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A43842 Pithanelogia, or, A perswasive to conformity by way of a letter to the dissenting brethren / by a country minister. Hinckley, John, 1617?-1695. 1670 (1670) Wing H2047; ESTC R29478 103,888 196

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be wished there were not some untoward Zac. 1 15. unhappy children which did not help forward her affliction So the perfideousness of the Donatists and Manichees in Hippo were the cause that it was made a prey to the Vandals But who will put any confidence in such undutiful and unkind Sons who have lift up their heels against so tender a Father so indulgent a Mother I beseech you Sirs Remember the womb wherein ye were born and the paps that gave you suck Rev. 2.5 Remember from whence ye are fallen and repent that our breaches may be once more made up and we may see England a quiet habitation Let us by our mutual love to each other and by our joynt labours in the Church so endeavour to please the Lord That he may make our very enemies to be at peace with us Let us discover Satans siratagem for the hand of this Joab is in all our quarrels in busying men of parts and sobriety in by-matters that he may divert them from following the unum necessarium In keeping them disputing and scrambling about Ceremonies mint and Cummin that they may neglect the greater things of the Law obedience to God and the King and the edifying the church in love He dreads those battering Rams of his kingdom sound-preaching and regular praying therefore what possible he can he obstructs these When Pyrrhus propos'd to himself to win Rome Sicily and Carthage Cyneas asked him what he would do at last Pyrrhus said be merry Cyneas replied so you may be already if you would be contented with what you have I know you will say could we settle that discipline we desire and moddle the Church according to our platform then we might be religious indeed I must like another Cyneas tell you if you would be contented with that liberty which is allow'd you already You may be as religious as you will or can who hinders you It is observ'd of Pigeons that they are most fearful when they fare best Let us not be like Doves in this jealous and querulous when we are by the Waters of comfort in the midst of Manna Why should we then suspect Popery and superstition Charity thinks no evil A strong suspition where there is no evident cause to back it doth either proceed from or argue guilt Therefore all surmises being laid aside let every one of you endeavour to answer the sounding of my bowels towards you with the same eccho I mean the same readiness and singleness of heart as Jehosophat did the King of Israel I am as thou art 1 Kings 22.4 my people as thy people my Horses as thy Horses But alass I perceive that all this while I have been beating the Aire or labouring in vain in perswading you to march in our ranks for I perceive you are resolv'd to stop your ears against my counsel 'T is part of your vow that is your Covenant Never to suffer your selves by what perswasion soever to be withdrawn from that union Thus a Serpent never becomes a Dragon until it hath devoured a Serpent However Whether you will hear or whether you will forbear Liberavi animam meam I have discharg'd the office of a Brother in warning you of your duty If in your cooler blood and more serious thoughts you see no cause to retract that resolution I must refer the issue of this perswasive to him that can perswade Japhet to dwel in the Tents of Sem who can overpower the wills of men and stop Saul in his carreer to Damascus who can make those that are most wilful even by one glance of his eye as the Charriots of Aminadab A willing people in the day of his power Suadere hominis persuadere Dei Paul may plant but God gives the increase Therefore I must appeal to his throne by prayer And God forbid that I should cease praying for you Pray therefore I will in those words of that excellent Bishop of Winton Bishop Bilson p. 414. The Lord make you mindful to keep the bond of peace which he hath left you and mindful to shew that lowliness of heart which he hath taught you that you wax not so wise in your own conceits as to despise all others besides your selves and so resolute in your private perswasions that you enforce your devices upon the Church of God under the name of the Holy and Heavenly preeepts Even so O Lord for Christ Jesus sake Amen Qui errare me existimant etiam atque etiam quae sunt dicta considerent nefortassis ipsi errent Augustinus in coronide libri de bona perseverantia Si quid in hoc opere dixerim quoà placeat non est indigentiae meae sed divinae sufficientiae Siquid vero forsan dixerim ut nec sufficere possit nec placere non est sufficientiae divinae sed indigentiae meae Fulgentius ad Probam p. 669. Fidem nolle asserere poene id est quod negare plerumque mi'es ignavus Regia Castra somnolento Corpore depressus oppugnantibus tradit dum competentibus excubijs non defendit Fulgent p. 393 395. In ijs rehus de quibus nihil certi statuit Scriptura divina mos populi Dei vel In stituta majorum pro lege tenenda sunt de quibus si disputare voluerimus ex aliorum consue tudinealios improbare orietur interminata luctatio quae tempestate Contentionis serenitatem charitatis obnubilet Augustini Epist 86. ad Casulanum vid. etiam Epist 118. ad Januarium In those things which are indifferent we are more bound to follow the command of the Magistrate than our own Conscience Weems on the fifth Commandement It is not so much the tenderness of Conscience and weakness of braines as the Iron sinews in mens necks which makes them so clamorous and scrupolous Causes of the decay of Christian Religion Pag. 331. No wise man mislikes reading of prayers Mr. Hildersham on Ps 51. p. 810. In not maintaining the Laws Rulers ruine themselves Dr. Manton on Jude v. 8. and in the same Commentary he saith there are but two lawful causes of separation from the Church First Persecution Secondly A general corruption of Doctrine FINIS ERRATA PAge 13. Line 26. For as Read our P. 16. l. 12. blot out to P. 19. r. one P. 18. l 20. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 21 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 36. r. Aecius P. 41. r. indicitur P. 46. r. Mo●cion P. 57. r. Davenant P. 58. l. 10. r. aiming P. 69. r. deliquium P. 73. marg r. nimis P. 87. l. 12. r. drives P. 90. l. 25. r. John 17 l. 33. r. feigning P. 107. l. 14. r instance P. 115. r. assert P. 122. l. 16. r. p●w P. 127. 1. 13. r. indicare P. 130. l. 4. add out l. 25. r. lapp P. 132. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 138 l. 26 r Anthem A Catalogue of Books Printed
she lost her life Therefore Jephtas vow is understood by Vatablus and Drusius to be conditional that is if that which first met him out of the dore of his house were fit to be sacrificed For had a dog met him it was not to be sacrificed according to the Law They read the words also disjunctively whatsoever cometh out of the doors of my house shall either be consecrated to the Lord or else it shall be sacrificed to him Si molari possit if it be capable of falling a sacrifice unto the Lord. What is this now to the Scottish League and Covenant either as to the entering into it at first or being obliged by it and this will better appear by the illegality of it which is the Minor prop. But the Solemn League the Scottish-English-Covenant was and is an unlawful Oath I am loth to call it the National Covenant I hope that is but an abusive speech which reflects too much disgrace upon the whole Nation Omnes omnitan Charitantes p●ta Com●●ur 〈◊〉 for suppose this denomination be taken from the greater I am well assur'd it is not from the better part of the Nation pudet baec approbria and as it was not Catholick in respect of persons so much less in the contents of it There have been so many invincible reasons given against this Covenant by my dear Mother the Vniversity of Oxon and also by many of my Fathers and Brethren that I am almost rapt up into an extasie of wonder that any should appear in such a profligated and baffled cause unless they had dexterity enough to ward off those blows which will inevitably fall upon them He that goes about to dispute against this Covenant hath so many advantages at hand that he may be puzled ex copia what to say first but cannot be destitute of arguments to plead against it 'T is not my business to play the disputant but to beseech you to climb over this Rock into the Pulpit Yet that I may prevail the better with your wils I shall spend a word or two upon your understandings by shewing the unlawfulness of this Covenant in matter and form in respect of the efficient and final cause Though there 's no need of all these terms for if the matter be not justifiable neither can the end We must not do evil that good may come on 't And if the efficient cause be not right and legitimate in a promissory oath it is defective in that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very formality of such oath which is the Authority imposing it Now that this was the case of the Covenant he that runs may read it if he can but read the capital letters of the Kings Proclamation prohibiting all his subjects to enter into such a combination If those that took it were Subjects to our Prince as was acknowledged in the preface to the Covenant it self yet how they did discharge that relation or how they did shew their subjection in this particular it is as casie to determine as I am loth to express Here is too large a field to expátiate m●●t would argue too much resemblance to that poor insect the impotent and angry flye to insist long on this gauled place I wish my Brethren were as much ashamed of their own precipitancy herein as I am to urge them with it and to charge upon them those consequences which might follow naturally upon the commission of such a miscarriage sure then they would be perswaded to cast forth this Hagar and dis-inherit this Ishmael I pray read over the thirtieth Chapter of Numbers and you may find that persons who are not sui juris as Wives and Children who were under the power of Hus bands and Fathers and why not subjects who are under the power of Princes might not make vowes and Covenants unless they were ritified by their Superiours How can Subjects pl●ad an exemption from this Law We read of putting down idolatrous Priests destroying the Groves Nigh places Altars the brazen Serpent yet these things were done by the Kings command never as I remember in a way of contradiction 2. Kings 23.5 or defiance to their Authority as appears in the reigns of Josiah and Hezekiah When any thing was amiss in the Church in the primitive times 2 Chron 30. the Christians petitioned the Emperours to reform it they did not invitis regibus attempt that work therefore the Kings in Scripture are every where blamed and not the people in that the High places were not taken away The forwardness of the people herein is but an unwarrantable and preposterous zeal Though the thing it self be good that is to reform abuses in the Church as it is good in it self to offer sacrifice yet not in people that are under subjection as it was not in Soul to offer Sacrifice without a calling Sam 3 1● It is the Kings peculiar office to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristostle the cheif disposer in matters of Religion He is the Common Bishop of the Church as Constantine is stiled by Eusebius Private persons must defend religion Non occidendo Lactan Institu 5. 〈◊〉 c. 20. sed Moriendo not by killing others but dying themselves It is altogether unlawful sayes Bishop Davenant for the people Renuente Magistratu Ecclesiae Reformationem Moli●i Determ 12. to go about to reform the Church without the consent of the supreme Magistrate This is a right so properly belonging to the King that Darius Cy●us the King of Nineve were invested with it Jure gentium though they were Heathen Princes Dr Ward p. 105. 〈◊〉 sayes another professor of divinity out of the same chair I read indeed that the people entred into Covenant Ezra 10.3 but it was to put away their strange wives which was according to Law in the same verse What is this to our pupose except you could produce unquestionable evidence of Scripture proof That the Government of the Church by Bishops which you have Covenanted against is as unlawful as the having of strange wives A little reading in Casuists and Schoolmen will easily confirm this truth that such oathes and Covenants which are made against the consent of our Superiours are not obligatory Si Res jurata sit illicita superiore vetante obligatio tollitur Irritationem quoque Lessius de Justitia Jure 429.430.431.551 tollitur quando materia juramenti promissorij subest alterius potestati Haec igitur conditio ex natura rei vel juris dispositione includitur promissioni vel juramento promissioni opposito nisi superior cui materia subest contradicat Quicquid in nostra potestate non sit Ibid. p. 542 sub votum non cadit nec quod malum est Nemo potest se firmiter obligare per promissionem ad id quod est in potestate alterius Aquinas 22. Q. 88. Art 80. sed solum ad id quod est omnino in sua potestate