Selected quad for the lemma: sense_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A67430
|
The advocate of conscience liberty, or, An apology for toleration rightly stated shewing the obligatory injunctions and precepts for Christian peace and charity.
|
Walsh, Peter, 1618?-1688.
|
1673
(1673)
|
Wing W627; ESTC R17873
|
108,039
|
320
|
well of her as the Dutchess of Sommerset to Sir John Cheeke to Sir Edward Mountague Lord chief Justice who had subscribed and counselled her disinheriting to Sir Roger Cholmey to the Marqness of Northampton to the Lord Robert Dudley to Sir Henry Dudley to Sir Henry Gates c. who stood attainted and the Duke of Suffolke all obnoxious to her Justice she knew very well neither affected her Religion nor Title they being her prisoners in the Tower she released them all But for all this the Zealots of her time would not be quieted they libel against the Government of Women they pick quarrels and murmur at her Marriage they publish invectives and scurrilous Pamphlets against Religion yet forbear not to plot and conspire her deprivation Goodman writ a pernitious Book to have her put to death William Thomas a Gospeller conspires to Out of Fox his Martyrs kill the Queen and when hanged said he died for his Country Stow in Queen Mary p. 1056. On the contrary in Queen Elizabeths time although Catholicks then were the chief Ministers in Church and State and might have used indirect means against her she being of a contrary Religion and not of so clear a Title yet Catholick Bishops who set the Crown upon her head are commended by Holinshed a Prot. Hist ann Eliz. 26. pag. 1358 1360. for peaceable quiet Bishops and the Catholick temporal Lords there by him recorded to be far from opposing themselves against her interest as they are said there to offer her Majesty in her defence to impugne and resist any â—orreign force though it should come from the Pope himself Insomuch that they are commended by Holinshed for loyalty and obedience And Stow testifies how diligent Catholicks were to offer their service in that great action 88. neither were they altogether refused by her Majesty How the Lord Archbishop of Canterbury and Chancellour of England Doctor Heath a Catholick Bishop instead of inveighing against her or casting forth of Libels as Cranmer did against Q. Mary her entrance and Government made a publick oration in her behalf to perswade the people to obedience and to acknowledg her power and authority Holin ib. 1170. whence the said Archbishops faithfulness was left to commendation also by Protestant Bishop Goodman in his Catalogue of Bishops How all Catholick Lords and Bishops repaired to London to proclaim her Queen who not long after turned them out of several Offices and Bishopricks Holinshed p. 1171. To use Cambdens own words and phrase the world stood Cambdens Britann p. 163. amazed and England groaned at it what would flesh and blood move him to was it not strange in the beginning to behold Abbies destroyed Bishopricks gelded Chaunteries Hospitals Colledges turned to profaneness change of Liturgies Rites c. to see people renounce their pious vows such unexpected alterations it being a pitiful thing as Stow saith to hear the Lamentations in the Country for religious Houses Stâ—w p. 964. Notwithstanding the loyalty and obedience of Catholicks towards her appeared undeniable in all things not only in their humble petitions but by their constant and general conformity unto her temporal Government in 88. and by their Protestations made at Ely 1588. as by other offers made to the Lord North the Queens Lieutenant there and by their just actions afterwards by their submission as to the Lords of the Privy Council and profession of all due acknowledgment to her Majesty notwithstanding the Sentence of Excommunication Whence the Author of Execution of English Justice acknowledges their obedience and loyalty to Elizabeth in a time when they wanted no matter of complaint Any man of candour and integrity may easily convince the vulgar error the unevenness of Queen Elizabeths nature and severity to that of Queen Marys Queen Elizabeth made new Laws against Catholicks and put them to death for not embracing a new heresie which has been condemned to the fire here and in all other Christian Countries She embrued her hands in the blood royal of Mary Stewart lawful Heir to the Crown put to death many noble persons by their blood to colour her Supremacy raised up upstarts Hereticks from nothing annihilated the antient Nobility and Gentry c. to use a Protest Historiographers words the bloody practices of Queen Eliz. if not so barbarous in appearance though more wicked in substance as being exhibited under the colour and pretext of Law in the starving and racking so many innocent worthy learned persons tearing out their hearts and bowels in publick view upon suborned witnesses base vagabond and perjured Catchpoles hired to swear Neither was there any reason then for persecution on the account of the Catholicks misdemeanours For as Cambden her own Historiographer noteth The reason of the penal Statutes in Eliz. was 1. the opinion of the Queens Illegitimation abroad 2. Jealousies had of the Queen of Scots her nearness to the Crown 3. the Bull of Pius 5. 4. the doubt of the house of Guise in behalf of their Neece 5. the offence given to the King of Spain in assisting Orange These causes induced the Queen with her Pauculi intimi saith Cambden We cannot excuse the persecution therefore under Queen Elizabeth against Catholicks for any cause given by them or just fear of their fidelity nor from the example of Christian Emperours and Kings that both for zeal of Religion and human policy to avoid danger of Rebellion made Laws and Statutes against Hereticks and innovators of the antient faith and sense of Scripture which descended to them by Tradition from the Apostles Queen Elizabeth taking a contrary way made Laws and Statutes against the ancient Religion and known sense of Gods word delivered from age tâ— age which practice destroys the order of Justice to persecute Christians for professing a Religion confirmed by the publick testimony and practice of the Christian world from the first propaâ—â—tion of Christianity to this present tâ—â—e No part of their Dectrine being â—â—er judged an heresie or novelty by antiquity otherwise they had not escaped the rigour of penal Laws made against Hereticks and Novelists in former ages But no History did or can ever mention any person that suffered as an Heretick for broaching or maintaining any one point which they now believe and profess Whereas Q. Mary her predecessors Emperours and Kings punished Novelists only that made Religons of their own heads condemneâ— as Hereticks by the Church in ancient times The disparity therefore was great Catholick Princes standing as defenders of their ancient Faith others as invaders and introducers of a new Belief They seek to keep what de jure they had Calvinists what they had not they possessors of the traditum and depositum left by Christ and his Apostles others descissors and injurious infringers of those Apostolick tyes and regulations so carefully delivered to all posterity Laws indeed have been made in Catholick Countries very severe against those the Church calleth Hereticks but they were none of the Churches
for success that go down into Egypt for help cutting and launcing with lyes and falsities as with sharp Razors can such weapons prosper as are sharpened at the forges of Philistines is there no way to undermine Romanists but by digging as low as Hell in slandering the footsteps and traducing the persons of our Progenitors can that wisdome come from above which representeth the highest devotions practiced from antiquity as Fanaticism that makes all supernatural favours revelations extasies c. matter of drollery to term S. Francis S. Dominick c. Enthusiasts whom Tindal Act. Mon. 1338 Paâ—teleon Luther and the Centurists their very Adversaries call holy and good men and our very Almanacks these two hundred years have included in the Category of Saints The Doctor hath founded all the weight of his arguments upon false suppositions grosly imagining any inferior relative honour given to Saints Angels c. it is derogatory to the honour of God and perfect idolatry imitating therein the craft of the Devil who always covereth his malice with pretext of good impugneth the same under colour and pretence to defend Gods honour so the Serpent sâ—duced Eve So he boldly chargeth them with giving divine honour to Images accidents of bread and wine and unto Saints using the word adoration or honour for divine worship this we must suppose otherwise his whole book and arguments doth not â—ouch them or any thing to the purpose but phalerae aâ— populum Who ever that preteâ—ds to the name of a Christian but confâ—sses all religious divine worship is proper and due to God alone and no created thing whatsoever is capable of it He should have first proved his grounds solidly before he made his inferences upon them And so his large chapter of Idolatry might have seemed at least to have been somewhat ad rem whereas now it serveth to no other end but to discovery his fâ—lly and humoâ—r against Catholicks Why doth he cavil so about words all the ground of his disputation is upon the equivocation of words Can he be ignorant that the vulgar use have not words enough properly to signifie all our notions and conceptions The terms worship prayer invocation bowing down adoration c. for want of words are or may be equivocal For worship or prayer directed to God imports a total dependance in him and so our prayers c. are offered to God alone As applied to just and holy men it implies only a communion in the members of the Church militant or assistance of their prayers to him who only can give what we ask They pray not to Saints in the manner as they pray to God but desire their prayers as we do the just men on earth to pray for us How comes then the one to be idolatry and the other a recommendable action The word Adoration signifieth not only divine honour and worship but also religious and civil As may be proved out of the Scripture and Fathers The Protestants themselves grant the different kinds of worship and honour signified thereby These three Adoratious have many examples and testimonies in holy Writ as the word adoration is to be understood diversly either to God alone called Latria or to Angels and Saints holy men as servants of God and for love of him called Dulia The third a civil worship to men of dignity for some civil or temporal excellency These three kinds of adoration c. according to the different applications thereof cannot be distinguished in reading but by circumstances And because the corporeal exhibition of the same exterior acts of submission and reverence is common to all kinds of worship thence they are distinguished and diversified only by the intention and will of him that doth perform them Whence it is not to be wondred that as the ancient Fathers so Catholicks now following the custome and phrase of holy Scripture do use also the word adoration in different manner and sense The Doctor grants the civil adoration though absurdly he denies the Religious Calling that civil worship which is testified in Scripture to have been done to Angels and holy men Whence the adoration Abraham Lot and Joshua did to Angels could be only civil Which would be absurd because there was not therein any civil or temporal respect the motive of their adoration being a supernatural excellency including also a sanctity or holiness as appears by the example of Joshua's adoration of the Angel who besides his falling prostrate on the ground was commanded to do more reverence viz. to put off his shooes because the place was holy viz. in respect of the Angels presence The like is to be said of the examples exhibited by Abdias to Elias of the children of the Prophets to Elizaeus for although Abdias was in temporal dignity a greater man and more worthy than Elias the Prophet yet he fell upon his face before Elias 3 Kings 18. acknowledging thereby the spiritual excellency of Gods Prophet and did therein an act religious So the children of the Prophets did the like to Elizaeus adoraverunt â—um proni in terram 4 Reg. 2. specifying a supernatural respect of his miraculous passage over the River the motive of this adoration Therefore it cannot be only civil This I thought good to note by the way to shew by this occasion the piece of Legerdemain iâ— the Doctor who denies that Angels might be adored in any sense yet it appears that Abraham Lot Joshua adored Angels prostrate on the ground Genes 18. 19. Joshua 3. therefore there is some inferiour adoration or we must charge the holy men with Idolatry It cannot be called civil only for the spiritual excellency of Angels and sanctity of the Prophets being supernatural doth not import any temporal or civil consideration but a religious respect because it is exhibited to Angels and Saints as Servants of God for the honour and love of him so as the worship resteth not in them but hath a spicial relation to Almighty God being yielded to them for his sake because they are his Servants and to the end to honour him in them which must be a religious act This honour being finally and principally to God for whose sake they are honoured in respect of the participation of the divine excellency and abundance of Grace given them which is so far from dishonouring that we do him a special honour and service therein for seeing he said to his Disciples qui vos recipit me recipit qui vos spernit me spernit he that receiveth you receiveth me c. so that the honour done to them redounds to the honour of God This being so and most manifest in our Doctrine and Practice How impudent and unheard of a thing is it to make them idolaters whereas their Books written of Worship and Ad ration c. and their Doctrine in Schools and Pulpits do proclaim unto the world and their Consciences do witness it betwixt God and them although they honour Saints and Angels yet they hold