Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	house_n	king_n	lord_n	2,914	5	3.9837	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69753	The generall demands, of the reverend doctors of divinitie, and ministers of the Gospell in Aberdene, concerning the late covenant, in Scotland together, with the answeres, replyes, and duplyes that followed thereupon, in the year, 1638 : reprinted in one book, by order of Parliament.	Forbes, John, 1593-1648.; Henderson, Alexander, 1583?-1646.	1663 (1663)	Wing C4226; Wing C4225; ESTC R6298	125,063	170

in Fasting and Humiliation had been also Testimonies of your sincerity against Popery 2. The laudable means of Preaching Praying c. which we wish may be still in all faithfulnesse used by you may very well agree with the renewing of our Covenant with GOD and both being joined have in a short time past produced more powerfull effects to the comfort of many thousands then all our Prayers and Preaching hath done for a long time before which testifie That as it is warranded by the Word of GOD so the motion hath pr●ceeded from GOD. All the Arguments and Subtilties that can be devised will never make a People who at this time have found GOD dwelling and working in their hearts to thinke the contrary 3. The naturall inclination of people to Popery and the perswasion of others of their disposition may make the people to conceive other wayes of the Service Booke and Canons that ere it be long they may be brought in in a faire and legall way and therefore it is necessary for preventing of those and other Evills of that kinde that the Subjects joine in a Covenant both for themselves and their Posterity To the Twelfth FIrst we have ever preached according to our measure and have given example of reverence to Authority and the LORDS Service but we neither acknowledge the usurped Authority of prelates for lawfull Authority nor the Service Booke for the Lords Service And therefore it was so much the more intollerable for the Prelates without Authority from the Kirke or Parliament to bring in the Service Booke into GODS own house upon the LORDS own Day Which maketh it nothing strange that people zealous of the Trueth and of the Service of GOD were stirred up to oppose and we are very confident that these who have opposed doe beare as loyall respect to the KINGS Majesty and will be as loath to provoke him to just wrath as their opposites are In the meane time why doe ye not acknowledge that the children were higher provoked to wrath by the Prelates whom ye account reverend and holy Fathers 2. As the preservation of our own private Possession from Invasion of others belongeth to our selves under the KINGS Protection so the keeping of GODS House from Pollution and Superstition belongeth to Authority to the community of the Faithfull and to every one in his own place and order 3. We told you before that we did no more allow violences of that kinde nor we did allow the ●oule aspersions of Rebellion Heresie Schisme and Perjury put upon the Noblemen and remnant Covenanters And where ye aske of us Why these tumults are not publickly by us condemned and rebuked we aske againe of you why ye did not condemne and rebuke such dealing since that is no lesse transgression both against the sixt and nynth Command then the other is against the sixt And whereas ye are now so peremptorie in drawing a Declaration from us answearable to that which ye have given concerning the foresaid Aspersions and Calumnies we having no commission to declare the mindes of others in this point or to give Documents for our own private judgement doe heartily disallow every wrong of that kynde As for the Apologie of D. JOHN FORBES of Corse seeing the wrong hath been done not unto some few particular persons such as ye say have been wronged by some of the people but unto the body of the Kingdome consisting of Noble-men Barons c. who are highly offended thereby it were in us Presumption and without the bounds of our Calling to take upon us to receive any Declaration of that kinde especially wherein so many thinges are reprovable as first That his bitter speaches were occasioned by some printed Bookes affirming that Episcopacy and Pearth Articles were Antichristian and abominable Supposing it were true did he thinke the Noblemen and whole Covenanters to be the Authors of those Books And was this dealing agreable to that Christian meeknesse so much required of us before The Writers of those printed Books are not the first who have spoken so For Master KNOX spared not in a Letter of his to call this kneeling A Diabolicall Invention Secondly The swearing of Forbearance of the practise of Pearth Articles and the Confirmation of the said Doctrine which we neither deny nor affirme to be imported in the olde Covenant but only in the Interpretation thereof we declare That Promise is only made to forbeare for a time doth not deserve so bitter a Censure as this apologie beareth upon us 3. If the KINGS Majesty Counsell or the Subjects of Scotland had asked his opinion and advice he might have used the greater liberty 4. It is ill apologized to call it a holie indignation and worse defended since it is such a wrath as worketh not the righteousnesse of GOD. 5. Whereas he desireth to be accounted in the number of these qui proficiendo scribunt scribendo proficiunt we could wish that he had profited better by writing then he hath done by writing his Irenicum first and now this his Warning after his Irenicum for which if he make no better Apologie then confessing Asperity of words proceeding from an holy indignation it will come to passe of his Apology as it fared with his Irenicum unto which was applyed fitly what was spoken in the like case Aut fabrum forceps aut ars ignara fefellit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit cudere cudit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Whereas ye desire us to doe the like if ye meane of us personallie we have declared our judgement and shall be carefull to approve our selves to GOD and the consciences of all men in every such duety and if ye meane us and those that sent us we shall not faill to report unto them what ye desire although our Commission from you had been the more acceptable if ye had spoken more reverently of our Confession and Covenant then ye have been pleased to doe in the words of your desire and had put your hand unto the Covenant which would presently have joined us in a greater Affection and made way for union in judgement and perfect peace which is the desire of our Soules To the Thirteenth YEE pretended a threefolde Scandall which should follow upon your Subscription 1. The Scandall of Dissenting from other Reformed Kirks and famous Divynes 2. The Scandall of Dissenting from Authority 3. The Scandall of Perjury We answered That the contraverted words of the Covenant being rightly conceived and interpreted according to their true meaning and not after the glosse which ye have put upon them doe put you out of danger of all the three Scandalls which ye seem to acknowledge of the first two and may by the like reason acknowledge of the third of Perjury We dispute not of the lawfulnesse of the Oath given at your Admission by what Authority it was exacted with what conscience it was given nor how ye can answere for the Scandall risen thereupon but conceiving

Souls of the guiltinesse of it The XII DUPLY. TO justifie or excuse your omission of publick disallowing and condemning the publick disorders and miscarriages of some who have subscrived the Covenant especially the offering of violence to Prelats and Ministers in time of divine Service and in the House GOD whereof we spake in our twelfth Demand and Reply ye answer first that ye acknowledge not the service-Service-Book for the LORDS Service Ye might say the same of any Service Book If ye allow the Reasons lately set forth in Print against the Service-Book for there a Prescript form of Prayer is condemned which directly crosseth the practise of the universall Church of CHRIST Ancient and Recent 2. Ye alleadge that ye acknowledge not the usurped Authority of Prelats for lawfull Authority For ought we can perceive by the Doctrins of those with whome ye joine ye acknowledge no lawfull Authority at all in Prelats above your selves and other Ministers and ye seem so to insinuate so much here by blaming us for calling them Reverend and holy Fathers We are perswaded of the lawfulnesse of their Office and therefore are not ashamed with Scripture and Godly Antiquity to call such as are advanced to this sacred Dignity Fathers and Reverend Fathers Neither should personall faults alleadged by you hinder our observance till what is alleadged be clearly proven For so long as things are doubtfull we should interpret to the better part Luke 6 37. And it is a rule of Law that in a doubtfull case the state of a Possessor is best and consequently of him that hither-to hath been in a possession of a good name as also that in things doubtfull we should rather favour the person accused then him that accuseth 3. If ye be of this same judgement with us concerning the lawfulnesse of their Office why doe ye not reverence them as well as we But if their very Office seem to you unlawfull we esteem your judgement contrary to holy Scripture to all sound Antiquity and to the best learned amongst reformed Divines Hear what Melanchton sayeth I would to GOD I would to GOD it lay in me not to confirm the Dominion but to restore the Government of Bishops for I see what manner of Policy we shall have the Ecclesiasticall Policie being dissolved I doe see that hereafter will grow up a greater tyrannie in the Church then ever was before And again in another Epistle to Camerarius he sayeth You will not beleeve how much I am hated by those of Noricum and by others for the restoring of Iuridiction to Bishops So our Companions fight for their own Kingdom and not for the Kingdom of CHRIST So in other places See Bucer de Regno CHRISTI Pag. 67. 4. Thirdly Ye alleadge the zeal of the People by reason whereof ye say that it was nothing strange that in such a case they were stirred up to oppose Suppone they had opposed yet that they should have so opposed as to have offered violence to sacred Persons Prelats or Ministers who are spirituall Fathers seemeth to us very strange for all that hitherto ye have said There is no zeal without the extraordinary instinct of GODS Spirit which can warrand men destitute of Authority to lay their hands on such persons Touch not mine anoynted and doe my Prophets no harme sayeth the LORD Psal. 105. Let all things be done decently and in order sayeth S. Paul 1. Cor. 14. 40. GOD is not the author of confusion or timult but of peace sayeth that same Apostle there verse 33. To this purpose Gregorie Nazianzen in his 26 Oration speaking of the chief causes of division in the Church sayeth One of them is unrulie ferventness without reason and knowledge and that another is Disorder and undecencie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. The Sonne should account the person of his Father sacred ff de obsequiis Leg. 9. So we ought also to esteem of our spirituall Fathers and therefore to offer injury to their persons and that in time of divine Service must needs be a grievous sin In the Novell Constitutions of Iustinian Authent Collat. 9. Tit. 6. Novella 123. de Sanctiss Episcopis c. Cap 31. there is a remarkable Law to this purpose cited upon the Margine The like Law we find in Cod. Iustin. Lib. 1. Tit. 3. de Episcop Clericis Leg. 10. Now although in these imperiall Lawes the sanction be severe yet we wish no such severity to be used amongst us but praying GOD to forgive them who have transgressed We desire them to consider that anciently amongst Christians such doings were greatly disallowed 6. Chrysostom speaking of the reverence due by people to Pastors sayeth A man may now see that there are not so great s●offs and reproaches used by the unfaithfull against the Rulers as by those that seem to be faithfull and to be joined with us Let us therefore inquire whence commeth this negligence and contempt of pietie that we have such a hostilitie against our Fathers There is nothing there is nothing that can so easilie destroy the Church as when there is not an exact jointure of Disciples to their Masters of children to parents and of them that are ruled with their Rulers He that but speaketh evill against his brother is debarred from reading the divine Scriptures for what hast thou to doe to take my Covenant in thy mouth sayeth the LORD and subjoineth this cause Thou sittest and speakest evill of thy brother and thinkest thou thy self worthie to come to the sacred porches who accuseth thy spirituall Father How agreeth this with reason For if they who speake evill of Father or Mother should dye according to the Law of what judgement is he worthie who dare speake evill of him who is much more necessarie and better then those Parents Why feareth he not that the Earth should open and swallow him or that thunder should come from Heaven and burn up that accusing tongue See him also Lib. 3. de Sacerdotio Cap. 5. 6. 7. In the next place ye say that the keeping of GODS House from pollution and superstition belongeth to Authority to the community of the faithfull and to every one in his own place and order but certainly if every one or all the community keep their own place and order they can doe nothing in this by way of force without far lesse against Authority Hence Zanchius in his first Book of Images Thes. 4. sayeth Without Authority of the Prince it is lawfull to none in this Countrey to take Idoles out of Churches or to change any thing in Religion he that doeth so should be punished as seditious This he confirmeth by reason and by the testimony of S. Augustin Tom. 10. de Sermone Domini in Monte Homilia 6. And a little after he subjoineth Augustin handleth this Argument piouslie he dehorteth his people from such a practise and sayeth That it is pravorum hominum furiosorum circumcellionum 8.

Nations baptizing them In the Name of the Father and of the Son and of the holy Ghost tye not Parents to seek Baptism to their Children and Pastors to administer when it is sought then have we no commandement at all for baptizing of Infants which is an Anabaptisticall absurdity But if Parents and Pastors are tyed by this Commandement then Parents ought to seek Baptism to their dying Children not baptized before for then or never and Pastors must accordingly performe that duety then which is incumbent upon them This is that which KING Iames of blessed memory in a conference at Hampton-court Pag. 17 reporteth himself to have answered to a Scotish Minister while he was in Scotland The Minister asked If he thought Baptism so necessarie that if it be omitted the child should be damned No said the KING but if you being called to baptize the child though privatlie should refuse to come I think you should be damned 59. Ye say to avoide the strength of this Argument that the necessity of the commandement standeth onely for Baptism in publick and that no precept requireth Baptism but when it can be had orderly with all the circumstances thereof whereof ye say this is one that it be administred in the presence of that visible Kirk wherof the Children are to be members Thus first ye condemne as unlawfull the administration of Baptism even in the Church God-fathers and God-mothers being present if the whole Congregation be not present there and the like doctrine we find in others also cited on the Margin which soundeth so harshly in the ears of some of your own adherents that they can not be perswaded that this is your doctrine Secondly the Commandement of CHRIST tying us to Baptisme hath no such addition either of the presence of the Congregation or yet of the materiall Kirk This belongeth but to the solemnity and not to the necessary lawfull use of Baptisme Where GOD hath tyed this solemnity to Baptism ye can not show by holy Scripture but where GOD hath tyed us to Baptism we have already shown It is true solemnities should not be lightly omitted but the Law sayeth When evident equity requireth they may be dispensed withe for according to that same Law That which is chief and principall should not be ruled by that which is accessory but contrariwise As for the place of Baptism we may say of it as Tertullian sayeth of the time thereof in the 19 chapter of his Book of Baptism Every day is the LORDS every houre day and time is fit for Baptism it may want of the solemnity but nothing of the grace Neither is such a number as ye require to be present necessary in this case Our Saviour hath taught us Matth. 18. 19. That if two shall agree on Earth as touching any thing that they shall aske it shall be done for them of his Father which is in Heaven For sayeth he where two or three are gathered together in my name there am I in the midst of them We beseech you therefore Brethren to take heed that ye prescribe not to mens consciences Rites of necessity without clear warrand from GODS word by which ye will never be able to prove the necessity of this circumstance required by you in Baptism 60. The practise of the primitive Church both in the Apostles times and thereafter agreeth with this doctrine and practise of ours Sainct Philip baptised the Eunuch on the way Acts 8. Anantas baptized Saul in a private house Acts 9. Sainct Paul baptized the Jaylour in his house Acts 16. If ye answere as others doe that the necessity of the infancy of the Church excused the want of the presence of a Congregation we reply that the same necessity is found in the cases whereof we speak for as unpossible it is for a dying insant who about mid-night is at the last gaspe to enjoy the presence of the congregation as it was impossible for any of the afore mentioned the Eunuch Saul or the Iailor to have had a Congregation present at their Baptism yea more impossible and why should there not be the same effect where there is the same reason 61. The practise of the ancient Church in this is also clear for us This is manifest from the 76 Epistle of S. Cyprian from the Oration of Gregorie Nyssen against them who delayed their Baptism from S. Basill in his 13 Homilie which is an exhortation to Baptism Tom. 1. from Gregorie Nazianzen in his 40. Oration whose words we have cited upon the margine Hence although two fet times were appointed for solemn Baptism yet the case of necessity was ever excepted This is clear by the foresaid Testimonies as also by these following Sir c●us Epist. 1. cap. 2. Tom. 1. Concil Gelas. Epist. 9. ad Episcopos Lucani● Tom. 2. Concil Conc. Antisiodor cap. 18. Tom. 2. Conc. Matiscon 2. cap. 3. Tom. 2. Concil Conc. Meldens cap. 48. Conc. Triburiens cap. 12. Concil in Palatio Vernis cap. 7. Conc. Wormatiens cap. 1. Tom. 3. Concil The learned Causabon in his 16 exercitation cōsidering all this sayeth Woe to them that in the administration of this Sacrament deny their duety to dying Infants under pretence of I know not what Discipline To this same purpose the learned Martin Bucer in the 15 Chapter of his censure of the English Liturgie considering Baptism of sick Infants privatly sayeth In this Constitution all things are hol●ly set down This same practise also is allowed by Doctor Whitaker in his Book against Reynolds Pag. 48. 62. The Congregation say ye whereof the child is to be a member hath interest in this and therefore ought to be present no lesse then at excommunication whereby a rotten member is cut off In this case of necessity there is no prejudice either to the child or to the congregation thorow the want of the congregations presence for there is no neglect nor contempt of the congregation in this case or of any of the members thereof and the child by Baptism though privatly administred is ingrafted into CHRIST and so being joined to the head of the Church becommeth also united unto the Church which is his body If excommunication require the presence of the whole congregation because the power of binding and loosing is delyvered by CHRIST to every particular Church or congregation collectively taken as it is affirmed in the Dispute against the English Popish Ceremonies Part. 3. Cap. 8. Pag. 182. then it is not alike with Baptism the power whereof is committed to the Pastors of the Church Matth. 28. But although that ground be not true as we think it is not yet excōmunication is done in presence of the People For this censure may not be inflicted but onely for publick offences and therefore must be publick as the offence is That others also may fear 1 Tim. 5. 20. and have no company with the delinquent that he may be ashamed 2. Thess. 3. 14. and so your