the Covenant, and make it evident that you Are and ever will be of the Kings Religion; for you hold none of these things necessary now, (whatever you have said heretofore) unless they be made necessary by right authority.
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why you did endeavour to incense an Officer of this Garrison against me, because I had refuted M. Yerburies blasphemous errors. 2. Why you did maintaine those damnable Doctrines on the last Sabbath: forgive me this injurie,
why you did endeavour to incense an Officer of this Garrison against me, Because I had refuted M. Yewberries blasphemous errors. 2. Why you did maintain those damnable Doctrines on the last Sabbath: forgive me this injury,
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Sir, I acknowledge that I doe contend for the restitution of the true Protestant Religion, and contend for the civill right which we have to exercise the true Protestant Religion: we were in manifest danger to lose our right, by the force and violence of potent Enemies, whereupon the high Court of Parliament judged it fit to repell force by forces: be pleased to shew how the Parliament doth hereby canonize the Alchoran, or declare themselves to be of the Mahumetan perswasion; the Parliament will not compell you to be happy, onely take heed that you do not compell them to make you miserable.
Sir, I acknowledge that I do contend for the restitution of the true Protestant Religion, and contend for the civil right which we have to exercise the true Protestant Religion: we were in manifest danger to loose our right, by the force and violence of potent Enemies, whereupon the high Court of Parliament judged it fit to repel force by forces: be pleased to show how the Parliament does hereby canonise the Alcoran, or declare themselves to be of the Mahometan persuasion; the Parliament will not compel you to be happy, only take heed that you do not compel them to make you miserable.
Though you renounce all Doctrines that M. Yerberie maintaines, yet I thinke you are too great a friend to the Rebels in Ireland; you contend for a Vorstian liberty, not for a liberty of conscience,
Though you renounce all Doctrines that M. herbery maintains, yet I think you Are too great a friend to the Rebels in Ireland; you contend for a Vorstian liberty, not for a liberty of conscience,
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for you desire a liberty for men that have no conscience, such as turne from being Protestants to be Infidels. There is one of M. Yerburies opinion, who saith, that the righteous are at liberty, [ he that is righteous let him be righteous still ] and the wicked are at liberty, [ he that is wicked let him be wicked still, ] but you are of a more dangerous opinion, the wicked as (as you think) are at liberty to kill and slay,
for you desire a liberty for men that have no conscience, such as turn from being Protestants to be Infidels. There is one of M. Yewberries opinion, who Says, that the righteous Are At liberty, [ he that is righteous let him be righteous still ] and the wicked Are At liberty, [ he that is wicked let him be wicked still, ] but you Are of a more dangerous opinion, the wicked as (as you think) Are At liberty to kill and slay,
but the godly are not at liberty to defend themselves by the power of the highest Court of Justice in the Kingdome from illegall and unjust oppression, violence.
but the godly Are not At liberty to defend themselves by the power of the highest Court of justice in the Kingdom from illegal and unjust oppression, violence.
I am convinced by many passages in your Sermon, especially the 15, 16, 17. pages, that you think we ought not to fight against the Rebells in Ireland, because it is part of their Religion (as it was of your brethren the Cavaliers) to put all Roundheads (as you terme them) to the sword;
I am convinced by many passages in your Sermon, especially the 15, 16, 17. pages, that you think we ought not to fight against the Rebels in Ireland, Because it is part of their Religion (as it was of your brothers the Cavaliers) to put all Roundheads (as you term them) to the sword;
What thinke you of the War fore-told in the book of the Revelation? Sir, you abuse your betters when you talk of the Scruple-house. You are not worthy to carrie the books of those Reverend Ministers after them,
What think you of the War foretold in the book of the Revelation? Sir, you abuse your betters when you talk of the Scruple-house. You Are not worthy to carry the books of those Reverend Ministers After them,
nor could your Carfax-Sermon have ever silenced the ungifted Preachers; you would have found them gifted Disputants: if you think otherwise try one or two of them in some of their beaten points;
nor could your Carfax-Sermon have ever silenced the ungifted Preachers; you would have found them gifted Disputants: if you think otherwise try one or two of them in Some of their beaten points;
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Sir, I speake thus freely, because I was not present at the famous meeting, Novemb. 12. but I see you can cite one of your owne Prophets, Poets I should say,
Sir, I speak thus freely, Because I was not present At the famous meeting, November 12. but I see you can Cite one of your own prophets, Poets I should say,
It seems you are unwilling to come upon the stage (though that be a fitter place for you then the pulpit) to appear before a Theater of men and women: Sir, you love the stage too well, take heed you doe not love women too ill, there is a friend of yours that doth entreat you to beware of dark rooms and sight women;
It seems you Are unwilling to come upon the stage (though that be a fitter place for you then the pulpit) to appear before a Theater of men and women: Sir, you love the stage too well, take heed you do not love women too ill, there is a friend of yours that does entreat you to beware of dark rooms and sighed women;
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for though a great Physitian doth advise you to the use of such pleasing physick, yet the Frenchmen will assure you, that it is not wholsome for the body,
for though a great physician does Advice you to the use of such pleasing physic, yet the Frenchmen will assure you, that it is not wholesome for the body,
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You are misinformed when you say, that I did beat up my drum. No Sir, you did sound a charge and made a challenge, my acceptance of it was but the eccho which answered the 17. and 21. pages of the False Prophet. In the 17. you seem prepared to enter into dispute presently with the greatest Champion that appeares for the Parliament, Sir, one of the meanest that appears for them, takes up that Gantlet which you threw forth with so much scorn and confidence.
You Are misinformed when you say, that I did beatrice up my drum. No Sir, you did found a charge and made a challenge, my acceptance of it was but the echo which answered the 17. and 21. pages of the False Prophet. In the 17. you seem prepared to enter into dispute presently with the greatest Champion that appears for the Parliament, Sir, one of the Meanest that appears for them, Takes up that Gauntlet which you threw forth with so much scorn and confidence.
Sir, doe your best, you shall find that we have neither lost our reason nor our logick. We can distinguish between demonstration and superstition; and truly Sir,
Sir, do your best, you shall find that we have neither lost our reason nor our logic. We can distinguish between demonstration and Superstition; and truly Sir,
if you please to blot out those few places of Scripture which you have abused by misapplication and imprudent insertion of them into so prophane and wild a stamp, you may do well to turne your Libell into Verse, and then it may pass currant amongst the Balladmongers for a triobolar Ballad, and you will be ranked in the number of those who are reputed the most excellent Authors, next to them that write in Prose. If you are offended that I did not shew you so much respect,
if you please to blot out those few places of Scripture which you have abused by misapplication and imprudent insertion of them into so profane and wild a stamp, you may do well to turn your Libel into Verse, and then it may pass currant among the ballad mongers for a triobolar Ballad, and you will be ranked in the number of those who Are reputed the most excellent Authors, next to them that write in Prose. If you Are offended that I did not show you so much respect,
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Sir, if that Author did overlook your Letter, I believe he did advise you to contend onely for the lawfulness of Prelacy, because I see that is interlined, and he was present at the sad debate at Uxbridge; if that learned Doctor hath any thing to object against me, he knowes my mind, habet aetatem, he is able to speake for himselfe, the Oratour needs not borrow eloquence of so prophane a Poet.
Sir, if that Author did overlook your letter, I believe he did Advice you to contend only for the lawfulness of Prelacy, Because I see that is interlined, and he was present At the sad debate At Uxbridge; if that learned Doctor hath any thing to Object against me, he knows my mind, habet aetatem, he is able to speak for himself, the Orator needs not borrow eloquence of so profane a Poet.
First, your Sermon is English. Secondly, many of the persons whom you have abused and deceived by your printed Sermon, understand not Latine. Thirdly, you have been too much addicted to English Playes, and English Verses, and you have with a pleasant kind of ignorance shuffled them (with other Verses published in more learned languages) in the same book printed by the University-Printer, and therefore I believe you are most able,
First, your Sermon is English. Secondly, many of the Persons whom you have abused and deceived by your printed Sermon, understand not Latin. Thirdly, you have been too much addicted to English Plays, and English Verses, and you have with a pleasant kind of ignorance shuffled them (with other Verses published in more learned languages) in the same book printed by the University-Printer, and Therefore I believe you Are most able,
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and most ingaged to dispute in English, for the disabusing & undeceiving of those whom you have seduced by a Sermon preacht and printed in English. Be pleased to performe that task to morrow at two of the clock at S. Maries Church, where your Sermon was preacht, and I will meet you;
and most engaged to dispute in English, for the disabusing & undeceiving of those whom you have seduced by a Sermon preached and printed in English. Be pleased to perform that task to morrow At two of the clock At S. Mary's Church, where your Sermon was preached, and I will meet you;
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If when the Doctor of the Chaire comes home, you please to dispute in the Divinity Schools, let us agree upon the state of the questions in controversie,
If when the Doctor of the Chair comes home, you please to dispute in the Divinity Schools, let us agree upon the state of the questions in controversy,
you have cried it up jure divino, & assured the King, that hee cannot in conscience passe the Bill against Prelacy, because it is a Government instituted by the will and appointment of Iesus Christ. Now stand your ground, o• … confess your errour, acknowledge that you and your adherents have perswaded the King to destroy so many thousand of his loving and gallant subjects, that Prelacy might be established in its tyrannicall height and rigour; and now the God of heaven and Lord of hosts hath broken all your forces, you tell us that the Parliament must not pursue their victory; but we must in charity beare with those malignant, Prelaticall, and Antichristian errors, which will not consist with faith; be pleased to return such an answer as will indure the publike test and touchstone, and you shalbe rationally, nay spiritually dealt with by The Prior opponent of the false Prophet, Francis Cheynell.
you have cried it up jure divino, & assured the King, that he cannot in conscience pass the Bill against Prelacy, Because it is a Government instituted by the will and appointment of Iesus christ. Now stand your ground, o• … confess your error, acknowledge that you and your adherents have persuaded the King to destroy so many thousand of his loving and gallant subject's, that Prelacy might be established in its tyrannical height and rigour; and now the God of heaven and Lord of hosts hath broken all your forces, you tell us that the Parliament must not pursue their victory; but we must in charity bear with those malignant, Prelatical, and Antichristian errors, which will not consist with faith; be pleased to return such an answer as will endure the public test and touchstone, and you shall rationally, nay spiritually dealt with by The Prior opponent of the false Prophet, Francis Cheynell.
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To this letter (which (as all the world may judge) declines that part of entercourse, which obligeth one mans letter to carry some correspondence to anothers,
To this Letter (which (as all the world may judge) declines that part of intercourse, which obliges one men Letter to carry Some correspondence to another's,
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and instead of a confutation, only multiplies questions, and urgeth me to prove divers passages of my Sermon, which M. Cheynell's part was to convince) because the superscription of it darkly, and the close of it more clearly required me to meet him at an English disputation the next day at S. Maries before the Townsmen and their wives, (very unfit moderators, certainly, in the points there to be discus'd) I for the present (to divert that meeting) return'd him this short Answer. SIR,
and instead of a confutation, only multiplies questions, and urges me to prove diverse passages of my Sermon, which M. Cheynell's part was to convince) Because the superscription of it darkly, and the close of it more clearly required me to meet him At an English disputation the next day At S. Mary's before the Townsmen and their wives, (very unfit moderators, Certainly, in the points there to be discussed) I for the present (to divert that meeting) returned him this short Answer. SIR,
THough in the Letter you sent me yesterday by (I think) Iellyman the Cobler, you have given me such a tast of your Logick as well as civility, that I have small encouragement to med• … ▪ any farther with you, (unless you will promise hereafter to write with better consequence, and less distemper) yet, Sir,
THough in the letter you sent me yesterday by (I think) Iellyman the Cobbler, you have given me such a taste of your Logic as well as civility, that I have small encouragement to med• … ▪ any farther with you, (unless you will promise hereafter to write with better consequence, and less distemper) yet, Sir,
least you should triumph over me, as one beaten by your Arguments, not by your rudeness, I have thought fit for once to return you this answer. First, that without the danger of a dark room (as I told you before) I cannot consent to meet you at S. Maries at two a clock.
lest you should triumph over me, as one beaten by your Arguments, not by your rudeness, I have Thought fit for once to return you this answer. First, that without the danger of a dark room (as I told you before) I cannot consent to meet you At S. Mary's At two a clock.
Thirdly, that if your Syllogismes be no better then your wit, (which I perceive strived to be facete, when it adventured to say, that you feare my weapon will have more false Latine then true steele) I doubt the Poet you contemne so much, will go equall with you in the conquest. Lastly, not being ingaged (I confess) to preach thrice a day) I will with as much dispatch as I can, put order to your chaos, and return a fuller answer to your strange letter; wherein I know not whether you have less satisfied, or more reviled From my Chamber this morning Jan. 22. 1646. The Author of the Sermon against false Prophets, I. Mayne.
Thirdly, that if your Syllogisms be no better then your wit, (which I perceive strived to be facete, when it adventured to say, that you Fear my weapon will have more false Latin then true steel) I doubt the Poet you contemn so much, will go equal with you in the conquest. Lastly, not being engaged (I confess) to preach thrice a day) I will with as much dispatch as I can, put order to your chaos, and return a fuller answer to your strange Letter; wherein I know not whither you have less satisfied, or more reviled From my Chamber this morning Jan. 22. 1646. The Author of the Sermon against false prophets, I Main.
This Letter might have beene lengthened with many other reasons (besides those already set down) to shew how unfit 'twas for mee to meet M. Cheynell at an English disputation at S. Maries, as M. Yerbury did.
This letter might have been lengthened with many other Reasons (beside those already Set down) to show how unfit 'twas for me to meet M. Cheynell At an English disputation At S. Mary's, as M. Yerbury did.
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As first, because the frame and carriage of the whole dispute between us, in all probability would have been as irregular and tumultuous as the other was;
As First, Because the frame and carriage of the Whole dispute between us, in all probability would have been as irregular and tumultuous as the other was;
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where, because neither of them kept themselves to the lawes of disputation, which enjoyne the Disputants to confine themselves to Syllogisme, raised from the strict rules of Mood and Figure, which admit not of extravagancy: In the judgment of all Schollers who were present, it was not a Dispute, but a wild conflict, where neither answered one another,
where, Because neither of them kept themselves to the laws of disputation, which enjoin the Disputants to confine themselves to Syllogism, raised from the strict rules of Mood and Figure, which admit not of extravagancy: In the judgement of all Scholars who were present, it was not a Dispute, but a wild conflict, where neither answered one Another,
Next, because the greatest part of the Auditory would have consisted of such a confluence of Townsmen and women, as understood good Arguments and Replies as little as they do Latine; and so the issue of this Disputation would probably have been the same with the former:
Next, Because the greatest part of the Auditory would have consisted of such a confluence of Townsmen and women, as understood good Arguments and Replies as little as they do Latin; and so the issue of this Disputation would probably have been the same with the former:
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therefore to forfeit my discretion before such an Incompetent Assembly of witnesses, with as much dispatch as one ingaged by promise could make, I returned to his Letter this fuller Answer. SIR,
Therefore to forfeit my discretion before such an Incompetent Assembly of Witnesses, with as much dispatch as one engaged by promise could make, I returned to his letter this fuller Answer. SIR,
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Among the other praises, which greater friends to the Muses then I perceive you are, have bestowed upon Virgil, he hath been called the Virgin Poet. Yet Ausonius ordering his Verses another way, hath raised one of the most loose lascivious Poems from him that I think ever wore the name of a Marriage-song. Me thinks Sir (and I doubt not but all they who shal compare them together will be of my opinion) you in your Letter have just dealt so with my Sermon; it went from my hands forth a sober Virgin, but falling into yours, it returns to me so strumpeted,
Among the other praises, which greater Friends to the Muses then I perceive you Are, have bestowed upon Virgil, he hath been called the Virgae Poet. Yet Ausonius ordering his Verses Another Way, hath raised one of the most lose lascivious Poems from him that I think ever wore the name of a Marriage-song. Me thinks Sir (and I doubt not but all they who shall compare them together will be of my opinion) you in your letter have just dealt so with my Sermon; it went from my hands forth a Sobrium Virgae, but falling into yours, it returns to me so strumpeted,
so distorted in the sense, and misapplied in the expressions, that what I preach'd a Sermon, you by translating whatever I have said of false Prophets to the Parliament, have with the dexterity of a falsification, transformed and • … anged 〈 ◊ 〉 a Libell. This I do not wonder at,
so distorted in the sense, and misapplied in the expressions, that what I preached a Sermon, you by translating whatever I have said of false prophets to the Parliament, have with the dexterity of a falsification, transformed and • … anged 〈 ◊ 〉 a Libel. This I do not wonder At,
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just as we see in those harmfull creatures, whose whole essence and composition is made up of sting 〈 ◊ 〉 poyson, the juice which they suck from flowers and roses, conc• … s into venome and becomes poyson too.
just as we see in those harmful creatures, whose Whole essence and composition is made up of sting 〈 ◊ 〉 poison, the juice which they suck from flowers and roses, conc• … s into venom and becomes poison too.
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Having said this by way of Preface to my following Reply, first, Sir, (confining my self to your method) how you spend your morning thoughts, being impossible for me outright to know,
Having said this by Way of Preface to my following Reply, First, Sir, (confining my self to your method) how you spend your morning thoughts, being impossible for me outright to know,
To what passage of my Letter this refers, or why a language which I do not understand, should possess the porch & entrance to yours, I am not Oedipus enough to unriddle. But if I may guess what your morning thoughts were, when (as you confess) you did let them loose by your pen to discharge themselves upon me in a shower of rude, untheologicall, flat, downright detraction, though they were not employ'd upon a frothy subject, yet they shew that you were at that time in his distemper in the Gospel, a piece of whose raging and distraction 'twas to fome at mouth.
To what passage of my letter this refers, or why a language which I do not understand, should possess the porch & Entrance to yours, I am not Oedipus enough to unriddle. But if I may guess what your morning thoughts were, when (as you confess) you did let them lose by your pen to discharge themselves upon me in a shower of rude, untheological, flat, downright detraction, though they were not employed upon a frothy Subject, yet they show that you were At that time in his distemper in the Gospel, a piece of whose raging and distraction 'twas to foam At Mouth.
for I desire not to be an Auditor where I must hear my self libelled from the pulpit) I shal casily grant, by the taste which you have given me in this short Conference with you of the perspicuity of your stile, and the clearness of your matter, that 't was possible enough for me not to understand it. I doe,
for I desire not to be an Auditor where I must hear my self libeled from the pulpit) I shall casily grant, by the taste which you have given me in this short Conference with you of the perspicuity of your style, and the clearness of your matter, that iT was possible enough for me not to understand it. I do,
as might have been spent in providing your selfe to preach thrice a day, and yet not doe it so hastily, or with such a running negligence, as to be thought to preach but once a week.
as might have been spent in providing your self to preach thrice a day, and yet not do it so hastily, or with such a running negligence, as to be Thought to preach but once a Week.
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But how your Corollary should concern any thing that I have said in my Sermon contrary to your Doctrine, I cannot possibly imagine; who do there onely speak of the vanity of some of our Modern Prophets, who can see Idolatry in a Church-window: And do onely strive to prove that for people to refrain the Church (as you know who did) because some (though perhaps not of our age) paid worship to the windowes, was a fear as unreasonable as theirs was, who refused to go to Sea, because there was a Painter in the City who limn'd shipwracks.
But how your Corollary should concern any thing that I have said in my Sermon contrary to your Doctrine, I cannot possibly imagine; who doe there only speak of the vanity of Some of our Modern prophets, who can see Idolatry in a Church window: And do only strive to prove that for people to refrain the Church (as you know who did) Because Some (though perhaps not of our age) paid worship to the windows, was a Fear as unreasonable as theirs was, who refused to go to Sea, Because there was a Painter in the city who limned Shipwrecks.
Sir, had you a minde to deal pertinently or ingenuously with me, you would witness for me, that though I speak in defence of the Ornamentall use of Images, yet I in no passage of my Sermon do defend any Image or pourtraicture made of the Deity. Sir, 'tis not your saying, That no picture can be made of God,
Sir, had you a mind to deal pertinently or ingenuously with me, you would witness for me, that though I speak in defence of the Ornamental use of Images, yet I in no passage of my Sermon do defend any Image or portraiture made of the Deity. Sir, it's not your saying, That no picture can be made of God,
because there is nothing like him in Heaven or Earth, or the following proofs of your letter (which I conceive to be a piece of your Sermon at St. Maries, which because I came not to it, you in charity have sent home to me) that perswades me that any such picture is unlawfull: Nature, as well as the numerous places of Scripture, which you have quoted to prove that which I never yet denied, have long since taught me, that to make, or draw any picture, or Image of God is not onely a breach of the second Commandement, which is built upon the invisibility of his Essence, and Nature, but that the Attempt would be much more vain, then if a Painter should endeavour to limn a soul or minde, which not affording any Idea, or resemblance to his fancy to be taken by, cannot possibly by him be exprest in Colours. The Task,
Because there is nothing like him in Heaven or Earth, or the following proofs of your Letter (which I conceive to be a piece of your Sermon At Saint Mary's, which Because I Come not to it, you in charity have sent home to me) that persuades me that any such picture is unlawful: Nature, as well as the numerous places of Scripture, which you have quoted to prove that which I never yet denied, have long since taught me, that to make, or draw any picture, or Image of God is not only a breach of the second Commandment, which is built upon the invisibility of his Essence, and Nature, but that the Attempt would be much more vain, then if a Painter should endeavour to limn a soul or mind, which not affording any Idea, or resemblance to his fancy to be taken by, cannot possibly by him be expressed in Colours. The Task,
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therefore, to make any Draught or Figure of God (pray Sir, being misled by your example, do not think me superfluous in my pursuit of an Argument, to which I was not bound to reply) is (besides the sinfulness of it) much more impossible.
Therefore, to make any Draught or Figure of God (pray Sir, being misled by your Exampl, do not think me superfluous in my pursuit of an Argument, to which I was not bound to reply) is (beside the sinfulness of it) much more impossible.
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For, First, Sir, if the School-men (which I hear you once said you had long studied to little purpose) may be Iudges, He cannot be limn'd or drawn, because he is a Spirit: Therefore not capable to be represented by any gross, materiall Thing. Next, because He is Infinite; and therefore not capable to fall under Symmetry, or be circumscribed within the finite lines which stream from a Painters pencill. Thirdly,
For, First, Sir, if the Schoolmen (which I hear you once said you had long studied to little purpose) may be Judges, He cannot be limned or drawn, Because he is a Spirit: Therefore not capable to be represented by any gross, material Thing. Next, Because He is Infinite; and Therefore not capable to fallen under Symmetry, or be circumscribed within the finite lines which stream from a Painters pencil. Thirdly,
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because He is Simple, that is, (as your Schoolmen say, for you know Sir, I am but an English poet) All in All, and All in every part: Or, in other Termes, a Thing entirely uniform, and indivisible within it self, which admits not of any false representation of it self by limbs or parts. Lastly, Sir, (because I will not be tedious,
Because He is Simple, that is, (as your Schoolmen say, for you know Sir, I am but an English poet) All in All, and All in every part: Or, in other Terms, a Thing entirely uniform, and indivisible within it self, which admits not of any false representation of it self by limbs or parts. Lastly, Sir, (Because I will not be tedious,
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and much more of him (not by the Help of a borrowed Illumination) I could not trespasse so much against my own studies, and Conscience as to allow of any picture of God. And therefore, in this particular, challenging me, (as you impertinently do) to produce my strong reasons, and overthrow, if I can, your Doctrine, or Corollary, deduced from E• … ay 40. 25. where God by his Prophet sayes, To whom will ye liken me,
and much more of him (not by the Help of a borrowed Illumination) I could not trespass so much against my own studies, and Conscience as to allow of any picture of God. And Therefore, in this particular, challenging me, (as you impertinently do) to produce my strong Reasons, and overthrow, if I can, your Doctrine, or Corollary, deduced from E• … ay 40. 25. where God by his Prophet Says, To whom will you liken me,
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or shall I be equall saith the Holy One? You would fain have me be your Adversary in an undefensible Cause, that your conquest of me might be the easier.
or shall I be equal Says the Holy One? You would fain have me be your Adversary in an undefensible Cause, that your conquest of me might be the Easier.
Sir, since you deny that you said in your Sermon, that I made Images equall with God (which if you had said, my Sermon without any new confutation, would have disproved you) I am in that particular satisfied, and shall think it was,
Sir, since you deny that you said in your Sermon, that I made Images equal with God (which if you had said, my Sermon without any new confutation, would have disproved you) I am in that particular satisfied, and shall think it was,
Where you say, that Images are not like unto God, and Thereupon wonder that I took upon me to plead for the retaining of those Images which have been too often turned into Idols, not by the piety, but superstition of former times:
Where you say, that Images Are not like unto God, and Thereupon wonder that I took upon me to plead for the retaining of those Images which have been too often turned into Idols, not by the piety, but Superstition of former times:
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For here, Sir, if I would take the advantage of expression not well considered, upon you, in saying that Images are not like unto God, and thereupon that I did ill to plead for the retaining of other Images not of God, a Sophister would make the world believe, that you think all Images superstitious,
For Here, Sir, if I would take the advantage of expression not well considered, upon you, in saying that Images Are not like unto God, and thereupon that I did ill to plead for the retaining of other Images not of God, a Sophister would make the world believe, that you think all Images superstitious,
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and therefore fit to be banisht out of the Church, but onely such Images as are made of God; which would expose you to the opinion of being thought very subject to speak contradictions. But being a meer poet, Sir, whose ability, you know, lies not in making use of Aristotles Eleuchs, but in the soft, harmless composure of an Elegie or Ode, I shall deal more gently with you;
and Therefore fit to be banished out of the Church, but only such Images as Are made of God; which would expose you to the opinion of being Thought very Subject to speak contradictions. But being a mere poet, Sir, whose ability, you know, lies not in making use of Aristotle eunuchs, but in the soft, harmless composure of an Elegy or Ode, I shall deal more gently with you;
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That is, take you in the most advantagious sense which you possibly, upon your better morning thoughts can put to your words; & believe, that the fault you finde with me for the retainment of Images, is,
That is, take you in the most advantageous sense which you possibly, upon your better morning thoughts can put to your words; & believe, that the fault you find with me for the retainment of Images, is,
because by the superstition of former times they have been turn'd into Idols. Sir, if I be not deceiv'd, my Sermon, in this particular, is able to save me the labour of a reply. Where I have once for all said that which you wil never be able to controul (how poetically (that is not dully) soever you may think it exprest) that by the same reason that Ornaments are to be turn'd out of the Church, because some out of a mis-guided devotion have adored them, we should not have a Sun, or Moon, or Starres in the firmament, but they should long since have been banisht the skies, because some of the deluded Heathen worshipt them.
Because by the Superstition of former times they have been turned into Idols. Sir, if I be not deceived, my Sermon, in this particular, is able to save me the labour of a reply. Where I have once for all said that which you will never be able to control (how poetically (that is not dully) soever you may think it expressed) that by the same reason that Ornament Are to be turned out of the Church, Because Some out of a misguided devotion have adored them, we should not have a Sun, or Moon, or Stars in the firmament, but they should long since have been banished the skies, Because Some of the deluded Heathen worshipped them.
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The little fallacy with which you think to entrap me, when you say, that hence you collect that I will be forced to maintaine that Images are as necessary in the Church,
The little fallacy with which you think to entrap me, when you say, that hence you collect that I will be forced to maintain that Images Are as necessary in the Church,
as the Sunne in the Firmament, will expire, like all other thin Sophis• … es, in vanity & smoke, when I have shewn the weakness and infirmity of it, which will be briefly done by repeating onely the sense of my Sermon in other words, and saying, that if Images doe agree with the S• … nne, in that they have both been made Idols, though one be no necessary part of the Church, and the other be a necessary part of the building of the world, yet if for that reason wherein they agree, one must be banisht any man that hath Logick (though he be a Poet) may inferre, that 'twill be as reasonable that the other should be banisht too.
as the Sun in the Firmament, will expire, like all other thin Sophis• … es, in vanity & smoke, when I have shown the weakness and infirmity of it, which will be briefly done by repeating only the sense of my Sermon in other words, and saying, that if Images do agree with the S• … nne, in that they have both been made Idols, though one be no necessary part of the Church, and the other be a necessary part of the building of the world, yet if for that reason wherein they agree, one must be banished any man that hath Logic (though he be a Poet) may infer, that it'll be as reasonable that the other should be banished too.
In your next Paragraph, or fardell of I know not what, you say that I plead for Copes, and for those parts of the Common-Prayer-booke which were borrowed from Rome:
In your next Paragraph, or Firkin of I know not what, you say that I plead for Copes, and for those parts of the Common-Prayer-booke which were borrowed from Rome:
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As for Copes, you know I joyne them with Surplices in my Sermon; and say that by the same reason that the false Prophets of our times would perswade the people that Surplices are unlawfull because Papists weare them, they may endeavour to perswade them, that Linnen is also unlawfull, because Papists shift; and so conclude Cleanliness to be as superstitious as Surplices or Copes. Sir, you may call this Poetry, but there is a Logick in it, which I hope doth not ceafe to be Logick, which you cannot resist, because 'tis not watrishly or slegmatickly exprest.
As for Copes, you know I join them with Surplices in my Sermon; and say that by the same reason that the false prophets of our times would persuade the people that Surplices Are unlawful Because Papists wear them, they may endeavour to persuade them, that Linen is also unlawful, Because Papists shift; and so conclude Cleanliness to be as superstitious as Surplices or Copes. Sir, you may call this Poetry, but there is a Logic in it, which I hope does not ceafe to be Logic, which you cannot resist, Because it's not watrishly or slegmatickly expressed.
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As for those parts of the Common-Prayer-booke, which I doe not say were borrowed from Rome, (as you impose upon me) but are to be found in the Rubrick of the Church: if I had said they had been borrowed from that Church, yet you have said nothing to prove, that upon this supposition 'tis Popery to use those Prayers in Ours. Foreseeing, I beleeve, that if you had offered to maintaine that what ever is in the Popish Lyturgie is Popery, that is, superstitious, and fit to be proscribed out of the Church, you would (meeting with a good Disputant, and one not addicted to Poetry) have been compelled to confess, that the Lords Prayer, and Davids Psalmes are Popery too, (though the one were delivered by Christ, the other by one who lived long before Antichrist) because they are bound up in the same volumne with the Masse. Sir,
As for those parts of the Common-Prayer-booke, which I do not say were borrowed from Room, (as you impose upon me) but Are to be found in the Rubric of the Church: if I had said they had been borrowed from that Church, yet you have said nothing to prove, that upon this supposition it's Popery to use those Prayers in Ours. Foreseeing, I believe, that if you had offered to maintain that what ever is in the Popish Liturgy is Popery, that is, superstitious, and fit to be proscribed out of the Church, you would (meeting with a good Disputant, and one not addicted to Poetry) have been compelled to confess, that the lords Prayer, and Davids Psalms Are Popery too, (though the one were Delivered by christ, the other by one who lived long before Antichrist) Because they Are bound up in the same volume with the Mass. Sir,
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But here, Sir, though I need not take the paines to confute the Nothings you have said against me, in this particular, yet whenever you shal call upon me to make good my undertaking, I doe promise to make it evident to you, that all the ancient parts of the Common-Prayer-booke, which I plead for, I doe not plead for because they are used by the Church of Rome, but because they were part of the Lyturgie of those Churches which were thought primitively pure, and not superstitious, and were in the world long before Popery, or Antichrist was borne.
But Here, Sir, though I need not take the pains to confute the Nothings you have said against me, in this particular, yet whenever you shall call upon me to make good my undertaking, I do promise to make it evident to you, that all the ancient parts of the Common-Prayer-booke, which I plead for, I do not plead for Because they Are used by the Church of Room, but Because they were part of the Liturgy of those Churches which were Thought primitively pure, and not superstitious, and were in the world long before Popery, or Antichrist was born.
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I must, therefore, for ought you have yet said to alter my opinion, still stand to my former conclusion; which is, that by the same reason that either the whole, or any part of our Comon-Prayer-Book is to be turned out of the Church, because in some things it agrees with the Lyturgie of the Church of Rome, Italy, and Rome it self is to be turned out of the world, (& so a new Map to be made of it where these places are not) because they are the Popes Territories, and lye under his Iurisdiction. Lastly, Sir,
I must, Therefore, for ought you have yet said to altar my opinion, still stand to my former conclusion; which is, that by the same reason that either the Whole, or any part of our common-prayer-book is to be turned out of the Church, Because in Some things it agrees with the Liturgy of the Church of Room, Italy, and Room it self is to be turned out of the world, (& so a new Map to be made of it where these places Are not) Because they Are the Popes Territories, and lie under his Jurisdiction. Lastly, Sir,
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as for the Visitors you threaten both me and Christ-Church withall, (of whom some report that you are one) when you come to execute your Commission, so you will not urge it as a Topicke to convince my understanding, but as a Delegary of power to examine my studies, life, and manners, I shall bring all the submission with mewhich can be expected from one subject to the tryall and examination of such a power. Being withall very confident, that when that time comes, however you may perhaps finde an old Cope or two in our Colledge, yet you will never bring Logick enough with you to prove, that they are either Idolatrous, or have been put to a superstitious use.
as for the Visitors you threaten both me and Christ church withal, (of whom Some report that you Are one) when you come to execute your Commission, so you will not urge it as a Topic to convince my understanding, but as a Delegary of power to examine my studies, life, and manners, I shall bring all the submission with mewhich can be expected from one Subject to the trial and examination of such a power. Being withal very confident, that when that time comes, however you may perhaps find an old Cope or two in our College, yet you will never bring Logic enough with you to prove, that they Are either Idolatrous, or have been put to a superstitious use.
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And therefore, Sir, in this particular you have lost your friendly counsell, there being no need at all that we should against that time study for an Answer.
And Therefore, Sir, in this particular you have lost your friendly counsel, there being no need At all that we should against that time study for an Answer.
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and Height of the Doctrines of Christian Religion depend for their credit, and the Evidence of their Truth, upon the Authority of Christs Miracles convey'd along in Tradition, and Story;
and Height of the Doctrines of Christian Religion depend for their credit, and the Evidence of their Truth, upon the authority of Christ Miracles conveyed along in Tradition, and Story;
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Sir, though I have alwayes lookt upon the Scriptures of the Old Testament and the New, as two glorious lampes, which to all eyes (that have not lost the use of seeing, by being kept sequestred from the sunne too long in the darke) mutually give light to one another, so that a vigilant Reader, by comparing Prophecies with their Accomplishments, will have very great reason to beleeve that both are true, yet because this amounts but to the discourses and perswasions of a single mans reason, if I prefer Tradition, which is the constant, universall consent of all Ages, as a fuller medium to prove doctrines by which are hardly otherwise demonstrable, doe I any more, I pray,
Sir, though I have always looked upon the Scriptures of the Old Testament and the New, as two glorious lamps, which to all eyes (that have not lost the use of seeing, by being kept sequestered from the sun too long in the dark) mutually give Light to one Another, so that a vigilant Reader, by comparing Prophecies with their Accomplishments, will have very great reason to believe that both Are true, yet Because this amounts but to the discourses and persuasions of a single men reason, if I prefer Tradition, which is the constant, universal consent of all Ages, as a fuller medium to prove doctrines by which Are hardly otherwise demonstrable, do I any more, I pray,
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Your next Paragraph, is perfectly the Hydra with repullulating Heads which I warned you of in my first Letter; And multiplies so many causeless questions as make it nothing but a heape, partly of such doubts, partly of untruths, as would make it one of Hercules labours to examine them.
Your next Paragraph, is perfectly the Hydra with repullulating Heads which I warned you of in my First letter; And multiplies so many causeless questions as make it nothing but a heap, partly of such doubts, partly of untruths, as would make it one of Hercules labours to examine them.
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yet the practice and opinion of the Church for 1500 yeeres ought to be of too great Authority with you to make this a scruple. Knowing that no Church in the world thought otherwise, till the Presbyterian Modell crept forth of Calvins fancie; nor any good Protestant in the Church of England, till such as you recalled Aerius from his grave, and Dust to oppose Bishops. Next, you bid me justifie, that no Church that ever the sunne lookt upon hath beene more blest with purity of Religion for the Doctrines of it,
yet the practice and opinion of the Church for 1500 Years ought to be of too great authority with you to make this a scruple. Knowing that no Church in the world Thought otherwise, till the Presbyterian Model crept forth of Calvin's fancy; nor any good Protestant in the Church of England, till such as you Recalled Aerius from his grave, and Dust to oppose Bishops. Next, you bid me justify, that no Church that ever the sun looked upon hath been more blessed with purity of Religion for the Doctrines of it,
I am not so extravagant as to say, that no Church that ever the Sunne lookt upon, but that the Sun in all his heavenly course for so many, many yeeres, that is, (in my sense) for many Ages, saw not a purer Church then ours was, both for the Doctrines, and Discipline of it.
I am not so extravagant as to say, that no Church that ever the Sun looked upon, but that the Sun in all his heavenly course for so many, many Years, that is, (in my sense) for many Ages, saw not a Purer Church then ours was, both for the Doctrines, and Discipline of it.
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Against this you wildly object, I know not what Doctrines publiquely countenanced, but tell me not what these Doctrines were, speake of certaine superstitious practices, and Prelaticall usurpations, but doe not prove them to be either superstitious, or usurpt; quarrell with the Delegation of Bishops power to Chancellors, then proceed to the tyrannie of the High-Commission-Court, and at last conclude with I know not what Imaginary corruptions and Innovations introduced into the State, Church, and University.
Against this you wildly Object, I know not what Doctrines publicly countenanced, but tell me not what these Doctrines were, speak of certain superstitious practices, and Prelatical usurpations, but do not prove them to be either superstitious, or usurped; quarrel with the Delegation of Bishops power to Chancellors, then proceed to the tyranny of the High-Commission-Court, and At last conclude with I know not what Imaginary corruptions and Innovations introduced into the State, Church, and university.
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Sir, if I should grant this longwinded Charge of yours to be true, (as truly I think it is onely a seeing of vanity) yet my confident Assertion is not hereby enfeebled. I hope,
Sir, if I should grant this longwinded Charge of yours to be true, (as truly I think it is only a seeing of vanity) yet my confident Assertion is not hereby enfeebled. I hope,
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when I spoke of the purity of our Church ▪ you did not think I freed it from all blemishes or spots. The Primitive Church it selfe had some in it who broacht strange doctrines; Saint Iohn had not else written his Gospell against the Gnosticks, nor Saint Paul his Epistle to the Galatians against those that held the necessity of Circumcision. The next Ages of the Church have not been more distinguisht by their Martyrs, then Heretiques; yet the Primitive Church ceased not to be Apostolically pure, because it had a Cerinthus, or Nicolaitans in it;
when I spoke of the purity of our Church ▪ you did not think I freed it from all blemishes or spots. The Primitive Church it self had Some in it who broached strange doctrines; Saint John had not Else written his Gospel against the Gnostics, nor Saint Paul his Epistle to the Galatians against those that held the necessity of Circumcision. The next Ages of the Church have not been more distinguished by their Martyrs, then Heretics; yet the Primitive Church ceased not to be Apostolically pure, Because it had a Cerinthus, or Nicolaitans in it;
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nor the succeeding Churches to be the Spouse of Christ, because one brought forth an Apelles, another a Marcion, a third a Nestorius, a fourth an Eutiches, a fift an Arius. Sir,
nor the succeeding Churches to be the Spouse of christ, Because one brought forth an Apelles, Another a Marcion, a third a Nestorius, a fourth an Eutichius, a fift an Arius. Sir,
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as long as the best Church in the world consists of men not infallible there will be errors. But then you must not charge the Heterodox opinions or Doctrines of particular men, though, perhaps, countenanced by some in publique authority upon the Church. Besides, Sir, every Innovation is not necessarily a Corruption, unless it displace, or lay an Ostracisme upon some other thing more worthy and better then it selfe. You your selfe say, that the corruptions introduced were brought in by a prevailing faction, who were not the Church.
as long as the best Church in the world consists of men not infallible there will be errors. But then you must not charge the Heterodox opinions or Doctrines of particular men, though, perhaps, countenanced by Some in public Authority upon the Church. Beside, Sir, every Innovation is not necessarily a Corruption, unless it displace, or lay an Ostracism upon Some other thing more worthy and better then it self. You your self say, that the corruptions introduced were brought in by a prevailing faction, who were not the Church.
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This, then, being so, me thinks, Sir, you in your pursuit of Reformation, by making Root & Branch your Rule of proceeding, have beene more severe then the lawes of right Reason will allow you.
This, then, being so, me thinks, Sir, you in your pursuit of Reformation, by making Root & Branch your Rule of proceeding, have been more severe then the laws of right Reason will allow you.
If there were such a tyrannie as you speake of streaming it selfe from the High Commission Court, why could not the tyrannie be supprest, without the abolishment of the Court? Or if there were such a thing as Prelaticall usurpation, why could not the usurpations be taken away,
If there were such a tyranny as you speak of streaming it self from the High Commission Court, why could not the tyranny be suppressed, without the abolishment of the Court? Or if there were such a thing as Prelatical usurpation, why could not the usurpations be taken away,
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and Episcopacie left to stand? Sir, if you be Logician enough to be able to distinguish betweene the faults of persons and the sacredness of functions, you cannot but pronounce with me, that to extirpate an order of the Church, ancient as the Christian Church it selfe, and made venerable by the never-interrupted Reception of it in all the Ages of the Church but ours, for the irregular carriage of a Prelate or two, (if any such have beene among us) is a course like theirs, who thought there was no way left to reforme drunkenness in their State, but utterly to root up, and extirpate, and banish Vines.
and Episcopacy left to stand? Sir, if you be Logician enough to be able to distinguish between the Faults of Persons and the sacredness of functions, you cannot but pronounce with me, that to extirpate an order of the Church, ancient as the Christian Church it self, and made venerable by the never-interrupted Reception of it in all the Ages of the Church but ours, for the irregular carriage of a Prelate or two, (if any such have been among us) is a course like theirs, who Thought there was no Way left to reform Drunkenness in their State, but utterly to root up, and extirpate, and banish Vines.
which is, that because you finde it hard for you to confute my Sermon by your Arguments, you will endeavour to make the Parliament my Adversary, who, you thinke, are able to confute it by their power: And bid me prove that the proceedings of the Parliament are Turkish.
which is, that Because you find it hard for you to confute my Sermon by your Arguments, you will endeavour to make the Parliament my Adversary, who, you think, Are able to confute it by their power: And bid me prove that the proceedings of the Parliament Are Turkish.
that is, you, a Politique Would-be the second, sheltring your self under a capacious Tortoiseshell. Why, Sir, can you perswade your selfe that the great Councell of the Kingdome, by whom you are imployed,
that is, you, a Politic Would-be the second, sheltering your self under a capacious Tortoiseshell. Why, Sir, can you persuade your self that the great Council of the Kingdom, by whom you Are employed,
if they will vouchsafe to reade my Sermon, will not presently discerne your Art? And withall perceive, that though the Text, upon which I, out of the Integrity of my soule, preacht that Sermon, stick as close to False Prophets, as the Cen• … aures shirt did to Hercules, and set them a raging, yet that they having never Parliamentarily profest to propagate Religion by their speare, can no way be concerned,
if they will vouchsafe to read my Sermon, will not presently discern your Art? And withal perceive, that though the Text, upon which I, out of the Integrity of my soul, preached that Sermon, stick as close to False prophets, as the Cen• … aures shirt did to Hercules, and Set them a raging, yet that they having never Parliamentarily professed to propagate Religion by their spear, can no Way be concerned,
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Sir, I am so confident of the wisdome of that Honourable Assembly, of my owne innocent meaning, and of your guilt, (who have beene one of those Turkish Prophets, (and in your Letter to me still are) who have preacht that piece of the Alchoran for good doctrine) that for answer to all your slye, impotently-malicious mis-applications and shiftings off that which I have said onely of such as your selfe to the Parliament, I shall onely appeale to my Sermon. And by that, if you please to undertake the Devils part, and be my Accuser, shall be content to stand or fall. In the meane time, Sir, I must repeat what I said before, that if it be read,
Sir, I am so confident of the Wisdom of that Honourable Assembly, of my own innocent meaning, and of your guilt, (who have been one of those Turkish prophets, (and in your letter to me still Are) who have preached that piece of the Alcoran for good Doctrine) that for answer to all your sly, impotently-malicious misapplications and shiftings off that which I have said only of such as your self to the Parliament, I shall only appeal to my Sermon. And by that, if you please to undertake the Devils part, and be my Accuser, shall be content to stand or fallen. In the mean time, Sir, I must repeat what I said before, that if it be read,
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or lookt on through those refractions, with which you have mis-shap'd, and crookt it, I shall consent to what you say in the end of your filthy Paragraph; That 'twas once a Sermon, but you almost à Carceribus us { que } ad metam have made it a Libell.
or looked on through those refractions, with which you have mishap, and crooked it, I shall consent to what you say in the end of your filthy Paragraph; That 'twas once a Sermon, but you almost à Carceribus us { que } ad Metam have made it a Libel.
To the first, I reply, that it had been as unnaturall for me to be borne in a Surplice, or Cope, as for you to come into the world, with a little Geneva set-ruffe about your neck.
To the First, I reply, that it had been as unnatural for me to be born in a Surplice, or Cope, as for you to come into the world, with a little Geneva set-ruffe about your neck.
Next, Sir, for your sharpe distinction, I hope, though the Muses be your Step-dames, yet you thinke not the figures of Rhetorick to be so superstitious, that it shall be Popery in me, to make use of a Metonymy, and to express my selfe by the Adjunct, when I mean the place, and Country. I grant, Sir, that men are not borne, but re-born Christians; yet 'twill be no great Errour in speech for a man to say he is born in Christianity, if he be a Christian, and were born in the place where Christianity is establish'd. Sir, I doubt you begin to think secular learning to be a profane thing; And that you are bound to persecute Tropes out of Expression, as you have Liturgy out of the Church. If you do, Sir, we shall in time, (if we proceed in this conflict) fulfill a peece of one of Saint Paul's Epistles between us;
Next, Sir, for your sharp distinction, I hope, though the Muses be your Stepdames, yet you think not the figures of Rhetoric to be so superstitious, that it shall be Popery in me, to make use of a Metonymy, and to express my self by the Adjunct, when I mean the place, and Country. I grant, Sir, that men Are not born, but reborn Christians; yet it'll be no great Error in speech for a man to say he is born in Christianity, if he be a Christian, and were born in the place where Christianity is established. Sir, I doubt you begin to think secular learning to be a profane thing; And that you Are bound to persecute Tropes out of Expression, as you have Liturgy out of the Church. If you do, Sir, we shall in time, (if we proceed in this conflict) fulfil a piece of one of Saint Paul's Epistles between us;
as of late years hath left it doubtfull in the minds of the people what the true Protestant Religion is, you let not in Popery at that Gate, by which they strive to shut it out.
as of late Years hath left it doubtful in the minds of the people what the true Protestant Religion is, you let not in Popery At that Gate, by which they strive to shut it out.
If Queen Maries dayes do once more break in upon us through the • … luce which we open to them by our unsetledness, and Distractions, and if I then fall a sacrifice in defence of the same Religion for which I now contend, I hope you then will think your self confuted; And no longer beleeve that I am such an ill Iudge of Religions, or so profusely prodigall of my life, that I would make it a Holocaust, or Oblation, either to Tyranny, or Popery.
If Queen Mary's days do once more break in upon us through the • … luce which we open to them by our unsettledness, and Distractions, and if I then fallen a sacrifice in defence of the same Religion for which I now contend, I hope you then will think your self confuted; And no longer believe that I am such an ill Judge of Religions, or so profusely prodigal of my life, that I would make it a Holocaust, or Oblation, either to Tyranny, or Popery.
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In short, Sir, let the King and Parliament agree to burn Copes, and Surplices, to throw away the Common-Prayer-Book, or to break our Windows, I shall not place so much Religion in them,
In short, Sir, let the King and Parliament agree to burn Copes, and Surplices, to throw away the Common prayer book, or to break our Windows, I shall not place so much Religion in them,
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as not to think them alterable, and this done by Right Authority. But as for the Covenant, 'tis a pill, Sir, which no secular interest can so sweeten to me, that I should think my self obliged to be so far of any mans Religion, as to swallow both parts of a contradiction in an Oath,
as not to think them alterable, and this done by Right authority. But as for the Covenant, it's a pill, Sir, which no secular Interest can so sweeten to me, that I should think my self obliged to be so Far of any men Religion, as to swallow both parts of a contradiction in an Oath,
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Your promise that my Sermon should be first confuted before it be burnt, gives me hope it will be longer liv'd, then upon the first report I thought it would.
Your promise that my Sermon should be First confuted before it be burned, gives me hope it will be longer lived, then upon the First report I Thought it would.
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But then I wonder you should passe that sentence on it, and choose Paraeus for your precedent. I must confesse to you Sir, had I written so destructively of Parliaments as He did of Kings, I should think it no injustice from that High Court, if they should doom me the Author to be sacrificed on the same Altar with my Book. But having (upon the highest warrant that can possibly lend courage to a good action) directed it wholy against False Prophets, and no where reflected upon the Members of either House, but where I maintain it to be unlawfull to speak evill of dignities, to condemn it to the flame for speaking such Truths, as I could not leave unspoken, unlesse I had prevaricated with the Scripture, will be so far from the reproach of a punishment, that 'twill encrease the esteem and value of it from its sufferings; and make it ascend to heaven as the Angel in the Book of Iudges did, in the breath, and ayrc, and perfume of an acceptable sacrifice to God.
But then I wonder you should pass that sentence on it, and choose Pareus for your precedent. I must confess to you Sir, had I written so destructively of Parliaments as He did of Kings, I should think it no injustice from that High Court, if they should doom me the Author to be sacrificed on the same Altar with my Book. But having (upon the highest warrant that can possibly lend courage to a good actium) directed it wholly against False prophets, and no where reflected upon the Members of either House, but where I maintain it to be unlawful to speak evil of dignities, to condemn it to the flame for speaking such Truths, as I could not leave unspoken, unless I had prevaricated with the Scripture, will be so Far from the reproach of a punishment, that it'll increase the esteem and valve of it from its sufferings; and make it ascend to heaven as the Angel in the Book of Judges did, in the breath, and ayrc, and perfume of an acceptable sacrifice to God.
Sir, As your she-D• … ciple did very much mis-inform you, if she told you that I endeavoured to incense an Officer of this Garrison against you, so 'twas one Errour more in her (as upon just occasion I shall demonstrate to you) to tell you that I vented damnable Doctrines in her Company, which I was not able to maintain.
Sir, As your she-D• … ciple did very much misinform you, if she told you that I endeavoured to incense an Officer of this Garrison against you, so 'twas one Error more in her (as upon just occasion I shall demonstrate to you) to tell you that I vented damnable Doctrines in her Company, which I was not able to maintain.
She is my Gentle Adversary, and I desire she should know, that as I desire not to fight serious duells with that unequall Sex, so when ever she will again provoke me to a Dispute (so it be not at Saint Maries, for S. Paul forbids women to argue in the Church) she shall return with prizes, and I will confess my self conquer'd. In the mean time, Sir, whither she came to you, or you went to her, Her Sex puts me in mind of some false Teachers, not mention'd in my Sermon, but branded by Saint Paul, * for creeping into houses, and leading captive silly Women. If your Intelligencer be one of these (as I shrewdly suspect she is) I should be sorry for those Friends sake in whose Acquaintance we both meet, that she should be lyable to the Character of such silly women in the next verse; where 'tis said, That they were ever learning and never able to come to the knowledge of the Truth.
She is my Gentle Adversary, and I desire she should know, that as I desire not to fight serious duels with that unequal Sex, so when ever she will again provoke me to a Dispute (so it be not At Saint Mary's, for S. Paul forbids women to argue in the Church) she shall return with prizes, and I will confess my self conquered. In the mean time, Sir, whither she Come to you, or you went to her, Her Sex puts me in mind of Some false Teachers, not mentioned in my Sermon, but branded by Saint Paul, * for creeping into houses, and leading captive silly Women. If your Intelligencer be one of these (as I shrewdly suspect she is) I should be sorry for those Friends sake in whose Acquaintance we both meet, that she should be liable to the Character of such silly women in the next verse; where it's said, That they were ever learning and never able to come to the knowledge of the Truth.
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You proceed, and say, That you were in manifest Danger to loose your Right to the Exercise of the Protestant Religion, whereupon the High Court of Parliament thought it fit to repell force by force.
You proceed, and say, That you were in manifest Danger to lose your Right to the Exercise of the Protestant Religion, whereupon the High Court of Parliament Thought it fit to repel force by force.
Sir, do not entertain me with your own false fears, and • … ealousies; but demonstrate to me that the King (for Him I presume you mean) meant to extirpate the true Protestant Religion by the sword, and to plant Popery in its stead;
Sir, do not entertain me with your own false fears, and • … jealousies; but demonstrate to me that the King (for Him I presume you mean) meant to extirpate the true Protestant Religion by the sword, and to plant Popery in its stead;
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And you shall not more 〈 ◊ 〉 charge me that I make the Parliament by such a Resistance to Denizon the Alchoran, then I shall truely pronounce the Kings party, in fighting for him to that end, guilty of a Mahumetan perswasion. In saying this, you exceedingly mistake me if you think I contend for a Vorstian Liberty, or am hereby a Friend to the Rebels in Ireland.
And you shall not more 〈 ◊ 〉 charge me that I make the Parliament by such a Resistance to Denizen the Alcoran, then I shall truly pronounce the Kings party, in fighting for him to that end, guilty of a Mahometan persuasion. In saying this, you exceedingly mistake me if you think I contend for a Vorstian Liberty, or am hereby a Friend to the Rebels in Ireland.
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if they will not otherway return to their Alleagance; that they be reduced by force. There is a right to their subjection pursued by such a War, which makes all Armes warrantable which are imploy'd for the recovery of such a losse. But to think, that as they are Papists, nay, (Sir, I shall not shrink from my word) if they were outright Infidels, that the Protestant Rel• … gion is to be imposed upon them by force, is to make our selves guilty of all the hard Censures which have past upon the Spaniards Conquest of the Indians, where their Silver Mines were the true cause,
if they will not otherways return to their Allegiance; that they be reduced by force. There is a right to their subjection pursued by such a War, which makes all Arms warrantable which Are employed for the recovery of such a loss. But to think, that as they Are Papists, nay, (Sir, I shall not shrink from my word) if they were outright Infidels, that the Protestant Rel• … Gion is to be imposed upon them by force, is to make our selves guilty of all the hard Censures which have passed upon the Spanish Conquest of the Indians, where their Silver Mines were the true cause,
and find it as mysterious as the pale or black Horse) for ought you have said in disproof of it, I find not my self tempted to desert my Opinion: which is, That to come into the field with an Armed Gospel, is not the way chosen by Christ to make Proselytes.
and find it as mysterious as the pale or black Horse) for ought you have said in disproof of it, I find not my self tempted to desert my Opinion: which is, That to come into the field with an Armed Gospel, is not the Way chosen by christ to make Proselytes.
And, therefore Sir, I will not so much distrust the Wisdome, or Iustice of the Parliament, that upon your bare Assertion, they will make me miserable, because I maintain that they cannot wa• … rantably compell any man to be happy.
And, Therefore Sir, I will not so much distrust the Wisdom, or justice of the Parliament, that upon your bore Assertion, they will make me miserable, Because I maintain that they cannot wa• … rantably compel any man to be happy.
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Why the bare mention of your Scruple-house should put you into such a fit of ill language, as to pronounce me unworthy to carry the Books of the Reverend Divines after them, who met there to heal Doubts, or why my Carfax-Sermon should contribute to the raging of that fit, I cannot reasonably imagine.
Why the bore mention of your Scruple-house should put you into such a fit of ill language, as to pronounce me unworthy to carry the Books of the Reverend Divines After them, who met there to heal Doubts, or why my Carfax-Sermon should contribute to the raging of that fit, I cannot reasonably imagine.
Sir, I have no mind to fight many Duells at Once; nor, (having received a challenge from no other but your self) to ingage my self with them by whom I have not been provok'• ….
Sir, I have no mind to fight many Duels At Once; nor, (having received a challenge from no other but your self) to engage my self with them by whom I have not been provok'• ….
But, certainly, Sir, if the Report which was made to me (by some who brought both their understandings as well as Eares with t• … em to the famous meeting November 12.) be true, there was nothing so demonstratively by them either objected, or replyed, as might incourage them, or their Hearers, to beleeve this peece of Popery, that they are unerring, and infallible in the chair: pray, Sir, do not think my Famous pride, or self-conceitedness (which you say hath provoked you to break your chaines, and to let loose your pen, that you might whip me into Humility) hath prompted me to say this.
But, Certainly, Sir, if the Report which was made to me (by Some who brought both their understandings as well as Ears with t• … em to the famous meeting November 12.) be true, there was nothing so demonstratively by them either objected, or replied, as might encourage them, or their Hearers, to believe this piece of Popery, that they Are unerring, and infallible in the chair: pray, Sir, do not think my Famous pride, or Self-conceitedness (which you say hath provoked you to break your chains, and to let lose your pen, that you might whip me into Humility) hath prompted me to say this.
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Had you named the Reverend persons whose Books I am not worthy to carry after them, so they be Greek or Latine Books, and those well understood by them, perhaps I should have exprest a greater Act of Humility then you are aware of,
Had you nam the Reverend Persons whose Books I am not worthy to carry After them, so they be Greek or Latin Books, and those well understood by them, perhaps I should have expressed a greater Act of Humility then you Are aware of,
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and have been content (though one of the new Doctors yet by the second Subscription of your Letter but a Master of Art) to sit a while at the feet of such learned Gamaliel's. But speaking indefinitely as you do, I hope Sir,
and have been content (though one of the new Doctors yet by the second Subscription of your letter but a Master of Art) to fit a while At the feet of such learned Gamaliel's. But speaking indefinitely as you do, I hope Sir,
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for twenty years study sake in this University, (where I have learnt to distinguish the letters of the Greek Alphabet, and at first sight do know that it would beget a NONLATINALPHABET,
for twenty Years study sake in this university, (where I have learned to distinguish the letters of the Greek Alphabet, and At First sighed do know that it would beget a,
or quarrell among the Vowells, if NONLATINALPHABET in a word should usurp the place of NONLATINALPHABET) you will find me a nobler imployment then to carry Books after Them who count Liberaries Superfluous, humane, Secular Things;
or quarrel among the Vowels, if in a word should usurp the place of) you will find me a Nobler employment then to carry Books After Them who count Libraries Superfluous, humane, Secular Things;
And think a Minister, not Minister of Gospel, (as your Scribe hath twice erred in the transcription of your letter, in a vowell very fatall to you) needs no other furniture but the Spirit, Cottons Concordance, and the English Bible without the Apocrypha.
And think a Minister, not Minister of Gospel, (as your Scribe hath twice erred in the transcription of your Letter, in a vowel very fatal to you) needs no other furniture but the Spirit, Cottons Concordance, and the English bible without the Apocrypha.
Sir, I am sorry the Fit which the mention of the Scruple-house did put you into, should be increased by the mention of a Dark Roome. There goes a Story of one who had tasted a while of Bedlam, and was at length, by the help of Discipline, dyet, and Physick, cured of his Distraction; yet not so perfectly,
Sir, I am sorry the Fit which the mention of the Scruple-house did put you into, should be increased by the mention of a Dark Room. There Goes a Story of one who had tasted a while of Bedlam, and was At length, by the help of Discipline, diet, and Physic, cured of his Distraction; yet not so perfectly,
but that still when he came within the sight of the place, his fancy remembred him of his old Distemper, and tempted him to do something which required a second cure. I speak not this parable to upbraid any with an infirmity which is unavoydably naturall to them,
but that still when he Come within the sighed of the place, his fancy remembered him of his old Distemper, and tempted him to do something which required a second cure. I speak not this parable to upbraid any with an infirmity which is avoidable natural to them,
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and no way contracted from the pride, or irregularity of their own Wills; But if you have read Tully's Paradoxes, you may remember, Sir, that he there maintains the Opinion of the Stoicks, that not onely they whose chaines and fetters, proclaim them distempered, but that all foolish, over passionate men are to be reckoned into the number of those who are to be cured by manacles, and chaynes: pray Sir, do not take it ill,
and no Way contracted from the pride, or irregularity of their own Wills; But if you have read Tully's Paradoxes, you may Remember, Sir, that he there maintains the Opinion of the Stoics, that not only they whose chains and fetters, proclaim them distempered, but that all foolish, over passionate men Are to be reckoned into the number of those who Are to be cured by manacles, and chains: pray Sir, do not take it ill,
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if (being as you say a Poet) I cite a Poet who was of this Opinion; but maintains it like a Philosopher, (I will not say a School Divine.) And having insisted in verse upon Covetousness as one, Ambition as another, The love of beauty either in reall or painted faces, as another Species of Madness, He concludes in Anger, and sayes, Ira furor brevis est; that is, That the Cholerick man, during the fit of his oholer, is in a short phrenzy. That which Seneca, Tully, and Horace, called madness, (though not the other more naturall, (which I should be uncharitable to object to you) you by this letter (especially the angry part of it) have given me very justifiable cause to apply to you, who (as all dispassionated men may judge) have fulfill'd the Poets definition of Madness upon your self in all the parts of it but one, which is, that your Anger against me is not furor Brevis, a short distraction, but extends from the word Scruple-house to the End of your Letter. For first, Sir, in Language almost as unclean, as the sin of uncleanness it self, you endeavour to raise a Suspition upon me in the world as if I had been more familiar then I should with light Women in dark Roomes:
if (being as you say a Poet) I Cite a Poet who was of this Opinion; but maintains it like a Philosopher, (I will not say a School Divine.) And having insisted in verse upon Covetousness as one, Ambition as Another, The love of beauty either in real or painted faces, as Another Species of Madness, He concludes in Anger, and Says, Ira Furor brevis est; that is, That the Choleric man, during the fit of his oholer, is in a short frenzy. That which Senecca, Tully, and Horace, called madness, (though not the other more natural, (which I should be uncharitable to Object to you) you by this Letter (especially the angry part of it) have given me very justifiable cause to apply to you, who (as all dispassionated men may judge) have fulfilled the Poets definition of Madness upon your self in all the parts of it but one, which is, that your Anger against me is not Furor Brevis, a short distraction, but extends from the word Scruple-house to the End of your letter. For First, Sir, in Language almost as unclean, as the since of uncleanness it self, you endeavour to raise a Suspicion upon me in the world as if I had been more familiar then I should with Light Women in dark Rooms:
Sir, besides the poverty of your wit, and quibling Antitheses of Expression, (to which I finde you in other places of your letter very subject) I am not afraid (with all the confidence of an Innocent man) to tell you, That as I never was an Enemy to that Sex, so I never converst with any of them single, or in a dark Congregation, so loosely, to deserve to have the slander fastned upon me, which Tertullian, and Minutius Faelix from him, say was laboured to be stuck upon the Christians of those Times, which was, That they used to meet in Conventicles, where their custome was,
Sir, beside the poverty of your wit, and quibbling Antitheses of Expression, (to which I find you in other places of your Letter very Subject) I am not afraid (with all the confidence of an Innocent man) to tell you, That as I never was an Enemy to that Sex, so I never conversed with any of them single, or in a dark Congregation, so loosely, to deserve to have the slander fastened upon me, which Tertullian, and Minutius Felix from him, say was laboured to be stuck upon the Christians of those Times, which was, That they used to meet in Conventicles, where their custom was,
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after the end of the Sermon, to put out the Candles, and then to commit Folly, the holy with the holy. Sir, in plain Termes, (How blameable soever other Errours, or vanities of my life may make me stand in the presence of God, who upon a true Repentance, Sir, is not so Fatally tyed to the Spindle of absolute Reprobation, as not to keep his promise, and to seal mercifull pardons, yet) in this particular, my known Conversation in this University, and all other places, bids me defie you;
After the end of the Sermon, to put out the Candles, and then to commit Folly, the holy with the holy. Sir, in plain Terms, (How blameable soever other Errors, or vanities of my life may make me stand in the presence of God, who upon a true Repentance, Sir, is not so Fatally tied to the Spindle of absolute Reprobation, as not to keep his promise, and to seal merciful Pardons, yet) in this particular, my known Conversation in this university, and all other places, bids me defy you;
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And challeng not only your self, but the precisest of your Informers, either heer, or any where else, (who use not to suffer the looks, Gestures, or thoughts of any who are not of their Tribe, much less notorious matter of Fact, to scape unquestioned) to appear in an accusation against me;
And challenge not only your self, but the Precisest of your Informers, either her, or any where Else, (who use not to suffer the looks, Gestures, or thoughts of any who Are not of their Tribe, much less notorious matter of Fact, to escape unquestioned) to appear in an accusation against me;
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yet, certainly, They who shall read that passage of my Sermon, where I say, That if I were presently to enter into a dispute with the greatest Patriarch among these Prophets, who (notwithstanding that which I said before) will still perversly strive to prove that our Church stood in such need of Reformation, that the growing superstitions of it could not possibly be expiated,
yet, Certainly, They who shall read that passage of my Sermon, where I say, That if I were presently to enter into a dispute with the greatest Patriarch among these prophets, who (notwithstanding that which I said before) will still perversely strive to prove that our Church stood in such need of Reformation, that the growing superstitions of it could not possibly be expiated,
And shall compare the wilde Torrent of ill language, with which the furious remainder of your paragraph over-flows, with the Sober Web, and Composition of my Sermon, which you there think no worthier of,
And shall compare the wild Torrent of ill language, with which the furious remainder of your paragraph overflows, with the Sobrium Web, and Composition of my Sermon, which you there think no Worthier of,
then of a Triobolar Ballad, They will finde that you have said nothing in the progress of at least forty Folio-lines together, which shews not that your Reason assisted not your pen. One passage I confesse (like a lucide Intervall) hath some taste of sobriety, and not short fury in it;
then of a Triobolar Ballad, They will find that you have said nothing in the progress of At least forty folio-lines together, which shows not that your Reason assisted not your pen. One passage I confess (like a lucid Interval) hath Some taste of sobriety, and not short fury in it;
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which is, that how meanly so ever you think you may speak of me, yet you think you are to make a more honourable mention of the Author of the Practicall Catechism. That learned Doctor, Sir, I am acquainted with,
which is, that how meanly so ever you think you may speak of me, yet you think you Are to make a more honourable mention of the Author of the Practical Catechism. That learned Doctor, Sir, I am acquainted with,
but not so inwardly as that he should contribute to the interlining any letter I write to you; or should suggest to me what he, not I, think fit to be maintain'd.
but not so inwardly as that he should contribute to the interlining any Letter I write to you; or should suggest to me what he, not I, think fit to be maintained.
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I wish your lucid intervall had been as long as your fit; For, then I perswade my self you would never have suspected that he did overlook my letter, or advised me to contend for the lawfulness of Prelacy, because he was present at the sad debate at Vxbridge.
I wish your lucid interval had been as long as your fit; For, then I persuade my self you would never have suspected that he did overlook my Letter, or advised me to contend for the lawfulness of Prelacy, Because he was present At the sad debate At Uxbridge.
and would put me to the mean imployment to convey your challenge. Sir, if I know that Doctor well, you had best content your self with me, who am a more poeticall adversary; & whose weapons, you know,
and would put me to the mean employment to convey your challenge. Sir, if I know that Doctor well, you had best content your self with me, who am a more poetical adversary; & whose weapons, you know,
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when they strike most, being sheath'd in Roses, ought to be terrible to none but such, whose buying & selling Consciences (like the money-changers in the Gospel) wil drive them out of the Temple at the sight of a whip made of straws and rushes. Nevertheless, Sir,
when they strike most, being sheathed in Roses, ought to be terrible to none but such, whose buying & selling Consciences (like the money-changers in the Gospel) will drive them out of the Temple At the sighed of a whip made of straws and Rushes. Nevertheless, Sir,
if you be so fruitfully quarrelsome, that you think your leisure will serve you to hold combate with us both, let me desire you to hold this Opinion of us, that as I shal at no time recruit my self fro him as an Oratour, so he is too good a schollar to need my assistance as a Poet. This word Poet, I do observe, through the whole phrenzy of your letter, you strive to make use of in ad• … graceful sense; And object it to me as a Reproach that the Muses are my Friends. In one place you call me a Cretian Prophet, That is, (according to your Comment) a Poet; In another place you tell me, that onely the few places of scripture which I have misapplied in my Sermon, can preserve it from passing among the penny-merchandizes of those that s• … l Ballads.
if you be so fruitfully quarrelsome, that you think your leisure will serve you to hold combat with us both, let me desire you to hold this Opinion of us, that as I shall At no time recruit my self from him as an Orator, so he is too good a scholar to need my assistance as a Poet. This word Poet, I do observe, through the Whole frenzy of your Letter, you strive to make use of in ad• … graceful sense; And Object it to me as a Reproach that the Muses Are my Friends. In one place you call me a Cretian Prophet, That is, (according to your Comment) a Poet; In Another place you tell me, that only the few places of scripture which I have misapplied in my Sermon, can preserve it from passing among the penny-merchandizes of those that s• … l Ballads.
In your next paragraph (where you challenge me to dispute with you in English at St. Maries, as Mr • … rbury did) one of your Arguments to move me to that frantick enterprize is,
In your next paragraph (where you challenge me to dispute with you in English At Saint Mary's, as Mr • … rbury did) one of your Arguments to move me to that frantic enterprise is,
because I am an English Poet, and have been not only addicted to Playes, but have shussied my Mother-tongue Verses, with other Verses publisht in more learned languages, in the same Book Printed by the University-Printer.
Because I am an English Poet, and have been not only addicted to Plays, but have shussied my mother-tongue Verses, with other Verses published in more learned languages, in the same Book Printed by the University-Printer.
First, sir, though the ungentleness of your stile, and Expressions, do sufficiently testifie that neither the Muses, nor Graces assisted at your Birth, yet I hope you are not such an enemy to numbers, to think poetry Superstitious, and therefore to be turn'd with Imagery out of the Church. If you do, you will compell me to call Nazianzen in to my Ayde; who, besides his writing of a Play (if Erasmus have not misnumbred them) hath written thirty thousand Heroick, 〈 ◊ 〉, Hend• … casyllable, Elegiack, and other verses. Tertullian, Si• …, you know hath confuted Marcion in Verse; and Synesius thought it as great a glory to be called a good Poet, as some who wrote in prose did to be called fathers of the Church. I wil not repeat a peece of Prosper to you nor tel you what S. Austin hath said in the prais of Virgil. To be a Cretian Prophet, that is in your sense, a lying 〈 ◊ 〉, but in al theirs who understand the first C. of Titus, an Evil Beast, and a false Prophet) Is I confesse a crime.
First, sir, though the ungentleness of your style, and Expressions, do sufficiently testify that neither the Muses, nor Graces assisted At your Birth, yet I hope you Are not such an enemy to numbers, to think poetry Superstitious, and Therefore to be turned with Imagery out of the Church. If you do, you will compel me to call Nazianzen in to my Aid; who, beside his writing of a Play (if Erasmus have not misnumbred them) hath written thirty thousand Heroic, 〈 ◊ 〉, Hend• … casyllable, Elegiac, and other Verses. Tertullian, Si• …, you know hath confuted Marcion in Verse; and Synesius Thought it as great a glory to be called a good Poet, as Some who wrote in prose did to be called Father's of the Church. I will not repeat a piece of Prosper to you nor tell you what S. Austin hath said in the praise of Virgil. To be a Cretian Prophet, that is in your sense, a lying 〈 ◊ 〉, but in all theirs who understand the First C. of Titus, an Evil Beast, and a false Prophet) Is I confess a crime.
But then, sir, as one excellently sayes in his Defence of Poesie, This is a kind of Poetry which belongs 〈 ◊ 〉 those who lye in prose as wel as those who fain in Verse. For Plin• … when he speaks of men with one foot, whose breadth interposed between them and the sun, shades their whole body, to be as great a poet as Ovid, when he speaks of a Virgin transformed into a Laurell, so, Sir,
But then, sir, as one excellently Says in his Defence of Poesy, This is a kind of Poetry which belongs 〈 ◊ 〉 those who lie in prose as well as those who fain in Verse. For Plin• … when he speaks of men with one foot, whose breadth interposed between them and the sun, shades their Whole body, to be as great a poet as Ovid, when he speaks of a Virgae transformed into a Laurel, so, Sir,
when you, (contrary to the direct minde, and Expressions of my Sermon) fain that to be spoken of the Parliament, which is onely spoken against False Prophets, you are a far greater Poet then I have yet shewn my self either upon the Stage at Black-Fryers, or in any University Book here in Oxford. Next, sir, I was never so addicted to English Poetry, but that in the same University Book I had Latine Verses too;
when you, (contrary to the Direct mind, and Expressions of my Sermon) fain that to be spoken of the Parliament, which is only spoken against False prophets, you Are a Far greater Poet then I have yet shown my self either upon the Stage At Blackfriars, or in any university Book Here in Oxford. Next, sir, I was never so addicted to English Poetry, but that in the same university Book I had Latin Verses too;
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Lastly, Sir, As for your Arguments to give you one of Mr Yerbury's Meetings, at Saint Maries; 1. Because my Sermon Preacht there is English, next, because you conceive that to be the readiest course to undeceive the people who understand not Latine;
Lastly, Sir, As for your Arguments to give you one of Mr Yerbury's Meetings, At Saint Mary's; 1. Because my Sermon Preached there is English, next, Because you conceive that to be the Readiest course to undeceive the people who understand not Latin;
if I should have consented to that course, whither you, as well as I, in the opinion of discreet men, might not have indangered our selves to have that half verse in Horace applyed to us, Aut insanit Homo, aut versus facit, That either we are both mad, or both Poets.
if I should have consented to that course, whither you, as well as I, in the opinion of discreet men, might not have endangered our selves to have that half verse in Horace applied to us, Or insanit Homo, Or versus facit, That either we Are both mad, or both Poets.
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The way to avoyd such an Imputation, in a Time of liberty, where every body may say what they list, is for us to stand constantly to the more Academicall Proposition I made you;
The Way to avoid such an Imputation, in a Time of liberty, where every body may say what they list, is for us to stand constantly to the more Academical Proposition I made you;
Where, sir, not agreeing upon the true state of the Questions before hand, (For if we agree before hand, nothing will be left us to dispute) if you please, the Question shall be that which concludes your Letter; That is, Prelacy, which,
Where, sir, not agreeing upon the true state of the Questions before hand, (For if we agree before hand, nothing will be left us to dispute) if you please, the Question shall be that which concludes your letter; That is, Prelacy, which,
In the mean time, sir, as I can by no means allow that victory, and Success, are alwayes the true signes of a Right cause, (Because, The Lord of Hosts, who, you say, hath broken all our forces, is sometimes falsely thought to assist, when in truth he doth only permit) so, Sir when you write next to me, let me request you to keep your promise; which is, to deal with me rationally for the Matter, and Spiritually, that is,
In the mean time, sir, as I can by no means allow that victory, and Success, Are always the true Signs of a Right cause, (Because, The Lord of Hosts, who, you say, hath broken all our forces, is sometime falsely Thought to assist, when in truth he does only permit) so, Sir when you write next to me, let me request you to keep your promise; which is, to deal with me rationally for the Matter, and Spiritually, that is,
like a Divine for the language and forme. Otherwise, sir, though I have long since learnt from the best Master, that when I am reviled, I am not to revile againe, yet, instead of a Conference, meeting with nothing but Invectives, 'tis possible you may so farre provoke me from my mild temper, that the Philosophers expression in Lucians Nigrinus may be verified upon me;
like a Divine for the language and Form. Otherwise, sir, though I have long since learned from the best Master, that when I am reviled, I am not to revile again, yet, instead of a Conference, meeting with nothing but Invectives, it's possible you may so Far provoke me from my mild temper, that the Philosophers expression in Lucians Nigrinus may be verified upon me;
NONLATINALPHABET. The English of it will endure the publick test; to which if you will be pleased to submit your Letters with the same readiness that I am content to submit mine, I doubt not but the world will judge, that as you have not yet confuted, so you have very unchristianly injured The Author of the Sermon against False Prophets, J. MAYNE.
. The English of it will endure the public test; to which if you will be pleased to submit your Letters with the same readiness that I am content to submit mine, I doubt not but the world will judge, that as you have not yet confuted, so you have very unchristianly injured The Author of the Sermon against False prophets, J. MAYNE.
If I had not answered you according to your folly, you would have been wise in your owne conceit; but if I should againe answer you according to your folly, I feare I should become too like unto you, Prov. 26. 4, 5. I told you that I did let loose my pen, that you might see how easie it is to answer you with a running pen, nay a running negligence in the less serious part of the day;
If I had not answered you according to your folly, you would have been wise in your own conceit; but if I should again answer you according to your folly, I Fear I should become too like unto you, Curae 26. 4, 5. I told you that I did let lose my pen, that you might see how easy it is to answer you with a running pen, nay a running negligence in the less serious part of the day;
I did let fly so many quibbles that you might smell the stench of your owne elaborate folly; glad I am that you have censured me for imitating of you, I hope you will now be at leisure to censure your selfe, for setting me so foule a copy; doe but read over your owne Sermons and Letters, and suppose they were mine, and then seriously and impartially pass your sentence on them,
I did let fly so many quibbles that you might smell the stench of your own elaborate folly; glad I am that you have censured me for imitating of you, I hope you will now be At leisure to censure your self, for setting me so foul a copy; do but read over your own Sermons and Letters, and suppose they were mine, and then seriously and impartially pass your sentence on them,
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1. Sir, you did as I conceive preach in defence of all images set up in any Chappell in the University; you know there are divers Images of some persons in the glorious Trinity set up in some Chappels within this University: You must then acknowledge all Images of that sort ought to be taken downe.
1. Sir, you did as I conceive preach in defence of all Images Set up in any Chapel in the university; you know there Are diverse Images of Some Persons in the glorious Trinity Set up in Some Chapels within this university: You must then acknowledge all Images of that sort ought to be taken down.
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You are not perswaded by any Scriptures which I have cited, but nature hath taught you (so pure is your nature) that it is a breach of the second Commandement to draw a picture of God:
You Are not persuaded by any Scriptures which I have cited, but nature hath taught you (so pure is your nature) that it is a breach of the second Commandment to draw a picture of God:
(revise that fancy) the Schoolmen whom you prefer before the testimonies cited out of the Word, have taught you that it is not onely sinfull, but impossible to draw any picture of God. But, be pleased to consider that the Scriptures are a perfect (nay indeed the onely All-sufficient perfect) Rule, & therefore you need not goe about to patch up the rule with the low generall dictates of nature & Schoolmen, you may study the Lullian Art, & fill your braine with Sebund's fancyes, but my Schoole-men (as you call them) are the bestTutors, & the best Schollars. If you prove that is is impossible to picture God, you doe not touch the point in Controversie, for vaine men will fancy and endeavour to doe, that which is impossible for to be done.
(revise that fancy) the Schoolmen whom you prefer before the testimonies cited out of the Word, have taught you that it is not only sinful, but impossible to draw any picture of God. But, be pleased to Consider that the Scriptures Are a perfect (nay indeed the only All-sufficient perfect) Rule, & Therefore you need not go about to patch up the Rule with the low general dictates of nature & Schoolmen, you may study the Lullian Art, & fill your brain with Sebund's fancies, but my Schoolmen (as you call them) Are the bestTutors, & the best Scholars. If you prove that is is impossible to picture God, you do not touch the point in Controversy, for vain men will fancy and endeavour to do, that which is impossible for to be done.
and were able to demonstrate out of their Poets that we are Gods off-spring, yet were not able without the help of divine Revelation to infer, from thence, that the Godhead is not like to Gold, as you may see it convincingly proved;
and were able to demonstrate out of their Poets that we Are God's offspring, yet were not able without the help of divine Revelation to infer, from thence, that the Godhead is not like to Gold, as you may see it convincingly proved;
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or stone graven by Art or mans device, I dare not therefore make the Schoolmen my Iudges in this weighty point, and I beleeve you cannot prove them to be Iudges in any point which concernes the Mystery of faith or the power of godliness, but enough of that.
or stone graved by Art or men device, I Dare not Therefore make the Schoolmen my Judges in this weighty point, and I believe you cannot prove them to be Judges in any point which concerns the Mystery of faith or the power of godliness, but enough of that.
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3. The word (thereupon) is sometimes Illative, sometimes Ordinative, you are sufficiently answered; but let me adde, that if no Image is like God, then sure those Images, which are not made to represent God, and yet are by Idolatours turned into Idols, and worshipped as if they were divine, cannot reasonably be defended. Sir, I must guess at your meaning, because I beleeve you have omitted two or three words (such is your running negligence) which should help to make your sophisticall criticisme perfect sense.
3. The word (thereupon) is sometime Illative, sometime Ordinative, you Are sufficiently answered; but let me add, that if no Image is like God, then sure those Images, which Are not made to represent God, and yet Are by Idolaters turned into Idols, and worshipped as if they were divine, cannot reasonably be defended. Sir, I must guess At your meaning, Because I believe you have omitted two or three words (such is your running negligence) which should help to make your sophistical criticism perfect sense.
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Truly Sir, if it be so high a fault to picture God: I may justly wonder that any picture of a Saint turned into an Idoll should be retained and pleaded for by any man that pretends to be a Protestant, and if it be impossible to picture God, it is also impossible to picture God-man. And I beleeve that you will acknowledge our Mediatour to be NONLATINALPHABET.
Truly Sir, if it be so high a fault to picture God: I may justly wonder that any picture of a Saint turned into an Idol should be retained and pleaded for by any man that pretends to be a Protestant, and if it be impossible to picture God, it is also impossible to picture God-man. And I believe that you will acknowledge our Mediator to be.
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4. That the Sun and Images cannot be put in the scales of a comparison in point of fitness to be preserved, is a truth written with a Sun-beame; Sir, I never durst argue from the abuse of a thing against the use of it,
4. That the Sun and Images cannot be put in the scales of a comparison in point of fitness to be preserved, is a truth written with a Sunbeam; Sir, I never durst argue from the abuse of a thing against the use of it,
if the thing be necessary; But the Sun is necessary, and Images are not necessary, ergo, there is no parity of reason betweene the termes of your comparison.
if the thing be necessary; But the Sun is necessary, and Images Are not necessary, ergo, there is no parity of reason between the terms of your comparison.
6. You will never be able to prove, that all, that the prelates and their Faction have borrowed out of the Missall, Ritualls, Breviary Pontificall of Rome are to be found in any Lyturgie received by the Primitive Church; And I would intreat you to consider,
6. You will never be able to prove, that all, that the Prelates and their Faction have borrowed out of the Missal, Rituals, Breviary Pontifical of Room Are to be found in any Liturgy received by the Primitive Church; And I would entreat you to Consider,
whether they, who doe profess a seperation from the Church of Rome, can in reason receive and imbrace such trash and trumpery. And yet though you would willingly be esteemed a Protestant, I find you very unwilling to part with any thing which the Prelates have borrowed from the Court (rather then Church) of Rome.
whither they, who do profess a separation from the Church of Room, can in reason receive and embrace such trash and trumpery. And yet though you would willingly be esteemed a Protestant, I find you very unwilling to part with any thing which the Prelates have borrowed from the Court (rather then Church) of Room.
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7. Your next Paragraph doth concerne Tradition; I shall give you leave to preferre the constant and universall consent of the Church of Christ in all ages,
7. Your next Paragraph does concern Tradition; I shall give you leave to prefer the constant and universal consent of the Church of christ in all ages,
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but Sir, you doe very ill to call the testimony of the spirit speaking in the word to the Conscience of private men, a private spirit; I thinke you are more profane in the stating of this point then Bellarmine himselfe.
but Sir, you do very ill to call the testimony of the Spirit speaking in the word to the Conscience of private men, a private Spirit; I think you Are more profane in the stating of this point then Bellarmine himself.
9. I should be glad to know for how many yeares you will justifie the purity of the Doctrine, Discipline and Government in England. I beleeve the Doctrine, Discipline and Government of the Prelaticall faction whom you call the Church, was not excellent, if you reckon from 1630. to 1640. and that is time enough for men of our time for to examine.
9. I should be glad to know for how many Years you will justify the purity of the Doctrine, Discipline and Government in England. I believe the Doctrine, Discipline and Government of the Prelatical faction whom you call the Church, was not excellent, if you reckon from 1630. to 1640. and that is time enough for men of our time for to examine.
I beleeve that you will acknowledge, that the Prelates did lay an Ostracisme upon those who did oppose them; who were in the right both in the point of Doctrine and Discipl• … ne, we shall in due time dispute.
I believe that you will acknowledge, that the Prelates did lay an Ostracism upon those who did oppose them; who were in the right both in the point of Doctrine and Discipl• … ne, we shall in due time dispute.
Though Prelacy it selfe be an usurpation, yet there were many other encroachments which may justly be called Prelaticall usurpations, and the Parliament hath sufficiently declared its judgement in this point, they have clearly proved that Prelacy had taken such a deepe root in England, and had such a destructive influence, not only into the pernicious evills of the Church, but Civill State, that the Law of right reason (even Salus populi quae suprema lex est) did command and compell them to take away both roote and branch; you may dispute that point with them; Sir, you cannot prove that Prelacy is an Order of the Church,
Though Prelacy it self be an usurpation, yet there were many other encroachments which may justly be called Prelatical usurpations, and the Parliament hath sufficiently declared its judgement in this point, they have clearly proved that Prelacy had taken such a deep root in England, and had such a destructive influence, not only into the pernicious evils of the Church, but Civil State, that the Law of right reason (even Salus People Quae Supreme lex est) did command and compel them to take away both root and branch; you may dispute that point with them; Sir, you cannot prove that Prelacy is an Order of the Church,
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10. I am no Turkish Prophet, I never preacht any piece of the Alchoran for good Doctrine, much less did I ever make it a piece of the Gospell; all that I say is this, that Christians incorporated in a Civill State may make use of Civill and naturall means for their outward safety. And that the Parliament hath a Legall power more then sufficient to prevent and restrain Tyranny. Finally, the Parliament hath power to defend that Civill right which we have to exercise the true Protestant Religion, this last point is sure of highest consequence because it concernes Gods immediate honour, and the Peoples temporall and eternall good.
10. I am no Turkish Prophet, I never preached any piece of the Alcoran for good Doctrine, much less did I ever make it a piece of the Gospel; all that I say is this, that Christians incorporated in a Civil State may make use of Civil and natural means for their outward safety. And that the Parliament hath a Legal power more then sufficient to prevent and restrain Tyranny. Finally, the Parliament hath power to defend that Civil right which we have to exercise the true Protestant Religion, this last point is sure of highest consequence Because it concerns God's immediate honour, and the Peoples temporal and Eternal good.
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Pray Sir, shew me if you can, why, he who saith the Protestants in Ireland may defend their Civill right for the free exercise of their Religion, against the furious assaults of the bloudie Rebells, doth by that assertion proclaime himself a Turke, and Denison the Alchoran; you talke of the Papists Religion, Sir, their faith is faction, their Religion is Rebellion, they think they are obliged in conscience, to put Heretiques to the sword, this Religion is destructive to every Civill State into which true Protestants are incorporated, & therefore I cannot but wonder at your extravagancy in this point. Sir, Who was it that would have imposed a Popish Service Book upon Scotland by force of Armes? You presume that I conceive the King had an intent to extirpate the Protestant Religion; Sir, I am sure that they who did seduce or over-awe the King, had such a designe. I doe not beleeve that the Queene and her Agents (the Papists in England who were certainly confederate with the Irish Rebells) had any intent to settle the true Protestant Religion; & you cannot but beleeve that their intent was, to extirpate the Protestant Religion by the sword, and to plant Popery in its stead;
prey Sir, show me if you can, why, he who Says the Protestants in Ireland may defend their Civil right for the free exercise of their Religion, against the furious assaults of the bloody Rebels, does by that assertion proclaim himself a Turk, and Denison the Alcoran; you talk of the Papists Religion, Sir, their faith is faction, their Religion is Rebellion, they think they Are obliged in conscience, to put Heretics to the sword, this Religion is destructive to every Civil State into which true Protestants Are incorporated, & Therefore I cannot but wonder At your extravagancy in this point. Sir, Who was it that would have imposed a Popish Service Book upon Scotland by force of Arms? You presume that I conceive the King had an intent to extirpate the Protestant Religion; Sir, I am sure that they who did seduce or overawe the King, had such a Design. I do not believe that the Queen and her Agents (the Papists in England who were Certainly confederate with the Irish Rebels) had any intent to settle the true Protestant Religion; & you cannot but believe that their intent was, to extirpate the Protestant Religion by the sword, and to plant Popery in its stead;
I know Christ doth make 〈 ◊ 〉, and breake the spirituall power of Antichrist, by his word and spirit, for Antichrist is cast out of the hearts and consciences of men by the spirit of the Lord Iesus; but Christ is King of Nations as well as King of Saints, and will breake the temporall power of Antichrist by Civill and naturall meanes. If Papists and Delinquents are in readiness to resist or assault the Parliament by Armes, how can the Parliament be defended or Delinquents punished but by force of Armes? I know men must be converted by a spirituall perswasion, but they may be terrified by force of Armes from persecution.
I know christ does make 〈 ◊ 〉, and break the spiritual power of Antichrist, by his word and Spirit, for Antichrist is cast out of the hearts and Consciences of men by the Spirit of the Lord Iesus; but christ is King of nations as well as King of Saints, and will break the temporal power of Antichrist by Civil and natural means. If Papists and Delinquents Are in readiness to resist or assault the Parliament by Arms, how can the Parliament be defended or Delinquents punished but by force of Arms? I know men must be converted by a spiritual persuasion, but they may be terrified by force of Arms from persecution.
All that I say, is, the Parliament may repell force with force, and if men were afraid to profess the truth because of the Queenes Army ▪ and are now as fearfull to maintaine errours for feare of the Parliament, the scales are even,
All that I say, is, the Parliament may repel force with force, and if men were afraid to profess the truth Because of the Queens Army ▪ and Are now as fearful to maintain errors for Fear of the Parliament, the scales Are even,
and we may (by study, conference, disputation, and prayer for a blessing upon all) be convinced, and converted by the undenyable demonstrations of the Spirit;
and we may (by study, conference, disputation, and prayer for a blessing upon all) be convinced, and converted by the undeniable demonstrations of the Spirit;
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11. I am glad that you speake out, and give light to your darke roome; I did not accuse you of Conventi• … les. I beleeve you hate those Christian meetings which Tertullian & Minutius, Pliny and others speake of;
11. I am glad that you speak out, and give Light to your dark room; I did not accuse you of Conventi• … les. I believe you hate those Christian meetings which Tertullian & Minutius, pliny and Others speak of;
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we had lights and witnesses good store at our meetings. And as for your conceit, that I deserve to be in Bedlam, because of the predominancy of my pride and passion,
we had lights and Witnesses good store At our meetings. And as for your conceit, that I deserve to be in Bedlam, Because of the predominancy of my pride and passion,
Sir, I confess that I deserve to be in Hell, a worse place then Bedlam; and if you scoffe at me for this acknowledgement, I shall say as Augustine did, Irrideant me arrogantes, & nondum salubritèr prostrati,
Sir, I confess that I deserve to be in Hell, a Worse place then Bedlam; and if you scoff At me for this acknowledgement, I shall say as Augustine did, Irrideant me arrogantes, & Nondum salubritèr Prostrati,
or else you may quickly come to have as litle wit as you conceive, God hath bestowed on me. 1. Doe you beleeve that your nature is corrupt? 2. And doth not a wanton wit make the heart effeminate? 3. Did you never converse with any woman of light behaviour? rub up your memory. 4. Superstitious persons are usually lascivious, I could tell you more,
or Else you may quickly come to have as little wit as you conceive, God hath bestowed on me. 1. Do you believe that your nature is corrupt? 2. And does not a wanton wit make the heart effeminate? 3. Did you never converse with any woman of Light behaviour? rub up your memory. 4. Superstitious Persons Are usually lascivious, I could tell you more,
but I spare you. 5. Are you more temperate then the Disciples to whom Christ gave that caveat, Luk. 21. 34? you may then apply your selfe to Prayer and Fasting; doe not say that this is a filthy Caveat, but beware of that filthy sinne, and acknowledge that the Caveat is given you, upon sad considerations.
but I spare you. 5. are you more temperate then the Disciples to whom christ gave that caveat, Luk. 21. 34? you may then apply your self to Prayer and Fasting; do not say that this is a filthy Caveat, but beware of that filthy sin, and acknowledge that the Caveat is given you, upon sad considerations.
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12. You tell me that God is not so fatally tyed to the Spindle of an absolute Reprobation, but that upon your Repentance he will seale your Pardon. Sir, Reprobatio est tremendum Mysterium; how dare you jest upon such a Subject, at the thought of which each Christian trembles? Can any man repent, that is given up to a reprobate mind, and an impenitent heart? And is not every man finally impenitent, save those few to whom God gives repentance, freely, powerfully, effectually? See what it is for a man to come from Ben. Iohnson, or Lucian, to treat immediately of the high and stupendidious mysteries of Religion; the Lord God pardon this wicked thought of your heart, that you may not perish in the bond of iniquity and gall of bitterness; be pleased to study the 9. Chapter to the Romanes.
12. You tell me that God is not so fatally tied to the Spindle of an absolute Reprobation, but that upon your Repentance he will seal your Pardon. Sir, Reprobation est tremendum Mysterium; how Dare you jest upon such a Subject, At the Thought of which each Christian trembles? Can any man Repent, that is given up to a Reprobate mind, and an impenitent heart? And is not every man finally impenitent, save those few to whom God gives Repentance, freely, powerfully, effectually? See what it is for a man to come from Ben. Iohnson, or Lucian, to Treat immediately of the high and stupendidious Mysteres of Religion; the Lord God pardon this wicked Thought of your heart, that you may not perish in the bound of iniquity and Gall of bitterness; be pleased to study the 9. Chapter to the Romans.
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Sir, it is 1. one thing to state a question for debate, so that you may undertake the affirmative, I the Negative, or è contra: 2. another thing to state a question in a supposition as the Respondent usually doth,
Sir, it is 1. one thing to state a question for debate, so that you may undertake the affirmative, I the Negative, or è contra: 2. Another thing to state a question in a supposition as the Respondent usually does,
I speake of agreeing upon the state of the question in the first sense, that the Question may be propounded in such termes as doe so farre state the point in Controversie, that you and I may know which part to take, the Affirmative or Negative.
I speak of agreeing upon the state of the question in the First sense, that the Question may be propounded in such terms as do so Far state the point in Controversy, that you and I may know which part to take, the Affirmative or Negative.
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1. Whether all that our Prelates have borrowed of the Church of Rome, and imposed upon the people, ought to be still retained in the Church of England? 2. Whether the Images of our Mediatour, and the Saints are usefull Ornaments in Protestant Churches? 3. Whether any Prelate be endued with the power of sole Ordination and Iurisdiction Iure divino? 4. Whether they who defend the Protestants of Ireland against the Rebells by force of Armes, are therefore to be esteemed Mahumetans? 5. Whether that faith which is grounded only upon Tradition, ought to be esteemed a Divine faith? 6. Whether the spirit speaking in the word to the conscience of private men ought to be esteemed a private Spirit? 7. Whether any Reprobate can ever be converted or saved? 8. Whether the Papists of England, & Rebells of Ireland with their Confederates did endeavour to extirpate the Protestant Religion and plant Popery in its stead? 9. Whether they who endeavoured to impose a Popish Service-Booke upon Scotland by force of Armes, were of the Mahumetan perswasion? 10. Whether the School-men are Competent judges in any point which concernes the Mysterie of Faith or Power of Godliness? 11. Whether the Nationall Covenant contradict it selfe?
1. Whither all that our Prelates have borrowed of the Church of Room, and imposed upon the people, ought to be still retained in the Church of England? 2. Whither the Images of our Mediator, and the Saints Are useful Ornament in Protestant Churches? 3. Whither any Prelate be endued with the power of sole Ordination and Jurisdiction Iure divino? 4. Whither they who defend the Protestants of Ireland against the Rebels by force of Arms, Are Therefore to be esteemed Mahumetans? 5. Whither that faith which is grounded only upon Tradition, ought to be esteemed a Divine faith? 6. Whither the Spirit speaking in the word to the conscience of private men ought to be esteemed a private Spirit? 7. Whither any Reprobate can ever be converted or saved? 8. Whither the Papists of England, & Rebels of Ireland with their Confederates did endeavour to extirpate the Protestant Religion and plant Popery in its stead? 9. Whither they who endeavoured to impose a Popish Service-Booke upon Scotland by force of Arms, were of the Mahometan persuasion? 10. Whither the Schoolmen Are Competent judges in any point which concerns the Mystery of Faith or Power of Godliness? 11. Whither the National Covenant contradict it self?
Sir, if you please to answer upon the three first questions in the Schools, and hold them as you seem to hold them all Affirmatively, I shall endeavour to prove the Negative.
Sir, if you please to answer upon the three First questions in the Schools, and hold them as you seem to hold them all Affirmatively, I shall endeavour to prove the Negative.
I did very honestly forewarn you of a visitation; it is I thinke proper enough to enquire into matters of fact at a visitation. Now whether Copes have been put to a superstitious use is not a question to be determined by any but In-Artificiall Arguments, I mean by sufficient witnesses. To that which you Prophesie of, that I am like to be a Visitor; I answer 1. I thinke you have litle ground for such a Prophecy: I call it a Prophecy, for I am sure the Houses of Parliament have not yet named any Visitor. 2. You talke much of the wisedome of the High Court of Parliament; and can you imagine that so wise a Court or (as you terme it) Councell will make choice of a Bedlam, a Turke, Dog, &c. to visit so many prudent and learned Doctors?
I did very honestly forewarn you of a Visitation; it is I think proper enough to inquire into matters of fact At a Visitation. Now whither Copes have been put to a superstitious use is not a question to be determined by any but Inartificial Arguments, I mean by sufficient Witnesses. To that which you Prophesy of, that I am like to be a Visitor; I answer 1. I think you have little ground for such a Prophecy: I call it a Prophecy, for I am sure the Houses of Parliament have not yet nam any Visitor. 2. You talk much of the Wisdom of the High Court of Parliament; and can you imagine that so wise a Court or (as you term it) Council will make choice of a Bedlam, a Turk, Dog, etc. to visit so many prudent and learned Doctors?
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Sir, you say you are not satisfied with my Arguments, you might have consider'd that I doe reserve my arguments till we meete at Schooles, our worke for the present is to draw up the Points in Controversie into formall questions; I have you see formed some questions, if you please to adde more, you may, I shall be ready to give you the best satisfaction I can,
Sir, you say you Are not satisfied with my Arguments, you might have considered that I do reserve my Arguments till we meet At Schools, our work for the present is to draw up the Points in Controversy into formal questions; I have you see formed Some questions, if you please to add more, you may, I shall be ready to give you the best satisfaction I can,
after these are discussed, if I be not called away to some better imployment by those who have power to dispose of Your humble Monitor, FRAN: CHEYNELL.
After these Are discussed, if I be not called away to Some better employment by those who have power to dispose of Your humble Monitor, FRANCE: CHEYNELL.
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An Omnia è Missali Breviario necnon Pontificali Romano à Prelatis nostris decerpta, populo { que } obstrusa in Ecclesiam recipienda sint? Christi Sanctorum { que } imagines Reformatorum Templis utili sint ornatui? Soli Praelato potestas Ordinationis nec non Iurisdictionis Iure divino competat? In hisce quaestionibus animi tui sententiam expectat FRANCISCUS CHEYNELL.
an Omnia è Missal Breviario Necnon Pontifical Romano à Prelates nostris decerpta, populo { que } obstrusa in Church recipienda sint? Christ Sanctorum { que } imagines Reformatorum Templis utili sint ornatui? Soli Praelato potestas Ordinationis nec non Iurisdictionis Iure divino competat? In hisce quaestionibus animi tui sententiam Expects FRANCIS CHEYNELL.
First, I was sorry, that it began in that kinde of bitterness, which useth to have the same mischievous effect upon minds not addicted to quarrel, as blear eyes have upon other eyes more sound. Which finde themselves insensibly infected by beholding; And in the presence of those that are bleared unawares learne their imperfections, and become bleared too.
First, I was sorry, that it began in that kind of bitterness, which uses to have the same mischievous Effect upon minds not addicted to quarrel, as blear eyes have upon other eyes more found. Which find themselves insensibly infected by beholding; And in the presence of those that Are bleared unawares Learn their imperfections, and become bleared too.
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Next, I was glad, that the Controversies betweene us, (which like the originall of mankinde, began in two, and in a short time had multiplyed themselves past number) were at length reduced to three latine questions, and those to be disputed in the Divinity School; where that part of Oxford, which understands no other Tongue, but that in which they dayly utter their commodities, if they had been present towards the making of a throng, had yet beene absent to the dispute.
Next, I was glad, that the Controversies between us, (which like the original of mankind, began in two, and in a short time had multiplied themselves passed number) were At length reduced to three latin questions, and those to be disputed in the Divinity School; where that part of Oxford, which understands no other Tongue, but that in which they daily utter their commodities, if they had been present towards the making of a throng, had yet been absent to the dispute.
Thus divided, therefore, between my provocations to Answer the reproachfull Preface, and my Alacrity to comply with the Conclusion of the precedent Letter, I returned this following Answer.
Thus divided, Therefore, between my provocations to Answer the reproachful Preface, and my Alacrity to comply with the Conclusion of the precedent letter, I returned this following Answer.
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Sir, When I had open'd the Letter you sent me on Saturday night last, Ian. 30. and found by the first period of it, that as your first Letter shew'd you a great Master in Detraction, so in this you had learnt the Art to make the Scripture revile me too,
Sir, When I had opened the letter you sent me on Saturday night last, Jan 30. and found by the First Period of it, that as your First letter showed you a great Master in Detraction, so in this you had learned the Art to make the Scripture revile me too,
how easily, and with what an unforc'd Dexterity, in the less serious part of the Day, without premeditation, or the expence of Study, you could revile me;
how Easily, and with what an unforced Dexterity, in the less serious part of the Day, without premeditation, or the expense of Study, you could revile me;
And withall, that you did let flye so many quibbles (as the exercise of your Recreation, I presume) to minde me of my more industrious Trifles, I must confess I not onely look't upon you as a Person fit to sit in the Seat of the Scornfull, but as one very capable to be requited with a Proverb; which the same Chapter which you quoted, presented to me at the 18. & 19. Verses; where 'tis said, That as a mad-man who casteth firebrands, Arrows,
And withal, that you did let fly so many quibbles (as the exercise of your Recreation, I presume) to mind me of my more Industria Trifles, I must confess I not only looked upon you as a Person fit to fit in the Seat of the Scornful, but as one very capable to be requited with a Proverb; which the same Chapter which you quoted, presented to me At the 18. & 19. Verses; where it's said, That as a madman who Cast firebrands, Arrows,
Sir, I should not have applyed this peice of Scripture to you by way of Retaliation, (which may seem to have some bitterness in it) had you not at the very threshold and first unlocking of your Letter, verified this Proverb upon your self, by casting firebrands and Arrows first,
Sir, I should not have applied this piece of Scripture to you by Way of Retaliation, (which may seem to have Some bitterness in it) had you not At the very threshold and First unlocking of your letter, verified this Proverb upon your self, by casting firebrands and Arrows First,
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as a Divine ingaged in a needless Controversie with a Divine ought to be) unsuccesfully flattered my self, that for the future, though I could not expect much Reason or proof or Argument from you,
as a Divine engaged in a needless Controversy with a Divine ought to be) unsuccessfully flattered my self, that for the future, though I could not expect much Reason or proof or Argument from you,
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yet you would certainly bind your self to the Laws of Sobriety, and good Language. How you have made good your promise, will appear to any, who (besides the reproachfull proverb with which you begin your Letter, and for which, a greater then Solomon hath said, you shall be in Danger of Hell-fire) shall read the puddle of your letter which streams from the first foul Spring, and Head of it;
yet you would Certainly bind your self to the Laws of Sobriety, and good Language. How you have made good your promise, will appear to any, who (beside the reproachful proverb with which you begin your letter, and for which, a greater then Solomon hath said, you shall be in Danger of Hell-fire) shall read the puddle of your Letter which streams from the First foul Spring, and Head of it;
where, having first charged me in my writing to you with Elaborate Folly, you make it an Excuse to the Dirt and mire of your pen, that I set you the Copy, and was foul in my Expressions first.
where, having First charged me in my writing to you with Elaborate Folly, you make it an Excuse to the Dirt and mire of your pen, that I Set you the Copy, and was foul in my Expressions First.
Sir, Though the saying of Tacitus be one of the best confutations of Detraction, Convitia spreta exolescunt, and though I have alwaies thought that to enter combate with a Dunghill is the way to come off more defiled, yet finding my self engaged (like one of the poeticall Knights errant) with an Adversary that will not onely provoke me to fight, but, whos best weapon is to defile me out of the field, I shal for once apply as good perfume to the stench you speak of,
Sir, Though the saying of Tacitus be one of the best confutations of Detraction, Convent Spreta exolescunt, and though I have always Thought that to enter combat with a Dunghill is the Way to come off more defiled, yet finding my self engaged (like one of the poetical Knights errant) with an Adversary that will not only provoke me to fight, but, whose best weapon is to defile me out of the field, I shall for once apply as good perfume to the stench you speak of,
first to your self, next to the world, (if you will consent that what thus secretly passeth between us shall be made publike, and Printed) that you are not onely fallible in your most sad,
First to your self, next to the world, (if you will consent that what thus secretly passes between us shall be made public, and Printed) that you Are not only fallible in your most sad,
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First, that there is so much loyalty, and so little self-interest in them, that my imagination can never be strong enough to Suppose them to be yours, Next, That what Folly soever betrayes it self in your expressions, yet the matter is built upon such sure rocks of the Scripture, that 'tis not all the waves or Tempest which you can raise against them, wil be able to reduce them to the fate of a House built upon the Sand. Thirdly, (since all Disputes, as wel as wit, are like a Rest Kept up at Tennis, where good players do the best with the best Gamsters) I do sadly promise you, that when ever you shal either write or urge to me such Arguments of serious Consideration, that I shal not have reason to think St. Pauls saying verified in my Expressions, that my Foolish things are sufficient to confound, and bring to nought your wise; I wil lay aside the Folly you tax me withal.
First, that there is so much loyalty, and so little self-interest in them, that my imagination can never be strong enough to Suppose them to be yours, Next, That what Folly soever betrays it self in your expressions, yet the matter is built upon such sure Rocks of the Scripture, that it's not all the waves or Tempest which you can raise against them, will be able to reduce them to the fate of a House built upon the Sand. Thirdly, (since all Disputes, as well as wit, Are like a Rest Kept up At tennis, where good players do the best with the best Gamesters) I do sadly promise you, that when ever you shall either write or urge to me such Arguments of serious Consideration, that I shall not have reason to think Saint Paul's saying verified in my Expressions, that my Foolish things Are sufficient to confound, and bring to nought your wise; I will lay aside the Folly you Tax me withal.
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In the mean time, if you think my Letters to you (By what Glass soever my Sermons were made) are elaborate, pray compare the Dates, and Receipts of them, with the No-dates, and uncertain Receipts of yours; And you wil find that the longest letter, I have yet written to you, was but the creature of two days, when your unelaborate answer to it back again was the Birth, and Travell of a whole week.
In the mean time, if you think my Letters to you (By what Glass soever my Sermons were made) Are elaborate, pray compare the Dates, and Receipts of them, with the No-dates, and uncertain Receipts of yours; And you will find that the longest Letter, I have yet written to you, was but the creature of two days, when your unelaborate answer to it back again was the Birth, and Travel of a Whole Week.
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Having said this, Sir, by way of Answer to your ungospel - like preface, I shal next, (confining my self once more to your own method) address my self to the examination of the rest of your letter. A hard task, I confess;
Having said this, Sir, by Way of Answer to your ungospel - like preface, I shall next, (confining my self once more to your own method) address my self to the examination of the rest of your Letter. A hard task, I confess;
It being so much a Twinn-brother to your former where your evasions, and little escapes are so many, and your true substantiall, solid disproofes of any one thing which I have sayd either in my Sermons or Letters, so few, that, to deal freely with you, my Conflict with you hitherto hath been (and for ought I yet foresee is like to prove) like the Fight between Hercules, and the River Achelous; which when 'twas foyled in one shape, could tire the Conquerour, and presently provoke him to a fresh encounter in another. Sir, I could wish (without your strange endless multiplycation of Questions) you would assume to your self some constant figure, wherein I might say, I grappled with a bodyed Adversary. But changing Form, as you do,
It being so much a twin-brother to your former where your evasions, and little escapes Are so many, and your true substantial, solid disproofs of any one thing which I have said either in my Sermons or Letters, so few, that, to deal freely with you, my Conflict with you hitherto hath been (and for ought I yet foresee is like to prove) like the Fight between Hercules, and the River Achelous; which when 'twas foiled in one shape, could tire the Conqueror, and presently provoke him to a fresh encounter in Another. Sir, I could wish (without your strange endless multiplycation of Questions) you would assume to your self Some constant figure, wherein I might say, I grappled with a bodied Adversary. But changing From, as you do,
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and putting me stil to prove that which you have not yet so much as seemingly confuted, pardon me (I beseech you) if I say, that my combate with you is not only like the combate of Hercules with that River, but like his, who thought he had entered Duell with a Gyant, and after much toyl found himself encountred by a cloud.
and putting me still to prove that which you have not yet so much as seemingly confuted, pardon me (I beseech you) if I say, that my combat with you is not only like the combat of Hercules with that River, but like his, who Thought he had entered Duel with a Giant, and After much toil found himself encountered by a cloud.
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My sermon, if you mark it, is not so confined either to Vanlings Draughts, or any other mans pencil, as to defend what ever their Irregular Fancies shal draw,
My sermon, if you mark it, is not so confined either to vanlings Draughts, or any other men pencil, as to defend what ever their Irregular Fancies shall draw,
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But if your conceipt were true, what doth your Logick infer, That because some Chappels are adorn'd with the Images of some of the persons in the Glorious Trinity,
But if your conceit were true, what does your Logic infer, That Because Some Chapels Are adorned with the Images of Some of the Persons in the Glorious Trinity,
how long hath the single - Topick of your meer Assertion been of such forcible Authority, that without any other proofe, you should think me obliged to hold such Images worthy of expulsion,
how long hath the single - Topic of your mere Assertion been of such forcible authority, that without any other proof, you should think me obliged to hold such Images worthy of expulsion,
because you say they are? Had you either from Scripture (the most perfect Rule for the Decision of Controversies) or from Reason, (Though in your esteem but a peece of nature corrupted) urged any one necessary Argument to prove them unlawful, or things which deserve to be called the Idolatry or Superstition of the place, perhaps being a servant to Demonstration, (though a favourite of the muses) I should have been one of the first that should have cryed out for Reformation. But this not being done by you, nor indeed, possible to be done by any other, though my sermon speak not of any Image of any person in the Trinity, yet I conceive all Arguments, which shal strive to prove, that no picture of any person in the Trinity ought to be the Ornaments of a Church, or Chappell Window, will be as frail and brittle as the Glass in which they stand.
Because you say they Are? Had you either from Scripture (the most perfect Rule for the Decision of Controversies) or from Reason, (Though in your esteem but a piece of nature corrupted) urged any one necessary Argument to prove them unlawful, or things which deserve to be called the Idolatry or Superstition of the place, perhaps being a servant to Demonstration, (though a favourite of the muses) I should have been one of the First that should have cried out for Reformation. But this not being done by you, nor indeed, possible to be done by any other, though my sermon speak not of any Image of any person in the Trinity, yet I conceive all Arguments, which shall strive to prove, that no picture of any person in the Trinity ought to be the Ornament of a Church, or Chapel Window, will be as frail and brittle as the Glass in which they stand.
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Sir, I have said in my last Letter, and shal repeat it in this, that 'tis not you, but nature and the numerous places of Scripture, which forbid to make any picture of God, (either taken for the Divine essence common to all the three persons, or for the person of God the Father distinct from the other two) which perswade me that any such picture (besides the impossibility) is unlawfull. And therefore you need not have put your self to the unnecessary trouble to hang your Margin with quotations taken out of Bellarmine, or Aquinas; since all such quotations applyed to that which I have said and you have cited, which is, That all pictures of God are a breach of the second Commandment, do strike me no more,
Sir, I have said in my last letter, and shall repeat it in this, that it's not you, but nature and the numerous places of Scripture, which forbid to make any picture of God, (either taken for the Divine essence Common to all the three Persons, or for the person of God the Father distinct from the other two) which persuade me that any such picture (beside the impossibility) is unlawful. And Therefore you need not have put your self to the unnecessary trouble to hang your Margin with quotations taken out of Bellarmine, or Aquinas; since all such quotations applied to that which I have said and you have cited, which is, That all pictures of God Are a breach of the second Commandment, do strike me no more,
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then if I should enter conflict with those dead Arras-Captains, which in hangings threaten to assault the spectatour with imaginary, woven Lances. Much less need you so superfluously have called S. Paul from the third heaven to prove, that (because he once quoted this Greek Hemistick out of Aratus NONLATINALPHABET, that we are the Off-spring of God) God is not like to gold, silver,
then if I should enter conflict with those dead Arras-Captains, which in hangings threaten to assault the spectator with imaginary, woven Lances. Much less need you so superfluously have called S. Paul from the third heaven to prove, that (Because he once quoted this Greek Hemistich out of Aratus, that we Are the Offspring of God) God is not like to gold, silver,
Since by that which I have said of him in my former Letter, you are obliged to testifie for me, that I have urged convincing reasons to prove he cannot be:
Since by that which I have said of him in my former letter, you Are obliged to testify for me, that I have urged convincing Reasons to prove he cannot be:
which Reasons, as borrowed from nature and the schoolmen (with whom, sir, I hope you are not implacably fallen out) I do not urge as the supream Iudges of what I there prove,
which Reasons, as borrowed from nature and the Schoolmen (with whom, sir, I hope you Are not implacably fallen out) I do not urge as the supreme Judges of what I there prove,
which is, That because Lullius, who wrote of Chymistry, was called Raymundus, I, who have read another Raymundus who wrote of Natural Theologie, am to be called a Lullianist, which is a Logick as wretched,
which is, That Because Lullius, who wrote of Chemistry, was called Raymundus, I, who have read Another Raymundus who wrote of Natural Theology, am to be called a lullianist, which is a Logic as wretched,
as if I should say, Mr Cheynell hath read Cajetane, and hath made him a marginal note, Therefore he is a seeker of the Philosophers Stone, and study's to convert the Ore and Tin of the kingdom into Gold. Sir, Your Logick is not much mended when you say, That the Word (thereupon) is sometimes Illative, sometimes Ordinative. For take it which way you will,
as if I should say, Mr Cheynell hath read Cajetane, and hath made him a marginal note, Therefore he is a seeker of the Philosophers Stone, and study's to convert the Over and Tin of the Kingdom into Gold. Sir, Your Logic is not much mended when you say, That the Word (thereupon) is sometime Illative, sometime Ordinative. For take it which weigh you will,
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As it stands in your last letter, you are bound to give me thanks as a Poet, that I dealt not with you as a Sophister, and proclaimed your infirmity for having utter'd a contradiction. Which contradiction, I confess, might have been avoyded by the insertion of the omitted word or two, for want of which, you say my sophisticall Criticism is abortive,
As it Stands in your last Letter, you Are bound to give me thanks as a Poet, that I dealt not with you as a Sophister, and proclaimed your infirmity for having uttered a contradiction. Which contradiction, I confess, might have been avoided by the insertion of the omitted word or two, for want of which, you say my sophistical Criticism is abortive,
Because, any such Draught not being possible to be made of him, but by resembling of him to something w• … n is able to afford a Species or Idea to the sense, would, (besides the Falseness of it, where a gross material figure should represent a pure invisible Essence) degrade him from the honour which he ought to hold in our Minds which are his Temple;
Because, any such Draught not being possible to be made of him, but by resembling of him to something w• … n is able to afford a Species or Idea to the sense, would, (beside the Falseness of it, where a gross material figure should represent a pure invisible Essence) degrade him from the honour which he ought to hold in our Minds which Are his Temple;
in which Temple if he should hang up in a frame or table, which should contract and shrink him to the finite Model of a man or any other creature, 'twere the way to convert him into an Idoll; and so (as I have often said) to sin against the second Commandement, which as it may be broken by spending our Worship upon false Gods; so it may also be broken by our false portraitures, and apprehensions, and venerations of the True.
in which Temple if he should hang up in a frame or table, which should contract and shrink him to the finite Model of a man or any other creature, 'twere the Way to convert him into an Idol; and so (as I have often said) to sin against the second Commandment, which as it may be broken by spending our Worship upon false God's; so it may also be broken by our false portraitures, and apprehensions, and venerations of the True.
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and be lookt on by those who do only count them speechless Colours. The like may be said of al Pictures made of Christ, which pretend to express no more of him then is capable of Representation, and exceed not the lines and symetry of his Body and flesh. For I shal grant you that to Limb his Divinity, or to draw him in both his Natures, as he is NONLATINALPHABET God as well as man, is altogether impossible,
and be looked on by those who do only count them speechless Colours. The like may be said of all Pictures made of christ, which pretend to express no more of him then is capable of Representation, and exceed not the lines and symmetry of his Body and Flesh. For I shall grant you that to Limb his Divinity, or to draw him in both his Nature's, as he is God as well as man, is altogether impossible,
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if he should enjoyn the Painter to limb his soul, as well as the proportion and feature of his Body, since the Soul is a thing so unexpressible to the sense, that it scarce affords any Idea to be understood by the mind. Sir,
if he should enjoin the Painter to limb his soul, as well as the proportion and feature of his Body, since the Soul is a thing so unexpressible to the sense, that it scarce affords any Idea to be understood by the mind. Sir,
if you have read Aristotles Books NONLATINALPHABET, you wil there find, that the proper Objects of al the senses besides those of the Eye (though much grosser then Spirits or Souls) cannot be brought into picture. A Painter may draw a flower but he cannot limb a scent. He may paint fire, but he cannot draw heat. He may furnish a table with an imaginary banquet, but he that should offer to taste of this banquet would find himself cozen'd.
if you have read Aristotle Books, you will there find, that the proper Objects of all the Senses beside those of the Eye (though much grosser then Spirits or Souls) cannot be brought into picture. A Painter may draw a flower but he cannot limb a scent. He may paint fire, but he cannot draw heat. He may furnish a table with an imaginary banquet, but he that should offer to taste of this banquet would find himself cozened.
The Reason is, because Nature it self makes it impossible for the proper Object of one sense to be the Object of another; And finds not art or colours for any thing invisible; But only for those Superficie's, Symetry's, and sensible parts of Things, which are first capable to be seen, and then to be transcribed into a picture. But why that part of Christ, which after his Resurrection, (when it began to cease to be any longer a part of this visible World) was seen of above five hundred brethren at once, may not be painted;
The Reason is, Because Nature it self makes it impossible for the proper Object of one sense to be the Object of Another; And finds not art or colours for any thing invisible; But only for those Superficie's, Symmetry's, and sensible parts of Things, which Are First capable to be seen, and then to be transcribed into a picture. But why that part of christ, which After his Resurrection, (when it began to cease to be any longer a part of this visible World) was seen of above five hundred brothers At once, may not be painted;
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when he descended upon our Mediator Christ, and sate upon the heads of the Apostles) may not be brought into imagery, I must confess to you, I am not sharp-witted enough to perceive.
when he descended upon our Mediator christ, and sat upon the Heads of the Apostles) may not be brought into imagery, I must confess to you, I am not sharp-witted enough to perceive.
Though this I shal freely say to you, (and pray do not call it Poetry) That to maintain that Christ thus in picture may be worshipt, is such a peece of Supe• … stition, as not only teaches the simple to commit Idolatry,
Though this I shall freely say to you, (and pray do not call it Poetry) That to maintain that christ thus in picture may be worshipped, is such a piece of Supe• … stition, as not only Teaches the simple to commit Idolatry,
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but endeavours to verifie upon him in colours the reproach which the calumniating Jews stuck upon his person and to make him thus painted, a Seducer of people.
but endeavours to verify upon him in colours the reproach which the calumniating jews stuck upon his person and to make him thus painted, a Seducer of people.
As for your fourth paragraph, (which assaults me the second time with an Argument without an Edge, which is, that the Sun and Images cannot be put in the scales of comparison in point of fitness to be preserved) having in my former Letter already answered you, I shal not put my self to the needless trouble, the second time to confute it.
As for your fourth paragraph, (which assaults me the second time with an Argument without an Edge, which is, that the Sun and Images cannot be put in the scales of comparison in point of fitness to be preserved) having in my former letter already answered you, I shall not put my self to the needless trouble, the second time to confute it.
For answer to your Fifth, pray, Sir, read that part of my Sermon which you have corrupted into a quibble; And there you shal find, that what I say of clean linnen is not,
For answer to your Fifth, pray, Sir, read that part of my Sermon which you have corrupted into a quibble; And there you shall find, that what I say of clean linen is not,
which is, That by the same reason that you make Surplices to be superstitious because papists wear them, you may make Linnen also to be superstitious because papists shift; And so conclude cleanliness to be as unlawful as Surplices or Copes. Sir, this is NONLATINALPHABET;
which is, That by the same reason that you make Surplices to be superstitious Because Papists wear them, you may make Linen also to be superstitious Because Papists shift; And so conclude cleanliness to be as unlawful as Surplices or Copes. Sir, this is;
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Your sixth paragraph is a faggot bound up with more sticks in it, then you, without poetical Licence, can possibly gather from my Letter; where, Sir, I only promise you, (when ever you shal cal upon me) to derive to you all the ancient parts of our English Liturgy from Liturgy's which were in the Church before popery was born.
Your sixth paragraph is a faggot bound up with more sticks in it, then you, without poetical Licence, can possibly gather from my letter; where, Sir, I only promise you, (when ever you shall call upon me) to derive to you all the ancient parts of our English Liturgy from Liturgy's which were in the Church before popery was born.
Of which if any part be to be found in the Rubricks of the Church of Rome your logick wil never be able to prove, that therefore 'tis to be rejected as trash and trumpery in ours.
Of which if any part be to be found in the Rubrics of the Church of Rome your logic will never be able to prove, that Therefore it's to be rejected as trash and trumpery in ours.
as I told you before, do Davids Psalms cease to be a piece of Canonical Scripture, because they are to be found bound up in the volumn with the Mass. Sir,
as I told you before, do Davids Psalms cease to be a piece of Canonical Scripture, Because they Are to be found bound up in the Volume with the Mass. Sir,
if what ever is made use of by the Pope, or touches upon Rome, should be superstitious, the River Tiber would be the most blameable river in the World.
if what ever is made use of by the Pope, or touches upon Room, should be superstitious, the River Tiber would be the most blameable river in the World.
What you mean by a prelatical Faction here in England, or what they borrowed from the Rituals or pontifical of Rome, is exprest to me in such a mist of words (which sound big to the common people, and signifie nothing to the wise) that I must confess my dulness, I do not understand you.
What you mean by a prelatical Faction Here in England, or what they borrowed from the Rituals or pontifical of Room, is expressed to me in such a missed of words (which found big to the Common people, and signify nothing to the wise) that I must confess my dullness, I do not understand you.
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If you mean, that they inserted any new peeces into the old garment of our Cōmon-prayer-book; and those borrowed from the Missal, or Breviary of Rome, I beleeve, Sir, (abstracting from those alterations made in the prayers for the King, Queen, and Royal issue, which the Death of Princes exacted, (unless,
If you mean, that they inserted any new Pieces into the old garment of our Common prayer book; and those borrowed from the Missal, or Breviary of Room, I believe, Sir, (abstracting from those alterations made in the Prayers for the King, Queen, and Royal issue, which the Death of Princes exacted, (unless,
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for constancy sake, you would have them allow of prayers for the dead; and in King Charls and Queen Mary's days, to pray still for King Iames and Queen Anne, which would be a piece of popery equal to the invocations of saints) you will find nothing modern or of such new contrivance, as past not Bucers Examen in the raign of Edward the sixth; And was confirmed by Act of Parliament in the raign of Queen El• … zabeth. In saying this in their defence, who had the ordering of such changes, I hope Sir, you will not so uncharitably think me imbark't in their Faction (which truly to me stil presented it self like the conceal'd Horses under ground, a fiction made to walk the streets, to terrifie the people) as to perswade your self,
for constancy sake, you would have them allow of Prayers for the dead; and in King Charls and Queen Mary's days, to pray still for King James and Queen Anne, which would be a piece of popery equal to the invocations of Saints) you will find nothing modern or of such new contrivance, as passed not Bucers Examen in the Reign of Edward the sixth; And was confirmed by Act of Parliament in the Reign of Queen El• … zabeth. In saying this in their defence, who had the ordering of such changes, I hope Sir, you will not so uncharitably think me embarked in their Faction (which truly to me still presented it self like the concealed Horses under ground, a fiction made to walk the streets, to terrify the people) as to persuade your self,
after my so many professions to fall a sacrifice to the Protestant Religion, that it can be either in the power of the Church or court of Rome, to tempt me from my Resolution: Which is, to go out of the world, in the same Religion I came in.
After my so many professions to fallen a sacrifice to the Protestant Religion, that it can be either in the power of the Church or court of Room, to tempt me from my Resolution: Which is, to go out of the world, in the same Religion I Come in.
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Sir, I gave warning in my last letter not to venture your writings upon the Argument, which deceives none but very vulgar understandings, and which I in my Sermon cal the Mother of mistakes; which is, from an accidental concurrence in some things to infer an outright similitude and agreement in all. Because Bellarmine says tradition is a better medium to prove somethings by,
Sir, I gave warning in my last Letter not to venture your writings upon the Argument, which deceives none but very Vulgar understandings, and which I in my Sermon call the Mother of mistakes; which is, from an accidental concurrence in Some things to infer an outright similitude and agreement in all. Because Bellarmine Says tradition is a better medium to prove somethings by,
which is the same, as if a Turk and a Christian saying that the Sun shines, you should infer, that the Christian is a Mahumetan, and for saying so, a Turk. I confess, you do not say we are both of the same Religion:
which is the same, as if a Turk and a Christian saying that the Sun shines, you should infer, that the Christian is a Mahometan, and for saying so, a Turk. I confess, you do not say we Are both of the same Religion:
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but that I, in preferring Tradition, which you your self, in your seventh paragraph, tllow to be the Constant and universal Report of the Church) before he Testimony of the Spirit, speaking in the Word to the Consciences of private men, am more profane than he. Heer, sir, you must not take it ill,
but that I, in preferring Tradition, which you your self, in your seventh paragraph, tllow to be the Constant and universal Report of the Church) before he Testimony of the Spirit, speaking in the Word to the Consciences of private men, am more profane than he. Heer, sir, you must not take it ill,
if I expose you to the censure of being deservedly thought guilty of a double mistake. The one is, that if Bellarmine in this particular were in an Errour, and if I had out-spoken him in his Errour, yet the Laws of speech will not allow you to say, That in an unprofane subject, either of us is profane; more heretical, or mistaken you might perhaps have said:
if I expose you to the censure of being deservedly Thought guilty of a double mistake. The one is, that if Bellarmine in this particular were in an Error, and if I had outspoken him in his Error, yet the Laws of speech will not allow you to say, That in an unprofane Subject, either of us is profane; more heretical, or mistaken you might perhaps have said:
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But to call him positively, and me comparatively more profane, because we both hold, That a Drop is more liable to corruption then the Ocean, or the testimony of al ages of the Church is a fuller proof of the meaning of a text in Scripture, then the solitary Exposition of a man who can perswade none but himself, is as incongruous,
But to call him positively, and me comparatively more profane, Because we both hold, That a Drop is more liable to corruption then the Ocean, or the testimony of all ages of the Church is a fuller proof of the meaning of a text in Scripture, then the solitary Exposition of a man who can persuade none but himself, is as incongruous,
therefore Abulensis was a greater Adulterer then He. Your other mistake is, That you confound the Spirit of God speaking in the Scripture with the private Spirit (that is) Reason, Humour, or Fancie of the person spoken to.
Therefore Abulensis was a greater Adulterer then He. Your other mistake is, That you confound the Spirit of God speaking in the Scripture with the private Spirit (that is) Reason, Humour, or Fancy of the person spoken to.
That is, so calculated, or Meridianized to some select minds & understandings, that it shall hold the candle to them only, and leave All others in the Darke. But,
That is, so calculated, or Meridianized to Some select minds & understandings, that it shall hold the candle to them only, and leave All Others in the Dark. But,
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That as God by his Spirit did at first dictate the scripture, so he dictated it in those thingswhich are necessary to Salvation, intelligible to all the world of Men, who will addict their minds to read it.
That as God by his Spirit did At First dictate the scripture, so he dictated it in those thingswhich Are necessary to Salvation, intelligible to all the world of Men, who will addict their minds to read it.
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and therefore universally intelligible to them, (it should else cease to be either Revelation or a Rule) for you to hold that it cannot be understood without a second Revelation, made by the same Spirit that wrote it, to the private spirit of you the more-Cabinet Reader, is as if you should inclose and impale to your self the Ayre, or Sun-beames; And should maintain that God hath placed the Sun in the firmament,
and Therefore universally intelligible to them, (it should Else cease to be either Revelation or a Rule) for you to hold that it cannot be understood without a second Revelation, made by the same Spirit that wrote it, to the private Spirit of you the more-Cabinet Reader, is as if you should enclose and impale to your self the Air, or Sunbeam; And should maintain that God hath placed the Sun in the firmament,
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In short, sir, 'tis to make his word, which was ordained to give light to all the World, a Dark Lanthorn, In which a candle shines to the use of none but him that bears it.
In short, sir, it's to make his word, which was ordained to give Light to all the World, a Dark Lantern, In which a candle shines to the use of none but him that bears it.
Your Eighth Paragraph being the third of your eleven Questions as also the close of your ninth, shall receive a latine Answer from me in the Divinity School.
Your Eighth Paragraph being the third of your eleven Questions as also the close of your ninth, shall receive a latin Answer from me in the Divinity School.
Your next Paragraph is againe the Hydra with repullulating Heads: Where, first, you put me to prove the purity of the Doctrine, Discipline, and Government in England. Which, being managed by a Prelaticall faction, whom, you say, I call the Church, was not excellent,
Your next Paragraph is again the Hydra with repullulating Heads: Where, First, you put me to prove the purity of the Doctrine, Discipline, and Government in England. Which, being managed by a Prelatical faction, whom, you say, I call the Church, was not excellent,
if I reckon from the yeare 1630. to 1640. As for the Doctrine, Sir, I told you before, that the Primitive Church it selfe was not free from Heresies. If therefore I should grant you (which I never shall, till you particularly tell me what those erroneous doctrines were) that some men in our Church were heterodox, nay hereticall in their opinions, yet I conceive it to be a very neere neighbour to heresie in you to charge the doctrines of persons upon the Kingdome or Church. Such Doctrines might be in England, (as you whether out of Choice or Luck have said) yet not by the Tenets or Doctrines of the Land: No more,
if I reckon from the year 1630. to 1640. As for the Doctrine, Sir, I told you before, that the Primitive Church it self was not free from Heresies. If Therefore I should grant you (which I never shall, till you particularly tell me what those erroneous doctrines were) that Some men in our Church were heterodox, nay heretical in their opinions, yet I conceive it to be a very near neighbour to heresy in you to charge the doctrines of Persons upon the Kingdom or Church. Such Doctrines might be in England, (as you whither out of Choice or Luck have said) yet not by the Tenets or Doctrines of the Land: No more,
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then if you should say, that because M. Yerbury and some few o• … hers hold the Equ• … lity of the Saints with Christ, the whole Kingdome is a blasphemer, and was by you confuted at S. Maries. The publick doctrine of the Church of England I call none but that which was allowed to be so by an Act of Pa• … liament of England; and that, Sir, was contained in the 39. Articles. If any Prelate or inferiour Priest, for the Cicle of yeares you speak of, either held or taught any thing contrary to th• … se, (as it will be hard I beleeve for you to instance in any of that side who did) you shall have my consent, in that particular, to count them no part of our Church. In the meane time, Sir, I beseech you be favourable to this Island; and think not that for ten yeares space 'twas hereticall in all the parts of it on this side Berwick. Withall, Sir, I desire (since you have assigned me an Epocha to reckon from) that you will compare the worst doctrines which wore the date of the Trojan Warre among us, with those which have since broke loose in the space of a Warre not halfe so long,
then if you should say, that Because M. Yerbury and Some few o• … hers hold the Equ• … lity of the Saints with christ, the Whole Kingdom is a blasphemer, and was by you confuted At S. Mary's. The public Doctrine of the Church of England I call none but that which was allowed to be so by an Act of Pa• … liament of England; and that, Sir, was contained in the 39. Articles. If any Prelate or inferior Priest, for the Cicle of Years you speak of, either held or taught any thing contrary to th• … se, (as it will be hard I believe for you to instance in any of that side who did) you shall have my consent, in that particular, to count them no part of our Church. In the mean time, Sir, I beseech you be favourable to this Island; and think not that for ten Years Molle 'twas heretical in all the parts of it on this side Berwick. Withal, Sir, I desire (since you have assigned me an Epocha to reckon from) that you will compare the worst doctrines which wore the date of the Trojan War among us, with those which have since broke lose in the Molle of a War not half so long,
so much heresie, as well as schisme, hath torne it asunder, that 'tis now become like Iosephs coat imbrued in bloud, where no one piece carryes colour or resemblance to another.
so much heresy, as well as Schism, hath torn it asunder, that it's now become like Joseph's coat imbrued in blood, where no one piece carries colour or resemblance to Another.
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As for the Discipline and Government of our Church, (if you would speak your conscience, and not your gall) you would confess, that the frame and structure of it was raised from the most Primitive Modell that any Moderne Church under the Sunne was governed by.
As for the Discipline and Government of our Church, (if you would speak your conscience, and not your Gall) you would confess, that the frame and structure of it was raised from the most Primitive Model that any Modern Church under the Sun was governed by.
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A Government so well sized and fitted to the Civill Government of the Kingdome, that till the insurrection of some false Prophets, who presumed to offer strange fire before the Lord, and reduced a Land which flowed with milk and honey, into a wildernesse; they agreed together like the two Scripture-brothers, Moses and Aaron; and were the two banks which shut up schisme within its channell, and suffered not heresie or sedition to overflow their bounds. In short, Sir, I know not into what new forme this Kingdome may be moulded, or what new creation may creep forth from the strife-full heap of things, into which,
A Government so well sized and fitted to the Civil Government of the Kingdom, that till the insurrection of Some false prophets, who presumed to offer strange fire before the Lord, and reduced a Land which flowed with milk and honey, into a Wilderness; they agreed together like the two scripture-brothers, Moses and Aaron; and were the two banks which shut up Schism within its channel, and suffered not heresy or sedition to overflow their bounds. In short, Sir, I know not into what new Form this Kingdom may be moulded, or what new creation may creep forth from the strifeful heap of things, into which,
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But if the Civill State doe ever returne to its former selfe againe, your Presbyterian Government, which was brought forth at Geneva, and was since nursed up in Scotland, mingled with it, (if I be not deceived in the principles of that Government) will be but a wild Vine ingrafted into a true. Vpon which unequall, disproportioned Incorporation, we may as well expect to gather Figs of Thistles, or grapes of thornes, as that the one should grow so Southerne, the other so Northerne; that one harmonious, musicall Body should arise from them thus joyned. What Errors in Government or Discipline were committed by the Prelates, I know not;
But if the Civil State do ever return to its former self again, your Presbyterian Government, which was brought forth At Geneva, and was since nursed up in Scotland, mingled with it, (if I be not deceived in the principles of that Government) will be but a wild Vine ingrafted into a true. Upon which unequal, disproportioned Incorporation, we may as well expect to gather Figs of Thistles, or grapes of thorns, as that the one should grow so Southern, the other so Northern; that one harmonious, musical Body should arise from them thus joined. What Errors in Government or Discipline were committed by the Prelates, I know not;
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In the meane time, Sir, to call them, or those, who submitted to their Government, A Prelaticall faction, because the then wheels of their Government moved with an unanimous undisturbance, is, I beleeve, a calumny, which you would faine fasten upon them, provoked (I suppose) by the description which I have made of the conspiracy of the False Prophets of Ierusalem in my Sermon. I must deal freely with you, Sir, do but probably make it appear to me, that this Faction in your letter was like the Conspiracy in my Sermon; Do but prove to me, that the Prelates devoured soules; That they took to themselves the Treasure, and precious things of the Land; That to effect this, they kindled the first spark towards a CivilWar; & then blew it into such a flame, as could not be quencht but with the bloud of Husbands ravisht from their Wives, and the slaughter of parents prest and ravisht from their children: Doe but prove to me that they made one widdow, or built their Honours upon the ruine or calamity of one Orphane; Lastly, do but prove to me that the Priests (whom you make to be the lower orbe of their Faction) did so mingle,
In the mean time, Sir, to call them, or those, who submitted to their Government, A Prelatical faction, Because the then wheels of their Government moved with an unanimous undisturbance, is, I believe, a calumny, which you would feign fasten upon them, provoked (I suppose) by the description which I have made of the Conspiracy of the False prophets of Ierusalem in my Sermon. I must deal freely with you, Sir, do but probably make it appear to me, that this Faction in your Letter was like the conspiracy in my Sermon; Do but prove to me, that the Prelates devoured Souls; That they took to themselves the Treasure, and precious things of the Land; That to Effect this, they kindled the First spark towards a CivilWar; & then blew it into such a flame, as could not be quenched but with the blood of Husbands ravished from their Wives, and the slaughter of Parents pressed and ravished from their children: Do but prove to me that they made one widow, or built their Honours upon the ruin or calamity of one Orphan; Lastly, do but prove to me that the Priests (whom you make to be the lower orb of their Faction) did so mingle,
and profane, or that in complyance with them, they saw vanity, and divined lyes to the people, and I shall think them capable of all the hard language, which you or others have for some yeares heapt upon them.
and profane, or that in compliance with them, they saw vanity, and divined lies to the people, and I shall think them capable of all the hard language, which you or Others have for Some Years heaped upon them.
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Till then, Sir, pray mistake not Concrets for their Abstracts; nor charge the faults of persons, upon the innocency of their functions. Prelacy is an Order so well rooted in the Scripture, though now deprived of all its Branches in this Kingdome, that I verily perswade my selfe, that as Caiaphas in the Gospell when he spoke Prophecy, perceived not himself at that time to be a Prophet; so you (over-rul'd by the guidance of a higher power) have in this Paragraph exceedingly praised Prelacy, whilst you laboured to revile it.
Till then, Sir, pray mistake not Concretes for their Abstracts; nor charge the Faults of Persons, upon the innocency of their functions. Prelacy is an Order so well rooted in the Scripture, though now deprived of all its Branches in this Kingdom, that I verily persuade my self, that as Caiaphas in the Gospel when he spoke Prophecy, perceived not himself At that time to be a Prophet; so you (overruled by the guidance of a higher power) have in this Paragraph exceedingly praised Prelacy, while you laboured to revile it.
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For either it must be Non-sense, or a very great Encomium of it, when you say, that as long as it enjoyed a root here in this Kingdome, it had not onely a destructive influence into the evils of the Church,
For either it must be Nonsense, or a very great Encomium of it, when you say, that as long as it enjoyed a root Here in this Kingdom, it had not only a destructive influence into the evils of the Church,
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If the Influence of it were so destructive of evils, (as indeed it was) pray with what Logick can you say, that Salus populi quae suprema lex est, did compell the Parliament to extirpate a thing so preservative and full of Antidote both to Church and State?
If the Influence of it were so destructive of evils, (as indeed it was) pray with what Logic can you say, that Salus People Quae Supreme lex est, did compel the Parliament to extirpate a thing so preservative and full of Antidote both to Church and State?
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Sir, if mens styles & denominations be to be given to them by the place & clymate where they are borne & bred, I shall grant you are an English, nay an Oxford Christian. But if you preach,
Sir, if men's styles & denominations be to be given to them by the place & climate where they Are born & bred, I shall grant you Are an English, nay an Oxford Christian. But if you preach,
& maintain, that Religion is to be propagated by the Swor• …, I must tell you, that an English Presbyter may in this case be a Turkish Prophet, and that though his Text be chosen from the Gospel, yet the Doctrine raised from it, may be a piece of the Alchoran. I shall allow you to say that the Protestants in Ireland had a Right to the defence of the free exercise of their Religion against the furious assaults of the bloody Rebels.
& maintain, that Religion is to be propagated by the Swor• …, I must tell you, that an English Presbyter may in this case be a Turkish Prophet, and that though his Text be chosen from the Gospel, yet the Doctrine raised from it, may be a piece of the Alcoran. I shall allow you to say that the Protestants in Ireland had a Right to the defence of the free exercise of their Religion against the furious assaults of the bloody Rebels.
But when you tell me that Christ is King of Nations as well as King of Saints, (which I shall grant you) and say, that as one of his wayes to make Proselytes is by the perswasion of his Word and Spirit;
But when you tell me that christ is King of nations as well as King of Saints, (which I shall grant you) and say, that as one of his ways to make Proselytes is by the persuasion of his Word and Spirit;
so, if that will not do, his other way to break the power of Antichrist, that is, (as I conceive you mean) to convert men from Popery, is by civill and naturall meanes, that is, (if you meane any thing) to compell them to be Protestants by the Sword; Me-thinks I am at Mech• …, and heare a piece of Turcisme preacht to me by one of Mahomets Priests. In short, Sir,
so, if that will not do, his other Way to break the power of Antichrist, that is, (as I conceive you mean) to convert men from Popery, is by civil and natural means, that is, (if you mean any thing) to compel them to be Protestants by the Sword; Methinks I am At Mech• …, and hear a piece of Turcisme preached to me by one of Mahomets Priests. In short, Sir,
But doe you prove demonstratively, not jealously, to me, that the Queene and her Agents had an intent to extirpate the Protestant Religion, and to plant Popery by the Sword; and the Army that should bring that designe to pass, shall, in my opinion, be styled an Army, not of Papists, but of baptized Ianizaries. As for your bidding me dispute the right of taking up Armes in such a case, with the Parliament; First, I must desire you to accept the Answer which Favroinus the Philosopher gave to a friend of his, who askt him,
But do you prove demonstratively, not jealously, to me, that the Queen and her Agents had an intent to extirpate the Protestant Religion, and to plant Popery by the Sword; and the Army that should bring that Design to pass, shall, in my opinion, be styled an Army, not of Papists, but of baptised Janizaries. As for your bidding me dispute the right of taking up Arms in such a case, with the Parliament; First, I must desire you to accept the Answer which Favroinus the Philosopher gave to a friend of his, who asked him,
why he would let Adrian the Emperour have the better of him in a Dispute; I am loth to enter into an Argumentation with those who command Thirty Legions. Next, Sir,
why he would let Adrian the Emperor have the better of him in a Dispute; I am loath to enter into an Argumentation with those who command Thirty Legions. Next, Sir,
if I were of consideration enough to be heard to speak publickly to that Great Assembly, having first kist my weapon, I should not doubt, with all the respective liberty, which might witness to them that I strive not to diminish the rights of their power, but to defend the truth of my cause, to tell them, that to come into the field with an armed Gospel, is not the way chosen by Christ to make Proselites.
if I were of consideration enough to be herd to speak publicly to that Great Assembly, having First kissed my weapon, I should not doubt, with all the respective liberty, which might witness to them that I strive not to diminish the rights of their power, but to defend the truth of my cause, to tell them, that to come into the field with an armed Gospel, is not the Way chosen by christ to make Proselytes.
If this be an error or mis-perswasion in me, shew me but one undenyable demonstration of the Spirit to disprove it, besides your untopicall perswasion of your selfe to the contrary,
If this be an error or mispersuasion in me, show me but one undeniable demonstration of the Spirit to disprove it, beside your untopical persuasion of your self to the contrary,
and, without any farther conference, or dispute in this point, I shall acknowledge my selfe your convert, and be most glad to be convinced. In the mean time, Sir, you are obliged, (though I be in your opinion in an error) to think more nobly of me, then of those Cowards of your side, who durst not speak Truth in a time of danger, when you see me, in the like time, such a resolute Champion (as you conceive) for the wrong.
and, without any farther conference, or dispute in this point, I shall acknowledge my self your convert, and be most glad to be convinced. In the mean time, Sir, you Are obliged, (though I be in your opinion in an error) to think more nobly of me, then of those Cowards of your side, who durst not speak Truth in a time of danger, when you see me, in the like time, such a resolute Champion (as you conceive) for the wrong.
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Sir, 'tis one of the prayses of a good picture to be drawne so livingly, that every one in the room that beholds it, shall thinke it looks only on him; 'Tis just so with some Texts in Scripture, and some parts of morall Philosophy; which when they speake very Characterizingly of an irregular passion, or vice, if they meet with a man Conscious, and one subject to such passions, remember him of his guilt, and prick his minde as if he only were signified by that which was writ to all the World. By your charging me that I dealt more sharply with you then I should, you give me cause to suspect, that my Letter proved such a picture to you;
Sir, it's one of the praises of a good picture to be drawn so livingly, that every one in the room that beholds it, shall think it looks only on him; It's just so with Some Texts in Scripture, and Some parts of moral Philosophy; which when they speak very characterizingly of an irregular passion, or vice, if they meet with a man Conscious, and one Subject to such passion, Remember him of his guilt, and prick his mind as if he only were signified by that which was writ to all the World. By your charging me that I dealt more sharply with you then I should, you give me cause to suspect, that my letter proved such a picture to you;
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and you to your guilty selfe seemed a person so concerned. The words of bitterness which you have layed together in one heape, are composed of such Language, as upon your twentieth perusall you will never be able to finde in my Letter. Sir, Christianity; and my profession ▪ (however you in your letter forgot both) have taught me not to returne Vomit for Vomit. And the love which I beare to to the Civility of expression, would never suffer me to be so revilingly broad. If I made use of one of Senoca's Epistles, or of Tully's Paradoxes, or Horace's poeticall Controversies, and if you would apply what they said of Ambition, Pride, or Choller to your self, certainly, Sir, you have no reason to call this the Luxuriancy of my wit. And thereupon to inferre these provocative conclusions; that my wit is wanton, therefore I am effeminate. That I am superstitious, therefore lascivious too.
and you to your guilty self seemed a person so concerned. The words of bitterness which you have laid together in one heap, Are composed of such Language, as upon your twentieth perusal you will never be able to find in my letter. Sir, Christianity; and my profession ▪ (however you in your Letter forgotten both) have taught me not to return Vomit for Vomit. And the love which I bear to to the Civility of expression, would never suffer me to be so revilingly broad. If I made use of one of Senoca's Epistles, or of Tully's Paradoxes, or Horace's poetical Controversies, and if you would apply what they said of Ambition, Pride, or Choler to your self, Certainly, Sir, you have no reason to call this the Luxuriancy of my wit. And thereupon to infer these provocative conclusions; that my wit is wanton, Therefore I am effeminate. That I am superstitious, Therefore lascivious too.
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or despise those that are more weake, so (without sparing me at all) I doe once more challenge you to prove, that the wantonness of it hath betrayed me to the loose Conversation of any that are light. Lastly, Sir, I hope you doe not think I have so much of the vaine glory, or selfe-conceitedness of those Reverend Hypocrites in the Gospell in me, who were able to boast of their long Prayers, and broad phylactaries, and of their fasting twice a weeke, that I will offer to thinke my selfe more temperate then the Apostles.
or despise those that Are more weak, so (without sparing me At all) I do once more challenge you to prove, that the wantonness of it hath betrayed me to the lose Conversation of any that Are Light. Lastly, Sir, I hope you do not think I have so much of the vain glory, or Self-conceitedness of those Reverend Hypocrites in the Gospel in me, who were able to boast of their long Prayers, and broad phylactaries, and of their fasting twice a Week, that I will offer to think my self more temperate then the Apostles.
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Yet, Sir, I dare once more challenge you, & the precisest of your inspired informers, to prove me at any time guilty of the breach of the Text you quote against Surfeiting, and Drunkenness. Luk. 21. 34. That part of your Paragraph, therefore, which ends in exhortation, is a piece of Homily, which returnes to you, to be made use of towards some other on the next last Wednesday of the month, where Fasting, and Sobriety will be seasonable Theams.
Yet, Sir, I Dare once more challenge you, & the Precisest of your inspired informers, to prove me At any time guilty of the breach of the Text you quote against Surfeiting, and drunkenness. Luk. 21. 34. That part of your Paragraph, Therefore, which ends in exhortation, is a piece of Homily, which returns to you, to be made use of towards Some other on the next last Wednesday of the Monn, where Fasting, and Sobriety will be seasonable Theams.
Yet Sir, all they who (maintaining it to be absolute) doe revive the fiction of the three destinies, where one holds the Distaffe on which the Thred of every mans Fate is spun, and doe preach a piece of Zeno's Philosophy for a piece of Saint Paul's Epistles, can have no reason to accuse me of a jest, because I apply'd a spindle to the Distaffe, on which mens fates are rolled. Sir, in plainer termes,
Yet Sir, all they who (maintaining it to be absolute) do revive the fiction of the three destinies, where one holds the Distaff on which the Thread of every men Fate is spun, and do preach a piece of Zeno's Philosophy for a piece of Saint Paul's Epistles, can have no reason to accuse me of a jest, Because I applied a spindle to the Distaff, on which men's fates Are rolled. Sir, in plainer terms,
as absolute Reprobation, is a piece of Stoicisme, which was never held to be Christian, till it crept forth into the Church from the same fancy, which was the wombe in which the Presbyterian Government was formed,
as absolute Reprobation, is a piece of Stoicism, which was never held to be Christian, till it crept forth into the Church from the same fancy, which was the womb in which the Presbyterian Government was formed,
so me thinks, Lucian, Sir, (how cheaply soever you think of him, or me, for having closed my last letter to you with a piece of his Nigrinus) in his confutation of this Heathenish Errour (which hath made so many hang themselves) urgeth Arguments which would become one of the Fathers of the Church. I know not whether you have read his NONLATINALPHABET.
so me thinks, Lucian, Sir, (how cheaply soever you think of him, or me, for having closed my last Letter to you with a piece of his Nigrinus) in his confutation of this Heathenish Error (which hath made so many hang themselves) urges Arguments which would become one of the Father's of the Church. I know not whither you have read his.
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1. That all they who lye under the Inflexibility of it, being tyed by an unalterable necessity to do what they do, can in no reason be rewarded if they do well, nor with any Justice be punisht if they do ill. Next, that the Sinnes which they commit, (if they cannot but commit them) are not to be called their Sinnes, but the Sinnes of that Decree which laid this necessity upon them.
1. That all they who lie under the Inflexibility of it, being tied by an unalterable necessity to do what they do, can in no reason be rewarded if they do well, nor with any justice be punished if they do ill. Next, that the Sinnes which they commit, (if they cannot but commit them) Are not to be called their Sins, but the Sinnes of that decree which laid this necessity upon them.
And, therefore, Thirdly that a murtherer (thus predestined) if he should be arraigned, may say to any Iudge thus stoically perswaded, Why doe you accuse me? Pray call my Destiny to the Bar; and do not sentence me, but my fate to the Racke and Wheel.
And, Therefore, Thirdly that a murderer (thus predestined) if he should be arraigned, may say to any Judge thus stoically persuaded, Why do you accuse me? Pray call my Destiny to the Bar; and do not sentence me, but my fate to the Rack and Wheel.
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I was but an oversway'd Instrument in this Murther; and was but such an Engine to my Destiny, as my Sword was to me. Though this were spoken by a Heathen, only in disproof of Fate, yet since Saint Chrysostome in more then three Sermons had said the same things in disproofe of absolute Reprobation, I hope, Sir,
I was but an overswayed Instrument in this Murder; and was but such an Engine to my Destiny, as my Sword was to me. Though this were spoken by a Heathen, only in disproof of Fate, yet since Saint Chrysostom in more then three Sermons had said the same things in disproof of absolute Reprobation, I hope, Sir,
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neither Calvin, nor Piscator, have so mistaught you to understand Saint Paul, as from any Epistler of his to conclude peremptorily, that anywithout their desert, are given up to a Reprobate minde, and finally struck,
neither calvin, nor Piscator, have so mistaught you to understand Saint Paul, as from any Epistler of his to conclude peremptorily, that anywithout their desert, Are given up to a Reprobate mind, and finally struck,
And to deale freely with you, the best Commentator I ever yet met with to lead me through the darkness of it, was another place of Scripture or two set in presence,
And to deal freely with you, the best Commentator I ever yet met with to led me through the darkness of it, was Another place of Scripture or two Set in presence,
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and scale with this, both which joyned, me thought, made perfectly the Cloud which guided the Iewes through the Wilderness, which was a Cloud to the Aegyptians, but a pillar of fire to the Israelites. Sir, I know that neither Saint Paul hath written Contradictions, nor any other of the Apostles written that which is Contradictory to Saint Paul. Sir, I presume,
and scale with this, both which joined, me Thought, made perfectly the Cloud which guided the Iewes through the Wilderness, which was a Cloud to the egyptians, but a pillar of fire to the Israelites. Sir, I know that neither Saint Paul hath written Contradictions, nor any other of the Apostles written that which is Contradictory to Saint Paul. Sir, I presume,
also, that Aristotles Book NONLATINALPHABET hath not so forsaken your memory, but you know that an Universall Affirmative, and a particular Negative are a perfect Contradiction, and cannot both be true. Here, then, stands the case.
also, that Aristotle Book hath not so forsaken your memory, but you know that an Universal Affirmative, and a particular Negative Are a perfect Contradiction, and cannot both be true. Here, then, Stands the case.
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You, building your Opinion upon the NONLATINALPHABET or great depth of the ninth Chapter to the Romans, inferre from thence that God gives Repentance only to some few, whose peremptory will 'tis that they only shall be saved. Saint Paul in his first Epistle to Timothy, Chapter 2. vers. 4. gives us a line and plummet to sound this Depth; and sayes expresly, That 'tis the will of God that all men should be saved.
You, building your Opinion upon the or great depth of the ninth Chapter to the Roman, infer from thence that God gives Repentance only to Some few, whose peremptory will it's that they only shall be saved. Saint Paul in his First Epistle to Timothy, Chapter 2. vers. 4. gives us a line and plummet to found this Depth; and Says expressly, That it's the will of God that all men should be saved.
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Between these propositions, 'tis his will that all shall, and 'tis his will that only a few shall be saved, there is no Medium, in which they may be reconciled;
Between these propositions, it's his will that all shall, and it's his will that only a few shall be saved, there is no Medium, in which they may be reconciled;
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but one of them must necessarily be true, the other false. This, then, being so, I have alwayes held it safer to build my Faith upon those cleare places of the Scripture, which have no vaile before their face, then those which are mysterious, and lead me to a NONLATINALPHABET over which I stand amazed, but cannot from thence infer. I doe farther profess to you, that I am not so wedded to this or any other Speculative Opinion, but that,
but one of them must necessarily be true, the other false. This, then, being so, I have always held it safer to built my Faith upon those clear places of the Scripture, which have no veil before their face, then those which Are mysterious, and led me to a over which I stand amazed, but cannot from thence infer. I do farther profess to you, that I am not so wedded to this or any other Speculative Opinion, but that,
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but there have been two with us, who have taken away as many Copes and guilt candlesticks, as if they had been superstitious. Sir, 'tis no wonder to me that in our times silver should be Popery; Or that Church utensills if they be Gold should be called superstition. But certainly, Sir, 'twas a great misinformation to send them to search for Copes or things of value to my poor Protestant Chamber; where there never was a Cope, though, perhaps, they might have found a long-disused Surplice, there.
but there have been two with us, who have taken away as many Copes and guilt candlesticks, as if they had been superstitious. Sir, it's no wonder to me that in our times silver should be Popery; Or that Church utensils if they be Gold should be called Superstition. But Certainly, Sir, 'twas a great misinformation to send them to search for Copes or things of valve to my poor Protestant Chamber; where there never was a Cope, though, perhaps, they might have found a long-disused Surplice, there.
And as for Idolls of price, if they had searcht my purse, I beleeve that all the popery, which, in these impoverishing Times, they could have found in it, cast into the fire, like the Iewish Earerings, would neither have come forth a Silver Crucifix; much less so wealthy an Idoll as a Golden Calse. Sir,
And as for Idols of price, if they had searched my purse, I believe that all the popery, which, in these impoverishing Times, they could have found in it, cast into the fire, like the Jewish Earrings, would neither have come forth a Silver Crucifix; much less so wealthy an Idol as a Golden Cause. Sir,
since at length I understand you, that by agreeing upon the true state of the questions before we dispute them, you mean that we should agree upon the termes in which they are to be held, I am very ready to comply with you in that reasonable particular.
since At length I understand you, that by agreeing upon the true state of the questions before we dispute them, you mean that we should agree upon the terms in which they Are to be held, I am very ready to comply with you in that reasonable particular.
But to accept of any, either of your eleven English, or your three Latine questions, in the terms in which you have formed them, I can by no meanes consent.
But to accept of any, either of your eleven English, or your three Latin questions, in the terms in which you have formed them, I can by no means consent.
Which is, that by making them as Popish questions as you can, (especially one of them) where you insert the words Missall, Breviary, and Pontificall) words odious to the people,
Which is, that by making them as Popish questions as you can, (especially one of them) where you insert the words Missal, Breviary, and Pontifical) words odious to the people,
though I have more then once profest my selfe ready to fall a sacrifice in the defence of the Protestant Religion, yet that this was but a disguise which concealed my hypocrisie, 'till provoked I were put to defend the superstitions of the Church of Rome. Sir, I know upon what lesser grounds then this, some in our credulous times have been unjustly called Papists. Next, Sir,
though I have more then once professed my self ready to fallen a sacrifice in the defence of the Protestant Religion, yet that this was but a disguise which concealed my hypocrisy, till provoked I were put to defend the superstitions of the Church of Room. Sir, I know upon what lesser grounds then this, Some in our credulous times have been unjustly called Papists. Next, Sir,
if I should hold them affirmatively, with their faces thus looking towards Popery, and should bring them thus clothed in your termes of superstition into the Divinity Schoole, I doubt very much whethet the publickness of the Defence may not draw an aspersion not onely upon me, and the Moderator, (if he will vouchsafe to sit in the Chaire whilst we quarrell) but upon the whole already too much defamed University, which such as you have from numerous Pulpits called long since Popishly affected; But if it should allow of such a Dispute, 'twould lend fuell to your calumnies, and be endangered to be no longer thought Popish, but out-right a Papist. Thirdly, Sir, your first and last Question (if they were purged of their odious termes) cannot publiquely be maintained without some affront to the Parliament, who by one Ordinance have put down the Common-prayer-book, by another Episcopacy. If,
if I should hold them affirmatively, with their faces thus looking towards Popery, and should bring them thus clothed in your terms of Superstition into the Divinity School, I doubt very much whethet the publicness of the Defence may not draw an aspersion not only upon me, and the Moderator, (if he will vouchsafe to fit in the Chair while we quarrel) but upon the Whole already too much defamed university, which such as you have from numerous Pulpits called long since Popishly affected; But if it should allow of such a Dispute, 'twould lend fuel to your calumnies, and be endangered to be no longer Thought Popish, but outright a Papist. Thirdly, Sir, your First and last Question (if they were purged of their odious terms) cannot publicly be maintained without Some affront to the Parliament, who by one Ordinance have put down the Common prayer book, by Another Episcopacy. If,
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therefore, under your termes, I should publiquely stand up in defence of them, you had need procure a third Ordinance, which when I have done may keep me safe.
Therefore, under your terms, I should publicly stand up in defence of them, you had need procure a third Ordinance, which when I have done may keep me safe.
Yet, Sir, to assure you that this is no evasion in me to decline a dispute, because my Sermon was the occasion of your challenge of me in the Pulpit, and of this private conference betweene us since;
Yet, Sir, to assure you that this is no evasion in me to decline a dispute, Because my Sermon was the occasion of your challenge of me in the Pulpit, and of this private conference between us since;
Since also you allow me the liberty of alteration, and to adde my stroke to the Anvill on which the questions to be disputed on between us are to receive the last form, and shape, in which, with least offence, and scandall, they may walk into the publique. Lastly,
Since also you allow me the liberty of alteration, and to add my stroke to the Anvil on which the questions to be disputed on between us Are to receive the last from, and shape, in which, with least offence, and scandal, they may walk into the public. Lastly,
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since the three Latine Questions you sent me are three passages of my Sermon, but so corrupted from themselves, as shew them to have been once purely Protestant, but passing through your hands have degenerated, and clothed themselves with a to-be-suspected robe of Popery, the nearest way I know for us to agree upon their true state is to deale with them as the Bishops at the Reformation dealt with the Religion of the Church of Rome; that is, purge them from their corruptions, and restore them to the Primitive rule from whence they have digrest.
since the three Latin Questions you sent me Are three passages of my Sermon, but so corrupted from themselves, as show them to have been once purely Protestant, but passing through your hands have degenerated, and clothed themselves with a to-be-suspected robe of Popery, the nearest Way I know for us to agree upon their true state is to deal with them as the Bishops At the Reformation dealt with the Religion of the Church of Room; that is, purge them from their corruptions, and restore them to the Primitive Rule from whence they have digressed.
An Liturgia Anglicana ideò • … liminanda sit, quia nonnullas partes ab Ecclesiâ Romanâ mutuata est, Neg. Christi, Sanctorum { que } imagines in Reformator.
an Liturgiam Anglican ideò • … liminanda sit, quia nonnullas parts ab Ecclesiâ Romanâ mutuata est, Neg. Christ, Sanctorum { que } imagines in Reformator.
Ecclesiis l• … ite retineri possint, Aff. Regimen Ecclesiae Anglicanae per Episcepos sit Antichristianum, ex eo quòd Ecclesia Romana (quā nonnulli sedem Antichristi statuunt) sic gubernatur, Neg.
Ecclesiis l• … item retineri possint, Aff. Regimen Ecclesiae Anglicanae per Episcepos fit Antichristian, ex eo quòd Ecclesia Roman (quā Nonnulli sedem Antichrist statuunt) sic gubernatur, Neg.
and, like a generous Adversary, will promise me, that neither for sending of them to you now, nor for defending them hereafter, I shall be question'd, (for this I require no other security but your word) I will not faile (God assisting me) to meet you in the Divinity Schoole at University weapons, when ever you shall think fit to call upon me;
and, like a generous Adversary, will promise me, that neither for sending of them to you now, nor for defending them hereafter, I shall be questioned, (for this I require no other security but your word) I will not fail (God assisting me) to meet you in the Divinity School At university weapons, when ever you shall think fit to call upon me;
and to bring with you those Arguments, which, you say, you reserve for that place, and in your two letters have not vouchsafed to afford me, who doe daily pray (for I begin to be weary of fighting with shades) that this unnecessary conflict may at length end in a Christian peace between you the opponent, and me the defender of The Sermon against False Prophets, J. MAYNE.
and to bring with you those Arguments, which, you say, you reserve for that place, and in your two letters have not vouchsafed to afford me, who do daily pray (for I begin to be weary of fighting with shades) that this unnecessary conflict may At length end in a Christian peace between you the opponent, and me the defender of The Sermon against False prophets, J. MAYNE.
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how, having hitherto tolerably borne his rougher assaults, I should preserve my self from being conquer'd by his civilities. Which I confess, have such a forcible charme upon my nature, softend, and tutor'• … to it by Religion, that the World cannot afford an Enemy, who shall raise such a tempest of persecution against me,
how, having hitherto tolerably born his rougher assaults, I should preserve my self from being conquered by his civilities. Which I confess, have such a forcible charm upon my nature, softend, and tutor'• … to it by Religion, that the World cannot afford an Enemy, who shall raise such a tempest of persecution against me,
but that I shall be ready to afford him my Imbraces, and Armes, if he will be content to be received there in a calme. I do farther confess, that M. Cheynell, by undertaking to secure me against the danger which might have followed a publique dispute, hath not onely verified my expression,
but that I shall be ready to afford him my Embraces, and Arms, if he will be content to be received there in a Cam. I do farther confess, that M. Cheynell, by undertaking to secure me against the danger which might have followed a public dispute, hath not only verified my expression,
and shewne himselfe a generous adversary; but by that engagement of himself, hath made me see, what reason I have to complaine of my hard fortune, which hath left me onely the will, and not the power, to be in the like kind,
and shown himself a generous adversary; but by that engagement of himself, hath made me see, what reason I have to complain of my hard fortune, which hath left me only the will, and not the power, to be in the like kind,
You may be confident that the Messenger was not sent by me, because he return'd without you and without his fees. I never writ up one Letter to London that did in the least measure reflect upon you;
You may be confident that the Messenger was not sent by me, Because he returned without you and without his fees. I never writ up one letter to London that did in the least measure reflect upon you;
I doe here under my owne hand assure you, that if you be questioned for defending these Propositions in a Scholasticall way, (you know reproaches are not Scholasticke) in the publique Schools, I will answer for you;
I do Here under my own hand assure you, that if you be questioned for defending these Propositions in a Scholastical Way, (you know Reproaches Are not Scholastic) in the public Schools, I will answer for you;
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the Parliament will not question you for any learned rationall debate about Prelates or the Common-Prayer-Booke, for the satisfaction of your self and others.
the Parliament will not question you for any learned rational debate about Prelates or the Common-Prayer-Booke, for the satisfaction of your self and Others.
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I will meet you if you please, at the Doctor of the Chaire his lodgings to morrow about two of the clock in the afternoon; I doubt not but by his advice we shall agree upon termes fit to express the points in Controversie; if you like the proposall be pleased to send your approbation of it in two lines by this bearer to Your friend to serve you, FRAN: CHEYNELL. Mert. Coll. Feb. 4. 1646.
I will meet you if you please, At the Doctor of the Chair his lodgings to morrow about two of the clock in the afternoon; I doubt not but by his Advice we shall agree upon terms fit to express the points in Controversy; if you like the proposal be pleased to send your approbation of it in two lines by this bearer to Your friend to serve you, FRANCE: CHEYNELL. Mert Coll. Feb. 4. 1646.
To this Letter (which was the last I received from him) by the same Messenger that brought it, I return'd this Answer, which was the last he received from me. SIR,
To this letter (which was the last I received from him) by the same Messenger that brought it, I returned this Answer, which was the last he received from me. SIR,
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I shall (God willing) meet you to morrow at your houre, at the Doctor of the Chaire's Lodging. Where if you be as willing to submit to the termes which he shall think fit to put the Questions in, which we are to dispute upon as I shall be, there will be no variance between us there,
I shall (God willing) meet you to morrow At your hour, At the Doctor of the Chaire's Lodging. Where if you be as willing to submit to the terms which he shall think fit to put the Questions in, which we Are to dispute upon as I shall be, there will be no variance between us there,
nor shall we I hope, bring any with us from the Divinity School. Where Sir, you shall meet one who is so great a lover of truth, that if you can convince me for being all this while in an Errour, I shall think my self indeed, a gainer by this conflict. And no longer stile my self the defender of the Sermon against False Prophets, but one, who for being confuted by you ought to remain From my Chamber, 〈 ◊ 〉. 4. 1646. Your Affectionate friend and Servant, JASPER MAYNE.
nor shall we I hope, bring any with us from the Divinity School. Where Sir, you shall meet one who is so great a lover of truth, that if you can convince me for being all this while in an Error, I shall think my self indeed, a gainer by this conflict. And no longer style my self the defender of the Sermon against False prophets, but one, who for being confuted by you ought to remain From my Chamber, 〈 ◊ 〉. 4. 1646. Your Affectionate friend and Servant, JASPER MAYNE.
or what Catastrophe did shut up the conflict between us, which had so much busie Epitasis and expectation in it, I could wish Master Cheynell himself were the Historian. Nevertheless, none will have reason to thinke me partiall or unfaithfull in my Report, having not only Master Wilkinson, if I deliver false story, but the Doctor of the Chaire to dispro• …, and contradict me.
or what Catastrophe did shut up the conflict between us, which had so much busy Epitasis and expectation in it, I could wish Master Cheynell himself were the Historian. Nevertheless, none will have reason to think me partial or unfaithful in my Report, having not only Master Wilkinson, if I deliver false story, but the Doctor of the Chair to dispro• …, and contradict me.
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At whose lodging in Christ-church when we 〈 ◊ 〉, First, with a prudence becoming the granity of his person, and the Dignity of his place, he told us, that he could not think it sit to sit moderatour to any disputation which was • … ot either pro form, and conduced to the taking of a degree, or pro Termino, which is a Divinity exercise, at which the University Statutes require his presence in the chaire. Next,
At whose lodging in Christchurch when we 〈 ◊ 〉, First, with a prudence becoming the granity of his person, and the Dignity of his place, he told us, that he could not think it fit to fit moderator to any disputation which was • … It either Pro from, and conduced to the taking of a degree, or Pro Termino, which is a Divinity exercise, At which the university Statutes require his presence in the chair. Next,
if we resolved to meet in the Schools without a moderatour, his advice was, that Master Cheynell should have his scribe and I mine, to write down faithfully his Arguments and my Replyes: which thus taken and compared, would not be so liable to the variations of report, as when the eares and memories of the hearers are their only Register.
if we resolved to meet in the Schools without a moderator, his Advice was, that Master Cheynell should have his scribe and I mine, to write down faithfully his Arguments and my Replies: which thus taken and compared, would not be so liable to the variations of report, as when the ears and memories of the hearers Are their only Register.
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There remained but one difficulty, which was, how to make us agree upon questions fit to be disputed in such a publike way. M. Cheynell utterly refused Mine, and the Doctor of the Chaire thought it no way reasonable, that in the dangerous attire they wore, I should accept of his; especially the first. Which upon M. Cheynells unlocking of the full extent and meaning of the termes, revealed it self to be a kinde of Trojan horse; consecrated indeed to Pallas without,
There remained but one difficulty, which was, how to make us agree upon questions fit to be disputed in such a public Way. M. Cheynell utterly refused Mine, and the Doctor of the Chair Thought it no Way reasonable, that in the dangerous attire they wore, I should accept of his; especially the First. Which upon M. Cheynells unlocking of the full extent and meaning of the terms, revealed it self to be a kind of Trojan horse; consecrated indeed to Pallas without,
For, besides the Words Missall, Breviary, and Pontificall (against which I before gave in my exceptions) by A praelatis decerpta, populo { que } obtrusa, Master Cheynell said, he not only meant those parts of our English Lyturgie which have been borrowed from the Church of Rome, but the Scotch Lyturgie too,
For, beside the Words Missal, Breviary, and Pontifical (against which I before gave in my exceptions) by A Prelates decerpta, populo { que } obtrusa, Master Cheynell said, he not only meant those parts of our English Liturgy which have been borrowed from the Church of Room, but the Scotch Liturgy too,
as it was imposed upon that Nation by the Sword. Which, though it were a mistake in him to say it was imposed by the sword, (since the date of the reception of it in that Church was the year 1637. At which time the Sword of both Nations lodged peaceably in the Scabberd) and though upon the perusall of it since, I finde it the same in all points with ours,
as it was imposed upon that nation by the Sword. Which, though it were a mistake in him to say it was imposed by the sword, (since the date of the reception of it in that Church was the year 1637. At which time the Sword of both nations lodged peaceably in the Scabbard) and though upon the perusal of it since, I find it the same in all points with ours,
but only in the contraction of the forme of the Administration of the Lords Supper, and so for the matter of it as defensible as ours, yet having been turned out of that Kingdome, and Church as solemnly as it was at first introduced, that is, by an Act of Parliament; To whose birth the King and Houses concurred,,
but only in the contraction of the Form of the Administration of the lords Supper, and so for the matter of it as defensible as ours, yet having been turned out of that Kingdom, and Church as solemnly as it was At First introduced, that is, by an Act of Parliament; To whose birth the King and Houses concurred,,
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for me to have disputed publiquely for the second reception of it, had been the way not only to raise a Northern Army of men against my self, (who would, doubtless, have thought it a very bold piece of insolence in me to disallow in a publique dispute, the proceedings of a whole State) but of such Northerne Women too, whose zeale upon the first reading of that innocent Lyturgie, mistook it for the Mass booke, and thereupon converted their Ioynt-stools, upon which they sate, into Weapons, with which they invaded the Reader, and chaced him, with his Newborn Popery in his hand, out of the Church. These Reasons being layed to those other, which in my last letter but one, produced to shew how scandalous,
for me to have disputed publicly for the second reception of it, had been the Way not only to raise a Northern Army of men against my self, (who would, doubtless, have Thought it a very bold piece of insolence in me to disallow in a public dispute, the proceedings of a Whole State) but of such Northern Women too, whose zeal upon the First reading of that innocent Liturgy, mistook it for the Mass book, and thereupon converted their Joint-stools, upon which they sat, into Weapons, with which they invaded the Reader, and chased him, with his Newborn Popery in his hand, out of the Church. These Reasons being laid to those other, which in my last Letter but one, produced to show how scandalous,
as well as unsafe, it would in all likelyhood, prove both to the University and my self, if I should publiquely maintaine a question which carryed so much danger with it, I prest M. Cheynell with the intimation which he gave me in his last letter, which was, to stand to that frame of Questions which the Doctor of the Chaire should contrive for us.
as well as unsafe, it would in all likelihood, prove both to the university and my self, if I should publicly maintain a question which carried so much danger with it, I pressed M. Cheynell with the intimation which he gave me in his last Letter, which was, to stand to that frame of Questions which the Doctor of the Chair should contrive for us.
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To whose Ordering of the terms of his first Question if he would submit, I promised him to accept of his other two; (though in the Doctor of the Chaires opinion, the termes of his third Question were something hard) in that unaltered forme into which he had cast them.
To whose Ordering of the terms of his First Question if he would submit, I promised him to accept of his other two; (though in the Doctor of the Chairs opinion, the terms of his third Question were something heard) in that unaltered Form into which he had cast them.
To this his reply was, that after the Words populo obtrusa, in his first Question, he would allow me to insert these two words of Mitigation, ut fertur. Whereto my answer was, that this addition would so litle deserve the name of a Mitigation, that it very much increast my burther,
To this his reply was, that After the Words populo obtrusa, in his First Question, he would allow me to insert these two words of Mitigation, ut fertur. Whereto my answer was, that this addition would so little deserve the name of a Mitigation, that it very much increased my burther,
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Since hereby I obliged my self, not only to stand up for the Re-admission of the Scotch Lyturgie; which could not be done without an affront offered to the Act of State that banisht it,
Since hereby I obliged my self, not only to stand up for the Readmission of the Scotch Liturgy; which could not be done without an affront offered to the Act of State that banished it,
but for the Iustification of all the unknown practices of the Prelates, who had the contrivance of that Lyturgie, against the Sinister reports, and Calumnies of the incensed people. Who,
but for the Justification of all the unknown practices of the Prelates, who had the contrivance of that Liturgy, against the Sinister reports, and Calumnies of the incensed people. Who,
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as for some yeares, they have been falsely taught to thinke the Order of Bishops Antichristian, so looking upon their persons through the mist cast by some False Prophets before their eyes, it ought to be no wonder if their best Actions have seemed Popery. The Conclusion of all was this.
as for Some Years, they have been falsely taught to think the Order of Bishops Antichristian, so looking upon their Persons through the missed cast by Some False prophets before their eyes, it ought to be no wonder if their best Actions have seemed Popery. The Conclusion of all was this.
I Have in my time seen certain Pictures with two faces. Beheld one way, they have presented the shape and figure of a Man. Beheld another, they have presented the shape and figure of a Serpent. Me thinks, Sir,
I Have in my time seen certain Pictures with two faces. Beheld one Way, they have presented the shape and figure of a Man. Beheld Another, they have presented the shape and figure of a Serpent. Me thinks, Sir,
for some years, whatever Letters the King wrote either to the Queene, or his friends, or what ever Declarations he publish• … in the defence of his Rights and Cause, had the ill fortune to undergoe the fate of such a Picture. To us who read them impartially, by their own true, genuine light, they appeared so many cleare, transparent Copies of a sincere and Gallant Mind. Look't upon by the People, (of whom you know who said, populus iste vult decipi, decipiatur) through the Answers and Observations, and venomous Comments, which some men made upon them, a fallacy in judgement followed very like the fallacy of the sight; where an Object beheld through a false deceitfull medium, partakes of the cosenage of the conveyance, and way, and puts on a false Resemblance. As square, bright, angular things through a mist show darke and round; and straight things seen through water show broken and distorted.
for Some Years, whatever Letters the King wrote either to the Queen, or his Friends, or what ever Declarations he publish• … in the defence of his Rights and Cause, had the ill fortune to undergo the fate of such a Picture. To us who read them impartially, by their own true, genuine Light, they appeared so many clear, transparent Copies of a sincere and Gallant Mind. Looked upon by the People, (of whom you know who said, populus iste vult decipi, decipiatur) through the Answers and Observations, and venomous Comments, which Some men made upon them, a fallacy in judgement followed very like the fallacy of the sighed; where an Object beheld through a false deceitful medium, partakes of the cozenage of the conveyance, and Way, and puts on a false Resemblance. As square, bright, angular things through a missed show dark and round; and straight things seen through water show broken and distorted.
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when I consider how much he is concern'd in his fortunes that the Parliament should all this while be in the right. Besides, Sir, Having lookt upon the Cause of that Side meerly in that plausible dresse with which some pens have attired it,
when I Consider how much he is concerned in his fortune's that the Parliament should all this while be in the right. Beside, Sir, Having looked upon the Cause of that Side merely in that plausible dress with which Some pens have attired it,
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And having entertain'd a str• … ng prejudice against whatever shall be said to prove that a Parliament may erre, it ought to be no marvaile to you if he be rather of M. • … rinnes then Iudge Ienkins's. Opinion;
And having entertained a str• … ng prejudice against whatever shall be said to prove that a Parliament may err, it ought to be no marvel to you if he be rather of M. • … rinnes then Judge Jenkins's. Opinion;
And perswade himselfe, that the Parliament having, if not a superior, yet a coordinate power with the King, in which the People is interested, where ever their Religion or Liberty is invaded, may take up Armes against Him,
And persuade himself, that the Parliament having, if not a superior, yet a coordinate power with the King, in which the People is interested, where ever their Religion or Liberty is invaded, may take up Arms against Him,
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Sir, finding by my reading of the publick writings of both sides, that both sides challenged to themselves the Defence of one and the same Cause, I must confesse to you, That 〈 ◊ 〉 a while the many Battailes, which so often coloured our fields with Bloud, appeared to me like Battails • … ught in Dreams. Where the person combating in his sl• … epe, imagines he hath an Adversary, but a wake perceives his error that he hel• … co• … flict with himselfe. To speak a little more freely to 〈 ◊ 〉, Sir, the Kings Declarations, and the Parliaments Remonstrances equally pretending to the maintenance of the same Protestant Religion, and the same Liberty of the Subject, I wondered a while how they could make two opposite sides, or could so frequently come into the field without a Quarrell.
Sir, finding by my reading of the public writings of both sides, that both sides challenged to themselves the Defence of one and the same Cause, I must confess to you, That 〈 ◊ 〉 a while the many Battles, which so often coloured our fields with Blood, appeared to me like Battles • … ught in Dreams. Where the person combating in his sl• … epe, imagines he hath an Adversary, but a wake perceives his error that he hel• … co• … flict with himself. To speak a little more freely to 〈 ◊ 〉, Sir, the Kings Declarations, and the Parliaments Remonstrances equally pretending to the maintenance of the same Protestant Religion, and the same Liberty of the Subject, I wondered a while how they could make two opposite sides, or could so frequently come into the field without a Quarrel.
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But since your Friend is pleased to let me no longer remain a Sceptick, but clearly to state the Quarrell; by suffering the two great words of Charme, Liberty, and Religion. (from whence both sides have so often made their Recruits) to stand no longer as a Salamis, or controverted Iland between two equall Challengers; And since he is pleased to espouse the defence of them so wholly to the Parliament, as to call the Warre made by the King the Invasion of them;
But since your Friend is pleased to let me no longer remain a Sceptic, but clearly to state the Quarrel; by suffering the two great words of Charm, Liberty, and Religion. (from whence both sides have so often made their Recruits) to stand no longer as a Salamis, or controverted Island between two equal Challengers; And since he is pleased to espouse the defence of them so wholly to the Parliament, as to call the War made by the King the Invasion of them;
Either 'tis true what your Friend saies, that the Parliament hath all this while sought for the defence of their Liberty, and Religion, or 'tis only a pretence, and hath hid some darker secret under it.
Either it's true what your Friend Says, that the Parliament hath all this while sought for the defence of their Liberty, and Religion, or it's only a pretence, and hath hid Some Darker secret under it.
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If it have been only a pretence, there being not a third word in all the World which can afford so good Colour to make an unjust Warre passe for a just, the first discovery of it, will be the fall, and ruine of it;
If it have been only a pretence, there being not a third word in all the World which can afford so good Colour to make an unjust War pass for a just, the First discovery of it, will be the fallen, and ruin of it;
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For first, Sir, I would fain know of your friend, what he means by the Liberty of the Subject. I presume he doth not mean a Releasement from servitude. Since amongst all their other complaints, delivered in Petitions to the Parliament, they never yet adventured to say that they were govern'd as Servants by a hard Master, not as Subjects by a Prince. Nor doe I find that the King was such a Pharaoh to them, that they were able to say, that he changed a Kingdome of Freemen into a House of Bondage. Some Acts of his Government, I confesse, some have call'd Illegal; namely the exaction of Ship-mony. But this certainly, was a grievance which if it had not been redrest, deserved not to be reckoned among the Brick kills of Aegypt, or to denominate his Government despoticall too.
For First, Sir, I would fain know of your friend, what he means by the Liberty of the Subject. I presume he does not mean a Releasement from servitude. Since among all their other complaints, Delivered in Petitions to the Parliament, they never yet adventured to say that they were governed as Servants by a hard Master, not as Subject's by a Prince. Nor do I find that the King was such a Pharaoh to them, that they were able to say, that he changed a Kingdom of Freemen into a House of Bondage. some Acts of his Government, I confess, Some have called Illegal; namely the exaction of Ship money. But this Certainly, was a grievance which if it had not been Redressed, deserved not to be reckoned among the Brick kills of Egypt, or to denominate his Government despotical too.
Next then, doth your friend, by Liberty, meane a Releasement from Tyranny, as Tyranny allowes men to be Subjects, but not much removed from slaves? Had the King indeed, made his Will the Rule of his Government, and had his Will revealed it selfe in nineteen years of Injustice, had he like Caligula, worne a Table-book in his pocket, with the names of the Nobility in it design'd and Markt for slaughter;
Next then, does your friend, by Liberty, mean a Releasement from Tyranny, as Tyranny allows men to be Subject's, but not much removed from slaves? Had the King indeed, made his Will the Rule of his Government, and had his Will revealed it self in nineteen Years of Injustice, had he like Caligula, worn a Table-book in his pocket, with the names of the Nobilt in it designed and Marked for slaughter;
Had he without any Trialls of Law made his pleasure passe for sentence, and lopt off Senators heads as Tarquin did Poppeys; Had he in his oppressions of the People made them feele Times like those which Tacitus describes;
Had he without any Trials of Law made his pleasure pass for sentence, and lopped off Senators Heads as Tarquin did Poppeys; Had he in his oppressions of the People made them feel Times like those which Tacitus describes;
where no man durst be virtuous, least he should be thought to upbrayd his Prince; where to complaine of hard usage was capitall; and where men had not only their words, but their very looks and sighs proscribed;
where no man durst be virtuous, least he should be Thought to upbraid his Prince; where to complain of hard usage was capital; and where men had not only their words, but their very looks and sighs proscribed;
his Raigne would beare that Name. But alas, Sir, you your selfe know, that these are Acts of Tyranny, which were so farre from being practised, that they have not yet been faigned among us.
his Reign would bear that Name. But alas, Sir, you your self know, that these Are Acts of Tyranny, which were so Far from being practised, that they have not yet been feigned among us.
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'Tis true, indeed, certain dark Iealousies were cast among the people, as if some Evill Counsellors about the King had had it in their designe to introduce an Arbitrary Government. But these were but Iealousies, blown by those, whose plot 'twas to make the popular hatred their engine to remove those Counsellors, that by their ruine they might raise a Ladder to their own Ambitions. For if the Calamity of these times have not quite blotted out the memory of former, people cannot but remember, that no Nation under Heaven, more freely enjoyed the Blessing of the Scripture then we; every one secure under the shade of his own Uine.
It's true, indeed, certain dark Jealousy's were cast among the people, as if Some Evil Counsellors about the King had had it in their Design to introduce an Arbitrary Government. But these were but Jealousy's, blown by those, whose plot 'twas to make the popular hatred their engine to remove those Counsellors, that by their ruin they might raise a Ladder to their own Ambitions. For if the Calamity of these times have not quite blotted out the memory of former, people cannot but Remember, that no nation under Heaven, more freely enjoyed the Blessing of the Scripture then we; every one secure under the shade of his own Vine.
perhaps a grape or two extraordinary was gathered for the publique. But if any did refuse to contribute, I doe not find that like Naboth, they were stoned for their Uineyard. If therefore, the Gentleman your friend understand Liberty in this sense, the most he can say for the Parliament, is, that they have taken up Armes against their King, not because he was, but because he possibly might be a Tyrant. Which feare of theirs being in it selfe altogether unreasonable, and therefore not to be satisfied, could not but naturally endeavour (as we find by sad experience it hath done) • … o secure it selfe by removing out right the formidable ob• … ect which caused it ▪ which being not to be done but by the Removall of Monarchicall Government it selfe, could not but cast them at length upon a new forme of State, or such a confusion or no Forme of state, as, we see, hath almost drawn ruine upon themselves and their Countrey.
perhaps a grape or two extraordinary was gathered for the public. But if any did refuse to contribute, I do not find that like Naboth, they were stoned for their Vineyard. If Therefore, the Gentleman your friend understand Liberty in this sense, the most he can say for the Parliament, is, that they have taken up Arms against their King, not Because he was, but Because he possibly might be a Tyrant. Which Fear of theirs being in it self altogether unreasonable, and Therefore not to be satisfied, could not but naturally endeavour (as we find by sad experience it hath done) • … oh secure it self by removing out right the formidable ob• … ect which caused it ▪ which being not to be done but by the Removal of Monarchical Government it self, could not but cast them At length upon a new Form of State, or such a confusion or no Form of state, as, we see, hath almost drawn ruin upon themselves and their Country.
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Once more therefore ▪ I must aske your Friend what he meanes by Liberty. I hope he doth not mean an Exemption from all Governement; Nor is fallen upon their wilde Opinion, who held that there ought to be no Magistrate, or superior among Christians. But that in a freedom of condition we are to live together like men standing in a Ring, or Circle, where Roundnesse takes away Distinction, and Order; And where every one beginning and ending the Circle, as none is before, so none is after another.
Once more Therefore ▪ I must ask your Friend what he means by Liberty. I hope he does not mean an Exemption from all Government; Nor is fallen upon their wild Opinion, who held that there ought to be no Magistrate, or superior among Christians. But that in a freedom of condition we Are to live together like men standing in a Ring, or Circle, where Roundness Takes away Distinction, and Order; And where every one beginning and ending the Circle, as none is before, so none is After Another.
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This Opinion, as 'twould quickly reduce the House of Lords to the House of Commons; so 'twould in time reduce the House of Commons to the same levell with the Common people. who being once taught that Inequality is unlawfull, would quickly be made Docile in the entertainment of the other Arguments, upon which the Anabaptists did here to fore set all Germany in a flame.
This Opinion, as 'twould quickly reduce the House of lords to the House of Commons; so 'twould in time reduce the House of Commons to the same level with the Common people. who being once taught that Inequality is unlawful, would quickly be made Docile in the entertainment of the other Arguments, upon which the Anabaptists did Here to before Set all Germany in a flame.
Namely, that Christ hath not only bequeathed to Men, the liberty of his Gospell, but that this liberty consists in ones not being greater then another.
Namely, that christ hath not only bequeathed to Men, the liberty of his Gospel, but that this liberty consists in ones not being greater then Another.
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It being an Oracle in Nature, that we are all borne Equall; That these words of Higher, and Lower, superiour, and Inferiour, are fitter for Hills, and Vales, then for men of a Kind; That the names also of Prince and Subject, Magistrate and People, Governours and Governed, are but so many stiles Vsurpt. Since in Nature for one Man to be borne Subiect to another, is as much against Kinde,
It being an Oracle in Nature, that we Are all born Equal; That these words of Higher, and Lower, superior, and Inferior, Are fitter for Hills, and Vales, then for men of a Kind; That the names also of Prince and Subject, Magistrate and People, Governors and Governed, Are but so many stile Usurped. Since in Nature for one Man to be born Subject to Another, is as much against Kind,
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That by the Parliaments defence of the Peoples Liberty, he meanes the maintenance of some Eminent Rights belonging to the Subiect, which being in manifest danger to be invaded, and taken from them, could not possibly be preserved but by Armes taken up against the invader. But then, granting this to be true, (as I shall in fit place shew it to be false) yet the King being this invader (unlesse by such an Invasion He could cease to be their King, or they to be his subiects ▪) I cannot see how such Rights could make their Defence lawfull.
That by the Parliaments defence of the Peoples Liberty, he means the maintenance of Some Eminent Rights belonging to the Subject, which being in manifest danger to be invaded, and taken from them, could not possibly be preserved but by Arms taken up against the invader. But then, granting this to be true, (as I shall in fit place show it to be false) yet the King being this invader (unless by such an Invasion He could cease to be their King, or they to be his Subjects ▪) I cannot see how such Rights could make their Defence lawful.
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As for the first, you shall in the Scripture, Sir, find two Originalls of Kings, One immediatly springing from the Election and choice of God himselfe. The other from the choice and election of the People; But so,
As for the First, you shall in the Scripture, Sir, find two Originals of Kings, One immediately springing from the Election and choice of God himself. The other from the choice and election of the People; But so,
as that it resolves it selfe into a Divine Institution. The History of Regall power, as it took Originall from God himselfe, is set downe at large in the eight Chapter of the first Book of Samuel. where,
as that it resolves it self into a Divine Institution. The History of Regal power, as it took Original from God himself, is Set down At large in the eight Chapter of the First Book of Samuel. where,
when the Israelites, weary of the Government by Iudges (who had the same power that the Dictators had at Rome, and differ'd nothing from the most absolute Monarchs but only in their Name, and the temporary use of their power) required of Samuel to set a King over them, God bid him hearken to their voyce. But withall Solemnly to protest and shew them the manner (or as one translat • … s it more to the mind of the Originall, Ius Regis, the Right, or power) of the King that should raigne over them.
when the Israelites, weary of the Government by Judges (who had the same power that the Dictators had At Room, and differed nothing from the most absolute Monarchs but only in their Name, and the temporary use of their power) required of Samuel to Set a King over them, God bid him harken to their voice. But withal Solemnly to protest and show them the manner (or as one translate • … s it more to the mind of the Original, Just Regis, the Right, or power) of the King that should Reign over them.
Lastly, That he would take the Tenth of their seed, and sh• … epe, And yee, saies the Prophet (which is a very characteristicall marke of subjection) shall be his servants.
Lastly, That he would take the Tenth of their seed, and sh• … epe, And ye, Says the Prophet (which is a very characteristical mark of subjection) shall be his Servants.
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because they rise but • … o the same height) may in oth• … termes be briefly summed up into these two Generalls. That the Iews by requiring a King to be set over them, (such a King as was to Raigne over them,
Because they rise but • … oh the same height) may in oth• … terms be briefly summed up into these two Generals. That the Iews by requiring a King to be Set over them, (such a King as was to Reign over them,
like the Kings of other Nations) divested themselves of two of the grea• … est Immunities which can belong to Freemen, Liberty of person, and propriety of Estates. And both these in such an unlimited measure, as left them not power,
like the Kings of other nations) divested themselves of two of the grea• … est Immunities which can belong to Freemen, Liberty of person, and propriety of Estates. And both these in such an unlimited measure, as left them not power,
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To this if either you, or your friend shall reply, that this was but a Propheticall Character of Saul, and a meere prediction to • … he people wha• … He, made King would doe, noe true Draught of his Commission, what He in Iustice might, (since a Prince who shall assume to Himselfe the exercise of such a boundlesse power, doth but verify the Fab• …, a S• … ork set over a Common wealth of Froggs, They to be his prey, not He to be their King) To the first I answer negatively. That what is said in the fore-mentioned Chapter by Samuel, cannot be meant only of Saul, since nothing is there said to confine the description to this Raigne. Nor doth any part of his History charge him with such a Government. Next, I shall g• … ant you, that no Prince ruling by the strict Lawes of naturall-equity, or Iustice, can exercise all the Acts of power there mentioned.
To this if either you, or your friend shall reply, that this was but a Prophetical Character of Saul, and a mere prediction to • … he people wha• … He, made King would do, no true Draught of his Commission, what He in justice might, (since a Prince who shall assume to Himself the exercise of such a boundless power, does but verify the Fab• …, a S• … work Set over a Common wealth of Frogs, They to be his prey, not He to be their King) To the First I answer negatively. That what is said in the forementioned Chapter by Samuel, cannot be meant only of Saul, since nothing is there said to confine the description to this Reign. Nor does any part of his History charge him with such a Government. Next, I shall g• … Ant you, that no Prince ruling by the strict Laws of natural-equity, or justice, can exercise all the Acts of power there mentioned.
Nor can his being a King so legitimate all his Actions, or so outright exempt him from the common condition of men, that what ever he shall doe shall be right.
Nor can his being a King so legitimate all his Actions, or so outright exempt him from the Common condition of men, that what ever he shall do shall be right.
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Most of the Acts there recorded are not only repugnant to the Lawes of sociable Nature, or just Rule, (which forbids One to have All; and binds Princes themselves in chains of Reason) but to the Law of God in another place;
Most of the Acts there recorded Are not only repugnant to the Laws of sociable Nature, or just Rule, (which forbids One to have All; and binds Princes themselves in chains of Reason) but to the Law of God in Another place;
which allowes not the King of his own choyce, to Raigne as he list, but assignes him the Law of Moses for his Rule. From which as often as he broke loose, he sinned like one of the People.
which allows not the King of his own choice, to Reign as he list, but assigns him the Law of Moses for his Rule. From which as often as he broke lose, he sinned like one of the People.
or to force him by a Warre, lik• … ours, to returne back again to hi• … duty. His commission towards them (if you marke it well) • … an in such an uncontroleable stile, that his best Actions and his worst, towards them, wore the same warrant of Authority. However therefore, Regall power, in the forementioned place of Samuel, be called the manner of what a King would doe,
or to force him by a War, lik• … ours, to return back again to hi• … duty. His commission towards them (if you mark it well) • … an in such an uncontroleable style, that his best Actions and his worst, towards them, wore the same warrant of authority. However Therefore, Regal power, in the forementioned place of Samuel, be called the manner of what a King would do,
yet that Manner, (as I told you before) carryed a Ius or power with it unquestionable by the Subiect, to doe if he pleased things unlawfull. And hence 'tis that the Prophet tells the Iews at the 18. verse of that Chapter, That in the Day they found themselves opprest by their King, they should cry out for redresse to the Lord;
yet that Manner, (as I told you before) carried a Just or power with it unquestionable by the Subject, to do if he pleased things unlawful. And hence it's that the Prophet tells the Iews At the 18. verse of that Chapter, That in the Day they found themselves oppressed by their King, they should cry out for redress to the Lord;
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The Originall of Regall power as it took beginning from the People, you have most lively exprest to you by S. Peter in the 13. v. of the 2. Chapter of his 1. Epist. Where exhorting those to whom he wrote to order their Obedience according to the severall Orbes, and Regions of power of the States wherein they lived, he bids them submit themselves to every Ordinance of Man;
The Original of Regal power as it took beginning from the People, you have most lively expressed to you by S. Peter in the 13. v. of the 2. Chapter of his 1. Epistle Where exhorting those to whom he wrote to order their obedience according to the several Orbs, and Regions of power of the States wherein they lived, he bids them submit themselves to every Ordinance of Man;
From whence some, such as your Friend, (who, I perceive by his Arguments against Monarchy in your Letter hath read Iunius Brutus, and Buchanan) have inferred, That as to avoid Disorder and Confusion, people did at first passe over the R• … le and Government of themselves to a Prince, so the Prince being but an NONLATINALPHABET,
From whence Some, such as your Friend, (who, I perceive by his Arguments against Monarchy in your letter hath read Iunius Brutus, and Buchanan) have inferred, That as to avoid Disorder and Confusion, people did At First pass over the R• … le and Government of themselves to a Prince, so the Prince being but an,
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or Derivative from them, doth still retain a Dependance on his first Creators. And as in Nature 'tis observed that waters naturally cannot rise higher then their Spring-head; so Princes, they say, have their Spring-head too.
or Derivative from them, does still retain a Dependence on his First Creators. And as in Nature it's observed that waters naturally cannot rise higher then their Springhead; so Princes, they say, have their Spring-head too.
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Above which as often as they exalt themselves, 'tis in the power of the Fountain to recall it's streame, and to bring it to a plaine, and level with it selfe.
Above which as often as they exalt themselves, it's in the power of the Fountain to Recall it's stream, and to bring it to a plain, and level with it self.
For though, say they, it be to be granted, that a King thus chosen is Major singulis, superiour to any One, yet he is Minor vniversis, Inferior to the whole. Since all the Dignity and power which makes him shine before the People, being but their Rayes contracted into his Body, they cannot reasonably be presumed so to give them away from themselves,
For though, say they, it be to be granted, that a King thus chosen is Major Singulis, superior to any One, yet he is Minor vniversis, Inferior to the Whole. Since all the Dignity and power which makes him shine before the People, being but their Rays contracted into his Body, they cannot reasonably be presumed so to give them away from themselves,
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For answer to which Opinion (taken in by your Friend from his misunderstanding of that Text) I will goe no farther then the place of Scripture on which 'tis built, where (without any criticall strife about the signification of the Words) I will grant that not only Monarchy, (which is the Government of a People by a Prince) But Aristocracy, (which is the Government of a People by States) & Democracy (which is the Government of the people by the people) hath next,
For answer to which Opinion (taken in by your Friend from his misunderstanding of that Text) I will go no farther then the place of Scripture on which it's built, where (without any critical strife about the signification of the Words) I will grant that not only Monarchy, (which is the Government of a People by a Prince) But Aristocracy, (which is the Government of a People by States) & Democracy (which is the Government of the people by the people) hath next,
and immediatly in all States but the Iewish been NONLATINALPHABET, of Humane Creation. But then that 'tis not so purely humane, as not to be of Gods Creation, and Institution too, is evident by the words next in Contexture, where the Apostle bids them, to whom he wrote, to submit themselves to every such Ordinance of man, NONLATINALPHABET, For the Lords sake. who by putting his Seale of Approbation to mens Elections and choyce, hath not only authorised a Humane Institution to passe into a Divine Ordinance; But towards it hath imprinted even in Nature it selfe such a Necessity of Government, and of Superiority of one man over another, that men without any other Teacher,
and immediately in all States but the Jewish been, of Humane Creation. But then that it's not so purely humane, as not to be of God's Creation, and Institution too, is evident by the words next in Contexture, where the Apostle bids them, to whom he wrote, to submit themselves to every such Ordinance of man,, For the lords sake. who by putting his Seal of Approbation to men's Elections and choice, hath not only authorised a Humane Institution to pass into a Divine Ordinance; But towards it hath imprinted even in Nature it self such a Necessity of Government, and of Superiority of one man over Another, that men without any other Teacher,
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but their owne inbredde Instinct, (which hath alwayes whisper'd to them that Anarchy is the Mother of Confusion) have naturally fallen into Kingdoms, and Commonwealths. And however such a state,
but their own inbred Instinct, (which hath always whispered to them that Anarchy is the Mother of Confusion) have naturally fallen into Kingdoms, and Commonwealths. And however such a state,
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or condition of life under a Prince or Magistrate be something lesse free then not to be subject at all, (since mens Actions have hereby been confined to the Wills of Superiours, whose Lawes have been certaine chaines and shackles clapt upon them,) yet a subjection with security hath alwayes, by wise men, been preferr'd before Liberty with danger, & men have bin compelled to enter into those Bonds, as the only way,
or condition of life under a Prince or Magistrate be something less free then not to be Subject At all, (since men's Actions have hereby been confined to the Wills of Superiors, whose Laws have been certain chains and shackles clapped upon them,) yet a subjection with security hath always, by wise men, been preferred before Liberty with danger, & men have been compelled to enter into those Bonds, as the only Way,
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& meanes to avoyd a greater Thraldome. Since without such a subordination of one man to another, to hold them together in just society, the Times of the Nomades would return where, NONLATINALPHABET, the weaker served only to be made a prey to the stronger.
& means to avoid a greater Thraldom. Since without such a subordination of one man to Another, to hold them together in just society, the Times of the Nomads would return where,, the Weaker served only to be made a prey to the Stronger.
whether uniust or just, as not to beaccountable to any but God. If he were, that other, to whom he is accountable, would be Supream not He. Since in all things wherein he is Questionable, He is no longer the King, or NONLATINALPHABET there describ• … d,
whither unjust or just, as not to beaccountable to any but God. If he were, that other, to whom he is accountable, would be Supreme not He. Since in all things wherein he is Questionable, He is no longer the King, or there describ• … worser,
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but a more specious Subject. Whereupon will either follow this contradiction in Power, That the same Person at the same Time may be a King, and no King; or we must admit of an Absurdity as great;
but a more specious Subject. Whereupon will either follow this contradiction in Power, That the same Person At the same Time may be a King, and no King; or we must admit of an Absurdity as great;
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For that there must be a Non-ultra, or Resolution of power either into one, (as in a perfect Monarchy) or into some Few, (as in the Government by a Senate) or into the Maior part of the People joyning suffrages, (as in a pure Democracy; All three Formes agreeing in this, That some body must be Supream and unquestionable in their Actions,) the nature of Rule, and Businesse, and Governement it selfe demonstrates to us.
For that there must be a Non-ultra, or Resolution of power either into one, (as in a perfect Monarchy) or into Some Few, (as in the Government by a Senate) or into the Mayor part of the People joining suffrages, (as in a pure Democracy; All three Forms agreeing in this, That Some body must be Supreme and unquestionable in their Actions,) the nature of Rule, and Business, and Government it self demonstrates to us.
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and strained beyond it's Iust limits, yet this not being the fault of the power, but of the Persons whose power tis, it makes much more for the Peace of the publique, that one, or Few should in some things be allowed to be unjust then that they should be liable to be Questioned by an Ill ▪ Iudgeing. Multitude in All.
and strained beyond it's Just Limits, yet this not being the fault of the power, but of the Persons whose power this, it makes much more for the Peace of the public, that one, or Few should in Some things be allowed to be unjust then that they should be liable to be Questioned by an Ill ▪ Judging. Multitude in All.
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The third thing which you may please to observe from that peece of Scripture, is, The Creation of Magistrates, or Governours, who are there said to be sent NONLATINALPHABET By Him. Where a Moderne Writer applyes the NONLATINALPHABET or By Him, to God. As it all other Governours were sent by Him, not by the King. Which Interpretation of the place I would admit for currant,
The third thing which you may please to observe from that piece of Scripture, is, The Creation of Magistrates, or Governors, who Are there said to be sent By Him. Where a Modern Writer Applies the or By Him, to God. As it all other Governors were sent by Him, not by the King. Which Interpretation of the place I would admit for currant,
if by the NONLATINALPHABET or Governours, so sent, he did understand the Rulers in an Aristocracie, or Free-state. which being a Species of Governement, Contradistinct to Monarchy cannot be denyed to have God,
if by the or Governors, so sent, he did understand the Rulers in an Aristocracy, or Free-state. which being a Species of Government, Contradistinct to Monarchy cannot be denied to have God,
as well as the other for it's Founder. But then the word NONLATINALPHABET the peculiar Epithet of Monarchy, will beare another sence then I have hitherto given it;
as well as the other for it's Founder. But then the word the peculiar Epithet of Monarchy, will bear Another sense then I have hitherto given it;
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And will not only signifie the King to be Supream, (for so the Rulers of a Free State are within their owne Territories) but compared with other Formes of Supremacy to be the most excellent.
And will not only signify the King to be Supreme, (for so the Rulers of a Free State Are within their own Territories) but compared with other Forms of Supremacy to be the most excellent.
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Monarchy being in it selfe least subject to Disunion, or civill Disturbance. And for that Reason pronounced by the wisest Stateists to be that Forme of Governement, into which all other incline naturally to resolve themselves for their perfection.
Monarchy being in it self lest Subject to Disunion, or civil Disturbance. And for that Reason pronounced by the Wisest Stateists to be that Form of Government, into which all other incline naturally to resolve themselves for their perfection.
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But by Governours, in that place, understanding as he doth, not the Senate in a Free-state, but the Subordinate Magistrates under a Prince, the NONLATINALPHABET most certainly belongs to the King. To whom the Apostle there assignes the Mission of Governours as one of the Essentiall Markes, and Notes, that He is, in His owne Realm Supream.
But by Governors, in that place, understanding as he does, not the Senate in a Free-state, but the Subordinate Magistrates under a Prince, the most Certainly belongs to the King. To whom the Apostle there assigns the Mission of Governors as one of the Essential Marks, and Notes, that He is, in His own Realm Supreme.
but with the meanest Pencill; I know you expect that in the next place I should shew you what Rayes, or Beames, of this power are Inherent in our King. Which being a taske fitter for one of our greatest Sages of the Law, then for me, (who, being One who doe not pretend to any exact knowledg in the Fundamentall Lawes, or Customes, of this Kingdome,) which are to stand the Land-marks and markes of partition between the Kings Prerogative, and the Liberty of the Subject, may perhaps be thought by drawing a line or circle about either, to limne Figures in the Dust, whose • … ate bangs on the Mercy of the next Winde that blowes) the steps by which I will proceed, (leaving you to the late writings of that most learned and honest Iudge Ienkins for your fuller satisfaction in this point) shall be breifly these two.
but with the Meanest Pencil; I know you expect that in the next place I should show you what Rays, or Beams, of this power Are Inherent in our King. Which being a task fitter for one of our greatest Sages of the Law, then for me, (who, being One who do not pretend to any exact knowledge in the Fundamental Laws, or Customs, of this Kingdom,) which Are to stand the Landmarks and marks of partition between the Kings Prerogative, and the Liberty of the Subject, may perhaps be Thought by drawing a line or circle about either, to limne Figures in the Dust, whose • … ate bangs on the Mercy of the next Wind that blows) the steps by which I will proceed, (leaving you to the late writings of that most learned and honest Judge Ienkins for your fuller satisfaction in this point) shall be briefly these two.
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Sir if you have read Aristotles Politicks (as I presume you have) you may please to remember that he * there divides the Supream Powere of a State, into three generall parts. The Ordering of Things for the publique, the Creation of Magistrates, and the Finall resolution of Iudgment upon Appeales; To which he afterwards addes the power of Levying Warre, or concluding of Peace, of making or breaking Leagues with forraigne Nations, of enacting or abrogating Lawes, of Pardoning,
Sir if you have read Aristotle Politics (as I presume you have) you may please to Remember that he * there divides the Supreme Power of a State, into three general parts. The Ordering of Things for the public, the Creation of Magistrates, and the Final resolution of Judgement upon Appeals; To which he afterwards adds the power of Levying War, or concluding of Peace, of making or breaking Leagues with foreign nations, of enacting or abrogating Laws, of Pardoning,
To which Dyonisius Halicarnassensis addes, the power to call or dissolve Comitia, or publique Assemblies; As well Synods and Councells in Deliberations concerning Religion; as Parliaments, or Senates, in Deliberations secular concerning the State. To all which markes of Supreame power, a * Moderne Lawyer (who only wants their Age to be of as great Authority as either) addes the power to exact Tribute, and to presse Souldiers. In the exercise of which two Acts consists that Dominium Eminens, or Dominion Para ▪ mount, which the state, (when ever it stands in need,
To which Dionysius Halicarnassensis adds, the power to call or dissolve Comitia, or public Assemblies; As well Synods and Counsels in Deliberations Concerning Religion; as Parliaments, or Senates, in Deliberations secular Concerning the State. To all which marks of Supreme power, a * Modern Lawyer (who only Wants their Age to be of as great authority as either) adds the power to exact Tribute, and to press Soldiers. In the exercise of which two Acts consists that Dominium Eminens, or Dominion Para ▪ mount, which the state, (when ever it Stands in need,
And that too, to be the Iudge of its owne Necessity) hath not only over the Fortunes, but the Persons of the Subject; In a measure so much greater then they have over themselves, as the publique poole is to be preferr'd before the private Cisterne.
And that too, to be the Judge of its own Necessity) hath not only over the Fortune's, but the Persons of the Subject; In a measure so much greater then they have over themselves, as the public pool is to be preferred before the private Cistern.
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Now Sir, if you please to apply this to the King, though good Lawyers will tell you that the power of making or repealing Laws be not solely in Him, but that the two Houses have a concurrent right in their production, and Abolishment; yet they will tell you too, that His power extends thus farre, that no Law can be made or repealed without Him.
Now Sir, if you please to apply this to the King, though good Lawyers will tell you that the power of making or repealing Laws be not solely in Him, but that the two Houses have a concurrent right in their production, and Abolishment; yet they will tell you too, that His power extends thus Far, that no Law can be made or repealed without Him.
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Since for either, or both Houses to produce a Statute Law by themselves, hath alwaies, in this State, been thought a Birth as Monstrous as if a Child should be begotten by a Mother upon her selfe. They usually are the Matrice and Womb, where Lawes receive their first Impregnation, and are shap't and formed for the publique; But (besides the opinion of all present Lawyers of this Kingdome, who,
Since for either, or both Houses to produce a Statute Law by themselves, hath always, in this State, been Thought a Birth as Monstrous as if a Child should be begotten by a Mother upon her self. They usually Are the Matrice and Womb, where Laws receive their First Impregnation, and Are shaped and formed for the public; But (beside the opinion of all present Lawyers of this Kingdom, who,
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like that great example of Loyalty, dare speak their knowledge) it hath alwaies been acknowledged by the Law made 2. H. 5. By the sentence of Refusall, Le Roy S' Avisera, and indeed by all Parliaments of former Ages, That the King is thus farre Pater Patriae: that these Lawes are but abortive unlesse his Consent passe upon them.
like that great Exampl of Loyalty, Dare speak their knowledge) it hath always been acknowledged by the Law made 2. H. 5. By the sentence of Refusal, Le Roy GOD'S Avisera, and indeed by all Parliaments of former Ages, That the King is thus Far Pater Patriae: that these Laws Are but abortive unless his Consent pass upon them.
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A Negative power He hath then, though not an out-right Legislative. And if it be here objected, by your Friend, that the two Houses severally have so too, I shall perhaps grant it,
A Negative power He hath then, though not an outright Legislative. And if it be Here objected, by your Friend, that the two Houses severally have so too, I shall perhaps grant it,
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if in this particular, they will be modest, and content to go sharers in this Power; And no longer challenge to their Ordinances the legality & force of Acts of Parliament.
if in this particular, they will be modest, and content to go sharers in this Power; And no longer challenge to their Ordinances the legality & force of Acts of Parliament.
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As the Creation of Officers, and Counsellours of State, of Iudges for Law, and Commanders for Warre, the Ordering of the Militia by Sea and Land, The Benefit of Confiscations, and Escheats where Families want an Heyre; The power to absolve and pardon, where the Law hath Condemned; The power to call and disolve Parliaments, As also the Receipt of Custome and Tribute, with many other particulars, which you are able to suggest to your selfe.
As the Creation of Officers, and Counsellors of State, of Judges for Law, and Commanders for War, the Ordering of the Militia by Sea and Land, The Benefit of Confiscations, and Escheats where Families want an Heir; The power to absolve and pardon, where the Law hath Condemned; The power to call and dissolve Parliaments, As also the Receipt of Custom and Tribute, with many other particulars, which you Are able to suggest to your self.
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They have alwaies been held to be such undoubted Flowers of this Crowne, that every one of them like his Coyne (which you know Sir, is by the Law of this Land Treason to counterfeit, which is an other mark of Royalty) hath in all Ages but Ours, worne the Kings Image, and superscription upon it.
They have always been held to be such undoubted Flowers of this Crown, that every one of them like his Coin (which you know Sir, is by the Law of this Land Treason to counterfeit, which is an other mark of Royalty) hath in all Ages but Ours, worn the Kings Image, and superscription upon it.
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And though (as your Friend saies,) this be but a regulated power, and rise no higher in the just exercise of these Acts, then a Trust committed by the Lawes of this Kingdome, for the Governement of it ▪ to the King, (for I never yet perceived by any of His Declarations, That His Majes• … y c• … aimed these as due to Him by Right of Conquest, or any • … er of those Absolute, and Vnlimited waies, which might render His Crowne Patrimoniall to Him,
And though (as your Friend Says,) this be but a regulated power, and rise no higher in the just exercise of these Acts, then a Trust committed by the Laws of this Kingdom, for the Government of it ▪ to the King, (for I never yet perceived by any of His Declarations, That His Majes• … y c• … aimed these as due to Him by Right of Conquest, or any • … er of those Absolute, and Unlimited ways, which might render His Crown Patrimonial to Him,
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or such an out-right A• … odium that He might Alienate it, or chuse His Successour, or Rule as He pleased Himselfe) yet as in the making of these Lawes He holds the first place, so none of these Rights which he derives from them, can without His own Consent, be taken from Him.
or such an outright A• … odium that He might Alienate it, or choose His Successor, or Rule as He pleased Himself) yet as in the making of these Laws He holds the First place, so none of these Rights which he derives from them, can without His own Consent, be taken from Him.
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For proofe hereof, I will only instance in three particulars to you, (for I must remember, that I am now writing a Letter to you, not penning a Treatise,) which will carry the greater force of perswasion,
For proof hereof, I will only instance in three particulars to you, (for I must Remember, that I am now writing a letter to you, not penning a Treatise,) which will carry the greater force of persuasion,
because conf• … st by this Parliament. The first was an Act presented to the King for the setling of the Militia, for a limited time in such Hands as they might confide in.
Because conf• … Saint by this Parliament. The First was an Act presented to the King for the settling of the Militia, for a limited time in such Hands as they might confide in.
for the future go by the Maior part of Voyces of both Houses. Another Argument, That the King hath hitherto in all such Nominations, been the only Fountaine of Honour. The third was, the passing of the Act for the Continuation of this Parliament; Another Argument, that nothing but the Kings consent could ever have made it thus Perpetuall as it is.
for the future go by the Mayor part of Voices of both Houses. another Argument, That the King hath hitherto in all such Nominations, been the only Fountain of Honour. The third was, the passing of the Act for the Continuation of this Parliament; another Argument, that nothing but the Kings consent could ever have made it thus Perpetual as it is.
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Many other Instances might be given, but so undoubtedly acknowledged by Bracton, By Him that wrote the Book call'd The Prerogative of Parliaments, (who is thought to be Sir Walter Raleigh) By Sir Edward Cooke, by the stiles and Formes of all the Acts of Parliament, which have been made in this Kingdom,
Many other Instances might be given, but so undoubtedly acknowledged by Bracton, By Him that wrote the Book called The Prerogative of Parliaments, (who is Thought to be Sir Walter Raleigh) By Sir Edward Cook, by the stile and Forms of all the Acts of Parliament, which have been made in this Kingdom,
And who in a continued Line of Quotation, and Proofe, derives along these and the other parts of Supreme power in the King, from Edward the Confessour, to our present Soveraigne King Charles, that to prove them to you, were to adde beames to the Sunne.
And who in a continued Line of Quotation, and Proof, derives along these and the other parts of Supreme power in the King, from Edward the Confessor, to our present Sovereign King Charles, that to prove them to you, were to add beams to the Sun.
Here then, For the better stating of the Third thing I proposed to you, (which was, That granting the King to be Supreme in this Kingdome, (at least so farre as I have described him) how farre He is to be Obeyed, and not Resisted) Two things will fall under Inquiry. First, supposing the King not to have kept Himselfe to that Circle of power which the Lawes have drawn about Him,
Here then, For the better stating of the Third thing I proposed to you, (which was, That granting the King to be Supreme in this Kingdom, (At least so Far as I have described him) how Far He is to be Obeyed, and not Resisted) Two things will fallen under Inquiry. First, supposing the King not to have kept Himself to that Circle of power which the Laws have drawn about Him,
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but desirous to walke in a more Absolute compasse, That He hath in somethings invaded the Liberty of his People, whither such an Incroachment can justifie their Armes. Next,
but desirous to walk in a more Absolute compass, That He hath in somethings invaded the Liberty of his People, whither such an Encroachment can justify their Arms. Next,
If it be proved that He hath kept within his Line, and only made the Law the Rule of His Governement, whether a bare Fear or Iealousie, That when ever he should be able, He would change this Rule, (which is the most that can be pretended) could be a Iust cause for an Anticipating Warre.
If it be proved that He hath kept within his Line, and only made the Law the Rule of His Government, whither a bore fear or Jealousy, That when ever he should be able, He would change this Rule, (which is the most that can be pretended) could be a Just cause for an Anticipating War.
The Decision of the first of these Inquiries, will depend wholly upon the Tenure by which he holds His Crowne. If it were puerly Elective, or were at first set upon His Head by the Suffrages of the people; And if in that Election, His power had been limited; Or if by way of paction, it had been said,
The Decision of the First of these Inquiries, will depend wholly upon the Tenure by which he holds His Crown. If it were puerly Elective, or were At First Set upon His Head by the Suffrages of the people; And if in that Election, His power had been limited; Or if by Way of paction, it had been said,
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Thus farre the King shall be Supreme, thus farre the people shall be Free; If there had been certaine Expresse conditions assigned Him, with his Scepter, that if he transgrest not his limites He should be Obeyed, if He did, it should be lawfull for the people to resist Him;
Thus Far the King shall be Supreme, thus Far the people shall be Free; If there had been certain Express conditions assigned Him, with his Sceptre, that if he transgressed not his Limits He should be Obeyed, if He did, it should be lawful for the people to resist Him;
as Mounds, and Cliffes about Him, with warrant from the Electours, that when ever he should attempt to overflow his Bankes, it should be their part to reinforce Him back into his Channell; I must confesse to you being no better then a Duke of Uenice, or a King of Sparta; In truth no King,
as Mounds, and Cliffs about Him, with warrant from the Electors, that when ever he should attempt to overflow his Banks, it should be their part to reinforce Him back into his Channel; I must confess to you being no better then a Duke of Venice, or a King of Sparta; In truth no King,
But where the Crowne is not Elective, but hath so Hereditarily descended in an ancient line of succession from King • … o King, that to finde out the Originall of it, would be a taske as difficult,
But where the Crown is not Elective, but hath so Hereditarily descended in an ancient line of succession from King • … oh King, that to find out the Original of it, would be a task as difficult,
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as to find out the Head of Nilus; where the Tenure is not conditionall, nor hangs upon any contract made at first with the people, nor is such a reciprocall Creature of their Breath, as to be blowne from them,
as to find out the Head of Nilus; where the Tenure is not conditional, nor hangs upon any contract made At First with the people, nor is such a reciprocal Creature of their Breath, as to be blown from them,
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In short, Sir, Where the only Obligation, or Tye upon the Prince is the Oath which He takes at his Coronation, to rule according to the knowne Lawes of the place;
In short, Sir, Where the only Obligation, or Tie upon the Prince is the Oath which He Takes At his Coronation, to Rule according to the known Laws of the place;
Though every Breach of such an Oath be an Offence against God, (to whom alone a Prince thus independent is accountable for his Actions) yet 'twill never passe for more then perjury in the Prince; No Warrant for Subiects to take up Armes against Him.
Though every Breach of such an Oath be an Offence against God, (to whom alone a Prince thus independent is accountable for his Actions) yet it'll never pass for more then perjury in the Prince; No Warrant for Subjects to take up Arms against Him.
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Here then, Sir, should I suppose the worst that can be supposed, that there was a time when the King, misled (as your Friend sayes) by Evill Counsellours, did actually trample upon the Lawes of the Kingdome, and the Liberty of his Subiects, derived to them by those Lawes;
Here then, Sir, should I suppose the worst that can be supposed, that there was a time when the King, misled (as your Friend Says) by Evil Counsellors, did actually trample upon the Laws of the Kingdom, and the Liberty of his Subjects, derived to them by those Laws;
yet unlesse some Originall compact can be produced where 'tis agreed, That upon every such Incroachment it shall be lawfull for them to stand upon their Defence; unlesse some Fundamentall Contract can be shewen where 'tis clearely said, that where the King ceaseth to governe according to Law, He shall for such misgovernment cease to be King; To urge (as your Friend doth) such vnfortunate precedents as a Deposed Richard, or a Dethroned Edward, (Two disproportion'd examples of popular Fury; The one forced to part with his Crowne by Resignation, the other as never having had legall Title to it,) may shew the Iniustice of former Parliaments growne strong, never justifie the Pitcht-feilds which have been fought by this. Since, (If this supposition were true) the King being bound to make the Law Hi• … Rule by no other Obligation but His Oath at His Coronation (Then which there cannot be a greater, I confesse,
yet unless Some Original compact can be produced where it's agreed, That upon every such Encroachment it shall be lawful for them to stand upon their Defence; unless Some Fundamental Contract can be shown where it's clearly said, that where the King ceases to govern according to Law, He shall for such misgovernment cease to be King; To urge (as your Friend does) such unfortunate precedents as a Deposed Richard, or a Dethroned Edward, (Two disproportioned Examples of popular Fury; The one forced to part with his Crown by Resignation, the other as never having had Legal Title to it,) may show the Injustice of former Parliaments grown strong, never justify the Pitched-fields which have been fought by this. Since, (If this supposition were true) the King being bound to make the Law Hi• … Rule by no other Obligation but His Oath At His Coronation (Then which there cannot be a greater, I confess,
But this, all this while, Sir, is but only supposition; And you know, Sir, what the Logician saies, suppositio nihil ponit in esse, what ever may be supposed is not presently true. I• … Calumny her selfe would turne Informer, let her leave out Ship-money (a greivance which being fairely laid a fleepe by an Act of Parliament, deserved not to be awakened to beare a part in the present Tragedy of this almost ruined Kingdome) she must confesse that the King through the whole course of His Raigne was so farre from the Invasion of His Subjects Rights, that no King of England before Him, (unlesse it were Henry the first, and King Iohn, whom, being Vsurpers it concern'd to comply with the People, the one having supplanted his Eldest Brother Robert Duke of Normandy, the other his Nephew, Arthur Prince of Britaine) ever imparted to them so many Rights of his owne. To that Degree of Infranchisement that I may almost say He exchanged Liberties with them.
But this, all this while, Sir, is but only supposition; And you know, Sir, what the Logician Says, Supposition nihil Ponit in esse, what ever may be supposed is not presently true. I• … Calumny her self would turn Informer, let her leave out Ship-money (a grievance which being fairly laid a fleepe by an Act of Parliament, deserved not to be awakened to bear a part in the present Tragedy of this almost ruined Kingdom) she must confess that the King through the Whole course of His Reign was so Far from the Invasion of His Subject's Rights, that no King of England before Him, (unless it were Henry the First, and King John, whom, being Usurper's it concerned to comply with the People, the one having supplanted his Eldest Brother Robert Duke of Normandy, the other his Nephew, Arthur Prince of Britain) ever imparted to them so many Rights of his own. To that Degree of Enfranchisement that I may almost say He exchanged Liberties with them.
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Witnesse the Petition of Right. An Act of such Royall Grace, that when He past that Bill, He almost dealt with His people, as Tra• … an did with the Pratorian praefect, • … ut his sword into their Hands, and bid them use it for Him if he ruled well if not, against Him.
Witness the Petition of Right. an Act of such Royal Grace, that when He passed that Bill, He almost dealt with His people, as Tra• … an did with the Pratorian praefect, • … ut his sword into their Hands, and bid them use it for Him if he ruled well if not, against Him.
In short, Sir, Magna Charta was a Uine, I confesse, cast over the People, but this Act enabled them to call the shade of it their owne. An Act which (if your friend will please to forget Ship mony) being in no one particular violated,
In short, Sir, Magna Charta was a Vine, I confess, cast over the People, but this Act enabled them to call the shade of it their own. an Act which (if your friend will please to forget Ship money) being in no one particular violated,
so farre as to be instanc• … d in by those, whose present Ingagements would never suff• … r such Breaches of Priviledge to passe unclam• … ur'd, will ob• … ge posterity to be gratefull,
so Far as to be instanc• … worser in by those, whose present Engagements would never suff• … r such Breaches of Privilege to pass unclam• … ured, will ob• … ge posterity to be grateful,
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Thi• … then being so, the next inquiry will be, whether a bare Iealousy that the King would in time have recalled this Grace, and would have invaded the Liberty of his Subjects, by the change of the Fundamentall Lawes, could be a • … ust cause for such a praeventive Warre as this.
Thi• … then being so, the next inquiry will be, whither a bore Jealousy that the King would in time have Recalled this Grace, and would have invaded the Liberty of his Subject's, by the change of the Fundamental Laws, could be a • … ust cause for such a preventive War as this.
To which I answ• … re, that such a Feare, 〈 ◊ 〉 built upon strong presumptions cannot possibly be a just cause for one Nation to make Warre upon another;
To which I answ• … re, that such a fear, 〈 ◊ 〉 built upon strong presumptions cannot possibly be a just cause for one nation to make War upon Another;
The Reason is, because nothing can legitimate such a Warre, but either an Injury already offered, or so visibly imminent, that it may passe for the first Dart or Speare hurled.
The Reason is, Because nothing can legitimate such a War, but either an Injury already offered, or so visibly imminent, that it may pass for the First Dart or Spear hurled.
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Where the Injury or Invasion, is only contin• … ent and conjecturall, and wrapt up in the wombe of darke Counsells, no way discoverable but by their own revelation of themselves in some outward Acts of Hostility, or usurpation, to anticipate is to be first injurious; and every Act of prevention, which hath only Iealousie for its foundation, will adde new justice to the enemies Cause, who,
Where the Injury or Invasion, is only contin• … ent and conjectural, and wrapped up in the womb of dark Counsels, no Way discoverable but by their own Revelation of themselves in Some outward Acts of Hostility, or usurpation, to anticipate is to be First injurious; and every Act of prevention, which hath only Jealousy for its Foundation, will add new Justice to the enemies Cause, who,
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as He cannot in reason be pronounced guilty of anothers Feares so he will come into the Field with this great advantage on his side, That his reall wrong will joyne Battle with the others weake suspition.
as He cannot in reason be pronounced guilty of another's Fears so he will come into the Field with this great advantage on his side, That his real wrong will join Battle with the Others weak suspicion.
and taught us that this hath been a Warre of a quite opposite Nature. The Gentleman who wrote the Defence of M. Chaloners Speech, and M. Chaloner himselfe,
and taught us that this hath been a War of a quite opposite Nature. The Gentleman who wrote the Defence of M. Chaloners Speech, and M. Chaloner himself,
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if you marke his Speech well, will tell you, that the quarrell hath not been whether the subject of England shall be Free, but whether this Freedome shall not consist in being no longer Subject to the King.
if you mark his Speech well, will tell you, that the quarrel hath not been whither the Subject of England shall be Free, but whither this Freedom shall not consist in being no longer Subject to the King.
If you ma• … ke, Sir, How the face of things hath alter'd with successe, How the scene o• … things is shifted; And in what a N• … w stile they, who called themselves the Invaded, have spoken, ever since their Victories have secured them against the power of any hat shall invade; If you consider what a politick use hath been made o• … those words of Inchantment, Law, Liberty, and Propriety of the Subject, by which the People have been musically en• … ced into their Thraldome; If you yet farther consi• … er the more then Decemvirall power which this Parliament hath assumed to it selfe, by repealing old Lawes, and making Ordinances passe for new; If you yet farther will please to consider How much Heavyer that which some call Priviledge of Parliament, hath been to the Subject,
If you ma• … ke, Sir, How the face of things hath altered with success, How the scene o• … things is shifted; And in what a N• … w style they, who called themselves the Invaded, have spoken, ever since their Victories have secured them against the power of any hat shall invade; If you Consider what a politic use hath been made o• … those words of Enchantment, Law, Liberty, and Propriety of the Subject, by which the People have been musically en• … ced into their Thraldom; If you yet farther consi• … er the more then Decemvirall power which this Parliament hath assumed to it self, by repealing old Laws, and making Ordinances pass for new; If you yet farther will please to Consider How much Heavier that which Some call Privilege of Parliament, hath been to the Subject,
then that which they so much complained of, The Kings Prerogative; so much heavyer, that if one deserved to be called a Little finger, the other hath swolne it selfe into a Loyne; Lastly,
then that which they so much complained of, The Kings Prerogative; so much Heavier, that if one deserved to be called a Little finger, the other hath swollen it self into a Loyne; Lastly,
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if you compare Ship-mony with the Excise, and the many other Taxes laid upon the Kingdome, you will not onely find that a whippe then, hath been heightned into a Scorpion now; but you will perceive, that as these are not the first Subjects who, under pretence of Liberty, have invaded their Princes Crowne, (so farre as the Cleaving of Him asunder by a State Distinction, which separates the Power of the King from his Person) so ours, as long as he was able to lead an Army into the Field, hath been the first King that ever took up Armes for the Liberty of his Subjects.
if you compare Ship money with the Excise, and the many other Taxes laid upon the Kingdom, you will not only find that a whip then, hath been heightened into a Scorpion now; but you will perceive, that as these Are not the First Subject's who, under pretence of Liberty, have invaded their Princes Crown, (so Far as the Cleaving of Him asunder by a State Distinction, which separates the Power of the King from his Person) so ours, as long as he was able to led an Army into the Field, hath been the First King that ever took up Arms for the Liberty of his Subject's.
Tha• … supposing the Parliament all this while to have fought, (as was at first pretended) for the Defence of their assayled Liberty; yet fighting against the King whose Subjects they are, it can never before a Christian Iudge make their Armies passe for just.
Tha• … supposing the Parliament all this while to have fought, (as was At First pretended) for the Defence of their assailed Liberty; yet fighting against the King whose Subject's they Are, it can never before a Christian Judge make their Armies pass for just.
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But being no way necessitated to make such a Defence (their Liberty having in no one particular been assaulted, which hath not been redrest) if S. Paul were now on earth againe,
But being no Way necessitated to make such a Defence (their Liberty having in no one particular been assaulted, which hath not been Redressed) if S. Paul were now on earth again,
and were the Iudge of this Controversy between them and their Lawfull Soveraigne, I feare he would call their Defence by a Name, which we in our Moderne Cases of Conscience doe call Rebellion.
and were the Judge of this Controversy between them and their Lawful Sovereign, I Fear he would call their Defence by a Name, which we in our Modern Cases of Conscience do call Rebellion.
And thus, Sir, having as compendiously as the Lawes of a Letter will permit, given you, I hope, some satisfaction concerning the first part of your zealous Friends dispute with you;
And thus, Sir, having as compendiously as the Laws of a letter will permit, given you, I hope, Some satisfaction Concerning the First part of your zealous Friends dispute with you;
which was, whether the Two Houses (which he calls the Parliament) have not a Legall power, in Defence of their Liberty, to take up Armes against the King, I will with the like br• … vity, proceed as well as I can, to give you satisfaction in the second part of his Dispute also;
which was, whither the Two Houses (which he calls the Parliament) have not a Legal power, in Defence of their Liberty, to take up Arms against the King, I will with the like br• … vity, proceed as well as I can, to give you satisfaction in the second part of his Dispute also;
The Termes of which Question being very generall, and not restrained to any kind of Religion, or any kind of Warre, whether offensive or defensive, or whether of one Nation against another, or of a Prince against his Subjects, or of the Subjects back again against their Prince, allow me a very large space to walk in.
The Terms of which Question being very general, and not restrained to any kind of Religion, or any kind of War, whither offensive or defensive, or whither of one nation against Another, or of a Prince against his Subject's, or of the Subject's back again against their Prince, allow me a very large Molle to walk in.
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And next, that I examine, whether every Religion which falls within the Truth of that Definition may for the propagation of it selfe be a just cause of a Warre;
And next, that I examine, whither every Religion which falls within the Truth of that Definition may for the propagation of it self be a just cause of a War;
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and so whether all they who either are of no Religion, or a false, may not be forced to be of the true. Lastly, what the Duty of Subjects is towards their Prince, incase he should endeavour by force to impose a Religion upon them which they think to be false, and can probably make it appear to be so by proofe• … t• … ken from the Scripture;
and so whither all they who either Are of no Religion, or a false, may not be forced to be of the true. Lastly, what the Duty of Subjects is towards their Prince, incase he should endeavour by force to impose a Religion upon them which they think to be false, and can probably make it appear to be so by proofe• … t• … ken from the Scripture;
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Religion then, (to define it in the dearest Termes) is saies Aquinas, Uirtus reddens debitum Honorem Deo, A virtue which renders to God his just Honour.
Religion then, (to define it in the dearest Terms) is Says Aquinas, Uirtus reddens Debitum Honor God, A virtue which renders to God his just Honour.
First, that there is a God, and that there is but One. Next, that he is not any part of this Visible World, but something Higher and more excellent, then any Thing we see.
First, that there is a God, and that there is but One. Next, that he is not any part of this Visible World, but something Higher and more excellent, then any Thing we see.
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To every one of which foure, answers a Commandement in the First-Table of the Decalogue. Where the first describes His Unity, by forbidding the Worship of other Gods. The next his Invisibility, by forbidding any Image, or Resemblance to be made of Him.
To every one of which foure, answers a Commandment in the First-Table of the Decalogue. Where the First describes His Unity, by forbidding the Worship of other God's The next his Invisibility, by forbidding any Image, or Resemblance to be made of Him.
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His Omniscience, by which he knowes the Thoughts of mens Hearts: and his Iustice, by which he inflicts punishments on those whose Thoughts are disporportion'd to their Oathes and Words. The Fourth declares his Omnipotence, by which he created the World,
His Omniscience, by which he knows the Thoughts of men's Hearts: and his justice, by which he inflicts punishments on those whose Thoughts Are disporportioned to their Oaths and Words. The Fourth declares his Omnipotence, by which he created the World,
From which speculative apprehensions of him doe spring these practicall, That being such a God thus known, He is to be Honour'd, Lov'd, Fear'd, Worshipt, and Obey'd.
From which speculative apprehensions of him do spring these practical, That being such a God thus known, He is to be Honoured, Loved, Feared, Worshipped, and Obeyed.
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Now since mens Religion, or Worship of God, cannot in reason be required to reach higher then their Knowledge of Him, (for Manifestation is so necessary to Obligation and Duty, that if'twere impossible to know that there is a God, 'twould be no sinne to be an Atheist) so if God had never made any second Revelation of Himselfe by the Scripture, but had left Mankind to their own Naturall search of Him,
Now since men's Religion, or Worship of God, cannot in reason be required to reach higher then their Knowledge of Him, (for Manifestation is so necessary to Obligation and Duty, that if'twere impossible to know that there is a God, 'twould be no sin to be an Atheist) so if God had never made any second Revelation of Himself by the Scripture, but had left Mankind to their own Natural search of Him,
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and to those Discourses of their Mindes, by which they inferred that such an orderly frame and Systeme of things, where every one works to the good and End of another, is too rationally contrived to arise from a concourse of Atomes, or to be the Creature of Chance, and therefore must have some Efficient Cause higher,
and to those Discourses of their Minds, by which they inferred that such an orderly frame and System of things, where every one works to the good and End of Another, is too rationally contrived to arise from a concourse of Atoms, or to be the Creature of Chance, and Therefore must have Some Efficient Cause higher,
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and nobler then it selfe, (since it implies a Contradiction, that any thing should be it's own producer) yet his bare Creation of the World represents so much of him, that without any other Booke or Teacher, all Ages have believed that there is a God who made the World; and that He hath a Rule, and providence going in it.
and Nobler then it self, (since it Implies a Contradiction, that any thing should be it's own producer) yet his bore Creation of the World represents so much of him, that without any other Book or Teacher, all Ages have believed that there is a God who made the World; and that He hath a Rule, and providence going in it.
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This then being so, 'Tis the Opinion of a very Learned Moderne Writer, That if there should be found a Countrey of Atheists, or a People of Diagoras Melius's Opinion,
This then being so, It's the Opinion of a very Learned Modern Writer, That if there should be found a Country of Atheists, or a People of Diagoras Melius's Opinion,
or of the opinion of Theodorus the Cyrenian, whose Doctrine 'twas, Nullos esse Deos, inane coelum, That there is no God nor a habitable Heaven, But that such Names of Emptinesse have been the Creatures of superstitious fancies, whose fears first prompted them to make Gods, and then to worship them;
or of the opinion of Theodorus the Cyrenian, whose Doctrine 'twas, Nullos esse Gods, inane coelum, That there is no God nor a habitable Heaven, But that such Names of Emptiness have been the Creatures of superstitious fancies, whose fears First prompted them to make God's, and then to worship them;
or if there should be a People found of Epicurus his opinion, who held that there were Gods, but that they were Idle, carelesse, vacant Gods, who troubled not themselves with the Government of the World, but past their time away in an undisturbed Tranquillity, and exemption from such inferior businesses as the Actions of Men such opinions (supposing them to be Nationall) as they are contradictory not only to the Dictares of Naturall Reason,) upon which God hath built the forementioned precepts of the Decalogue) but to that universally received Tradition, That there is a Divine power; whose providence holds the scales to mens actions, and first or last sides with afflicted Innocence against succesfull Oppression, so they would be just Causes for a reforming Warre. Not only because they are contumelious & reproachfull to God himselfe,
or if there should be a People found of Epicurus his opinion, who held that there were God's, but that they were Idle, careless, vacant God's, who troubled not themselves with the Government of the World, but passed their time away in an undisturbed Tranquillity, and exemption from such inferior businesses as the Actions of Men such opinions (supposing them to be National) as they Are contradictory not only to the Dictares of Natural Reason,) upon which God hath built the forementioned Precepts of the Decalogue) but to that universally received Tradition, That there is a Divine power; whose providence holds the scales to men's actions, and First or last sides with afflicted Innocence against successful Oppression, so they would be just Causes for a reforming War. Not only Because they Are contumelious & reproachful to God himself,
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For let it once be granted that there is no God, or (which, with reference to States, and Common-wealths, will produce the same irregular effects) that he regards not mens Actions, nor troubles himselfe with the Dispensation of Rewards and Punishments, and the Doctrine of Carneades will presently p• … sse for reasonable;
For let it once be granted that there is no God, or (which, with Referente to States, and Commonwealths, will produce the same irregular effects) that he regards not men's Actions, nor Troubles himself with the Dispensation of Rewards and Punishments, and the Doctrine of Carneades will presently p• … sse for reasonable;
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That Iustice is the virtue of Fooles; and serves only to betray the simple and phlegmaticke, to the more active and daring. In short, Take away providence, especially the two great parts of it, which raigne in the Hearts of men, hope of Reward, and feare of Punishment, and mens worst Actions,
That justice is the virtue of Fools; and serves only to betray the simple and phlegmatic, to the more active and daring. In short, Take away providence, especially the two great parts of it, which Reign in the Hearts of men, hope of Reward, and Fear of Punishment, and men's worst Actions,
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and their best will presently be thought equall. Whereupon Lawes, the Bonds of Humane • … ociety, wanting their just Principle, which upholds them in their Reverence, will inevitab• … y loose their force, and fall asunder;
and their best will presently be Thought equal. Whereupon Laws, the Bonds of Humane • … ociety, wanting their just Principle, which upholds them in their reverence, will inevitab• … y lose their force, and fallen asunder;
and regular in a Common-wealth, wise men at first invented Lawes, But perceiving that these, reaching only to their outward Actions, would never be well kept,
and regular in a Commonwealth, wise men At First invented Laws, But perceiving that these, reaching only to their outward Actions, would never be well kept,
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unlesse they could find a way to awe their Minds within too, as a meanes conducing to that end, NONLATINALPHABET, one more wise, and subtle then the rest, invented Gods too.
unless they could find a Way to awe their Minds within too, as a means conducing to that end,, one more wise, and subtle then the rest, invented God's too.
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Well knowing that Religion, though but fained, is a conservative of States. upon consideration of which harmefull consequences, which naturally follow Atheisme, and the deniall of Gods providence, 'tis the opinion of that Author, that as 'twas no Injustice in those Grecian Citties, which banisht Philosophers, who were of this Opinion, out of their Commonwealth, so if there should be found a Nation of such impious perswasions, 'twould be no Injustice in any other People, who are not Atheists, by way of punishment, to banish them out of he World.
Well knowing that Religion, though but feigned, is a conservative of States. upon consideration of which harmful consequences, which naturally follow Atheism, and the denial of God's providence, it's the opinion of that Author, that as 'twas no Injustice in those Grecian Cities, which banished Philosophers, who were of this Opinion, out of their Commonwealth, so if there should be found a nation of such impious persuasions, 'twould be no Injustice in any other People, who Are not Atheists, by Way of punishment, to banish them out of he World.
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Though this, Sir, were the opinion of one, whose works have deservedly made him so Famous to the whole Christian World (besides the peaceablenesse of his Writings which decline all the wayes of quarrell) that to erre with him would be no disreputation to me,
Though this, Sir, were the opinion of one, whose works have deservedly made him so Famous to the Whole Christian World (beside the peaceableness of his Writings which decline all the ways of quarrel) that to err with him would be no disreputation to me,
yet I must confesse to you, that I am so fa• … re from thinking 〈 ◊ 〉 Warre made for the propagation of Religion, how true soever it be, is warrantable, that in this particular.
yet I must confess to you, that I am so fa• … re from thinking 〈 ◊ 〉 War made for the propagation of Religion, how true soever it be, is warrantable, that in this particular.
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if his supposition were tru• …, that there were such a Countrey of Atheists, or Epicureans, who should 〈 ◊ 〉 there is a God, or that he 〈 ◊ 〉 providence going in 〈 ◊ 〉 World; whether for that reason only another Nation 〈 ◊ 〉 justifi• … bly make Warre upon them.
if his supposition were tru• …, that there were such a Country of Atheists, or Epicureans, who should 〈 ◊ 〉 there is a God, or that he 〈 ◊ 〉 providence going in 〈 ◊ 〉 World; whither for that reason only Another nation 〈 ◊ 〉 justifi• … bly make War upon them.
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For first, what should give them Authority to doe so? Is't because men of this 〈 ◊ 〉 perswasion doe sinne very grievously against 〈 ◊ 〉? 〈 ◊ 〉 〈 ◊ 〉 to be true, to the utmost 〈 ◊ 〉 of 〈 ◊ 〉 that this speculative error in • … h• … ir Mindes, d• … w• … s a practicall errour 〈 ◊ 〉 it in their lives, which i, not to p• … y Worship to a God, which either they think not to be, or not at all to regard them,
For First, what should give them authority to do so? Is't Because men of this 〈 ◊ 〉 persuasion do sin very grievously against 〈 ◊ 〉? 〈 ◊ 〉 〈 ◊ 〉 to be true, to the utmost 〈 ◊ 〉 of 〈 ◊ 〉 that this speculative error in • … h• … ir Minds, d• … w• … s a practical error 〈 ◊ 〉 it in their lives, which i, not to p• … y Worship to a God, which either they think not to be, or not At all to regard them,
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yet this being but a crime against God, the same Author hath answered himselfe in another Paragraph, where he saies, Deorum in• … ae Diis cura, That God is able to revenge the injuries committed against Himselfe. Next then, is't because such an Opinion is destructive of Humane Society? Truly, Sir,
yet this being but a crime against God, the same Author hath answered himself in Another Paragraph, where he Says, Gods in• … ae Dis Cure, That God is able to revenge the injuries committed against Himself. Next then, is't Because such an Opinion is destructive of Humane Society? Truly, Sir,
though I shall grant that saying of Plutarch to be true, that Religion (which Atheisme, and the denyall of providence doe destroy) is, NONLATINALPHABET ▪ one, (nay one of the firmest) Bonds of Society, and supporters o• … Lawes, yet I have not met with any demonstrative Argument, which hath proved to me, that there is such a necessary dependance of Humane society upon Religion. that the Absence of the One must inevitably be the Destruction of the other. If it be, this is most likely to come to passe in the State, or Commonwealth, which is of this opinion among themselves, Not in a forraigne State, or Common-wealth which is not.
though I shall grant that saying of Plutarch to be true, that Religion (which Atheism, and the denial of providence do destroy) is, ▪ one, (nay one of the firmest) Bonds of Society, and supporters o• … Laws, yet I have not met with any demonstrative Argument, which hath proved to me, that there is such a necessary dependence of Humane society upon Religion. that the Absence of the One must inevitably be the Destruction of the other. If it be, this is most likely to come to pass in the State, or Commonwealth, which is of this opinion among themselves, Not in a foreign State, or Commonwealth which is not.
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But since 'tis possible that a Countrey of Atheists may yet have so much Morality among them, seconded by Lawes made by common agreement among themselves,
But since it's possible that a Country of Atheists may yet have so much Morality among them, seconded by Laws made by Common agreement among themselves,
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And as 'tis possible for them, without Religion, so farre, for meere utility and safeties sake, to observe the • … aw of Nations, as not to wrong or injure a People different from themselves,
And as it's possible for them, without Religion, so Far, for mere utility and Safeties sake, to observe the • … aw of nations, as not to wrong or injure a People different from themselves,
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so where no civill wrong, or injury is offered by them to another People, but where the morall Bonds of Society, and commerce, though not the Religious, of Opinion, and Worship, are unbroken by them,
so where no civil wrong, or injury is offered by them to Another People, but where the moral Bonds of Society, and commerce, though not the Religious, of Opinion, and Worship, Are unbroken by them,
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for the People not injured to make Warre upon them, for a feard, imaginary consequence, or because, being Atheists, 'tis possi• … l ▪ that their example may spread, is an Act of Hostility which I confesse I am not able to defend.
for the People not injured to make War upon them, for a feared, imaginary consequence, or Because, being Atheists, it's possi• … l ▪ that their Exampl may spread, is an Act of Hostility which I confess I am not able to defend.
For thirdly, Sir, such a Warre must either have for it's end, their punishment, or their Correction. Their punishment can be no true warrantable end, because towards those who shall thus make Warre upon them, they have not offended.
For Thirdly, Sir, such a War must either have for it's end, their punishment, or their Correction. Their punishment can be no true warrantable end, Because towards those who shall thus make War upon them, they have not offended.
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Nor can their Correction Legitimate such a Warre. Because all Correction as well as Punishment, requires Iurisdiction in the Correctors, and Inflictors of the punishment.
Nor can their Correction Legitimate such a War. Because all Correction as well as Punishment, requires Jurisdiction in the Correctors, and Inflictors of the punishment.
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Which one People cannot reasonably be presumed to have over another People independent, and no way subject to them ▪ unlesse we will allow, with that Author, that because Naturall reason doth dictate that Atheisme is punishable,
Which one People cannot reasonably be presumed to have over Another People independent, and no Way Subject to them ▪ unless we will allow, with that Author, that Because Natural reason does dictate that Atheism is punishable,
It hath been a Question • … k't ▪ whether Idolatry be not a Crime of this punishable nature in one People by another, who are not guilty of that Crime.
It hath been a Question • … ked ▪ whither Idolatry be not a Crime of this punishable nature in one People by Another, who Are not guilty of that Crime.
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For though it be to be granted that an• … 〈 ◊ 〉 〈 ◊ 〉 and kinds of Idolatry, One is more Ignoble and irrationall then Another; A 〈 ◊ 〉 so t• … e• … nce towards God is greater or lesse as the Objects, to which men terminate their Idolatry, are more vile, or honourable; As in those old Heathens, 'twas a more faulty Idolatry to worship a Dogge or Crocodile, or Serpent, then to worship things of a Sublimer kinde,
For though it be to be granted that an• … 〈 ◊ 〉 〈 ◊ 〉 and Kinds of Idolatry, One is more Ignoble and irrational then another; A 〈 ◊ 〉 so t• … e• … nce towards God is greater or less as the Objects, to which men terminate their Idolatry, Are more vile, or honourable; As in those old heathens, 'twas a more faulty Idolatry to worship a Dog or Crocodile, or Serpent, then to worship things of a Sublimer kind,
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and spent upon false, yet having left behind him in his whole Globe of Creation no exact figure or Character of Himselfe, to be known or distinguisht by,
and spent upon false, yet having left behind him in his Whole Globe of Creation no exact figure or Character of Himself, to be known or distinguished by,
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nor any plaine Teacher but his Scripture to informe men of vulgar understandings, that there is but one God, and that that one God is only an Intelligible spirit, and no part of this grosse materiall World which we see, wherever the Scripture hath not been heard of,
nor any plain Teacher but his Scripture to inform men of Vulgar understandings, that there is but one God, and that that one God is only an Intelligible Spirit, and no part of this gross material World which we see, wherever the Scripture hath not been herd of,
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if men (unable by the sight of a Naturall discourse to apprehend him as He is) have fancied to themselves a plurality of False Gods, or made to themselves false representations of the true, S. Paul tells us that God connived at it,
if men (unable by the sighed of a Natural discourse to apprehend him as He is) have fancied to themselves a plurality of False God's, or made to themselves false representations of the true, S. Paul tells us that God connived At it,
First, because being only an Offence against God, and the Offendors being (as I said before) free, and no wa• … subject to any People but themselves, Any forraigne Nation (unlesse they can show the like Commission from God to punish them,
First, Because being only an Offence against God, and the Offenders being (as I said before) free, and no wa• … Subject to any People but themselves, Any foreign nation (unless they can show the like Commission from God to Punish them,
Next, because Idolatry though it be a false Religion, is yet as conservant of Society (which distinguishes it very much from Atheisme, and the deniall of Providence) as if'twere true. Nor can I see why He who worships many Gods, if he believe them to be Gods, should lesse feare punishment for his perjuries, or other Crimes, then He who only worships,
Next, Because Idolatry though it be a false Religion, is yet as conservant of Society (which Distinguishes it very much from Atheism, and the denial of Providence) as if'twere true. Nor can I see why He who worships many God's, if he believe them to be God's, should less Fear punishment for his perjuries, or other Crimes, then He who only worships,
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yet being an Errour, without the light of Scripture to rectify it, hardly vincible in themselves, and no way criminall towards others of a more rectified Reason, 'Tis to be reformed by Argument, and perswasion, not violence, or force. Since a Warre made upon the Errours or mens mindes, is as unreasonable,
yet being an Error, without the Light of Scripture to rectify it, hardly vincible in themselves, and no Way criminal towards Others of a more rectified Reason, It's to be reformed by Argument, and persuasion, not violence, or force. Since a War made upon the Errors or men's minds, is as unreasonable,
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And for this • … ast reason, I conceive that the propagation of Christian Religion, cannot be a just cause for a Warre upon those who will refuse to imbrace it.
And for this • … ast reason, I conceive that the propagation of Christian Religion, cannot be a just cause for a War upon those who will refuse to embrace it.
First, because such a Refusall may possibly spring from an Errour in the understanding, which even in a Preaching, and perswasive way would scarce be in the power of S. Paul himselfe,
First, Because such a Refusal may possibly spring from an Error in the understanding, which even in a Preaching, and persuasive Way would scarce be in the power of S. Paul himself,
For though some parts of the New Law doe carry such a Musick and consent to the Law of Nature, that they answer one another like two strings wound up to the same tune;
For though Some parts of the New Law do carry such a Music and consent to the Law of Nature, that they answer one Another like two strings wound up to the same tune;
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yet there be other parts, which though they doe not contradict it, are yet so unillustrable from the principles of Reason, that they cannot in a naturall way of Argumentation force assent. And you know, Sir, 'twould be unreasonable to make Warre upon mens persons for the reception of a Doctrine, which cannot convince their Minds. I must needs confesse to you, should Christ now live in our daies,
yet there be other parts, which though they do not contradict it, Are yet so illustrable from the principles of Reason, that they cannot in a natural Way of Argumentation force assent. And you know, Sir, 'twould be unreasonable to make War upon men's Persons for the reception of a Doctrine, which cannot convince their Minds. I must needs confess to you, should christ now live in our days,
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and Preach much harder Doctrines then those in the Gospell, and should confirme every Doctrine with a Miracle, as he did then, 'twould be an inexcusable peece of Infidelity in all those who should see his Miracles not presently to consent,
and Preach much harder Doctrines then those in the Gospel, and should confirm every Doctrine with a Miracle, as he did then, 'twould be an inexcusable piece of Infidelity in all those who should see his Miracles not presently to consent,
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and depending for the probability of their Truth upon the Authority of his Miracles, And those Miracles being Matters of Fact, wrought so many Ages since,
and depending for the probability of their Truth upon the authority of his Miracles, And those Miracles being Matters of Fact, wrought so many Ages since,
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then the Faith and generall Report of Tradition and story; If any shall think they have reason not to believe such a report, they may also thinke they have no reason to believe such Miracles, and by consequence the Doctrine 〈 ◊ 〉 be confirmed by them. In short.
then the Faith and general Report of Tradition and story; If any shall think they have reason not to believe such a report, they may also think they have no reason to believe such Miracles, and by consequence the Doctrine 〈 ◊ 〉 be confirmed by them. In short.
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Sir, the Gospell, at that very time when the 〈 ◊ 〉 of it was accompanied with Miracles, obtained not alwaies that successe which the saving Doctrine of it deserved.
Sir, the Gospel, At that very time when the 〈 ◊ 〉 of it was accompanied with Miracles, obtained not always that success which the Saving Doctrine of it deserved.
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that is, They would believe no more of it then could be proved to them by Demonstration. Nay, notwithstanding all those great Miracles which were wrought by Christ, and his Apostles after him, S. Paul tels us at the 23. verse of that Chapter, that the vilenesse of Christs death did so diminish the Authority of his Doctrine, though confirmed by Miracles, that the Preaching of Him crucified, was a stumbling block to the Iewes, and Foolishnesse to the Greekes. Next, Sir,
that is, They would believe no more of it then could be proved to them by Demonstration. Nay, notwithstanding all those great Miracles which were wrought by christ, and his Apostles After him, S. Paul tells us At the 23. verse of that Chapter, that the vileness of Christ death did so diminish the authority of his Doctrine, though confirmed by Miracles, that the Preaching of Him Crucified, was a stumbling block to the Iewes, and Foolishness to the Greeks. Next, Sir,
As Christ hath no where commanded that men should be compelled to receive the Gospell by any Terrors or Infl• … ctions of Temporall punishments, so I finde that all such endeavours are very unsutable to his practise. You know what his answer was to his two zealous Disciples who would have called for fire from heaven, to consume those Samaritans who would not receive him.
As christ hath no where commanded that men should be compelled to receive the Gospel by any Terrors or Infl• … ctions of Temporal punishments, so I find that all such endeavours Are very unsuitable to his practise. You know what his answer was to his two zealous Disciples who would have called for fire from heaven, to consume those Samaritans who would not receive him.
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Which Answer of hi• … was like the Commission which he gave to his Apostles, when he sent them forth to Preach the Gospell of verall Citties, which extended no farther then th• … s.
Which Answer of hi• … was like the Commission which he gave to his Apostles, when he sent them forth to Preach the Gospel of verall Cities, which extended no farther then th• … s.
Ag• … eable to this p• … actise of Christ is • … hat Canon whic• … p• … st in the Councell of Toledo, which s• … ies praecipit san• … ta Synodus Nemin• … deinceps ad credendum vim inferre, 'Tis ordered by this holy Synod, that no man be henceforth comp• … lled to believe the Gospell.
Ag• … eable to this p• … actise of christ is • … hat Canon whic• … p• … Saint in the Council of Toledo, which s• … ies praecipit san• … ta Synod Nemin• … deinceps ad credendum vim infer, It's ordered by this holy Synod, that no man be henceforth comp• … lled to believe the Gospel.
A Canon, which I wish the m• … of the Countrey where 'twas made had worne in their Ensignes when they made W• … e upon the Indians. And agreeable to this Canon, is the saying of Tertullian. Lex nova non se vindicat ultore gladio;
A Canon, which I wish the m• … of the Country where 'twas made had worn in their Ensigns when they made W• … e upon the Indians. And agreeable to this Canon, is the saying of Tertullian. Lex nova non se Vindicates ultore Gladio;
And agreeable to this saying of Tertullian is th• … 〈 ◊ 〉 in Procopius; where one tell• … Iustinian the Emper• … or that in striving to force the Samaritans to be 〈 ◊ 〉 by the Sword, he made himselfe successor to the two over zealous Apostles, who,
And agreeable to this saying of Tertullian is th• … 〈 ◊ 〉 in Procopius; where one tell• … Iustinian the Emper• … or that in striving to force the Samaritans to be 〈 ◊ 〉 by the Sword, he made himself successor to the two over zealous Apostles, who,
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because they would not 〈 ◊ 〉 〈 ◊ 〉 Master, would have destroy'd them by fire. Th• … 〈 ◊ 〉 • … ing • … o, to deale freely, Sir, both with you and 〈 ◊ 〉 〈 ◊ 〉, 〈 ◊ 〉 as I read the writings of some of our 〈 ◊ 〉 〈 ◊ 〉, w• … o think all others Infidells who are not of th• … 〈 ◊ 〉. And whose usuall language 'tis towards all 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 from them in Poynts, though in them• … ind• … fferent, and no way necessary to Salvation, NONLATINALPHABET, make Covenants, raise Armies, st• … p them 〈 ◊ 〉 • … ir Estates, and compell them to come in, 〈 ◊ 〉 thinks a 〈 ◊ 〉 of 〈 ◊ 〉 Alcoran is before me• …;
Because they would not 〈 ◊ 〉 〈 ◊ 〉 Master, would have destroyed them by fire. Th• … 〈 ◊ 〉 • … ing • … oh, to deal freely, Sir, both with you and 〈 ◊ 〉 〈 ◊ 〉, 〈 ◊ 〉 as I read the writings of Some of our 〈 ◊ 〉 〈 ◊ 〉, w• … oh think all Others Infidels who Are not of th• … 〈 ◊ 〉. And whose usual language it's towards all 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 from them in Points, though in them• … ind• … fferent, and no Way necessary to Salvation,, make Covenants, raise Armies, st• … p them 〈 ◊ 〉 • … ir Estates, and compel them to come in, 〈 ◊ 〉 thinks a 〈 ◊ 〉 of 〈 ◊ 〉 Alcorani is before me• …;
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an• … the Preachers 〈 ◊ 〉 〈 ◊ 〉 • … christian Doctrines, 〈 ◊ 〉 they walke our English streets in the shape of Assembly Protestant Divines, seem to me to be a Constantinople Colledge of Mahomets Priests. To speak yet m• … re pl• … ly t• … y• … u, Sir, I am so far• … e from thinking it a peece of Christian Doctrine, to Preach that ' ti• … lawfull (if it may not be done by perswasion) to take from men the Liberty even of their erring Conscience, that the new Army which shall be raised (which I hope never to see) for the prosecution and advancement of such an End, however they may be Scots or English-men by their Birth, will seem to me an Army of 〈 ◊ 〉: and to come into the field with Scymitars by their sides,
an• … the Preachers 〈 ◊ 〉 〈 ◊ 〉 • … christian Doctrines, 〈 ◊ 〉 they walk our English streets in the shape of Assembly Protestant Divines, seem to me to be a Constantinople College of Mahomets Priests. To speak yet m• … re pl• … lie t• … y• … u, Sir, I am so far• … e from thinking it a piece of Christian Doctrine, to Preach that ' ti• … lawful (if it may not be done by persuasion) to take from men the Liberty even of their erring Conscience, that the new Army which shall be raised (which I hope never to see) for the prosecution and advancement of such an End, however they may be Scots or Englishmen by their Birth, will seem to me an Army of 〈 ◊ 〉: and to come into the field with Scimitars by their sides,
How farre Defensive Armes may be taken up for Religion, cannot well be resolved without a Distinction. I conceive Sir, that if such a warre fall out between Two Independent Nations, That which makes the Ass• … ylants to be in the wrong will necessarily make the Defendants to be in the Right, which is (as I have proved to you) a want of rightfull power to plant Religion by the Sword. For in all such Resistances, not only They who fight to preserve a true, but They who fight because they would not be compelled to part with a false Religion, which they beleeve to be a true, are innocent • … like.
How Far Defensive Arms may be taken up for Religion, cannot well be resolved without a Distinction. I conceive Sir, that if such a war fallen out between Two Independent nations, That which makes the Ass• … ylants to be in the wrong will necessarily make the Defendants to be in the Right, which is (as I have proved to you) a want of rightful power to plant Religion by the Sword. For in all such Resistances, not only They who fight to preserve a true, but They who fight Because they would not be compelled to part with a false Religion, which they believe to be a true, Are innocent • … like.
The Reason is, (which I have intimated to you before) because All Religion, being built up, on Faith, and Faith being only Opinion built upon Autority, and Opinion built upon Autority, having so much of the Liberty 〈 ◊ 〉 mens wills in it, that they may chuse how farre they will,
The Reason is, (which I have intimated to you before) Because All Religion, being built up, on Faith, and Faith being only Opinion built upon authority, and Opinion built upon authority, having so much of the Liberty 〈 ◊ 〉 men's wills in it, that they may choose how Far they will,
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though for the propagation of it selfe, cannot warrant the One to invade the Others Freedome. But 'tis permi• … ted to the Invaded, by both the Lawes of God, that of Nature, and Scripture too, (unlesse they be guilty of some preceedent Injury, which is to be repayred by Satisfaction, not seconded by Resistance) to repell Force with Force. And 〈 ◊ 〉 the Army now in Conduct under Sir Thomas Fairefax be of this perswasion thus stated, I shall not think it any slander from the Mouth of a Presbiterian, who thinks otherwise, to be called an Independent.
though for the propagation of it self, cannot warrant the One to invade the Others Freedom. But it's permi• … ted to the Invaded, by both the Laws of God, that of Nature, and Scripture too, (unless they be guilty of Some precedent Injury, which is to be repaired by Satisfaction, not seconded by Resistance) to repel Force with Force. And 〈 ◊ 〉 the Army now in Conduct under Sir Thomas Fairefax be of this persuasion thus stated, I shall not think it any slander from the Mouth of a Presbyterian, who thinks otherwise, to be called an Independent.
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If a Prince who is confessedly a Prince, and hath Supreme power, make Warre upon his Subjects for the propagation of Religion, the Nature of the Defence is much alter'd.
If a Prince who is confessedly a Prince, and hath Supreme power, make War upon his Subject's for the propagation of Religion, the Nature of the Defence is much altered.
For though such a Warre (whether made for the Imposition of a false Religion or a true) be as uniust as if 'twere made upon a forreigne Nation, yet this injustice in the Prince cannot warrant the taking up of Armes against Him, in the Subject. Because b• … ng the Apostles NONLATINALPHABET or Supreme within his ow• … Kingdome, As 〈 ◊ 〉 power concerning the publick, secular Government • … f 〈 ◊ 〉 it selfe i• … to Him, so doth the ordering of the Outward exercise of Religion too.
For though such a War (whither made for the Imposition of a false Religion or a true) be as unjust as if 'twere made upon a foreign nation, yet this injustice in the Prince cannot warrant the taking up of Arms against Him, in the Subject. Because b• … ng the Apostles or Supreme within his ow• … Kingdom, As 〈 ◊ 〉 power Concerning the public, secular Government • … f 〈 ◊ 〉 it self i• … to Him, so does the ordering of the Outward exercise of Religion too.
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or that his Subjects are so obliged to be of his Religion, that if the Prince be an Idolater, a Mahumetan, or Papist, 'twould be disobedience in them not to be so too.
or that his Subject's Are so obliged to be of his Religion, that if the Prince be an Idolater, a Mahometan, or Papist, 'twould be disobedience in them not to be so too.
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let him be a Ieroboam, or one of such an unreasonable Idolatry, as to command his people to worship Calves, and Burn Incense to Gods scarce fit to be made the Sacrifice, Though he be not to be obeyed,
let him be a Jeroboam, or one of such an unreasonable Idolatry, as to command his people to worship Calves, and Burn Incense to God's scarce fit to be made the Sacrifice, Though he be not to be obeyed,
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yet he is not to be resisted. Since such a Resistance, would not only change the Relation of inequality, and Distance between the Prince, and People, and so destroy the Supremacy here given him by S. Peter, but 'twould actually enter duell with the Ordinance of God; which ceaseth not to be sacred as often as 'tis wickedly imployed.
yet he is not to be resisted. Since such a Resistance, would not only change the Relation of inequality, and Distance between the Prince, and People, and so destroy the Supremacy Here given him by S. Peter, but 'twould actually enter duel with the Ordinance of God; which ceases not to be sacred as often as it's wickedly employed.
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Irresistibility being a Ray and Beame of the Divine Image, which resides in the Function, not in the Religion of the Prince. Who may for his Person, perhaps, be a Caligula, or Nero, yet in his Office still remaine Gods Deputy and Vicegerent. And therefore to be obeyed,
Irresistibility being a Ray and Beam of the Divine Image, which resides in the Function, not in the Religion of the Prince. Who may for his Person, perhaps, be a Caligula, or Nero, yet in his Office still remain God's Deputy and Vicegerent. And Therefore to be obeyed,
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This Doctrine as 'tis agreeable to the Scripture, and the practice of the purest, and most primitive times of the Church, so I finde it illustrated by the famous example of a Christian Souldier, and the censure of a Father upon the passage.
This Doctrine as it's agreeable to the Scripture, and the practice of the Purest, and most primitive times of the Church, so I find it illustrated by the famous Exampl of a Christian Soldier, and the censure of a Father upon the passage.
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or turn'd his speare upon him (saies that Father) he had broken the fift Commandement in defence of the second. But submitting his Body to be burnt, (the only thing in him, which could be compelled) instead of committing Idolatry he became himselfe a Sacrifice. I could, Sir, second this with many other Examples,
or turned his spear upon him (Says that Father) he had broken the fift Commandment in defence of the second. But submitting his Body to be burned, (the only thing in him, which could be compelled) instead of committing Idolatry he became himself a Sacrifice. I could, Sir, second this with many other Examples,
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Here then, if I 〈 ◊ 〉 suppose your Presbyterian Friends charge to be true, (a very heavy one 〈 ◊ 〉 〈 ◊ 〉) that the King miscounselled by a Pre• … ticall Court Faction when he first Marcht in• … o the field against the Armies raised by the two H• … uses of 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 a• … inte• … t to subvert the Protestant Religion ▪ and to plant the Religion of the Church 〈 ◊ 〉 Rome in it's stead, yet 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 to me, that 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 he 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 King ▪ or the two H• … uses to be his 〈 ◊ 〉 or (〈 ◊ 〉 their two Oath• … • … f 〈 ◊ 〉 and Alleage• …) that in so • … ing • … e for 〈 ◊ 〉 his Crowns, and w• … 〈 ◊ 〉 〈 ◊ 〉 over all persons, and in all • … auses as well • … vill as • … cclesiasticall within the 〈 ◊ 〉 of his three Kingdomes supreame Head and Governour, I know no Armes which co• … • … wfully be used against Him;
Here then, if I 〈 ◊ 〉 suppose your Presbyterian Friends charge to be true, (a very heavy one 〈 ◊ 〉 〈 ◊ 〉) that the King miscounselled by a Pre• … ticall Court Faction when he First Marched in• … oh the field against the Armies raised by the two H• … uses of 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 a• … inte• … tO to subvert the Protestant Religion ▪ and to plant the Religion of the Church 〈 ◊ 〉 Room in it's stead, yet 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 to me, that 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 he 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 King ▪ or the two H• … uses to be his 〈 ◊ 〉 or (〈 ◊ 〉 their two Oath• … • … f 〈 ◊ 〉 and Alleage• …) that in so • … ing • … e for 〈 ◊ 〉 his Crowns, and w• … 〈 ◊ 〉 〈 ◊ 〉 over all Persons, and in all • … Auses as well • … will as • … cclesiasticall within the 〈 ◊ 〉 of his three Kingdoms supreme Head and Governor, I know no Arms which co• … • … wfully be used against Him;
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And therefore, Sir, when your Friend doth next aske you ▪ Flow it could stand with the safe • … onscience of any English Protestant, to stand an idle spectator,
And Therefore, Sir, when your Friend does next ask you ▪ Flow it could stand with the safe • … onscience of any English Protestant, to stand an idle spectator,
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whilst Queen Maries daies were so ready to break in upon him, that He was almost reduced to this h• … rd choyce, either to follow the Times in the new erected fashion of Religion,
while Queen Mary's days were so ready to break in upon him, that He was almost reduced to this h• … Red choice, either to follow the Times in the new erected fashion of Religion,
or live in danger of the stake, and Faggot, if he persisted in the old, y• … u may p• … ease to let him know from me, That as I have no unruly Thirst, or irregular Ambition in me to d• … e a Martyr, Not am so much a Circumc• … lee, as to court, or woo• …, or (in case i• … fled from me) enthusiastically to call upon me my own Death and Execution; So,
or live in danger of the stake, and Faggot, if he persisted in the old, y• … u may p• … ease to let him know from me, That as I have no unruly Thirst, or irregular Ambition in me to d• … e a Martyr, Not am so much a Circumc• … lee, as to court, or woo• …, or (in case i• … fled from me) enthusiastically to call upon me my own Death and Execution; So,
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so I should have kist my funerall pile; And should have though• … it a high peece of Gods favour to me, to call me to Heaven by a way so like that of his Angell in the Book of Iudges, who ascended thither in the Flame, and aire, and persume of a Sacrifi• … e.
so I should have kissed my funeral pile; And should have though• … it a high piece of God's favour to me, to call me to Heaven by a Way so like that of his Angel in the Book of Judges, who ascended thither in the Flame, and air, and presume of a Sacrifi• … e.
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But what if this be only a Jealousie and suspition in your Friend? • … ay 〈 ◊ 〉 if it 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 Disguise, and pa• … t to some Ambitious m• … s 〈 ◊ 〉, who, to walke the more 〈 ◊ 〉 〈 ◊ 〉 th• … darke and politick ends, • … ave stiled th• … mselves the D• … fendours when they have all this while been the Invadors; And have calle• … the King the subverter, who hath all this while (to his power) been the Defendor of this Religion? This certain• … y if it be proved, will very much 〈 ◊ 〉 and aggrav• … e their sinne, and dye it in a deep s• … let, through all the progresse of it.
But what if this be only a Jealousy and suspicion in your Friend? • … ay 〈 ◊ 〉 if it 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 Disguise, and pa• … tO to Some Ambitious m• … s 〈 ◊ 〉, who, to walk the more 〈 ◊ 〉 〈 ◊ 〉 th• … dark and politic ends, • … have styled th• … mselves the D• … fendours when they have all this while been the Invaders; And have calle• … the King the subverter, who hath all this while (to his power) been the Defendor of this Religion? This certain• … y if it be proved, will very much 〈 ◊ 〉 and aggrav• … e their sin, and die it in a deep s• … let, through all the progress of it.
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But because I rather desire to east a m• … tle over their strange proceedings, then to ad• … e to their Nakednesse, which hath at length discover'd it selfe to all the World, all that I shall say, to deliver so much Goodnesse from so much misrepresentation it this.
But Because I rather desire to east a m• … tle over their strange proceedings, then to ad• … e to their Nakedness, which hath At length discovered it self to all the World, all that I shall say, to deliver so much goodness from so much misrepresentation it this.
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That the report, (which at first poyson'd the mindes of so many Thousand well minded people) That the King had an intent, by this • … re, in destroy the Protestant Religion, could at 〈 ◊ 〉 have no other parent but some mens either crasty Malice, or needlesse Feare, appears clearly in this, that after all their great Discoveries, they have not yet instanced in one considerable Ground fit to build more then a vulgar Iealousy upon.
That the report, (which At First poisoned the minds of so many Thousand well minded people) That the King had an intent, by this • … re, in destroy the Protestant Religion, could At 〈 ◊ 〉 have no other parent but Some men's either Crusty Malice, or needless fear, appears clearly in this, that After all their great Discoveries, they have not yet instanced in one considerable Ground fit to built more then a Vulgar Jealousy upon.
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The Kings affection to the Queene, His Alliance and confederacy with Popish Princ• … es abroad and the Gentlenesse of his Raigne towards his Popish Subjects at home, being premises 〈 ◊ 〉 unfit to build this inference and conclusion upon, that, Therefore He took up Armes that he might introduce thei• … Religion, as his in Aristotle were;
The Kings affection to the Queen, His Alliance and confederacy with Popish Princ• … es abroad and the Gentleness of his Reign towards his Popish Subject's At home, being premises 〈 ◊ 〉 unfit to built this Inference and conclusion upon, that, Therefore He took up Arms that he might introduce thei• … Religion, as his in Aristotle were;
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who because it lightned when Socrates to• … k the Ayre, thought that his walking • … use • … hat commotion in the skyes. For that the Root and Spring of such a report ▪ could be nothing but their own deluded fancy, they must at length 〈 ◊ 〉 esse,
who Because it lightened when Socrates to• … k the Air, Thought that his walking • … use • … hat commotion in the skies. For that the Root and Spring of such a report ▪ could be nothing but their own deluded fancy, they must At length 〈 ◊ 〉 esse,
Let 〈 ◊ 〉 Friend, Sir ▪ read • … ve any one of His Majesties Declarations, and wh• … sacred Thing ▪ 〈 ◊ 〉 there by which he hath not freely and uncompelled, obliged,
Let 〈 ◊ 〉 Friend, Sir ▪ read • … we any one of His Majesties Declarations, and wh• … sacred Thing ▪ 〈 ◊ 〉 there by which he hath not freely and uncompelled, obliged,
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and bound Himselfe to live, and dre• … a Protestant? By what one Act have these many Vowes been broken? Who made that Court Faction, which would have miscounselled him to bring in Popery? Or let your Friend if he can, name, who those Miterd Prelates were, who lodged a Papist under their Rotchet. If he cannot, let him for beare to hold an Opinion of his Prince and Clergy, which Time (the mother of Truth) hath so demonstratively confuted;
and bound Himself to live, and dre• … a Protestant? By what one Act have these many Vows been broken? Who made that Court Faction, which would have miscounselled him to bring in Popery? Or let your Friend if he can, name, who those Miterd Prelates were, who lodged a Papist under their Rotchet. If he cannot, let him for bear to hold an Opinion of his Prince and Clergy, which Time (the mother of Truth) hath so demonstratively confuted;
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for so many years, and from so many Pulpits have breathed Rebellion, and Slander with such an uncontrouled Boldnesse and Sting, that I cannot compare them to anything so fitly as to the Locusts in the Revelation, which crept forth of the B• … ttomlesse pit; every one of which worethe Crowne of a King, and had the Tayle of a Scorpion. In short, Sir,
for so many Years, and from so many Pulpits have breathed Rebellion, and Slander with such an uncontrolled Boldness and Sting, that I cannot compare them to anything so fitly as to the Locusts in the Revelation, which crept forth of the B• … ttomlesse pit; every one of which woreth Crown of a King, and had the Tail of a Scorpion. In short, Sir,
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If he have not so deeply drunke of the Inchanted• … uppe, as to forget himselfe to be a Subject, let him no longer endanger himselfe to east of their Ruine too, who,
If he have not so deeply drunk of the Inchanted• … up, as to forget himself to be a Subject, let him no longer endanger himself to east of their Ruin too, who,
for so many years, have dealt with the best King that this Nation ever had, as Witches are said to deale with those whom they would by peece meale destroy,
for so many Years, have dealt with the best King that this nation ever had, as Witches Are said to deal with those whom they would by piece meal destroy,
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striving by their many Reproaches of his Government, and Defamations of the Bishops, to reduce his Honour by degrees to a consumption, and to make it Languish, and pine, and wither away in the Hatred, and Disaffection of his People.
striving by their many Reproaches of his Government, and Defamations of the Bishops, to reduce his Honour by Degrees to a consumption, and to make it Languish, and pine, and wither away in the Hatred, and Disaffection of his People.
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But, perhaps Sir, your Friend, and I, are not well agreed upon our Termes: If therefore he doe once more strive to perswade you, that (notwithstanding all this which I have said to the contrary) the King would,
But, perhaps Sir, your Friend, and I, Are not well agreed upon our Terms: If Therefore he do once more strive to persuade you, that (notwithstanding all this which I have said to the contrary) the King would,
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if he had not been hindered, have destroyed the Protestant Religion, pray desire him to let me know what he means by the Religion which he calls Protestant. Doth he mean that Religion which succeeded Popery at the Reformation,
if he had not been hindered, have destroyed the Protestant Religion, pray desire him to let me know what he means by the Religion which he calls Protestant. Does he mean that Religion which succeeded Popery At the Reformation,
and hath ever since distinguisht us from the Church of Rome? Doth he meane that Religion which so many Holy Martyrs seal'd with their Blood, that for which Queene Mary is so odious, and Queene Elizabeth so pretious to our memories? Lastly, Doth he meane that Religion which is comprised in the 39. Articles, and confest to be Protestant by an Act of Parliament? If these be the Markes, these the Characters of it, let him tell me whether this be not the Religion which the King in one of his Letters to the Queene calls the only Thing of difference between Him and Her, that's dearest to Him,
and hath ever since distinguished us from the Church of Rome? Does he mean that Religion which so many Holy Martyrs sealed with their Blood, that for which Queen Marry is so odious, and Queen Elizabeth so precious to our memories? Lastly, Does he mean that Religion which is comprised in the 39. Articles, and confessed to be Protestant by an Act of Parliament? If these be the Marks, these the Characters of it, let him tell me whither this be not the Religion which the King in one of his Letters to the Queen calls the only Thing of difference between Him and Her, that's dearest to Him,
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whether this also, be not the Religion, in which, if there be yet any of the old Ore, and Drosse, from whence 'twas extracted, Any thing either essentially, or accidentally evill, which requires yet more sifting, or a more through Reformation, Any thing of Doctrine to offend the strong, or of Discipline, or Ceremony, to offend the weake, His Majesty have not long since offered to have it passe the fiery Tryall and Disputes of a Synod legally called. To all which questions, 'till He and his Com presbyters, give a satisfying Answer, however they may think to hide themselves under their old Tortoise-shall, and cry out, Templum Domini, the Temple of the Lord, They must not take it ill if I aske them one question more,
whither this also, be not the Religion, in which, if there be yet any of the old Over, and Dross, from whence 'twas extracted, Any thing either essentially, or accidentally evil, which requires yet more sifting, or a more through Reformation, Any thing of Doctrine to offend the strong, or of Discipline, or Ceremony, to offend the weak, His Majesty have not long since offered to have it pass the fiery Trial and Disputes of a Synod legally called. To all which questions, till He and his Come presbyters, give a satisfying Answer, however they may think to hide themselves under their old Tortoise-shall, and cry out, Templum Domini, the Temple of the Lord, They must not take it ill if I ask them one question more,
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and desire them to tell me, whether this be not the Religion which they long since compelled to take flight with the King, and which hath scarce been to be found in this Kingdome, ever since the time it was deprived of the Sanctuary it had taken under the Kings Standard
and desire them to tell me, whither this be not the Religion which they long since compelled to take flight with the King, and which hath scarce been to be found in this Kingdom, ever since the time it was deprived of the Sanctuary it had taken under the Kings Standard
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This then, being so, hath your Friend, or his fellow Assemblers, yet a purer, or more primitive Notion of the Protestant Religion, which compared with the Religion which we and our Fathers have been of, will prove it to be Idolatrous, and no better then a hundred years superstition? Let them in Charity (as they are bound not to let us perish in our Ignorance! shew ut their Modell. If it be more agreeable to the Scripture then Ours, have more of the white Robe, and not of the new invention; we may, perhaps, be their converse ▪ And their Righteousnesse meeting with our Pea• … e • … ay 〈 ◊ 〉 〈 ◊ 〉 ea• … h 〈 ◊ 〉 ▪ 〈 ◊ 〉 〈 ◊ 〉 tim• … ▪ Sir, 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 wi• … not define • … e Prot• … stant Religion so b• … Neg• … tives, 〈 ◊ 〉 to 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 ▪ No Bishops, No Li• …, or No Comm• … ▪ • … er Bo• … ke These we, (〈 ◊ 〉 y• … co• … vinced to the 〈 ◊ 〉) 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 go• … d 〈 ◊ 〉, but not Ess• … ntialls, 〈 ◊ 〉 〈 ◊ 〉 which we c• … l the Pro• … t Religion 〈 ◊ 〉 Si• … e;
This then, being so, hath your Friend, or his fellow Assemblers, yet a Purer, or more primitive Notion of the Protestant Religion, which compared with the Religion which we and our Father's have been of, will prove it to be Idolatrous, and no better then a hundred Years Superstition? Let them in Charity (as they Are bound not to let us perish in our Ignorance! show ut their Model. If it be more agreeable to the Scripture then Ours, have more of the white Robe, and not of the new invention; we may, perhaps, be their converse ▪ And their Righteousness meeting with our Pea• … e • … ay 〈 ◊ 〉 〈 ◊ 〉 ea• … h 〈 ◊ 〉 ▪ 〈 ◊ 〉 〈 ◊ 〉 tim• … ▪ Sir, 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 wi• … not define • … e Prot• … stant Religion so b• … Neg• … tives, 〈 ◊ 〉 to 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 ▪ No Bishops, No Li• …, or No Comm• … ▪ • … er Bo• … ke These we, (〈 ◊ 〉 y• … co• … vinced to the 〈 ◊ 〉) 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 go• … worser 〈 ◊ 〉, but not Ess• … ntialls, 〈 ◊ 〉 〈 ◊ 〉 which we c• … l the Pro• … tO Religion 〈 ◊ 〉 Si• … e;
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There is but On• … positive Notion more in all he world, 〈 ◊ 〉 whi• … h ▪ c• … n p• … ly • … nderstand Them, when They say, T• … ey have all this while Fought for the Defence of the Protestant Religion: T• … at i• …, th• … t by the Defence of the Protestant Religion, (if they meane any Thing, or if this • … ave not 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 t• … 〈 ◊ 〉 more dangerous secret) They meane the 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 New Directory, and their a• … length conc• … Go• … rnment of the Church by Presbyters. If this be thei• … 〈 ◊ 〉, (And 〈 ◊ 〉, 〈 ◊ 〉 〈 ◊ 〉 should rock my Invention, I c• … not make 〈 ◊ 〉 find • … other) The Second part of that most Holy, and Glorious Cause, which hath drawne the eve• … of Europe upon it,
There is but On• … positive Notion more in all he world, 〈 ◊ 〉 whi• … h ▪ c• … n p• … lie • … nderstand Them, when They say, T• … ey have all this while Fought for the Defence of the Protestant Religion: T• … At i• …, th• … tO by the Defence of the Protestant Religion, (if they mean any Thing, or if this • … have not 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 t• … 〈 ◊ 〉 more dangerous secret) They mean the 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 New Directory, and their a• … length conc• … Go• … rnment of the Church by Presbyters. If this be thei• … 〈 ◊ 〉, (And 〈 ◊ 〉, 〈 ◊ 〉 〈 ◊ 〉 should rock my Invention, I c• … not make 〈 ◊ 〉 find • … other) The Second part of that most Holy, and Glorious Cause, which hath drawn the eve• … of Europe upon it,
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and renderd the Name of a Protestant, a • … roverbe to expresse Disloyalty by, That Pure, Chast, Uirgin, without sp• … t or wrinkle-Cause, which like the Scythian Diana hath been fe• … with • … o many Humane Sacrifices, And to which,
and rendered the Name of a Protestant, a • … roverbe to express Disloyalty by, That Pure, Chaste, Virgae, without sp• … tO or wrinkle-Cause, which like the Scythian Diana hath been fe• … with • … oh many Humane Sacrifices, And to which,
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as • … o another Moloch, so many Men as well as Children, have been compell'd ▪ 〈 ◊ 〉 through the Fire, resolves it selfe into this Vnchristiaen Bloudy conclusion. That an Assembly of profest Protestant Divines, h• … ve advised 〈 ◊ 〉 Two Parliaments of England • … nd Scotland, confe• … Subiects, to take • … p Ar• … 〈 ◊ 〉 〈 ◊ 〉 King, their Lawfull Severaigne ▪ H• … e 〈 ◊ 〉 〈 ◊ 〉 Three Kingdoms in a • … lame ▪ been the A• … rs o• … more Prot• … stants 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 Civi• …, th• … n 〈 ◊ 〉 • … ave served to • … ver the Pala• … ate by a 〈 ◊ 〉 〈 ◊ 〉, 〈 ◊ 〉 〈 ◊ 〉 bu• … thi• … vnn• … cessary • … vell, accidentall Consider• … on, T• … t the King (〈 ◊ 〉 compell'd by Force) would never cons• … nt, (not indeed without Perjury could) to the Change 〈 ◊ 〉 〈 ◊ 〉 Ancient, Primitive, Apostolike, Vn• … versally received Government of this Church by Bishop 〈 ◊ 〉 〈 ◊ 〉 new, vpstart• … ▪ Mushrome ▪ Calvinisticall Government, 〈 ◊ 〉 〈 ◊ 〉 Pre• … bytery, of Spirituall & Lay-Elders.
as • … oh Another Moloch, so many Men as well as Children, have been compelled ▪ 〈 ◊ 〉 through the Fire, resolves it self into this Unchristian Bloody conclusion. That an Assembly of professed Protestant Divines, h• … we advised 〈 ◊ 〉 Two Parliaments of England • … and Scotland, confe• … Subjects, to take • … p Ar• … 〈 ◊ 〉 〈 ◊ 〉 King, their Lawful Severaigne ▪ H• … e 〈 ◊ 〉 〈 ◊ 〉 Three Kingdoms in a • … lame ▪ been the A• … rs o• … more Prot• … stants 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 Civi• …, th• … n 〈 ◊ 〉 • … have served to • … ver the Pala• … ate by a 〈 ◊ 〉 〈 ◊ 〉, 〈 ◊ 〉 〈 ◊ 〉 bu• … thi• … vnn• … cessary • … well, accidental Consider• … on, T• … tO the King (〈 ◊ 〉 compelled by Force) would never cons• … nt, (not indeed without Perjury could) to the Change 〈 ◊ 〉 〈 ◊ 〉 Ancient, Primitive, Apostolic, Vn• … versally received Government of this Church by Bishop 〈 ◊ 〉 〈 ◊ 〉 new, vpstart• … ▪ Mushroom ▪ Calvinistical Government, 〈 ◊ 〉 〈 ◊ 〉 Pre• … bytery, of Spiritual & Lay elders.
c-acp • … sy j-jn np1, av d n2 c-acp av c-acp n2, vhb vbn vvn ▪ 〈 sy 〉 p-acp dt n1, vvz pn31 n1 p-acp d j j n1. cst dt n1 pp-f j-vvn n1 vvz, n1 … pns12 vvn 〈 sy 〉 crd n2 pp-f np1 • … cc np1, n1 … n2-jn, pc-acp vvi • … sy n1 … 〈 sy 〉 〈 sy 〉 n1, po32 j n-jn ▪ n1 … sy 〈 sy 〉 〈 sy 〉 crd n2 p-acp dt • … j ▪ vbn dt n1 … ng2-jn n1 … av-dc np1 … n2 〈 sy 〉 〈 sy 〉 〈 sy 〉 np1 …, n1 … wd 〈 sy 〉 • … vhb vvn pc-acp • … fw-la dt np1 … zz p-acp dt 〈 sy 〉 〈 sy 〉, 〈 sy 〉 〈 sy 〉 n1 … n1 … n1 … j-u • … av, j np1 … a-acp, n1 … sy dt n1 (〈 sy 〉 vvn p-acp n1) vmd av-x n1 … vbbx, (xx av p-acp n1 vmd) p-acp dt vvb 〈 sy 〉 〈 sy 〉 j, j, j, np1 … av-j j-vvn n1 pp-f d n1 p-acp n1 〈 sy 〉 〈 sy 〉 j, n1 … ▪ n1 ▪ j n1, 〈 sy 〉 〈 sy 〉 np1 … np1-n, pp-f j cc j.
And thu• …, Sir (Though • … ll weak• … Defences have something of the Nature of prevarication 〈 ◊ 〉 〈 ◊ 〉, a• … d he may in part be thought to betray a Cause, 〈 ◊ 〉 feebly arg• … for 〈 ◊ 〉) I have return'd you a large Answere 〈 ◊ 〉 the two Quere's 〈 ◊ 〉 your short Letter; which i• … • … ou shall vouchsafe 〈 ◊ 〉 Satisfaction, you will very much assi• … t my Modesty, whic• … will not suffer me to thinke that I, in this Argument, have said more then Others. Only being so fairely invited by you to say something, to have remain'd silent, had been to have cons• … st • … ny 〈 ◊ 〉 convinced; And my Negligence, in a T• … me so seasonable • … o speak Truth in, might perhaps, in the Opinion of the Gentleman, your Friend, have seemed to take part with those o• … his side, against whose Cause though not • … ir Persons ▪ ha• … e thu• … freely armed my Pen, Sir I should think my selfe fortunate, if Any Thinge which I • … ave 〈 ◊ 〉 in this Letter migh• … make him a Proselyte. But this being rather my wish then my Hope, all the Successe which this Paper aspires to is this, that you will accept it as a Creature borne at your Command; An• … • … hat you will place it among your other Records, as a Testimony how much greater my Desires, then my Abilities are to deserve the stile of being thought worthy to be From my Chamber Iune 7. 1647. Your affectionate servant JASPER MAYNE.
And thu• …, Sir (Though • … ll weak• … Defences have something of the Nature of prevarication 〈 ◊ 〉 〈 ◊ 〉, a• … worser he may in part be Thought to betray a Cause, 〈 ◊ 〉 feebly arg• … for 〈 ◊ 〉) I have returned you a large Answer 〈 ◊ 〉 the two Quere's 〈 ◊ 〉 your short letter; which i• … • … ou shall vouchsafe 〈 ◊ 〉 Satisfaction, you will very much assi• … tO my Modesty, whic• … will not suffer me to think that I, in this Argument, have said more then Others. Only being so fairly invited by you to say something, to have remained silent, had been to have cons• … Saint • … ny 〈 ◊ 〉 convinced; And my Negligence, in a T• … me so seasonable • … oh speak Truth in, might perhaps, in the Opinion of the Gentleman, your Friend, have seemed to take part with those o• … his side, against whose Cause though not • … ir Persons ▪ ha• … e thu• … freely armed my Pen, Sir I should think my self fortunate, if Any Thing which I • … have 〈 ◊ 〉 in this letter migh• … make him a Proselyte. But this being rather my wish then my Hope, all the Success which this Paper aspires to is this, that you will accept it as a Creature born At your Command; An• … • … hat you will place it among your other Records, as a Testimony how much greater my Desires, then my Abilities Are to deserve the style of being Thought worthy to be From my Chamber Iune 7. 1647. Your affectionate servant JASPER MAYNE.
cc n1 …, n1 (cs • … vmb n1 … n2 vhb pi pp-f dt n1 pp-f n1 〈 sy 〉 〈 sy 〉, n1 … sy pns31 vmb p-acp n1 vbi vvn p-acp vvb dt n1, 〈 sy 〉 av-j n1 … c-acp 〈 sy 〉) pns11 vhb vvn pn22 dt j n1 〈 sy 〉 dt crd npg1 〈 sy 〉 po22 j n1; r-crq n1 … • … fw-fr vmb vvi 〈 sy 〉 n1, pn22 vmb av d n1 … sy po11 n1, n1 … vmb xx vvi pno11 pc-acp vvi d pns11, p-acp d n1, vhb vvn av-dc av n2-jn. av-j vbg av av-j vvn p-acp pn22 pc-acp vvi pi, pc-acp vhi vvn j, vhd vbn pc-acp vhi n1 … zz • … fw-fr 〈 sy 〉 vvd; cc po11 n1, p-acp dt n1 … pno11 av j • … sy vvb n1 p-acp, vmd av, p-acp dt n1 pp-f dt n1, po22 n1, vhb vvd pc-acp vvi n1 p-acp d n1 … po31 n1, p-acp rg-crq vvb cs xx • … zz n2 ▪ n1 … sy n1 … av-j vvn po11 vvb, n1 pns11 vmd vvi po11 n1 j, cs d n1 r-crq pns11 • … vhb 〈 sy 〉 p-acp d n1 n1 … vvi pno31 dt n1. p-acp d vbg av po11 vvb av po11 vvb, d dt n1 r-crq d n1 vvz pc-acp vbz d, cst pn22 vmb vvi pn31 p-acp dt n1 vvn p-acp po22 vvb; n1 … • … n1 pn22 vmb vvi pn31 p-acp po22 j-jn n2, p-acp dt n1 c-crq d jc po11 n2, av po11 n2 vbr pc-acp vvi dt n1 pp-f vbg vvn j pc-acp vbi p-acp po11 n1 np1 crd crd po22 j n1 n1 n1.
Imago nos tantùm ut memoriale excitat uti Iesuitae passim. Dico non esse • … am certum in Ecclesiâ an sint faciendae imagines Dei, sive Trinitatis, quā Christi & sanctorū, hoc enim ad fidem • … ertinet, illud est in opinione. Bella. de imag. l. 2. c. 8 Inanimata spiritualem quandam virtutem exconsecratione adipiscuntur, &c. Tho. p. 3. q. 83. art 3. Deum imaginibus inhabitantē colunt, Deum • … utem virtutē stam spiritualē • … etrahere al• … quando sive 〈 ◊ 〉 fatentur. Cajetanus hac • … n re ne Genti• … ibus quidem • … apientior ha• … tur.
Imago nos tantùm ut memorial excitat uti Jesuit passim. Dico non esse • … am certum in Ecclesiâ an sint faciendae imagines Dei, sive Trinitatis, quā Christ & sanctorū, hoc enim ad fidem • … ertinet, illud est in opinion. Bella. de image. l. 2. c. 8 Inanimata spiritualem quandam virtutem exconsecratione adipiscuntur, etc. Tho. p. 3. q. 83. art 3. God imaginibus inhabitantē colunt, God • … utem virtutē stam spiritualem • … etrahere al• … quando sive 〈 ◊ 〉 fatentur. Cajetan hac • … n re ne Genti• … ibus quidem • … apientior ha• … tur.
