Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	catholic_n	church_n	communion_n	1,107	5	9.3710	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25430	Memoirs of the Right Honourable Arthur, Earl of Anglesey, late lord privy seal intermixt with moral, political and historical observations, by way of discourse in a letter : to which is prefixt a letter written by his Lordship during his retirement from court in the year 1683 / published by Sir Peter Pett, Knight ...	Anglesey, Arthur Annesley, Earl of, 1614-1686.; Pett, Peter, Sir, 1630-1699.	1693 (1693)	Wing A3175; ESTC R3838	87,758	395

Quotation out of Cyprian with these words viz. Si ante adventum Christi haec praecepta servata sunt quanto magis post adventum servanda sunt quando ille veniens non verbis tantum nos hortatus est sed factis By which words he would prove that our Lord did both by Words and Deeds exhort us to Kill Hereticks Whereas there is not one word in Cyprian or the Texts of Scripture he Cites which any way concerns Hereticks or Heresie but only Idolaters and Idolatry which are things of a far different Nature And had Gratian considered what immediately follows there in Cyprian and which he there unluckily leaves out he might have clearly seen that Cyprian neither said nor meant that the Meek and the Holy Iesus did by Deeds or Words Exhort Men to kill Hereticks But that which Cyprian truly saith our Blessed Saviour did by Deeds and Words Exhort us to was that Christians should patiently suffer and by no means renounce the Gospel by serving Idols and by Idolatry For as to those words with which Gratian ends his Canon viz Christus veniens non verbis tantum nos hortatus est sed factis there should have been only a Comma after factis though Gratian makes a full point as if it concluded the Sentence It immediately follows in Cyprian thus viz. Non verbis tantum nos hortatus sit sed factis post omnes Injurias contumelias passus Crucifixus ut nos pati mori exemplo suo doceret ut nulla sit homini excusatio pro se pro Christo non patienti Cum ille passus sit pro nobis c. In short that which Cyprian saith Christ taught us with Words and Deeds was not that we should Kill Hereticks as Gratian would have it but that we should willingly suffer Death for the Gospel rather than be Idolaters We know that in the case of the Samaritans who were both Hereticks and Idolaters when Iames and Iohn would have had fire from Heaven to Consume them our Blessed Saviour Rebuked them and said that the Son of Man was not come to destroy Mens Lives but to save them Because I love to make no breach among Christians wider and because in p. 260. you have in general mentioned Gratian's Misciting of Cyprian and in p. 261. shewed that Gratian's founding a Tenet on Cyprian or any places out of other Authors giveth it only the weight that Cyprian and they had in their proper Works c. I have here thought it worth while to shew that Papists are under no Moral Obligation by this Canon Si audieris and do believe that the more Sagacious Persons of the Church of Rome do as is said in Pere verons Book you in the page last cited refer to make Gratian's Decrees and the gloss claime nothing of Faith and so even in the country 's of the Pope where the Canon Law is in force this part of the Decrees so wilfully mistaken by Gratian out of Cyprian can bind none in Conscience And therefore as to what you mention of the Roman Catholick Gentlemans observing that the Council of Trent had gone far in the Confirmation of the Canon Law c. I account you have said enough to Answer that Objection For though the Council of Trent hath it in the 25 th Session C. 20. De Reformatione p 623 624. of the Edition at Antwerp in the year 1033 that Praecipit sancta synodus sacros canones concilia generalia omnia necnon alias Apostolicas sanctiones in favorem Ecclesiasticarum personarum libertatis Ecclesiasticae contra ejus violatores editas quae omnia praesenti decreto innovat exactè ab omnibus observari debere tho' other expressions in that Council may seem to confirm some parts of the Canon Law they cannot I think Rationally be extended to confirm any thing therein that was void ab initio and so not obligatory and as this Canon Si audieris appears not to be by Gratians falsification as to Cyprian But how far a Tenet or Principle of this Nature branded by no Index expurgatorius is yet chargeable on the Papacy as approved by it I leave to consideration and do think it great pitty that when a Pope could find leisure by a Bull that I find King Iames the I. mentions in his Works as beginning with Exurge Deus to Damn among other sayings that of Luther Nova vita est optima paenitentia he did not find time to censure this thing in his Canon Law I thank God that I am Embarqued in a Church whose Articles and Canons contain nothing inserted in them by any Falsarius and by which nothing is approved or imposed on me to own contrary to the Liberty purchased for me by my Redeemer You have in p. 71. cited a late Author of the Communion of this Church for saying that Image-Worship invocation of Saints Transubstantiation Purgatory are and will be Learnedly and Voluminously defended on each side to the Worlds End and perhaps in the World abroad it will be so But I agree with you in believing that the Present State of England doth and probable future one of it will here render Voluminous Writings of all Theological Controversies out of Fashion Your p. 170. contains in it one Theological consideration of more value in my Opinion than many Tomes of Controversy viz. that Papists as well as others of Mankind have a right and title to the free and undisturbed Worshipping of God and the confession of the Principles of Religion purchased for them by the Blood of Christ And the very consideration of the Duty incumbent on all Christians to stand fast in this Liberty so dearly purchased for them would if I were in the External Communion of the Roman Catholick Church prevail with me to leave it though there were perhaps no other Argument in the case I have here our great Dr. Iackson on my side in thus Judging in his Treatise of the Church 14th Chapter where having given two Reasons as just and necessary for which Men may and ought to separate themselves from any visible Church and named this as the first Namely when they are urged and constrained to profess or believe some points of Doctrine or to adventure upon some practices which are contrary to the Rule of Faith or Love of God he mentions this as the Second viz. In case they are utterly deprived of Freedom of Conscience in professing what they inwardly believe c. for which he quotes 1 Cor. 7.23 ye are bought with a price be not ye Servants of Men. Although saith he we were perswaded that we could communicate with such a Church without evident danger of Damnation yet in as much as we cannot Communicate with it upon any better Terms than Legal Servants or Bondslaves do with their Masters we are bound in Conscience and Religious Discretion when lawful occasions and opportunities are offered to use our liberty and to seek our Freedom rather than to