Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	apostle_n	church_n	primitive_a	4,139	5	9.1134	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67624	An answer to certain observations of W. Bridges, concerning the present warre against His Majestie whereby hee pretends to justifie it against that hexapla of considerations, viz. theologicall, historicall, legall, criticall, melancholy, and foolish : wherein, as he saith, it is look't upon by the squint-eyed multitude.	Warmstry, Thomas, 1610-1665.	1643 (1643)	Wing W879; ESTC R38489	56,563	74

very hardly dealt with He is required to protect His people and yet he is not allowed that Authority or Power or Revenue which is requisite thereunto They doe all they can to disarme Him and then require Him to defend them They binde His hands and when they have done they quarrell with Him that He doth not use them in his defence is not this a very Egyptian oppression to bid him make Brick without straw or indeed rather it may seeme to be a meere jeere of his Majestie but they had best take heed how they mock at Gods Substitute This I hope may serve for your fourth proposition Your fifth and last is definitive And you give us the character of a good Subject in it In a word he is a good subject say you that lookes upward to see what in God Gods Vicegerent commandeth and secondly That lookes downeward to see whom the obedience thereunto doth either hurt or hinder Why now it seemes you would teach them to looke a squint for he that lookes upward and downeward at once must needs doe so but however I observe that you would have the subject have his eyes about him that he may looke and see And so would I it is my prayer unto God that he would open the eyes of the subject of you and all the rest that they may see in this designe against his Majestie and themselves how they runne headlong upon their owne ruine And I wish they may see with their owne eyes and not with the eyes of other men only to take all things upon trust that shall be imposed upon them magisterially by those that seeme to deny the use of reason Secondly I observe that you would have them first looke upward and so would I and to see what in God the Lords Vice-gerent doth command And wheresoever any thing is commanded by the Vicegerent contrary unto the Lords command I advise them take that counsell of the Apostles rather to obey God than men but yet in such case I advise you and them according to the example of the Apostles to submit by passive obedience where they cannot by active performance of his commands Thirdly I observe that the King according to your confession is Gods Vicegerent and therefore to despise him is to despise God and therefore none can devest him but God whose substitute he is Fourthly you would have the Subiect looke downward too to see whom the obedience to the Superiours command doth either hurt or hinder I am afraid there hath beene too much looking downeward to worldly ends and purposes to private aymes and contrivances which have made us forget our duty to God and his ordinance and our regard to the publique safety And this is the ground of all our mischiefe and this looking downeward is no good posture if we beleeve the Psalmist Psal 17.11 But yet I would have them to looke downeward too in a good sense and first in humility with the Publican and secondly in Christian charity with the good Samaritane that with a Christian warinesse they may as much as lies in them frame their obedience to the good of others but not so as to take upon them the power to moderate the commands of their Superiour as if wheresoever they shall be pleased to fancy an inconvenience either to the publique or any private concernment it should be in their power to deny obedience for that is the Governours charge to looke hee commands nothing that may disadvantage the Common-wealth or any part or member thereof it is not for every private man nor indeed for any to be the Judge of that otherwise there could never want pretences for disobedience There can hardly be found any such inconvenience that can be answerable to that succession of mischiefe that is like to accrue upon the dissolution of Government or the exposing the Magistrates command unto the examination of the rude and ignorant multitude so as to enable them to resist where they shall dreame of some hurt or hinderance that may therein accrue unto others or themselves We must remember here that the fifth Commandment is the first of the second table And that that is indeed the guardian of all the rest and the Kings Throne stands highest there even at the very foot-stoole of the Throne of God which is set up as it were in the first Table of the Law And therefore so that we doe not any act that lieth contrary unto the rest wee must be content to suffer and leave consequences to God however you cannot bring in active resistance or rebellion to the definition of a good Subject So I have done with your Propositions and come to your confirmation of this last You tell us that Papists grant you this and your margent points me to Bellarmine That in the Superiour three things are concurrent 1. The place which is from Christ alone 2. The person which is from the choosers 3. The union of these two which is from Christ but by the mediation of a humane act let Protestants then say you have their eyes in their fore-head I could answer you very briefely by excepting against the force of your argument which seemes to runne à majori as if what Papists say in derogation from Magistrates must much more be granted by Protestants or as if they gave more unto obedience then we which is no such matter for I would have you know that maugre all your seditious doctrines it is yet the glory of the true Protestant Church which neither you nor Papists shall ever deprive us of that we according to the judgement and practise of Christ our Master and the Apostles our leaders and the Primitive Christians are the best maintainers of obedience to Kings and Magistrates and herein we leave behinde us both Papists and Schismaticks as two kindes of Foxes tayled together with firebrands of Rebellion betwixt them And therefore you must not thinke to drive us from our station by telling us that Papists yeild this or that We abhorre Popery in this and all other points Doe not you know that the Throne of the Romane Antichrist must be built up upon the ruine of the civill Authority of Emperours and Princes take heed you play not his game for him The truth is you may be ashamed to lay such a scandall upon the Protestant Church as to give Papists the precedency in point of Allegeance I doe here in the name of the whole Protestant Church of England enter my Protestation against your admission and doe avow it to be clearely against the tenet of the true Protestant Church That Subjects may upon any pretence take up Armes against their lawfull Prince If any that have called themselves by the name of Protestants have said or done any thing to the contrary we doe so farre disclaime them Your miscarriages in this point have brought a scandall and reproach upon the name of Protestants and have opened the mouthes of Papists against us as if

AN ANSWER TO Certaine Observations of VV. BRIDGES concerning the present Warre against His MAJESTIE VVhereby hee pretends to justifie it against that Hexapla of Considerations viz. Theologicall Historicall Legall Criticall Melancholy and Foolish Wherein as he saith it is look't upon by the squint-eyed multitude Printed in the Yeare 1643. To the READER ALthough I am not much in love with Apologies yet for the prevention of objections in this cavilling age give me leave to premise a word or two It may be thought here that I have done too much and too little Too much in that I have been so large in my Answer unto so short a Preface Too little in that I have not proceeded to a reply unto the Sermon it selfe as well as to the Prooeme To the first I confesse it hath beene thought that my paines therein hath exceeded the merit of the Preface Neither did I intend to bestow the fifth part of that paines about it that I have done but if I have erred herein I hope it may deserve a pardon in that it hath proceeded from a desire to satisfie nor need it be any wonder that the wedge is so much greater than the knot since it is the wisest way for them that cannot endure the light to wrap up themselves as close as they can in obscure brevity They that are to speake in an ill cause had best to take heed they say not too much for the more they say of it the more they betray it Since it is a hard thing for them that have such a taske to be so vigilant over their pennes but that in many expressions some discoveries will intrude it is very difficult to be constant in falshood and therefore errours had need have but a narrow way to walke in lest they betray themselves by their reeling You can hardly give a lye so good a tire but if you ty it not up it will betray it selfe But for the truth which is my businesse the more it is unfolded the more it is preserved and indeed the more closely errour is wrapt up and intangled the more worke is necessary for the unraveling it The worke of Master Bridges as it is a worke of darkenesse so it is a worke of thicke darkenesse like a thicke compacted cloud of errours incorporated one into another and my worke is to disperse this cloud and to lay open these errours And if the dispersion of a cloud take up more roome than the thickning or condensation of it I hope the light that did it is no way to be blamed Besides in the persecution of one or a few falshoods we are many times led into the view of many profitable and necessary truths and if I have made my journey so much the longer to take them along with me so that I have not gone much out of my way I presume the Readers profit may excuse my labour For the second objection my answer is briefe That the truth is I finde nothing in the Sermon of any danger and therefore as a toothlesse dogge I might well trust it amongst the nakedst people without a muZZle And so having said thus much for thy satisfaction I intreat thee to reade without prejudice with an upright unengaged judgement with a resolution to embrace the truth where thou find'st it and to relinquish errour where thou discover'st it And so I commend thee to God and rest An earnest defirer of thy salvation and of the peace of the Church and State THO. WARMSTRY AN ANSVVER TO CERTAINE OBSERVATIONS of W. BRIDGES concerning the present Warre against His MAJESTIE whereby he pretends to justifie it against that Hexapla of considerations viZ. Theologicall Historicall Legall c. NOt to trouble my selfe much with those impertinencies in the beginning of your Preface where you most rashly and impiously set our blessed Saviours name in the stile of this unchristianlike designe calling it the businesse of Christ Jesus his Kingdome And as you transgresse against Piety there so against Charity too in the same clause as if your malice were not active enough if you did not in the same breath and sentence blaspheme God and injure man You stile the good and obedient people of the Land by that scornfull title of The squint eyed multitude as if every eye were asquint that is not bloudshotten like yours And to let passe your slighting of those bookes that have beene set forth which you say have had their answers though I could tell you that all have not beene answered that we know of And for those answers of yours and some others to Doctor Ferne whom you bite in the margine their answers have had replyes too nor yet to insist upon your vaine promises of delivering the sense of the whole in that of Rom. 13. He that resisteth c. which it may be you were afraid to speake out lest your owne pen should transcribe your sentence and allot unto you that judgement or damnation which the Apostle there denounceth against resisters of the higher powers and in that of the Evangelist resist not evill c. And to give you leave to passe over and let goe Fathers Councells the Doctrine of our owne Bishops since they are so little for your turne I leave all these upon your score and come to observe upon your Observations which you commend unto your Reader And first in the Theologicall consideration you observe thus 1. That the King must command not onely according to Gods Law but mans also Answ It is most true That the King is bound in duty to regulate his commands by the rules of the Law of God and the Kingdome and if he doth otherwise he sinnes and is answerable to God for it But it doth by no meanes follow that he is answerable unto the Subjects or corrigible by them for all correction is to proceed from a Superiour and the King who is acknowledged to be supreame hath no Superiour on earth to judge him 2. That if he doe not so command the resistance is not a resistance of power but will Answ Though the King doe exceed the limits of his duty yet the resistance may be a resistance of his power for they that judge not superficially of things may easily discerne That a Kings power is larger then his duty And he may exceed his duty in commanding and yet his authority may injoyne the Subject to obey Pharoah exceeded his duty in commanding the Israelites to make brick without straw And Casar's Officers exceeded the limits both of the Law of God and man when against the liberty of the Subject they require tribute of our Saviour yet wee have examples of obedience in both There are somethings unlawfull for a Governour to command which are not unlawfull for the Subject to obey as in the cases before named and in all tyrannous and frivolous commands in such cases we may petition and some admonish and reprove the King with reverence and put him in minde of his duty

by the invisible hand of divine providence in the government of the world since even the senselesse creatures and elements of the world are content to forget their owne private good and to forsake their proper motions to procure and maintaine the integrity of the universe so for the prevention of a vacuum or emptinesse wherein the integrity of the universe is concerned we finde that water will forget it selfe and its owne proper motion and ascend upward and aire will become retrograde and descend downeward and I could wish we that are rationall creatures had learnt this a little better than we have publike matters would not then have beene carried with the private spirits of ambition and revenge as it may be feared they have beene too much in our dayes which hath too great a share it is thought in our present distempers publike aymes procure unity But dissentions are usually the broode of private resolutions But yet give me leave to put in a little caution lest there should be some misunderstanding of the matter and to desire it may be received sano sensu cum grano salis for though all that bee most true yet give me leave to put you in minde that the necessity of others or of the publike doth not destroy the proprietie of the subject for we must distinguish here betweene the power that a man hath over his estate and the duty that lies upon him in the mannaging thereof A man doth not alwayes loose the power of a proprietary over his estate where his duty engageth him to part with it I am bound in duty to relieve every poore man that I find to stand in need of my help and to part with my estate unto him according to my ability and his necessity but yet I have still a property in my goods which I ought so to impart untill I have alienated them by gift Otherwise you will authorize every one upon pretence of necessity to become carvers unto themselves of other mens estates which would be a fine colour to make violence and plunder become authenticall and to take away the thankes of charity and almes contrary to the Apostles Doctrine Philemon the 14. who though he had need of Onesimus to minister unto him in his bonds yet he would not doe it without the consent of his Master that the benefit of Philemon therein unto him might not be as it were of necessity but willingly And in the 9. of the second to the Corinthians at the 7. verse speaking of the ministring to the necessity of the Saints hee doth not take vpon him to ravish a supply from them but leaves it to every man to doe it according as he purposeth in his heart So let him give saith he not grudgingly or of necessity for God loveth a cheerefull giver Yea and Saint Peter in the 5. of the Acts notwithstanding the necessity of the Church at that time yet he allowes Ananias and Saphira to have had a power and propriety in their lands untill they had sold them and professed the alienation of the whole price thereof unto the Church Acts 5. verse 4. whiles it remained saith Saint Peter to Ananias was it not thine owne and after it was sold was it not in thine owne power A pregnant place not only for the purpose we now speake of but also for the quashing of that pernicious doctrine that is thought to be too busie in the world as though none but they whom some men please to stile the children of God had any right or propriety in their estates but that they may rob them at their pleasure as Egyptians or defraud and cosen them how they list in their dealings so that they deal uprightly with the brethren A fine trick of the Divel to teach men to cosen and cheat in sinceritie whereas we finde here the Apostle S. Peter allowes Ananias and Sapphira though wicked and ungodly people and none of the true professours of the Gospell yet I say he allowed them a propriety in their land before it was sold and in the price of it after it was sold and such an one that the necessity of the Church could not make void had they not declared their consent to an alienation than indeed the keeping back of any part was both Sacriledge and dissimulation with the Holy Ghost Sinnes that I would wish you and your party to take heed of And if the necessitie of the Church doth not destroy proprietie so neither doth the necessity of the Common-wealth but where consent of the owners either expresse or implied doth some way goe along with it And yet in both these and other such like cases all men in duty are bound to part with their estates neither doth either of the presidents you bring out of Scripture inferre any thing more than I here set downe Though indeed if they had any thing more in them we know there was that extraordinarie in them that might very well exempt them from being presidents for us to follow in the former we finde the mediate Authoritie of our Saviour who is Lord paramount of the whole world and the chiefe and absolute proprietarie if I may so speak of all mens possessions who are but tenants at will under him And therefore that divine power in him that gave away by expresse donation the goods of the Egyptians unto the Israelites might well challenge what he pleased unto himselfe notwithstanding all private right that any other had in it subordinate unto his And for David we know it is possible there might be some sinne in his attempt designed upon Nabals goods as it is cleere enough there was in his resolution for his destruction as you may well ghesse by that thanksgiving that he returnes unto God for sending Abigail to stay him from his purpose 1 Sam. 25.32 33. or if not so we know David was a Prophet subject to extraordinary motions of the free spirit And you must take heed how you make all such examples your presidents lest with Sampson you pull downe the house upon your heads to be avenged of your enemies Opera liberi spiritûs non sunt trahenda in exempla communit vitae But we finde in both these examples still a propriety acknowledged in the owners And therefore wee reade in Saint Lukes relation of the same passage with that of Matth. 21.3 That the owners thereof said unto them what doe you loosing the Colt neither doe we finde that our Saviour gave the Disciples commission to take the Asse or the Colt by force but he tels them that upon their declaration of his necessity they would send them And he by his divine power as you may see plainly there inclined them to consent thereunto and you know volenti non fit injuria There was no destruction of propriety for ought I finde but a voluntary consent of the owners to supply the necessity of our Saviour And for that passage about Nabal 1 Sam 25.11 we doe not