Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	church_n	scripture_n	way_n	3,397	5	5.4178	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67901	A review of the Covenant, wherein the originall, grounds, means, matter, and ends of it are examined: and out of the principles of the remonstrances, declarations, votes, orders, and ordinances of the prime covenanteers, or the firmer grounds of Scripture, law, and reason, disproved.	Langbaine, Gerard, 1609-1658.	1645 (1645)	Wing L371; ESTC R210023	90,934	119

minor make a maior part or some of the present maior part may dye or be removed or be absent or alter their opinions and so vary the sense of the Houses especially in that great businesse of Reformation in Doctrine and Government con●erning which neither the two Houses nor their assistant Divines● as themselves b confesse are yet agreed Fourthly if it shall hereafter appeare that the major part at the time of their taking and imposing this Oath did understand it in one sense and the major part at the time of declaring shall expound it in another it must be doubted in whether sense it shall be obligatory And lastly if the greater part of Lords shall declare it in one sense and the greater part of the Commons in another whose Declaration must carry it Vpon the resolution of these doubts it will appeare that many well meaning Covenan●eers whiles they laboured for such a Reformation as themselves conceived to be according to Gods Word were zealously perjured by not endeavouring it in that sense which the Houses will declare was onely intended III. This maine doubt being premi●ed which has an influence upon all the rest I shall onely mention such others as I am perswaded the chiefe Covenanteers themselves are not agreed upon Where first I conceive in the top branch of this Covenant it is not onely doubtfull wherein the Doctrine and Discipline of Scotland consists which are here sworne to be preserved but how farre the preservation of them is intended and who are meant by common Enemies Since the ancient Confession of that Church has been so much improved by moderne explanations and all these confirmed by a Nationall Oath since their Discipline is such a mystery that many of themselves are not fully agreed upon it since their first and second Book of Discipline contain severall platformes and the Contents of those foure Volumes of the Acts of Generall Assemblies ratified at Glasgow are not yet published it is a hard case that any man should be forced to sweare to preserve what no body knowes IV. Next I cannot tell where to ●ix that Character of common Enemies which Master Hend●rson obscurely paraphraseth Syrians and Babylonians c and Master Nye more expresse but not more satisfactory tells us that Popery and Prelacy are the chiefe For considering Church government in England and Ireland is by Episcopacy and that of Scotland by the Presbytery this Covenant being supposed to be taken by all the three Kingdomes it followes that neither Papists nor Prelates are enemies to both Governments who stifly maintain the one to be of Divine or Apostolicall Institution but the Separatists are common Enemies who hold a distinct Forme of Pastorall and Independent Government to be ●niversally enjoyned by the Word of God and both Episcopacy and Presbytery to be humane inventions and Antichristian V. I am sorry I should be forced to question what is meant in the next Clause by the Doctrine Worship Discipline and Government of England Whether that which has been constantly avowed by this Church and accepted for such by other Nations Or if that Government be already abolished by the Votes of both Houses if the life and soule of that Discipline be taken from it by new Expositions made upon the late Act for taking away the High Commission if that Forme of Publique Worship the Book of Common Prayer be suspended by an Order if the ancient Doctrin● be already altered in part or in whole by the extemporary Declarations of an upstart Assembly if these Declarations that Order those Expositions those Votes be indeed binding to this whole Kingdome as the Covenanteers pretend they are it will be impossible for them or any man to affirme what is now the Doctrine Worship Government and Discipline of the Kingdome of England there being no Generall Forme left in which the Kingdome is any way required or supposed to agree and the particular Formes may be as many and different as the persons and opinions of the Reformers VI Those words following According to the Word of God are in themselves very materiall and the misapplication of them is a matter of great consequence I doubt whether they ought to be restrained to the Clause immediately foregoing touching Reformation of Religion in England and Ireland or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they must be extended to the preservation of Religion in Scotland too and so every Covenanteer be bound to maintain that the Scotch Discipline Church Government is according to the Word of God I am confident the Scots themselves do now intend them and will hereafter expound them in this sense and I raise that confidence upon these reasons First because the Generall d Assembly that Church with the assent and concurrence of the e Lords of Secret Councell in that Kingdome have declared to our two Houses that their Kirke-Goverment by Assemblies higher and lower is jure divino and perpetuall Secondly because in that forme of this Covenant which came from Scotland the words ran thus Preservation of Religion in the Church of Scotland in Doctrine Worship Discipline and Government according to the Word of God Now upon the other part there is equall reason to believe that not onely many particular English Covenanteers as possessed with an opinion of another Government but that our Lords and Commons at Westminster do not in this point concurre with the sense of the Scots For first they f declare in answer to that Declaration of Scotland that one Forme of Church Government will hardly be obtained in all his Majesties Dominions unlesse some way might be found for a mutuall debate in framing that one Forme Whence it must be collected that the Forme they aime at is not yet framed and therefore not that which the Scots practise Secondly their reforming that draught of the Covenant agreed upon in Scotland and reducing that Clause According to the Word of God to a more proper place and swearing in their new project of Reformation to have an eye not onely to Gods Word but to the example of other Reformed Churches without any expression of or restriction to that of Scotland do perswade with me that ou●English Covenanteers do not conceive the Scotish Discipline and Kirk-Government to be according to the Word of God VII Their Vow to extirpate whatsoever shall be found contrary to sound Doctrine and the power of godlinesse points at some new discovery not yet made I would be resolved who are designed for that inquisition how farre their Commission shall extend and by what rules they must pronounce what Doctrines are sound what rotten what they must take to be contrary to the power of godlinesse what not If Bishops be upon the file either because some have too much enlarged the Philacteries of their Authority or have been otherwise personally faulty or because Superiority and distinction of degrees amongst the Clergy are discovered already to be contrary to found Doctrine and the power

Solomon and Hiram do abundantly prove that Leagues betwixt men of divers Religions is not against the word of God and therefore a League betwixt people of the same Religion for extirpation of such as are not of the same is no way required by it So then this Covenant as to that point is Supra Statutum and therefore Superstition 4. But if this sinne consist rather in using such Acts matter signes or circumstances in divine Worship as are in their owne nature no way apt to expresse that honour which we acknowledge to be due unto God nor reducible to that end for which we intend them surely then there may be Superstition in the inward as well as in the outward Act of Worship and in particular q indiscreet zeale will appeare to be a peece of Superstition for though zeale be of its owne nature apt to be referred to Gods Worship yet thus qualified it is not and then I am confident as Diogenes trode upon the pride of Plato so many of our zealous Covenanteers here vow to extirpate superstition with greater superstition IV. The clearing of that clause which concernes Extirpation of Heresie depends upon the resolution of many questions which we cannot here determine upon this mainely who shall be the So●eraigne Iudge of Controversies to define what Doctrines are Hereticall and what not whether must every man for himselfe fit upon other mens faith and proscribe all that for Heresie which crosseth his owne fancy The Church of Scotland allowes no other Iudge in this point but Scripture which will scarce come home to the point for who shall give the sence of Scripture The Lord r Brook has answered the question aright What is true Doctrine the Scripture or rather the spirit must Iudge but what a Church will take for true Doctrine lyes onely in that Church And amongst the Covenanteers who shall Iudge as the Church In Scotland it is agreed the generall Assembly in England I know not who perhaps a select Committee of some Lay-Covenanteers Such as shall be appointed to convent Ministers for preaching false Doctrine and will not stick to censure him for Heresie and Blasphemy who shall call the Virgine Mary the Mother of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I must once more borrow the words of that Honourable s Author I last mentioned so long as the Church in her tenets intermedles not with State matters under the notion of Religion I suppose the Civill Power is not to interpose If the question be what is Idolatry what superstition what Heresie what the punishment of those crimes who shall Iudge but the Church Whiles Parliaments labour for the Church dealing no further in the affaires of the Church then by Scripture they may certainly they doe well but if they once exceed their bounds the issue will be CONFUSION instead of REFORMATION Yet in regard our Lawes if they should be put ordinarily in execution are somewhat severe in the punishment of Heretiques it was not amisse in the t Parliament to restraine the Power of Ecclesiasticall Commissioners in judging of Heresie to what had been formerly determined by Scripture or by the foure first generall Councells onely when they added Or such as shall hereafter be ordered judged or determined to be Heresie by the high● Court of Parliament in this Realme with the assent of the Clergy in their Convocation The matter had not been much different if the words had been a little inverted if they had left the judgement to the Clergy who without disparagement may be thought more compe●ent for such matters and reserved the power of approving and confirming to themselves But the Law being as it is we willingly subscribe to it and when the Parliament shall determine with the Convocations assent any matter or cause to be Heresie we shall better know how to conform either our judgement to their determinations or our patience and obedience to their censures In the meane time we must entreat our Brethren of the Clergy convened at Westminster to be perswaded that though the Lords and Commons in the Court were indeed the Parliament yet they in the Chappell are none of the Convocation And so what Heresie is or what to be taken for such by any authoritative definition in this Kingdome we are not like to heare in haist But if Tertullians Prescriptions or that golden Rule of Vincentius Lirinensis Quod ab omnibus quod ubique quod semper c. be of any use for the triall of Heretiques then we can tell whose Disciples the Covenanteers are that sweare to extirpate Episcopall Government if Aërius for affirming that a Bishop is not above a Presbyter was generally reputed by the Christian world for more then thirteen hundred yeares together as well in the Easterne as Westerne Church for a downeright Heretique we can charge those men with no lesse then a Contradiction who with the same breath vow the extirpation of Prelacy and Heresie V. The case is much alike concerning Schisme Which is so neare allyed to Heresie that u S. Paul if he doe not confound them makes that the necessary forerunner of this But allowing the word for current in the common acception without any scrupulous enquiry into the nature of it we must inferre 1. That this vow of the Covenanteers to extirpate Schisme is contradictory to that vow of mutuall assistance which they make in the sixt Article for being knownely divided in their opinions concerning Church Government they must be one to another mutually Schismatiques 2. The meere taking of this Covenant being in the principall part of it an utter condemnation of the Church of England and a sworne Separation from it as Prelaticall that is in their sense Antichristian can be no other then a most formall vowed Schisme in respect of all those Covenanteers who formerly held Communion with this Church which being a true Church wherein Salvation might be had suppose the worst which I doe not grant that there were some errors in her Doctrine or some unlawfulnesse in her practice yet so long as they are neither required to professe those errors nor to approve those practices as if we consider His Majesties frequent proffers of passing fitting provisions for the ease of ●ender consciences clearly they are not any separation from this their Mother Church is utterly causlesse and unlesse by vertue of some Legislative power a new sense be imposed upon the word this is the greatest Schisme that ever was in any Church since the foundation of Religion If they had not broken it already they might easily observe this part of their Oath for the future for having by this Covenant left amongst themselves no visible Church it quickly followes no Schisme Were it not so I should wonder how it comes to passe that after such a solemne Oath for extirpation of Schisme and that not by publique Order but where every one must goe before another in the example so few should

Covenanteers are the same that projected the Nineteene Propositions whence the World will conclude rather an ambitious desire in them to be exalted then any unfeigned desire to be humbled Besides it is not unknowne to the World that among other Sects which swarme in that great City where the Covenant is so generally taken the Antinomians for number are not contemptible of whose Creed this is a fundamentall Article That God sees no sinne in his elect such as they take themselves to be and they would think it a derogation to the satisfaction of Christ should they be guilty of an unfeigned desire to be humbled for their sinnes if any thus opinionated have taken this Covenant he makes the rest lyars as well as himselfe VII Lastly though it cannot be denyed but the present distresses and dangers of these Kingdomes are the fruits of their sinnes yet to unde●take as they here doe to determine for what sinne● in particular God is pleased to inflict these Iudgements upon us is an Act of State proper for such as are of Councell to the Almighty and should not be avowed by a solemne Oath without a speciall warrant by Revelation Besides I doe not find such a Harmony betwixt this Confession of sinnes here and that formerly published in the f Ordinance for Humiliation And it is not long since the Assembly informed their two Houses that impunity was the cause of those reigning sinnes Incest Adultery Fornication Blasphemy c. but they forbore to tell us who were the cause of that impunity were not they who pulled downe those Courts where such sinnes were punishable Amongst other provoking sinnes they make this one that we have not laboured as we ought for the purity of the Gospell I am affraid there is a bad designe lurks under these good words which the Covenanters are now in labour of probably the introducing of the long agoe pretended holy Discipline or some like Monster already Christened before it be borne by the name of Purity and Reformation If so then is it false that the not labouring for such a Purity is any cause of our present distresse For in all Queene Elizabeth and King Iames his Reigne and the first fifteene years of King Charles for fourescore years together though we wanted this pretended Purity yet we wanted not the happinesse of a blessed Peace Which in the Iudgement of our g English Solomon is a strong evidence that God was well pleased with that forme of Religion established by Law Yet was he informed then as Queene Elizabeth had been before by the frivolous suggestions of some light Spirits of divers errours both in Doctrine and Discipline which stood in need of Reformation Nor did we ever groane under the heavy hand of God as at this day till men of like humours upon the same grounds have reenforced those opinions by the Sword which their Predecessours failed to make good by Discourse These things if they be not all formally false because in some sense they may be true yet being not certainly true they are all guilty of a virtuall falshood because in some sense they are false and seeing no man can know in what sense he ought to sweare them now or shall be required upon his Oath to beleeve them hereafter he cannot therefore sweare them in truth and Iudgement CHAP. V. That this Covenant by reason of the many ambiguityes in it especially this Who shall be the authentique Interpreter of it cannot be sworne in judgement I. EVery Oath ought to be conceived in such familiar language as may be least obnoxious to misconstruction and though few or none can be so voyd of obscurity but a man disposed to quarrell with words may easily finde himselfe matter to work upon Yet in other Oathes all doubts of this nature may be quickly removed for when a Vow or an Oath is taken by any man of his owne accord he knowes in what sense he meant it at the time of emission and in that he is bound to make it good But when an Oath is imposed by the authority of another the taker is bound in that sense which the impo●er meant it so as it be not repugnant to the ordinary signification of the words and such as may rationally be presumed to be intended by that authority But if any man shall conceive the words of an Oath to be meant by the imposer in such a sense as he would not willingly swear but can frame to himselfe a different construction of them according to which onely he will take the Oath and resolves to be bound by it this will no more excuse him from perjury then if he should make all the Vowes and take all the Oathes in the world with an actuall intention not to be bound by any of them which is utterly contrary to the nature of all of them II. Vpon these premises I infer that the present Covenant cannot be sworne in judgement not so much because it is clogged with many doubtfull clauses which may be common to it with other Oathes as because it is infested with this one fundamentall doubt proper to it selfe Who sh●ll be the authentique Expositor of it It should seem here in England by their way of proposall at first not commanding it by Ordinance● but recommending it by their owne Example and a requiring the ministers to explain it to the people that the Members at Westminster desired it should be a free Vow and then every Covenanter must be his owne Interpreter not withstanding the many inconveniences that must ensue upon it For every man abounding in his owne sense instead of swearing union they shall sweare division and by their Vow to preserve all such as take the Covenant in the same words they shall be obliged to destroy all such as take it in a contrary sense to themselves But if this be an Oath imposed by the Authority of the remaining Members at Westminster for England the Convention of Estates for Scotland and I know not who for Ireland the clearing of all doubts must in equity depend upon the Imposers intentions This ministers occasion to many other doubts as first whether the States in Scotland and ours of England did not at first intend some materiall clauses in severall senses and whether hereafter their expositions may not interferre and neither being superiour to other what must be done Secondly whether all the Members of both or either House in England nay whether the greater part of them did upon the taking of the Covenant concur in the same sense if not it cannot be any way obligatory as according to the sense of the Houses Thirdly if there were a full agreement of the major part present in the same sense at the first taking yet hereafter when they shall come to expounding the major part then may declare themselves in an other sense then was first intended for either some other Members may come in by that time and concurring with the now