Selected quad for the lemma: sin_n

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sin_n	commandment_n	law_n	revive_v	3,670	5	10.8910	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08533	The picture of a Puritane: or, A relation of the opinions, qualities, and practises of the Anabaptists in Germanie, and of the Puritanes in England VVherein is firmely prooued, that the Puritanes doe resemble the Anabaptists, in aboue fourescore seuerall thinges. By Oliuer Ormerod, of Emmanuel Colledge in Cambridge. Wherunto is annexed a short treatise, entituled, Puritano-papismus: or a discouerie of Puritan-papisme.	Ormerod, Oliver, 1580?-1626.	1605 (1605)	STC 18852; ESTC S113478	77,758	124

supreame authoritie in making ecclesiasticall orders committed the hearing and determining of their controuersies to his highnesse Christian Princes also haue euer exercised this their authoritie e Euseb lib. 4. ●e vita constant Constantine called himselfe a Bishoppe out of the Church and hee made lawes as f Euseb lib. 2. de vita Const Eusebius recordeth in thinges pertaining to holinesse towards God to the appointing of meete thinges for the Church of God Th●odosius his successor tooke the same course a Sozomen lib 7 12. Hee made moste seuere Lawes against all those that crossed the streame of Christian Religion Yea b Vi●elib 1. 2 Legum Franciae all Princes and Potentates retained this their prerogatiue vntill the time of Charles the great and Lodouicus after him But by what other meanes did your lawlesse Anabaptists oppugne the Mgistrates authoritie The Germaine OVr Maisterlesse and lawlesse Anabaptists in processe The 12. sēblance of time began to strike at the head of Gouernment in generall would haue framed a bodye of men like the body of Polyphemus without his eye or like the confused Chaos of olde time when height depth light and darkenes were mingled together for they attempted as c Hemīgius et Bullinger aduersus Anaba Gastius de ●rro●ibu● catabaptist Hemingius Bullinger and Gastius doe recorde a paritie and equalitie of ciuill estates The Englishman The Lord who made two great lights the greater light to rule the day the lesser light to rule the night and who in the beginning established a superioritie in al creatures his will is that there should bee a Maisterie and Domion in euery order of men and that paritie in a Christian Common-wealth should moste carefullye bee shunned as being the Mother of Anarchy and confusion Neuerthelesse our Sectaries also as heereafter shall be shewed haue attempted paritie in the Ministrie and I feare that equalitie of Ministers would pull on equalitye in the other estates I feare I say and that not without cause for the chiefest amongst them saith flatlie in a book extant to the view of the world that d T. C. page 144. sect 1. The gouennment of the Common-wealth must bee framed according to the gouernment of the Church From which wordes I reason thus The gouernment of the Common-wealth must be framed according to the gouernment of the Church but there must be equalitie by T. C. his confession in the Church ergo But to returne to your Anabaptists did they thus seeke to ouerthrow your common-weale and state of gouernment The Germaine YEs and yet they in words protested that they endeuoured The 13. sēblance to take no au●horitie frō the ciuil Magistrate as appeareth by these words of a Zuinglius in Ecclesiast Zuinglius Though they protest and by oath deme that they take any authoritie from Magistrates yet shortly after wee should haue seene it come to passe that they would haue beene disobedient to all lawes of Magistrates if once they had increased to that nūber that they might haue trusted to their owne strength The Englishman Our Puritanes will make as solemne protestations as any men can doe by oath denye that which your Anabaptists did but I protest to vse his maiesties words b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 2. page 42. that ye shal neuer finde with any highlād or border theeues more lies and vile periuries then with these phanaticke spirits we may well say of them as Zuinglius said of your Anabaptists Though they protest and by oath denie that they take any authoritie from Magistrates yet shortly after should we haue seene it come to passe c. But I maruaile they would attempt to ouerthrow the Magistracie The Germaine IT is not to be maruelled at for they sought as Maister The 14. sēblance Bullinger saith c Bulling aduers Anabapt ●ol 95. to bee free from all Lawes and to doe what they listed Their talke vttereth nothing else saith d Gastius de erroribus Catabapt Gastius but libertie in externall thinges Yea It was their opinion as one of your owne e H●oker of ecclesiastical pollicie writers hath obserued that a Christian mans libertie is lost and the soule of man redeemed by Christ is iniuriously drawne into seruitude vnder the Yoake of humaine power if any lawe be now● imposed besides ●he Gospell of Iesus Christ The Englishman Lawes made without contradiction to positine Lawes in Scriptures and receiued by a whol● Church are such as that they which li●e within the bosome of that same Church must not thinke it a matter indifferent eyther to yeild or not to yeild obedience For as Maister a Perkins in his treatise of conscience Perkins sai●h wholesome Lawes of men made of thinges indifferent so far foorth binde conscience by vertue of the generall commaundement of God which ordaineth the Magistrates authority that whosoeuer shall wittingly and willingly with a disloyall minde eyther breake or omit such Lawes is guiltie of sinne before God Yea the very lawes of men may after a sort be tearmed the law of God The Emperours saith Saint b Aug. Epist 166. lib. ● contra secundum Gandentii epistolam Augustin when they commaund good it is none but Christ who commaundeth by them Notwithstanding all this our Puritanes vpon my knowledge thinke that a Christian mans libertie is to liue as hee list and for this cause some of them haue refused to receiue the Lords supper kneeling c. They will not forsooth haue their soules drawne vnder the yoake of humane power And a thousand of the Clergy did not long since c See their surplicatiō to the King groane vnder the burden of humane rites and ceremonies Thus you see that our Sectaries thinke it seruitude and an vnsupportable burthen to submitte their neckes and soules to the yoake of humane obedience in thinges indifferent which as our Gracious Soueraigne hath well obserued d See the sum of the conference page 71 smelleth very ranckly of Anabaptisme comparing it vnto the vsage of a Beardlesse Boy one Iohn Blacke who the last conference his Majestye had with the Ministers in Scotland in December 1602. tolde him that he would hold conformity with his Maiesties Ordinances for matters of Doctrine but for matters of ceremonie they were to be left in Christian libertie vnto euery man as he receiued more and more light from the illumination of Gods spirit euen till they goe madde quoth the King with their owne light but I will none of that I will haue one Doctrine and one Discipline one Religion in substance and one in ceremanie But what other thinges haue you obserued in these your peeuish and peruerse Scismatickes The Germaine I Haue obserued that they were of such a peruerse nature The 15. sēblance as that they would not onely take vnto themselues libertie in thinges indifferent and therein omit their duetie a Gastius d● erroribus

and so giue them that reuerence which is due to the Messengers of God But to let this passe I pray you what busi●es haue you at the Parliament The Puritane I am the mouth of my Brethren to the Honorable Senate of Parliament that some of our Ecclesiasticall lawes may be repealed and changed The Protestant Were I worthy to bee the mouth of my Brethren to that Honorable Senate I would make humble sute that you might be seuerely punished for seeking to repeale change those lawes which were enacted by graue and learned men You would not be so busie with your Billes at the Parliament if that law were of force amongst vs which as b Demost cōtr● 〈◊〉 Demoste●es testifieth was of force amongst the Locrians viz That he that should offer ●o repeale and change a●●cient lawes and put vp new should come with a Halter about his Neck to the Parliament that if there were better reason against his Lawes he should be hanged vp for his ●olde attempt The Puritane I would be 〈◊〉 a 〈◊〉 the 〈◊〉 〈◊〉 The Protestant Well follow your owne 〈◊〉 yet let me tel you with a Seneca in 〈◊〉 Seneca that it is not good to be busie in a will ordered state But I pray you make Auricular confession vnto me tell me in myne eare haue you no other businesse at the Parliament The Puritane Yes if we cannot procure an alteration of the Iewes we will make sute for a dispensation The Protestant I cannot see how it may stand with equitie that some should be bound to shewe their conformitie and obedience to Lawes and others be dispensed with It is Seneca his saying b Seneca in Epist Acqualitas prima pars aequitatis est Equalitie is the first and chiefe part of Equitie Againe such a dispensation would breed diuision For a diuision in Lawes maketh a diuision in Kingdomes and causeth partaking among the people and chusing of sides and therwithall strife enuy emulations contentions and a thousand other such mischiefes And as diuision in Lawes causeth diuision in Kingdomes so diuision in King-domes causeth the ouerthrow and subuersion of King-domes For it is a sure principle and maxime which our Sauiour giueth in the Gospell A kingdome diuided against it selfe cannot stand Now if the Kingdome of Sathan diuided against it selfe cannot stand how can a Kingdome of flesh and blood and of motrall men But though no such danger were likely to ensue vpon such a tolleration and conniuencie yet it standeth not with any conueniencie that one people within the same land and vnder the same gouernment should bee vnder diuers lawes It is 〈◊〉 his saying and it is an Oracle for truth that they ought to be vnder one Law that are vnder the gouernement of one King a Curtius lib. 10. Eiusdem iuris saith hee esse debent quisub eodem rege victuri sunt It is also the iudgement of auncient fathers that all those that liue in the same Church together should bee vnder Law indifferently and should bee enforced by the Lawe to accommodate themselues to the customes of the place wherin they liue In his rebus saith Saint b August Epist 86. Augusten de quibus nihil certi statuit scriptura diuina mos populi Dei vel instituta maiorū pro lege tenenda sunt And in another place c Aug. Epist 218. Quod neque contra fidem neque contra bones mores iniungitur indifferenter est habendum et pro corum inter quos viuitur societate seruandum est And Saint Ierome holdeth it very meete that Ecclesiasticall traditions namely such as doe not hinder faith should bee obserued as they are deliuered of our Elders that the custome of one should not be ouerthrowne with the contrarie customes of others His words are these d Hieron ad Luciuium Traditiones ecclesiasticas praesertim quae fidei non officiunt ita obseruandas vt a maioribus traditae sunt nec aliorum consuetudinem aliorum contrario modo subuerti With these auncient Fathers of the Church our latter writers goe hand in hand Gwalther writing vpō the first to the Corinthians saith thus e Gualther in 1. Cor. 5. Let euery Church followe the manner of Disciplyne which dooth moste agree with the people place and time And in the Preface to the same Epistle he saith that in rites and ceremonies there can bee no better rule for a graue and wise Christian then that he doe after that manner the which he seeth vsed of the Church vnto the which he shall paraduenture come And Hemmingius holdeth it an haynous sinne to break the ordinances of the Church f Hēmingius in syntag cap. de adiaphoris Qui violat saith hee ecclesiasticam politiam pec at multis modis Zanchius also propoundeth vs this rule to obserue that in externall thinges wee would applye our selues to the customes of the Countries where wee conuerse I will acquaint you with his wordes a Zanchius de operibus Dei part 3. l. 4. c 2 Tenenda stregula Apostoli de his externis rebus quae etiā apud Gentiles visitate sunt vt quae non pugnant cum verbo Dei nullam redolent vel superstitionem vel faeditatem ea● pro more consuetudine regionis vbi degimus vna cum alijs obseruemus Further if you please to heare Doctor Whitakers hee is no colde aduocate Proctor in this point He doubteth not to say that the Church hath authoritie to make Lawes in causes ecclesiasticall and to inioyne men to obserue them and to punish the refusers I will giue you his expresse words b Whitak controuers 3. de concil quaest 1. Habuit Ecclesia semper authoritatem l●ges Ecclesiasticas condendi sanciendi easque alijs imperandi eos puniendi qui non obseruarent As for Maister Perkins he is so far frō exempting any frō shewing their cōformity obediēce to y● good lawes of the Church as that hee holdeth them guilty of sinne before God that doe wittingly and willingly with a disloyall minde eyther breake or omit them His wordes are these c perkins in his treatise of conscience Wholesome Lawes of men made of thinges indifferent so far foorth bind conscience by vertue of the generall commaundement of God which ordaineth the Magistrates authoritie that whosoeuer shall wittingly and willingly with a disloyall minde eyther breake or omit such Lawes is guiltie of sinne before GOD And in an other place of the same treatise The Lawes which the Church in proper speech is said to make are dicrees concerning outward order and comelinesse in the administration of the word and Sacraments in the meetinges of the Congregation c. And such Lawes made according to the generall rules of Gods word which requires that all thinges be done to edification in comelinesse for the auoyding of offence are necessarie to be obserued and the word of God bindes d It dispenses with none all men to them so farre foorth a● the keeping of them maintaines decent order and preuents open offence But what neede I drawe mine arguments from the Cisternes of humane authoritie It is the Apostles direction that we should a Phil. ● 16 all proceede by one rule and minde one thing that wee should b 1. Cor. 1. 10. all bee knit together in one minde and in one iudgement and that we should c Phil. 1. 27. all continue in one spirit and in one minde God Almightie whose work alone it is that those who dwell together in one house shall bee of one minde so magnifie his work amōgst vs y● we who dwell together in one Kingdome may now at length be of one minde and liue in peace And thus I leaue you wishing first of all your conformitie if that cannot be had my next wish is that you were dealt withall as Phillip of Macedon dealt with two of his subjects in whom there was little hope of grace d Alterum ● Macedonia fugere alterum persequi iuss●t hee made one of them to runne out of the countrie and the other to driue him So his people were rid of both FINIS

and not marrying c. But not to insist in the enumeration of their Heresies can you shew that we haue reuiued any olde Heresies The Protestant I can shewe that there was scarce any Heresie inuented by olde Heretickes which eyther the Papistes or the Puritanes haue not reuiued and renewed with fresh and new colours And besides their opinions you haue also their trickes qualities and conditions The Puritane Insist I pray you in vs whom you call Puritanes can you prooue that wee haue ioyned with any olde Heretickes The Protestant Yes you haue ioyned with the Pharisies Apostolickes Aerians Pepuzians Petrobrusians Florinians Cerinthians Nazarens Beguardines Ebionites Catobabdites Enthusiasts Donnatists The puritan● To begin with the Pharisies wherein haue we ioyned with them The Protestant The Pharisies sewed Pillowes of selfe-liking vnder their own arme-holes tooke no knowledge of beames in their owne eyes but euermore excepted against their brethren as men not worthy the ground they trode vpon Why eateth your Maister saide they to Christs Disciples with Publicanes and Sinners The like exception to my knowledge did some of your faction lately take against a Minister that chanced to eate with one that was suspected to be a Papist Why eateth our Minister said they with one that is a Papist 2 The Pharisies seperated themselues from other people as more holy then they and therefore a Fosterus in dictinar hebraico some thinke that they be called Pharisies quasi segregati quod vita sanctimonia a vulgi moribus vita seperati essent non aliter ate que Monachi quo● Carthusianos vocant as seperated from the common sort in holinesse of life and conuersation much like vnto the Monkes which be called Carthusians And do not you come neere the Pharisies herein when you dispise al those that be not of your sect as polluted not worthy to be saluted as hath alreadie beene shewed 3 b Iosephus lib. Antiquit. Tom. 2. lib. 18. cap. 2. Iosephus obserueth this to be an other propertie of the Pharisies viz that whatsoeuer their owne reason perswaded them id sequuntur partinaciter that they stubbornly followed And the selfe same thing haue I obserued to be the propertie of stiffe and stubborn Puritanes in these dayes 4 The Pharisies were as the same c Tom 2 lib. 17 cap. 3. Iosephus witnesseth astutum hominum genus arrogans interdum quoque regibus insestum c. that is a subtile kinde of men arrogant and sometime deadly enemies to Kings and so are you For it is not vnknown to any that hath had any dealing with you in worldly affaires how craftie and subtile you are in all your dealing As for your arrogancie and contempt of superioritie this is not vnknowne to the Kinges Maiestie himselfe a See his Maiesties speech deliuered in the Vpper house of Parliament March 19. 〈◊〉 Puritanes saith his Highnesse are euer discentented with the present gouernment and impatient to suffer any superioritie which maketh their sect vnable to be suffered in any well gouernd common-wealth Thus you see that we haue iust cause to tearme you English Pharisies and to say with Nazianzen b Gregor Nazianzen eis to ret Pharisais is ou genos a●●atropos ergasetai not the nation but the conuersation maketh a Pharisie The Puritane But wherein I pray you doe we ioyne with the Apostolickes Aerians Petrobrusians and the rest of those old Heretickes before named The Protestant The Apostolickes neither considering the diuersitie of times for Ecclesiasticall pollicie nor the true libertie of Ch●istian Religion in things indifferent nor the authoritie of christian Magistrates concerning the same wold haue nothing to bee vsed in the Church in these dayes which was not vsed in the daies of the Apostles Now let it be imagined whether your Preachers doe not resemble them herein when they complaine as hath beene shewed that we haue Surplesses deuised by Pope Adryan c. which the Church of God in the Apostles time neuer knew and therefore they are not to be vsed Aerius of whom the Aerians tooke their name was condemned of Heresie both by c Epiphan haeres 75. Epiphanius and Saint d Aug. haeres 53. Austen for that he held that Fasts appointed by the Church were not to be kept and next for saying that a a presbyterum ab episcopo nulla differentia debere discerni Presbyter should not bee distinguished from a Bishop by any kinde of difference How then can you wipe away the blot of Heresie that reckon as hath beene shewed Saints Eues and Lent for Romish fasts Archbishops and Bishops for new Ministeries neuer ordained by God The Petrobrusians held that holy-dayes are Ethelothresceiai and that no man hath nor euer had since Moses authoritie to institute them in the olde testament nor in the new except the Apostles who instituted as they say the Sunday onely To this heresie of these Petrobrusians did our Admonitors fully subscribe for they condemned Admon 1. page 81. the obseruing of holy daies as a thing b contrary to the word of God and as a peece of the Popes portuise But to proceede There were certaine Hereticks called Beguardini who held that c Spriritualem humane obedient●ae non esse subjectum Clementin Lib. 5 tit 3. cap. 3. a spirituall man is not subiect to humaine obedience Now let it therefore be iudged with indifferencie whether you Puritanes haue not some touch of this Heresie who will not submit your neckes and soules to the yoake of humane obedience in things indifferent There were also other Hereticks called d Acephali ob quam c●●fam dicti suat quod sub Episcop●s non faerint Nicephor Lib. 18. cap 45. Acephali or e Episcopos soli Cat●bab●it●● non recip●unt Nicephor lib. 18. cap. 49. Catobabditae who would not suffer any Bishop to haue any iurisdictiō ouer them Now if these Catobabdites were for this very cause reputed Heretickes what shal we say of you Puritanes that doe tread in their steps what reason can you bring that this should be an Heresie in them and none in you where got you that exemption or if it be an Heresie in both alike why should you not be condemned for Heretickes both alike The Enthusiasts Pepuzians and other olde Heretickes depended on dreames visions and reuelations and so haue some of your Puritan preachers done as hath bin already proued The Ebionites Corinthians Nazarens and Florinians were reputed Heretickes because they tyed men ●o a strict obseruation of Mosaicall ceremonies Now this old Heresie was renewed by one of your faction in Oxefordshire who as an a D Houson in his Festiui ties of the church of England Oxeford Doctor testifieth when his fathers ribbes were broken would not ride for a bonesetter on the Sabaoth day The Iouinianistes were condemned for Heretickes because they held all sinnes to be equall Now this Heresie haue some of your faction beg●inne to reuiue For example sake and for