Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	faith_n	unity_n	2,197	5	9.0779	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87881	The observator observed, or, Animadversions upon observations on the history of King Charles wherein that history is vindicated, partly illustrated, and severall other things tending to the rectification of some publique mistakes, are inserted : to which is added, at the latter end, the observators rejoinder.	L'Estrange, Hamon, 1605-1660.	1656 (1656)	Wing L1188A; ESTC R179464	41,478	51

but in love that is keeping the unity of the spirit in the bond of Peace This unity of love must be preserved even where there is not an unity of faith in things not fundamental which I take not one of those controversies to be and if they be not so it is a most sad thing for the Church of God to be torn and rent in the entire cloth with diversities of such opinions whose truths will neither carry us to Heaven nor errours to hell what the uncharitable animosities on both sides may produce I tremble to think It was St. Augustines opinion and I wish it entertain'd by our whole Church in such Polemick questions as these Laudandi sunt qui pro bono veritatis tolerant quod bono veritatis oderunt they are to be commended who for Christian verities sake patiently endure what they would else dislike for the avail of Truth To proceed Page 70. Fol. 96. For Arminianism informations were very pregnant that notwithstanding the Resolution of the Archbishop of Canterbury and other Reverend Bishops and Divines assembled Anno. 1595. c. Observator Why man the Articles of Lambeth were never looked upon as the Doctrine of the Church of England nor intended to be so looked upon by them that made them Answer Why Man who said they were not I it was Mr. Pym and the Committee for Religion said so I do but recite what that Committee declared as the product of their inquiries and with this answer legible enough to any who can read I might easily avoyd no lesse then 25 pages of the Observator So that I might justly have this Man in the Moon like Mithridates his soldiers sighting by Moon-shine with his own shaddow Had he not scattered my particulars in my way which detain me First Stating the occasion of making the Lambeth Articles he saith page 74. That the Compilers of the book of Articles and the book of Homiles the publique Monuments of our Church in point of Doctrine differ'd from Calvines since in the point of Predestination and its subordinates Answer This is very probable for it is very rare for two ever of the same party to agree exactly in all parcels of these controversies But if they did in some things vary in opinion I am still to demand Quorsum hoc what then Secondly Page 74. He saith of Petrus Baro at the end of his three first years he relinquished the Professorship and retired not long after into France Answer Three errours in not full so many lines First Petrus Baro relinquisht not his Professorship at the end of his first three years He was Professor Anno. 1574. his Lectures upon Jonas tells us so And the Observator will have him Professor about the time of the Lambeth Articles which were in 1595. So then he relinquisht his place not at the end of his first three years Secondly his first three years are manifestly mistaken for two For by the Statutes of the Lady Margaret Foundresse of that Professorship every Professor is eligible at the expiration of two not of three years The precise words are Et volumus insuper quod de caetero quolibet Bienmio ultimo die cessationis cujuslibet termini ante magnam vacationem universitatis praedictae una habilis apta idonea persona in lectorem lecturae praedictae pro uno Biennio integro viz. a festo nativitatis B. Mariae Virginis tunc proximè sequente duntaxat duraturo eligatur Fol. 105. in nigro codice This I thought fit to insert for the information of very many of a contrary belief Thirdly Peter Baron never went or retired into France after the Resignation of his Professorship but went up to London to Crutched Friers there he lived there he dyed and was buried in St. Olaves Church at whose Interrment the Bishop of London Ordered all the most eminent Divines Ministers in that City to be present Of this I hope I am credibly informed from his own Son still alive Thirdly the Observator laboureth to discredit the Articles of Lambeth by telling us a story perhaps a tale of the Queen the Lord Burly and Archbishop Whi●gift in reference to those Articles To which I answer first This story was never heard of till the year and the reputed father thereof is one Aurelius not Aurelius Augustinus nor Petrus Aurelius to be sure a Kentish-man who was unborn when those Articles were framed Secondly admit his relation true that Assembly was neither the first nor the Greatest that have incurr'd a Praemunire Fol. 96. By the prevalency of the Bishops of London and Winchester the Orthodox party were depressed and the truth they served was scarce able to protect them to impunity Observator A very heavy charge which hath no truth in it for I am very confident that neither of these Bishops did ever draw any man within the danger of punishment in relation only to their Tenets in the present Controversies if they managed them with that prudence and moderation which became men studiously addicted to the Gospel of Peace Answer I fear then the fault will be in their Prudence for that some were snibb'd for matters of like nature restrained from speaking their consciences the same journals relate Sir Daniel Norton and Sir Robert Phillips informing the House the one of Dr. Moor the other of Dr. Marshall who both testify'd they were chid by that B. of Winchester for preaching against Popery and commanded to do so no more Page 80. Ibid. By the uncontrouled Preaching of several points tending and warping towards Popery by Mountague Goodman Cozens and others Observator How again our Author is I think mistaken for neither Mountague nor Cozens were questioned for preaching any thing warping towards Popery c. Answer All the error the Observator can here pick out is in the word Preaching which I confess should have been Publishing though both are sometime of the same never of a much differing import And though I shall agree with the Observator that in Dr. Cozens his Horary there is no direct Popery yet might it raise jealousies of his tendency that way considering the time wherein he published it But seeing that Doctor hath appeared of late a stout advocate for the Reformed Church as I was first informed by my Reverend friend Mr. Lionel Gatford and am now further assured by others I wish all men would indulge him a favourable construction of that his right-hand Error Charity to himself as Christian and to the unity of this distracted Church requires no less Page 85. Observator That Adoration towards the Altar or Eastern part of the Church was generally used by the best and most religious Christians in the Primitive Times Our Author if he be the man he is said to be being well versed in the Monuments of most pure Antiquity cannot chuse but know Answer Because the Observator appeals here to my knowledg though I boast not of any great knowledge of or acquaintance with the

Monuments of most pure Antiquity yet will I render both my science and conscience and these apart from what I deliver as the Report of this Committee who are of age to answer for themselves True it is that bodily Adoration and worshipping towards the East was an ancient custome of the Primitive Church evidence thereof there is enough in Ecclesiastical writers As it was ancient so can I not say it was illaudable in them and might be tolerable in us as I conceive were all men satisfied in the decorum of it or a liberty left to those who are still dubious of the lawfulnesse thereof to forbear it But for dopping or cringing to or towards the Altar or holy Table as oft as they approached to or retreated from it which is I take the bowing meant by the Committee and was oft practised by some indiscreet pretenders to conformity with the Primitive Church I professe seriously I find not the least trace thereof in any genuine Author of the first 500 yeares and suppose I did yet would not that be exemplary enough to me to imitate their practise The Primitive Fathers never intended their usages or expressions should be leading Charts or Directories to all posterity they knew wel enough that ceremonies phrases modes of speech must comply with humour the temper of their respective times places and other like circumstances Their Priests Altars Sacrifices were at first words of an innocent import and pious intendment but became afterwards in process of time the main turn-keys to the superstitious Sacrifice of the Masse and the supporters of Transubstantiation and though Great Scholars who know most properly how to apply them may sometime take the same liberty the Fathers used yet seeing the Idolatry of worse times hath imposed upon those words a sense differing from their primitive reception reason good in common speech they should be forborn Ne propter ambiguitatem vocabuli quam non d●scernit quotidiana locutio illud profiteri videatur quod est immicum nom ini Christiano Least by reason of the ambiguity of a word not so easily discerned in ordinary discourse something may seem to be intended not consonant to Christian faith as Augustine excellently in another though not unlike case So that the Primitive practice is in my opinion no general rule to goe by I proceed to the next ceremony faulted by the Committee the standing up at Gloria Patri Concerning this the Observator saith first It was never obtruded I am sure Answer what never Let him not be too confident for really I fear there will prove a flaw in his assurance who so ever was of his Councel For in Bishop Wren's Articles frame'd for the Diocesse of Norwich sure I am cap. 4th there are these words Do they i.e. the People at the end of every Psalm stand up and say Glory be to the Father c. Now I think things inquired after in Diocesan visitations may be said to be urged and obtruded But if it was not obtruded by the Bishops the more negligent the more too blame they for the Observator tels us Secondly The Rubrique of the Church requiring us to stand up at the Creed obligeth us by the same reason to stand up at the Gospels and Gloria Patri the Gospels being the foundation of the Creed as Gloria Patri is the Epitome and abstract of it Now say I if the Rubrique obliged us to use this ceremony it did also oblige the Bishops to enforce conformity to it and the Observators excuse is their accusation But this Theologaster saying that Gloria Patri is an Epitome of the Creed tells us newes indeed For of what Creed I demand of that the Apostles at which the Rubrique enjoyned us to stand up surely no such thing It is in truth as Mr. Hooker quoteth out of St. Basil {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the evidence of a right sense in the doctrine of the Trinity and not in all concernments of that Doctrine neither but only in the particular of Coequality of the three Persons Now there are in the Creed other points besides relating to the Trinity and some Articles not at all belonging to that Doctrine So that this Doxology must be stretched beyond all reason to comprehend them Thirdly he saith that Many a thing may be retained in a Reformed Church without special Rubriques to direct them ex vi Catholicae consuetudinis especially where there is no rule to the Contrary Bene Bene sed quo istud tam bene much truth but to little purpose For will the Observator say we have no Rule to the contrary If he doth he must be transmitted to the Act for uniformity prefixt to our Leiturgy where there is a vae a woe to him who shall wilfully use any other Rite or Ceremony c. then is set forth in the book of Common-Prayer expresly binding all men to a strict conformity to the very letter of it Fourthly He saith there is no more Authority for standing up at the Gospel then at Gloria Patri Answer Reason there is more I am certain and I believe more Authority As for Reason Standing is the most proper posture of attention and if any part of Scripture requireth attention the Gospel doth it in a most eminent degree the reading whereof is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the setting of Heaven gates wide open not with the Psalmist for the King of Glory to come in but for the King of Glory to come forth Now as standing is not improper so is it not a posture peculiar to the action of Doxology and glorifying of God as is evident by our Church which sometimes as in our Communion service requireth it from our knees Next I come to Authority which I say did positively injoyn me and all men of my mind to stand up at the Gospel not so at Gloria Patri For by the Canons it is required of every man when in the time of Divine Service the Lord I think it should be word or name as in the Queens Injunctions Jesus shall be mentioned due lowly reverence shall be done as hath been accustomed now how it hath been accustomed the Queens Injunctions tell us expresly it was by lownesse of curtesie and uncovering of the head By uncovering my head this reverence I cannot perform for Pileum being insigne libertatis receptae the cognizance of liberty I think it becometh me not to have it on when my Lord and Master speaks to me So that my Reverence I must do by Genuflection and bowing of the knee which cannot be done but in a Stationary posture And note further that this Reverence is not only required by our Church when the Gospel but also when the secondlesson yea when the Epistle or Apostle as the antients call'd it was read Page 98. Fol. 110. There was an old skulking statute long since out of use though not out of force c. Observator This

of Commons could buy them thrice over there being not above 500 of the one and thrice one hundred and 18 that is to say three hundred and fifty of the other by which account every Gentleman must be able to buy his two Lords and an half one with another But why doth our Author leave out the Bishops c. It was ill done of him to exclude them and not well done of him that should have kept them in to exclude them afterward c. Answer All that I can make out of this account is that it will take two such Observators and an half to make up one good Arithmetician The Computation is not so over-difficult but any one of slender skill may sum up and proportion it The number of Peers being 118 allow to every Peer 3000 l. per annum the total is 354000 l. multiply this by 3 there ariseth 1062000 l. The Commoners the Observator grants to be five hundred allow to every Commoner 2124 l. per annum the product will be 1062000 l so then every Peer considered at 3000 l. and every Commoner at 2124 l. per annum no such stupendious businesse if it be withal taken for granted that for estates they were the gallantest assembly that ever those walls immured then I say the Commons were able to buy the house of Peers thrice over Now for omitting the Bishops I demand what were they members of the house of Peers or are they not if the first then these words are turn-key enough to let them in if the Observator say not their exclusion is his own manufacture Next to come to the man who did so ill when he should have kept them in to exclude them This man is King Charles the very same I assure you sed dicere mussat would he speak out and exclude them true it is he did out of a firm perswasion of their contentednesse to suffer a present diminution in their Rights and Honour for his sake so are his very words And I dare answer for almost all for all I dare not non omnes Episcopi Episcopi sunt they were for his sake well contented and if so the greater indignity it is for this Canis Palatinus this Court-curre a fellow so unconcerned therein now his Royal back is turned to be snarling at his heels for it But of such men this Nation hath enow and to spare I well remember being once at Table our number being about a dozen at that time when somebody was in a flourishing condition in Scotland several discourses passing in reference to his affairs amongst other things a report was mentioned that in order to his establishment he promised the Covenanters a settlement of the Presbyerian government whereto one Reply'd If he complie with the Presbyterians it is not this bit of bread to me whither he sinke or swim so strong an influence had Episcopacy upon his Spirit and possibly not Episcopacy neither for it is shrewdly to be suspected that some stand not so much upon that Hierarchy in reference to the Churches splendor as to their private Ambition Fac me Episcopum Romae ero protenus Christianus Make me Bishop of Rome then I will turn Christian said a flouting Pagan to Damasus And if Fac me Episcopum make me a Bishop be not the terminus ad quem the main scope of some Prelatical Regalists they are honester men then I take them to be Page 64. Fol. 90. He stitched a paper in the lining of his hat wherein he declared c. Observator I think he is somewhat out in short there being nothing found in his hat or elsewhere about him a few loose papers such as might become those men who make God the Author of sin Answer My informer is Captain Harvey one of those to whose custody by order of the Lord Carlton Felton was first committed who in a letter that very 23 of August wherein beside other things formerly observed he hath also this passage that Pelton told him he was to be prai'd for the next day being Sunday at London in a Church meaning St. Brides at Fleetstreet Conduit and in the end concludes his letter having formerly related his Motive to the fact was the Remonstrance of the House of Parliament thus He sewed a writing into his hat within the lining to shew the cause why he put this cruel act in execution The writing was thus even for a syllable I would have no man commend me for doing it but rather discommend themselves for if God had not taken away their hearts for their sins he had not gone so long unpunished John Felton The man is cowardly base in mine opinion and deserves neither the name of a Gentleman or Souldier that is unwilling to sacrifice his life for the honour of God his King and Country John Felton Page 68. Fol. 94. The body was from thence convey'd to Portsmouth there hung in chains but by some stole and convey'd away Gibbet and all Observator Our Author is deceived in this for I both saw the Gibbet standing and some part of the body hanging on it about three years after Answer That it was confidently so reported though erroneously as I am since informed by the Observators betters I have good Authority to prove and that will be sufficient for me nor is it any great wonder when we consider how ready and disposed Fame is to unwarantable superfaetation Page 70. Observator The calling in of Mr. Mountagues book and the advancing of Dr. Barnaby Potter a through-paced Calvinian unto the Bishoprick of Carlile could not get him any love in the hearts of his People Answer This must necessarily signifie something of abominable quality in either the Person or Doctrine of Dr. Potter or both to be so efficacious to obstruct and impede the affection of his people As for the man know it is his eminent Relation to his Majesty might rather create a wonder why he was advanced so late then why so soon and to imagine any thing tending to scandal in his life considering his place of so neer admission to the King person will at the first sight look so like a Calumny as deserves no answer So then the horrid thing in him is and must be his Opinion and being a through-paced Calvinian and that indeed is blemish enough now a daies he that is so be he the greatest Scholler in the Land he doteth Be he the most pious he is an hypocrite be he the most consciencious in all his Actions a very knave with all these titles of honour I have known the gallantest men in this Nation dubb'd and what is this but to make a faction of an opinion and to contend for victory with the losse of charity The institution of Cyrus makes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} speaking truth one of the three accomplishments of a compleat man Christiany goes further and therefore the Apostles rule is we must search for truth and speak it