Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	faith_n	hear_v	preach_n	3,029	5	10.8817	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37249	De jure uniformitatis ecclesiasticæ, or, Three books of the rights belonging to an uniformity in churches in which the chief things, of the lawes of nature, and nations, and of the divine law, concerning the consistency of the ecclesiastical estate with the civil are unfolded / by Hugh Davis ...	Davis, Hugh.	1669 (1669)	Wing D417; ESTC R5997	338,525	358

by accident and in some particular case and as to some particular persons And that good also either their temporal in this world in a less eminent notion or their eternal in another in a more eminent And according to these distinctions both of persons and things is the use of this liberty in matters of Religion in all Societies to be limited And that as it respects the last end which was mentioned of all Society the common good of Humane Affairs and that is that to persons intelligent and who are sufficient to judge of such things God and Nature have allowed the liberty of the ordinary exercise of their judgement of discerning universally and according to the latitude of its adequate object and in relation to all the sorts of Doctrines mentioned and that for many reasons relating both to the good of Religion and Government and the Consistency of Religion with Government But to the Vulgar and persons insufficient actually Infra Lib. 3. Cap. 13. §. and ordinarily not so as shall be more particularly declar'd hereafter Liberty of outward actions ought to be regulated by Humane Laws VII Liberty of Profession and outward actions as to matters of Religion is a thing clearly different from these two sorts of Liberty already mentioned And because the use of it immediately and in it self cometh under the cognizance of men and in its effects also reacheth to their persons and affairs therefore it ought to be regulated by Humane Lawes And it is to be allowed or not allowed by the Chief Magistrate and so consequently used or not used by private persons in an Ecclesiastical Uniformity according to the present circumstances of things and as it makes or makes not to the Glory of God and good of our Neighbour as a member of all Humane Society i. e. To the welfare of Religion or Government or the Consistency of Religion with Government This liberty of Profession and outward Actions as to matters of Religion is that which hath been used in all Ages to have been falsly cry'd up by corrupt men either for Christian Liberty or liberty of Conscience according as either would serve their turns when they have affected any Innovations or Change of Government either Ecclesiastical or Civil in any Society And liberty of divulging mens Judgements or Opinions in matters of Religion is one maine part of this liberty of outward actions VIII The principal part of the purchased Christian Liberty viz. The freedome from the Guilt of Sin The concession of the use of the means of Grace in any Christian Church necessary to the attaining to the principal part of the purchased Christian Liberty Hic supra §. 1. the Curse of the Law c. cannot be attained to but by a mans being endued from God with special Grace because that is the condition of the Covenant of Grace in the Gospel belonging necessarily as is said to the attaining to it And therefore it is evident that the use of the means of Grace by which such Grace is ordinarily to be attained ought by the Chief Magistrate in an Ecclesiastical Uniformity to be conceded to the people And they have a Right to it both by the Natural and Divine Law By the Natural as the means is necessary to the end in the general and by the Divine as those particular means are appointed by it as necessary to that particular end Faith cometh by hearing saith the New Testament Rom. 10.17 and Hearing by the word of God This Faith meant there is the Fundamental Grace of a Christian his primum vivens and ultimum moriens and by hearing the Word of God is meant the use of any of the means of Grace IX Knowledge in the Doctrines of Christianity The concession of the use of the means of Knowledg in any Christian Church necessary also to the exercise of mens judgment of discerning is also necessary to the exercising a mans Judgement of discerning about them because by Knowledge it is that he distinguisheth of things and the things must be known that are to be judged of And therefore it is evident also from hence that the means of Knowledge in the Christian Religion without which ordinarily such Knowledge cannot be attained to ought in like manner to be conceded to the people by the Chief Governour in any Church and they have a right to them also by the two Laws both the Natural and the Divine by the first of them primarily and more generally and by the second secondarily and more particularly X. The ordinary means of Knowledge and Grace here meant What the ordinary means of Knowledge and Grace are are those things which are appointed by God and Nature for the ordinary obtaining of them And therefore they are commonly called the Ordinances or Appointments of God in the Christian Church in respect to them Such are especially his Publick Ordinances of Prayer reading the Scriptures and singing of Psalms or Hymnes Preaching and the like Such are also the like things to be made use of in private viz. the Bible especially and other good Books in the vulgar Tongue to be read thought on conferr'd about and the like That the Bible ought to be conceded to the Lai●y XI That the Bible ought in an Ecclesiastical Uniformity to be conceded to the Laity in common to be made use of by them to these ends mentioned and notwithstanding that to the grosser and more insufficient part of them the use of their judgement of discerning is not actually ordinarily and universally by God and Nature conceded to them as was said but now Hic supra §. 4. It is evident from the Bible it self and the Divine Law of God and Christ contained in it In the Old Testament the use of it was so commanded to the Laity amongst the Jews Deut. 6.6 And these words which I commanded thee this day shall be in their heart and thou shalt teach them diligently unto thy Children and shalt talk of them by the way and when thou sittest in thy House and when thou lyest down and when thou risest up c. And in the New Testament the same was commanded also John 5.39 Search the Scriptures for in them ye hope to have Eternal Life and they are they which testifie of me And if this be not so why was the Old Testament written in Hebrew the vulgar Language of the Jewish Nation And why was the New Testament written in the Greek the Language most vulgar also to those Countries in which it was first written and taught Per Europam De veritate Christianae Relig. Lib. 3. §. 15. Asiam Aegyptum quibus in locis Graecus Sermo vigebat sayes Grotius Throughout Europe Asia and Aegypt in which places the Greek Language did then flourish And so also both of the Testaments continue in those places and to those people to whom those Languages and so much of the ancient purity of them as is preserved are common

these and the like more particular Reasons it is That it hath ever ordinarily been kept open in all Churches De rebus Imper. Lusitanor ad Paulum Jovium Discept Damianus a Goes Recites it concerning the Forraign Plantations and Dominions of the Portugals In quibus Regnis multi ad ipsam Religionis veritatem a nostris Concionatoribus perducti sunt In which Territories many are brought over to the truth of Religion by our Preachers sayes he And Georgievez De Turcar. Ritu c. de Templis seu Meschiteorum concerning the Turks Sacerdos illorum suggestum ascendit ad duos circiter horas Concionatur That their Priest goes up into the Pulpit and Preacheth for about two hours time And afterwards of the Christian Tributaries Concio Annunciandi Evangelii munus plane interdicitur That Sermons De afflict Christian Quae conditio de bellator De gradibus Episcopo in Graecia c. and the making use of the Office of Publick Preaching the Gospel is utterly forbidden to them Yet Chytraeus of the Constantinopolitan Greeks Conciones omnino ipsis habere licet That it is lawful for them to have Sermons The like sayes he and others of the Russians and others And in the Roman Churches amongst their extreams of strictness in their Uniformities yet their preaching is adorned with the gifts and abilities of their Clergy-men 3. Yet notwithstanding the use of such Preaching in any Church may upon some occasions of moment requiring it not onely be made less frequent but also for some time totally omitted For although the Publick Ordinances of God in matters of Religion do as such oblige to the use of them Semper and always yet none of them simply ad semper and at all times as the usual distinction in Divinity is And Preaching being in it self capable of being so far abused by corrupt wicked men in any Society as to be made the most potent and prevailing instrument not onely of the disturbing but also of the utter ruining and confounding the affairs of such Society where such a case may perhaps fall out the use of that one Ordinance either in tanto or in toto either in the whole or in part either for a longer or lesser time may and ought to give place to the procuring the wellfare of all the other Ordinances of God See A summary view Edit Oxford Anno 1641. either Civil or Religious Bishop Andrews in his short Description of the Church-Governments of both Testaments relates it concerning the Muscovian Emperour That being weary of the infinite strifes and contentions amongst Preachers and by their occasions amongst others he forbad preaching utterly throughout all his Dominions and instead thereof Commanded certain Sermons of the Greek and Latine Fathers to be Translated and them to be read in Publick Assemblies without the adding of a word of mens own thereunto upon pain of death But it were to be wished that no such occasions might be given to Governours 4. And lastly this however is to be said in the General that the use of all preaching as well as of the other Publick Religious Ordinances is to be so modifyed and proportioned as that it may consist every way and in its place with the use of the other Religious Ordinances and with the welfare of the whole charge of the Magistrate in any Society And to this end it is that all those Lawes of an Ecclesiastical Uniformity which are used diversly and according to the diverse occasions and constitutions of Churches are every where laid upon it Sometimes the more ordinary and general matter of preaching viz. the matters of necessary belief and of practical Godliness are prescribed in the way of more general direction Lib. 1. De praedicatione Episcoporum Presbyterorum So in the Laws of Charlemain Primo omnium praedicandum est omnibus generaliter c. That First of all it is to be preached to all generally So in the late Letter of his present Majesty of England to the Lord Arch-Bishop of Canterbury and the like Sometimes again Forms of Homilies are appointed to be used together with the greater Latitudes in preaching especially by either weak or unpeaceable men In the Roman Church and since the breach made upon it by the dexterity of the late Reformers in preaching Vid. Rationale Div. Off. Li. 4. De Praedicatione Et Novum Rationale Lib 2. De Praedicatiane Et de ritibus Eccles Cathol in princip alibi they have brought the vulgar to esteem going to a Sermon onely as a matter of convenience and such as is left free to mens pleasures and opportunities without imputation of sin And Durandi durandus de Rubeis and the other Roman Rationales lay down directions for the using of preaching aright And lastly all Churches whatsoever agree in this that they prohibit the Publick Peace to be broken by it CHAP. II. What are the General ends of such a Canon of Doctrines and Liturgy in any National Church I. A National Church distinguished II. A National Church is ordinarily supposed to an Ecclesiastical Uniformity III. The Ends of a Canon of Doctrines and Liturgy distinguished IV. The General Ends of such a Canon of Doctrines and Liturgy in any National Church assigned V. An Objection answered A National Church distinguished Supra Lib. 1. Cap. 1. §. 6. I. THe more general distinction of a National Church being given above we come here to the more special notion of it And so it is either representative or diffused The diffused is that which includes the whole Profession of any Nation dispersedly taken The representative that which consists of some select persons of that Profession collected and called together And there are the same grounds in Nature for a Church Representative which there are for any other representative of the people in Civil matters whatsoever viz. the wisdome and knowledge of some in all Societies above others and either the difficulty or impossibility of calling the whole Society together All are not fit for Councel to Princes and the most of men are born to be Ruled and not to Rule And Deinde quia difficile plebs convenire caepit populus certè multo difficilius in tanta turba hominum necessitas ipsa curam Reipublicae ad Senatum deduxit D. de Origine Juris Lib. 2. ¶ deinde quia sayes Pomponius of the Roman State That afterwards because the Common People began difficultly to come together and the whole body of the people truly much more difficultly in so great a company of men necessity it self devolv'd the care of the Common-Weal upon the Senate And as this notion of a Church representative is thus warranted by Nature So it is not contradicted by Scripture nor by any necessary appropriation of the Original Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament But as to those that require a president of a National Church to be given in the New Testament