Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	church_n	way_n	2,608	5	4.6000	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89872	Anti-Machiavell. Or, honesty against poljcy An answer to that vaine discourse, the case of the kingdome stated, according to the proper interests of the severall parties ingaged. By a lover of truth, peace, and honesty.	Lover of Truth, Peace, and Honesty.; Nedham, Marchamont, 1620-1678, attributed name.	1647 (1647)	Wing N375; Thomason E396_16; ESTC R201652	19,689	26

OR Honesty against Policie THe chiefest interest of a Christian is to keep God his friend which he that neglects all his counsels though as deep as Achitophels will end in folly It was subtlety eyeing interest that made Jeroboam set up and Jehu hold up the Calves at Dan and Bethel but this their following interest against rule was the ruine of both their houses This therefore is a standing rule for all that professe God Prov. 10.9 He that walks uprightly walkes securely but hee that perverteth his wayes shall be known Now to walk uprightly includes two things first to walke rightly a man cannot be compleatly upright but he must be right rightnesse regularitie is the basis the materiall of uprightnesse to which secondly is to be added the formall to doe that which is right on right grounds and for right ends Now he that by the byasse of interest leaves this path of integrity forsakes his owne safety and runs upon snares and precipices that will in the end destroy and deceive whatever they promise and therefore for a Christian and one that assumes the highest degree to himself to be more immediately listed under Christ to hold forth interest unlesse he make it out that the way is right too is most unsutable For it s to hold forth a bait or lure to draw out of the right way of serving God to serve ourselves For a man to observe what under God conduceth to the advancing of his affaires and that to follow usque ad aras is prudence to be practised but for a man to look at interest without consideration of right is directly contrary to that self-deniall which is the cognizance of Christs Disciples and the proper Character of Machivilian which this Author seems to doe not only in many particular passages but in the generall rare contexture of the whole The Duke of Rohan whom he cites tels us that the French Kings interest is to maintain the Protestant Religion though he were a Papist The Duke of Rohan was a Protestant and judged the French King did ill in professing Popery but well in upholding Protestancy but no man that approved his Religion as good but if he were conscientious must condemn his maintaining a contrary Religion for State interest as unlawfull and so to be abandoned But now let us see how he mannages his discourse of interest in which no doubt but there will be aliquid grande for they say in this Theam of interests either for theory or practice his party need not yeeld the palme to any society in Christendome and truly the Independent interest is notably acted in this Booke which is but a dramaticall representation of Independency which is here set forth painted with wit and words crying out Who is on my side who nay represented so glorious that all sides must wooe her as though none can stand or flourish without her friendship Touching the Kings Interest THe King he saith as the case lately stood with him was a very prisoner And what is he now may he goe whether he pleases if so then I hope we shall shortly see him at Whitehall but if not he hath onely changed his place not his condidition His first worke now is to remit the height of his designe and sith the spleen of his adversaries hath done that for him which Machiavell makes a sure principle toward purchase of Empire Divide impera Divide and rule his part is to sit still and blow the fire c. This is polliicy indeed but is this honesty to blow the fire of contention between his owne should a Father doe so to his Children though undutifull to him Is not a King Pater patriae should he not rather study to quench this flame prevent sin hereupon onely taking occasion to perswade them to yeeld him his right sith there is a blast upon them in their conjunction against him and so wait upon God to give in their hearts not doing evill that good may come thereon After the fire of contention hath burnt so hot that they must rest in a third The King is to looke to that party that gives most hope of indulgence to his Prerogative and greatest probability of favour to his friends so still selfe and friends must be the rule of actions let them be never so blasphemous to God yet indulgent to Monarchy they must be embrac't had the King ever worse Counsellors or greater parasites of Prerogative But neither of these can be from the Presbyterian not indulgence to Prerogative Why because he sayes but without shew of truth That Presbyteriall government derogates not only from * * The contrary is apparant out of the harmony of confessions touching the civill Magistrate most of which are from Presbyterians civill government in generall but carryes with it a more speciall enmity to Monarchy they are incompatible a grevious accusation that needs be backt with good reason but here is none at all This is but an Arrow out of Machiavels quiver Calumniare audacter aliquid haerebit Slaunder audaciously somthing will sticke Turne O Lord I pray thee this counsell of Achitophels into foolishnesse Next he tells us Politique Observations in this kinde should be strengthened out of History and thence takes occasion of venting all scorn and spight in the highest degree on the way he opposeth as though he loved all devouring words There is nothing saith he in History touching Presbytery of moment to be observed Why First it s an upstart What newer than Independency nay this is newer light sure for neither name or thing of Independency is to be found till of late dayes for all particular Congregations in the Apostles time were dependent on that is under the jurisdiction of the Apostles that planted them as appears by St. Pauls Epistles to Corinth and before the Apostles died the Congregations were multiplied in great Cities yet but one Church as is made apparant out of Scripture and so under one common government which whether of a Presbytery or Bishop or both it casts Independency and so that can looke no higher then the Anabaptists in Germany Next it hath but little entertainment in the world why then it seems it s not of the world as he elsewhere calumniates but hath it had lesse entertainment then Independency What considerable part of the Reformed Churches except England and Ireland but hath entertained Presbytery and what doth he make of the Princes of Germany have they little or none of Kingly power Is Kingly power in the Title or in Soveraignty under whatever Title How bold and saucie is this bold Pamphleter untruly to debase the Principalities of Noble Princes to debase a way he himselfe hates But in the Scots Kingdome this Pest is Epidemicall c. Here is bitterness in the highest both in expression and matter wherin he affirmes That in Scotland Presbytery hath turnd the Kings Scepter into a Manacle and like an Hectique feaver consumed the substance of Kingly power

what promises what expectations of a modell of your new way hath been from your Coryphai the dissenting brethren in the Assembly but all in vain surely if your babe were so fully and clearly framed there the birth would not be so difficult nor so delayed But the reason is pretty it will be disclaimed unlesse it have all the lineaments out of Scripture for the discipline now contended for is as the Bishops was but externall prudentiall c. sure this inference is more ridiculous then the Presbyters plea for jus divinum But he goes on affirming that Presbytery if rigidly prest would open a farre wider gap for Tyranny then Episcopacy all discipline must be tyrannie with this Pamphleter but doe not have not the reformed Churches in France Germany Netherlands lived under Presbytery without any such complaint of tyranny shall not their experience more secure us then this mans Sophismes feare us yet further to shew this is spoken rather to raise an odium then out of any just fear let all know what this man cannot be ignorant of that upon accommodation the Independents were offered at a Committee for accommodation an exception from all Presbyters Cla●●es Synods c. whereof saith he if they could prove one Scriptur●ll it were honester to bandy against men of different judgements why doth not this man know that the learned among them confesse a jus divinum for a * Burroughs Iren. cap. 7. pag. 43. Synods But the more the Presbyter indeavours to assert a jus divinum with a compulsive power the more hee looseth both parties Mens opposition prejudiceth not a good title in spirituall things sith through corruption many times the better they be the more opposed But hence he infers the Presbyterians interest to allow them their Church-way to esteeme them as brethren and not to make difference in circumstantialls a ground for persecution First ther 's none more willing to a brotherly accommodation then my selfe nor more willing to imbrace any as a brorher in whom there is aliquid Christi nor more backward to lay heavie burthen for light matters ipse mali gnarus miseris succurrere disco But to suffer one to act to the destruction of anothers standing that 's not tollerable To suffer them in their Church-way where they live together I should never oppose but to suffer them to gather Churches out of our Churches as it hath no warrant in Scripture our Churches being acknowledged as true Churches so it is not tolerable being destructive or at least greatly distractive to us in our way Yet better tolerate that then raise a new war to hinder it nothing being so destructive or distractive to Religion as civill war but if so that grosse Hereticks destroyers of the Faith be excepted they deny us to be Churches making us Babylon exclaiming against our Churches and Ministers as Antichristian here they begin persecution for I hope this man knowes ther 's persecution of the tongue aswell as of the hand and the wounds of the tongue pierce sharply and dangerously and if such come under censure I shall never account it persecution but just discipline But it s as much madnesse faith he to prosecute men because unlike us in opinion as for unliknesse in outward complexion Is it madnesse to prosecute men because unlike us in opinion what is more contrary to plaine scriptures then this doth not Saint Paul prosecute men for difference in opinion Rom. 16 17 18 and Gal 5.12 What were they prosecuted for even to delivering up to Satan more dreadfull I hope then any prison but for corrupt opinions Revel 2.20 Why is Thyatira checkt but for suffering corrupt opinions Is not this assertion also as much against reason as Scripture are opinions as naturall or unavoidable as complexions are they as harmlesse to the party or to those with whom they converse are not some opinions damnable 2 Pet. 2.1 and so need discipline to preserve the erroneous 1 Cor. 5.5 with 1 Tim. 1.20 are not opinions apt to spread and taint others 2 Tim. 2.17 their words eating like a canker What is there not need then of discipline to prevent infection can this be said of complexions are any of them damning are they infectious And is not false doctrine called leaven Mat. 16.6.12 And is it not as apt to leaven as vice nay more and those of better quality as we see in experience see 2 Pet. 2.2 and then is not the Apostles reason 1 Cor. 5.6 as strong to proceed against the erroneous as against the vicious For his reason that since the Fall all divine knowledge is an influence of heaven upon the soule and therefore if any understand better then other free grace puts the difference and so we are to looke upon them as deplorable rather then damnable I answer though free grace be the chiefe cause of divine knowledge yet our own industry in use of meanes is subordinate to that Proverb 2 2 3 4. And so we are neither to neglect meanes to beget knowledge or reclaim errors one of which is censures 1 Tim. 1. ult nor in censures d we looke on men as damnable but to be pittyed and therefore appl censures as Medicines to cure not to destroy His second reason is Because the designe of conformity and uniformity in the Church is a ground whereby the Devill makes men run a madding c. it s the nurse of division it s against common sence to expect every man will be of the same opinion c. For answer 1. To tollerate nothing and to tollerate all things are two extreams betweene which there is a golden meane not to indure a man that differs from us in circumstantials though peaceable in his carriage is unchristian tyranny on the other side to suffer what destroyes the faith is to be cruell to our selves while we are indulgent to others and to desert the faith which we are to contend for and suffer the drawing of men into perdition which in charity and office all christian officers are bound to preserve 2. There is difference between diffenting in judgement from what is by authority establisht and acting against it not only in our personall acts but in with-drawing others from it and depraving it not to suffer the former in matters not fundamentall were too much austerity to tollerate the latter were to much lenity and the way to confusion 3. As it is an extream to thinke men ought to make all men walke in the way which ministers cry up for right so it is an insolence deserves censure by any disgracefull waies as this Pamphleter doth to withdraw people from that due reverence and obedience that the Holy Ghost requires of them to their Ministers 1 Thes 5.11 12. Heb. 13.17 for crying fire from heaven against brethren in the faith I know none guilty of it if I did I should sharply reprove them but hope this Pamphleter knows many cover themselves under the name of Independency that hold opinions

taken the Covenant stand ingaged to keep it out and for them for any politique reason to helpe it in again is to help to set in their conceits a plant not of Gods planting and that with breach of Covenant which will argue such levity and dishonesty so to alter against conscience and Covenant for interest that will make honest men abhorre and wisemen afraid to associate with them lest their interest change for then no bonds will hold them fast in freindship In the 4th Reason he dictates to us an everlasting practise of the Clergy to strengthen themselves which we must beleeve because he saith so without proofe But one particular is to mingle interests with the State or Prince c. which hath been no meane artifice of the Devill Yet reason third he perswades the Prince to mingle interests with them so rather then faile he will use the artifices of the Devill to uphold his Babell Flectere si neque as superos Acheronta movebis Last reason is that the King by closing with the Independent may so abate the fury of the Presbiterian that those of his party excepted from pardon may at last obtaine the benefit of an Act of oblivion Is not here brave and palpable jugling now as though it were onely the fury of the Presbyterians that hindred the Act of oblivion or generall pardon who though they be not altogether to be excused yet how notorious is it that none were more averse to any favour to the Kings party then the Independent and that upon pretence of conscience because blood must be expiated by blood till interest mitigates them which though it should over-rule passions and humours yet should give way to conscience Who knowes not that the Scots the most rigid Presbyterians would have had the propositions lower to gratifie the King And wherein could they have done that more acceptably than in favouring his party which to speak ingeniously he cannot deliver up to suffering in honour or conscience but he must asperse the sincerity of his own designes and protestations wherein they were his assistants The rest of the Presbyterians therefore may doe well to gratifie the King in this it may be a meanes to win upon him to gratifie them in matter of Reformation desired at least to hasten a setled peace a thing that all not onely in obedience to the commands of following peace but from the experience of the mischievous consequences of war both civill and spirituall should most earnestly thirst after no visible inconvenience of an Act of oblivion can over-weigh the misery and danger of Church and State for want of it if we can either buy truth or peace by an Act of oblivion he sees little that sees it not a good bargaine nor need conscience startle David in two civill wars to end the one 2 Sam. 3.20 21.28 to prevent new broyles after the other shed no more blood then what the fury of battell drew 2 Sam. 14.22.23 Therefore we have as good warrant for conscience to yeeld to an Act of oblivion for peace as our Saviour brought to clear his disciples from sabbath-breaking Matth. 12. Have ye not read what David did when he was hungry So have yee not read what David did when he had civill wars to prevent blood He let blood goe unpunished and yet the case in Davids warre was unquestionable whereas whoever shall consider the practise in our Kingdome the oathes of Supremacy and allegiance The Kings pretences and protestations must needs acknowledge that if there is not enough to oblige all yet there was so much shew that might draw well meaning men to his party that sure should incline much to moderation to his party and thus this reason would be turned against the Pamphleter I might after his reason call to him for politick observations out of History to strengthen his assertions touching Independents according to his own direction pag. 1. But alasse search all the Histories of the Church and you must returne a non est inventus what need had he then to jeere others I hope by this time its cleare there was no reason so to boast his counsell to the King Honesty in a few words will give more wholsome counsell That the King and his partty now brought low would search and try their wayes and see what was amisse in his cause or in their carriage Whether though he thought the demands unreasonable yet as things stood to prevent blood he should not have condescended lower Whether there were not many miscarriages in prosecution And withall to turne from men to God and see what God hath against them for abuse of power eminence wealth in oppression pride riot and whether many under him and them did not suffer like things to those which they now suffer being driven from house and home their families scattered and this for conscience and sometimes without nay against law And so with Rehoboam and his Princes acknowledge the righteousnesse of the Lord humbly before him commit themselves to him pray and waite and God will without any shifts or violation of conscience undoubtedly in due time exalt him and those of his that doe so improve the heavie strokes of God upon them And when God hath set him upon his throne let him exactly observe all his promises and protestations for cleaving to the Lawes promoting true Religion Justice in all his dealing to his People declining all shew of revenge for so shall he justifie his former proceedings be great in the thoughts and hearts of his People and Princes loved for justice shall never be straited in power Touching the interest of the Presbyterian and his party HEre he tells us First by way of preface that Presbytery was borne at Genevah what doth he think then of that 1 Tim. 4.14 The laying on of the hands of the Presbyterie was that spoken by way of anticipation As the Anti-sabbatarians say of Gen. 2.23 c. Or was he named before he was borne When born he was nurst up in the desires of many in England and whereas men use to be disaffected to the setled Government either out of envie or conscience he willingly allowes for good reason the Presbyters who reckon themselves for the old Puritans of England so much right as to think their disaffection proceeded meerly from a conscience well informed The first and onely good word that ever he allowed Presbyters Well yet we will not forget it if he doe not But yet he would have them to know they are not come to mount Zion till they be able to prove the chaire of a generall assembly the very throne of Christ This is a bare mysticall assertion which I understand not the sense of and he gives no reason for therefore let it passe And except they shew all the lineaments of their Government from Scripture it will fright conscience and be disclaimed as a Monster But this is more then ever the Independents did yet You know