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A44522 Four tracts by A. Horneck ...; with a preface by Mr. Edwards.; Selections. 1697 Horneck, Anthony, 1641-1697. 1697 (1697) Wing H2831; ESTC R4616 55,346 154

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will to confess to this man of Wonders you naturally fell into a fancy that so much Formality and Ceremony different from that you had been used to in our Church had more charms in it than our plain and honest way and then laid the stress of your pardon upon the new Priests absolution in that formal manner wherewith your fancy being impregnated it soon diffused a cheerful air in your countenance and raised some gladness in your heart because you had now done something more than ordinary as an Antidote against your Sin And from hence arose your pretended peace and satisfaction or delusion rather because you laid the stress of your pardon upon the absolution of that Roman Priest and not upon the sincerity of your repentance If a Priest could forgive Sin 's whether men Repent or no Then indeed you might have laid the stress of your Pardon on that forgiveness of the Priest but since by your own Confession that absolution of the Priest signifies nothing except people truly repent for you to build your comfort on that Absolution when it should have been founded upon your sincere Repentance cannot but be a false fire and a counterfeit comfort if you say you did not fetch your Peace from that Absolution but from the sincerity of your Repentance you catch your self for if your true Repentance must be the foundation of it then you might have taken the same comfort in our Church If you still reply you could not you only mean you would not for true Repentance is true Repentance in any Church and if true Repentance causes true comfort it would have caused true comfort in our Church as well as in the Roman and therefore there must be some cheat in this comfort The fancy you have since taken up that the reason why you found comfort in the Church of Rome upon your Confession and Absolution and none in ours must needs be because the Priests of that Church are true Priests and those of ours are not is as solid as your Peace If we have no true Priests in the Church of England then most certainly the Church of Rome hath none The Bishops which in the beginning of our Reformation did ordain Bishops Priests and Deacons among us were ordained by Bishops of that Church and if the Character of Orders by their own confession be indelible then it was not all the Thunders and Lightnings of Excommunication at Rome could annul it It 's true your ghostly Father very confidently tells you a Quality incident to that sort of Men That our first Protestant Bishops never received Orders from Bishops of the Church of Rome but one would admire what Spirit doth possess these Men that they dare contradict all the publick authentick Records we have of their being consecrated by Bishops of the Church of Rome they might as well deny that there were no such Kings of England as Henry VII and Henry VIII for we have nothing but publick Records to shew for it as deny that the Bishops of the Reformation were never consecrated by Bishops of the Roman Perswasion I am perswaded that if any Papist should come into trouble about the title of an Estate he hath and did but know that the name of his Ancestors the manner of the Conveyance and his just Title were in some publick Record or Register he would soon make use of it alledge it as a sufficient proof and thank God for preserving a Record that is so much for his advantage I know not what can be a better Testimony in matters of fact next to Revelation than publick Records and Registers and we dare venture our Reputation upon it that in the Authentick Registers of the respective Arch-bishops of Canterbury where fear of being counted Knaves and Fools for putting in things contrary to what was publickly known may justly be supposed to have kept the publick Notaries from asserting things notoriously false In these Registers I say it will be found what Succession our first Protestant Bishops had how Arch-bishop Parker the first Arch-bishop of Canterbury under Queen Elizabeth to go no higher was consecrated December 17. 1559. by four persons then actually Bishops and who had formerly been Ordained by Bishops of the Church of Rome viz. William Barlow in Henry the Eighth's days Bishop of St. Davids under Edward the sixth Bishop of Bath and Wells under Queen Mary driven into Exile and returned under Queen Elizabeth John Story formerly Bishop of Chichester Miles Coverdale formerly Bishop of Exeter and John Hodgkins Bishop Suffragan of Bedford Not to mention that the Queen's Letters Patents in case any of the other should be sick or forced to be absent were directed to three Bishops more that had formerly been Popish Bishops and were turned Protestants viz. Anthony Bishop of Landaff John Bishop Suffragan of Thedford and John Bale Bishop of Ossery But all this hath been so clearly demonstrated out of the publick Records first by Mr. Mason and since by Arch-bishop Bramhal that he that writes of it can only transcribe out of them and those that deny these Records must be Men of strange Foreheads and of the greatest Disingenuity From these Men that had their Priesthood from the Church of Rome our Priesthood is lineally derived so that if our Priesthood be not valid theirs cannot be and if Heresie doth not make the Episcopal Office void nor disable a Man from conferring Episcopal Order on other Men as is evident from the second Council of Nice with your Church an Oecumenical Council which received Bishop Anatolius though consecrated by Dioscorus a Heretical Bishop if I say Heresie doth not make the Episcopal Order void then suppose we were Hereticks our Priesthood which is derived from Popish Bishops that turned Protestants must be a true Priesthood still and to this purpose I remember one of your Church said lately Once a Priest for ever a Priest Madam if you desire to know the Truth be honest and sincere you should act like a Person that hath a mind to be satisfied and search the publick Records and till then believe not every Tale that 's told you The common plea of your Priests that our Records are sophisticated and that we have put in what we please argues only Boldness and Ignorance when they can shew neither where nor when nor by whom they were corrupted Those that talk so seem neither to understand what a publick solemn thing the Consecration of a Bishop is in England nor to reflect how difficult it is to fill a publick Register with Falsities as to matters of fact when there are so many hundred Men that know what is done at such a time and view the Records and would most certainly speak of it if they found a flaw in the Relation But if we should deal thus with the Church of Rome question all their Registers in the Vatican and say which we might do with far greater reason that they are things packed and invented by Men that
Fury and reviling Language And being kept within these bounds I find no fault with this Anger But this is not the Anger my Text speaks of and against which Christ levells his Commination here for that 's anger without sufficient cause even Anger because our worldly Interest is not promoted as we expected or because our Honour and Reputation is touch'd or because something which gratifies our Lusts is with-held from us or because our vain Desires are not cocker'd and flatter'd or because such a Person hath not given us the Title and Respect we look'd for or because we cannot digest a Reproof or because we are cross'd in our Designs or because such a Man is not of our Opinion or because he will not conform to our Humour These are the things which commonly provoke to Passion and this Anger the farther it goes the worse it grows if from thoughts and secret grudges it proceeds to contumelious reproachful and reviling Language to calling the party ill Names Fool and Rogue and Villain and Rascal and Knave and Cheat and Hypocrite and such other Titles as modesty will not suffer us to name it becomes greater and if from Words and Expressions it goes farther yet even to Actions of Revenge and settles in Hatred in Rancour and inveterate Malice it then shuts out the righteousness of God and lets in the Devil and invites evil Spirits to come and Lodge in that house and the last Estate of that Man grows worse than the first And is not this the Case of abundance of you Do not you see something in this Glass that 's very like you and resembles your Temper And do but consider what weakness what impotency of Reason and Spirit you betray and discover by such doings Is not this an inlet to confusion and every evil work Jam. III 16. Is this the Christian Spirit is this to know what manner of Spirit you are of Is this treading in your Masters steps Is this following his Example Who when he was reviled reviled not again Dare you appear before the Son of Man in the last day with such a Disposition of Soul never yet seriously repented of Is this to resist the Devil Is this to purifie your Hearts Have you so learned Christ Is this to be Children in Malice as you are bound to be by your Profession Is this to crucifie the Flesh with the Affections and Lusts upon the least Provocation presently to be in a huff presently to let your Tongues loose and to break forth against your Brethren in Language fitter for Turks and Indians than for Christians Is this to be meek as Doves Is this to Love one another with a pure Heart fervently Is Hell-fire nothing but painted Flames Hath our great Master threatned it and do we make light of it Can you seriously reflect upon this Commination and be unconcerned And is not this threatning a Call to Repentance What a mercy is it that God will accept of a sincere Repentance after such Provocations But how can you repent of your Passion if you do not mortifie it How can you mortifie it if you do not conquer it How can you conquer it if you do not strive How can you strive if ye do not use the proper means and weapons God hath appointed in the Gospel How can you profess sorrow for this Sin when you fall willfully into the same Sin again Do you call a mock Repentance godly Sorrow Or do you take that to be Repentance which is separated from actual Reformation Ecclesiastical History tells us of two Bishops that fell out and proceeded even to reviling Language and so parted toward night one of them sent the other word Brother the Sun is going down with that the angry Man remembred St. Pauls saying Let not the sun go down upon your wrath and made haste and found out his offended Brother and fell on his Neck and kissed him The Pythagoreans though Heathens did the like for if they had quarrell'd one with another in the day time they would not go angry to Bed but shak'd hands before Sun-set Did Heathens do so and shall Christians be strangers to this Practice Flatter not your selves with this that you kill no body in your Anger so did the Pharisees but must ye therefore act against the Law of Reason and Religion because you do not run stark Mad Do you own your selves Disciples of the Lord Jesus and will not you believe what he saith in the Text Hath he peremptorily forbid you all Bitterness and Wrath and speaking evil one of another and will not you obey him Doth he assure you that it renders you obnoxious to Hell-fire and do not you think what if I should fall into that Fire in my anger Are you sure you shall not Hath God told you that he will not strike you dead in a Fit Do not you express all that 's terrible by Hell-fire and is not the possibility of falling into it a sufficient Defence against this inordinate Passion Do you hope for Christ's Rewards and will you deprive your selves of them by your willful disobedience Did you go about mortifying that bitterness of Spirit like Men in good earnest how could ye fail of Success Did ye pray fervently against it watch against it chide your selves frequently for it shun the occasions of it check it when ye find it rising set before you the danger and believe it Call to mind the meekness of your great Master and the wonderful Patience of the Holy Apostles in their private Injuries how could your undertakings miscarry Doth anger according to Solomon's Verdict rest in the bosom of Fools and do you take your selves to be wise Men for it O be better advised and if the Mercy the Patience the Clemency the Compassion of God toward you cannot melt down your angry your wrathful Constitution stand in awe however of your Ruin of your everlasting Ruin and remember who it is that said and protested and will Act according to his Protestation Whosoever shall be angry with his Brother without a Cause c. QUESTIONS AND ANSWERS CONCERNING The Two Religions VIZ. That of the CHURCH of ENGLAND And the other of the CHURCH of ROME Intended for the Use and Benefit of the Younger Sort of People LONDON Printed in the Year 1697. Questions and Answers concerning the Two Religions c. Quest. 1. HOW doth the Church of England differ from the Church of Rome Answ. The Church of England keeps close to the Antient Creeds commonly call'd the Apostles the Nicene and that of Athanasius The Church of Rome hath added new Articles of Faith to these Antient Creeds which we reject Quest. 2. When did the Church of Rome add these new Articles Answ. In the Council of Trent not much above a hundred years ago for it began in the year 1545 and ended in the year 1563. Quest. 3. What 's the reason the Church of England doth not receive those new Articles of Faith Answ. 1.