Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	hand_n	imposition_n	ordination_n	2,839	5	9.9482	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29193	Castigations of Mr. Hobbes his last animadversions in the case concerning liberty and universal necessity wherein all his exceptions about that controversie are fully satisfied.	Bramhall, John, 1594-1663.	1657 (1657)	Wing B4214; ESTC R34272	289,829	584

Soveraign Neither is he more orthodox concerning the Holy Scriptures Hitherto that is for the books of Moses the power of making the Scripture canonical was in the civil Soveraign The like he saith of the Old Testament made canonical by Esdras And of the New Testament That it was not the Apostles which made their own writings canonical but every convert made them so to himself Yet with this restriction That until the Soveraign ruler had prescribed them they were but counsel and advise which whether good or bad he that was counselled might without injustice refuse to observe and being contrary to the Laws established could not without injustice observe He maketh the Primitive Christians to have been in a pretty condition Certainly the Gospel was contrary to the Laws then established But most plainly The word of the Interpreter of the Scripture is the word of God And the same is the Interpreter of the Scripture and the Soveraign Iudge of all Doctrines that is the Soveraign Magistrate to whose authority we must stand no lesse than to Theirs who at first did commend the Scripture to us for the canon of faith Thus if Christian Soveraigns of different communions do clash one with another in their interpretations or misinterpretation of Scripture as they do daily then the word of God is contradictory to it self or that is the word of God in one Common-wealth which is the word of the the devil in another Common-wealth and the same thing may be true and not true at the same time which is the peculiar priviledge of T. H. to make contradictories to be true together All the power virtue use and efficacy which he ascribeth to the holy Sacraments is to be signes or commemorations As for any sealing or confirming or conferring of grace he acknowledgeth nothing The same he saith particularly of Baptisme upon which grounds a Cardinals red hat or a Serjeant at arms his mace may be called Sacraments as well as Baptisme or the holy Eucharist if they be only signes or commemorations of a benefit If he except that Baptisme and the Eucharist are of divine institution but a Cardinals red hat or a Serjeant at arms his mace are not he saith truely but nothing to his advantage or purpose seeing he deriveth all the authority of the Word and Sacraments in respect of Subjects and all our obligation to them from the authority of the Soveraign Magistrate without which these words repent and be baptized in the Name of Iesus are but counsel no command And so a Serjeant at arms his mace and baptisme proceed both from the same authority And this he saith upon this silly ground That nothing is a command the performance whereof tendeth to our own benefit He might as well deny the Ten Commandements to be commands because they have an advantagious promise annexed to them Do this and thou shalt live And cursed is every one that continueth not in all the words of this Law to doe them Sometimes he is for holy orders and giveth to the Pastors of the Church the right of ordination and absolution and infallibility too much for a particular Pastor or the Pastours of one particular Church It is manifest that the consecration of the chiefest Doctours in every Church and imposition of hands doth pertein to the Doctours of the same Church And it cannot be doubted of but the power of binding and loosing was given by Christ to the future Pastours after the same manner as to his present Apostles And our Saviour hath promised this infallibility in those things which are necessary to salvation to his Apostles until the day of judgement that is to say to the Apostles and Pastours to be consecrated by the Apostles successively by the imposition of hands But at other times he casteth all this meale down with his foot Christian Soveraignes are the supreme Pastors and the only persons whom Christians now hear speak from God except such as God speaketh to in these daies supernaturally What is now become of the promised infallibility And it is from the civil Soveraign that all other Pastours derive their right of teaching preaching and all other functions pertaining to that office and they are but his Ministers in the same manner as the Magistrates of Towns or Iudges in Courts of Justice and Commanders of Armies What is now become of their Ordination Magistrates Judges and Generals need no precedent qualifications He maketh the Pastoral authority of Soveraigns to be jure divino of all other Pastors jure civill He addeth neither is there any Iudge of Heresie among Subjects but their own civil Soveraign Lastly The Church excommunicateth no man but whom she excommunicateth by the authorty of the Prince And the effect of excommunication hath nothing in it neither of dammage in this World nor terrour upon an Apostate if the civil power did persecute or not assist the Church And in the World to come leaves them in no worse estate than those who never believed The damage rather redoundeth to the Church Neither is the excommunication of a Christian Subject that obeyeth the laws of his own Soveraign of any effect Where is now their power of binding and loosing It may be some of T. H. his disciples desire to know what hopes of heavenly joies they have upon their masters principles They may hear them without any great contentment There is no mention in Scripture nor ground in reason of the coelum empyreum that is the Heaven of the blessed where the Saints shall live eternally with God And again I have not found any text that can probably be drawn to prove any ascension of the Saints into Heaven that is to say into any coelum empyreum But he concludeth positively that salvation shall be upon earth when God shall reign at the coming of Christ in Ierusalem And again In short the Kingdom of God is a civil Kingdom c. called also the Kingdom of Heaven and the Kingdom of Glory All the Hobbians can hope for is to be restored to the same condition which Adam was in before his fall So saith T. H. himself From whence may be inferred that the Elect after the resurrection shall be restored to the estate wherein Adam was before he had sinned As for the beatifical vision he defineth to be a word unintelligible But considering his other principles I do not marvel much at his extravagance in this point To what purpose should a coelum empyreum or Heaven of the blessed serve in his judgement who maketh the blessed Angels that are the inhabitants of that happy mansion to be either idols of the brain that is in plain English nothing or thin subtile fluid bodies destroying the Angelical nature The unvierse being the aggregate of all bodies there is no real part thereof that is not also body And elsewhere Every part of the universe is body and that which is not

uningenuous adversary he is In my first discourse of Liberty I had these words we ought not to desert a certain truth because we are not able to comprehend the certain manner To which he answereth And I say the same In my defence I repeate the same words adding these Such a truth is that which I maintain That the will of man in ordinary actions is free from extrinsecal determination A truth demonstrable by reason received and believed by all the World And therefore though I be not able to comprehend or expresse exactly the certain manner how it consists with Gods eternal prescience and decrees which exceed my weake capacity yet I ought to adhere to that truth which is manifest So first he quarrelleth now with that truth which formerly he yeilded Secondly that which I spake upon supposition though I be not able he setteth down positively in his collection which is beyond his capacity Thirdly he leaveth out the word exactly A man may comprehend truly that which he doth not comprehend exactly Fourthly he omitteth fraudulently these words the certain manner A truth may be certain and demonstrable and yet the manner of it not demonstrable or a man may know several wayes of reconciling two truths together And yet fluctuate in his judgement to which of them certainly and expressely he ought to adhere It is certain that by the force of a mans arme a stone is thrown upwards And yet the certain manner how to reconcile this with another truth That whatsoever acteth upon another body acteth by a touching is not so easily found out The incarnation of Christ is certain yet the certain manner passeth both my capacity and his Lastly I do not say as he suggesteth that that truth which is demonstrable by reason passeth my capacity but the certain and exact manner how to reconcile this truth with another truth Yet there are sundry wayes of reconciling of them And I have shewed him one in the same Section which he is not able to refute See how his discourse hangs together like ropes of sand The prescience and decrees of God passe the capacity of mortal man therefore the liberty of the will is not demonstrable by reason From the hard words and non-sense of the Schooles he passeth to my little Logick and no Philosophy It skilleth not much what he saith unlesse he were a greater clerke He hath passed over a great part of my defence untouched But I have not omitted one sentence thoroughout his Animadversions wherein I could find any one grain of reason And among the rest have satisfied his silly censures or ignorant exceptions in their proper places and the splinters of those broken reedes stick in his own fingers Before he concludes he draweth up a summary of what he and I have maintained very confusedly most imperfectly and in part falsely Methinks it resembleth that unskilfull Painter who durst not leave his pictures to the free judgement of the beholders unless he writ over their heads This is a dog and this is a beare we had such a summary or draught of the Controversie in his Fountains of Arguments before his Animadversions as a Proeme And now we have such another breveate in the conclusion by way of Epilogue after his Animadversions He is very diffident of his cause who standeth in need of such Proemes and Epilogues and dare not trust the indifferent Reader to chuse his own diet unlesse he do first choppe it and chew it for him and then thrust it down his throat The last word may be efficacious with an ignorant multitude who are like a ship at Hulle every wave puts it into a new positure But more accurate palates do naucitate and loath such thrice sodden coleworts I leave the Reader to compare plea with plea and proofe with proofe And let truth overcome Thus he concludeth with a short Apology least the Reader should think that he hath not used me with that respect which he ought or might have done without disadvantage to his cause His onely reason is because divens in their bookes and sermons without answering any of his arguments have exclaimed against him and reviled him for some things delivered by him in his book De Cive What doth this concern me No more than the man in the Moon Yes he saith whereof the Bishop of Derry is one Most falsely I never preached against him nor write against his book De Cive but privately to himself and then with more respect than either he or it deserved But his meaning was not by this Apology to make me any reparation but to deterre others from medling with him least he should make examples of them as he boasteth that he hath done of me Beware Reader he beareth hay on his horn●… If he have gained any thing by his disrespect much good may it do him I do not envy him Let the Reader judge And if he have any sparke of ingenuity left in him let himself judge whether he hath made an example of me or of himself Or if he like it better let him thrust his head into a bush and suppose that no body seeth his errours because he is not willing to take notice of them himself The catching OF LEVIATHAN OR THE GREAT WHALE Demonstrating out of Mr. Hobs his own Works That no man who is throughly an Hobbist can be a good Christian or a good Common-wealths man or reconcile himself to himself Because his Principles are not only destructive to all Religion but to all Societies extinguishing the Relation between Prince and Subject Parent and Child Master and Servant Husband and Wife and abound with palpable contradictions By Iohn Bramhall D. D. and Bishop of Derry Prov. 12. 19. The lip of truth shall be established for ever but a lying tongue is but for a moment London Printed by E. T. for Iohn Crook at the sign of the Ship in Pauls Church-yard 1658. TO THE Christian Reader CHristian Reader this short Treatise was not intended or sent to the Presse as a compleat Refutation of all Mr. Hobs his errours in Theology and Policy but onely as an Appendix to my Castigations of his Animadversions to let him see the vanity of his petulant scoffes and empty brags and how open he doth lye to the lash whensoever any one will vouchsafe to take him in hand to purpose But some of my good friends have prevailed with me to alter my design and to make this smal Treatise independent upon the other He who clasheth ordinarily with all the Churches in the World about the common principles of Religion He who swerveth so often so affectedly from the approved rules and healthful constitutions of all orderly Common-wealths He who doth not onely disturb but destroy all humane society and all relations between man and man He who cannot preserve unity with himself but ever and anon is inferring and tripping up his own heels by his contradictions needeth no just confutation or single or other Adversary than God and