Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	church_n	zeal_n	zealous_a	103	3	9.0738	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63754	Deus justificatus. Two discourses of original sin contained in two letters to persons of honour, wherein the question is rightly stated, several objections answered, and the truth further cleared and proved by many arguments newly added or explain'd. By Jer. Taylor D.D.	Taylor, Jeremy, 1613-1667.; Taylor, Jeremy, 1613-1667. Deus justificatus, or, A vindication of the glory of the divine attributes in the question of original sin.; Taylor, Jeremy, 1613-1667. Answer to a letter written by the R.R. the Ld Bp of Rochester.	1656 (1656)	Wing T311A; ESTC R220790	75,112	280

is an Eternal reward for evil ones And who would not deride this way of arguing As by our Fathers we receive temporal good things so much more do we by God but by God we also receive an immortal Soul therefore from our Fathers we receive an immortal body For not the consequent of a hypothetical proposition but the antecedent is to be the assumption of the Syllogisme This therefore is a fallacy which when those wise persons who are unwarily perswaded by it shall observe I doubt not but the whole way of arguing will appear unconcluding Object 6. But it is objected that my Doctrine is against the ninth Article in the Church of England and that I heare Madam does most of all stick with your Honour Of this Madam I should not now have taken notice because I have already answered it in some additional papers which are already published but that I was so delighted to hear and to know that a person of your interest and Honour of your zeal and prudence is so earnest for the Church of England that I could not pass it by without paying you that regard and just acknowledgment which so much excellencie deserves But then Madam I am to say that I could not be delighted in your zeal for our excellent Church if I were not as zealous my self for it too I have oftentimes subscribed that Article and though if I had cause to dissent from it I would certainly do it in those just measures which my duty on one side and the interest of truth on the other would require of me yet because I have no reason to disagree I will not suffer my self to be supposed to be of a Differing judgement from my Dear Mother which is the best Church of the world Indeed Madam I do not understand the words of the Article as most men do but I understand them as they can be true and as they can very fairely signifie and as they agree with the word of God and right reason But I remember that I have heard from a very good hand and there are many alive this day that may remember to have heard it talk'd of publickly that when Mr. Thomas Rogers had in the yeer 1584. published an exposition of the 39. Articles many were not onely then but long since very angry at him that he by his interpretation had limited the charitable latitude which was allowed in the subscription to them For the Articles being fram'd in a Church but newly reform'd in which many complied with some unwillingnesse and were not willing to have their consent broken by too great a straining and even in the Convocation it self so many being of a differing judgement it was very great prudence and piety to secure the peace of the Church by as much charitable latitude as they could contrive and therefore the Articles in those things which were publickly disputed at that time even amongst the Doctors of the Reformation such were the Articles of predestination and this of Original sinne were described with incomparable wisdom and temper and therefore I have reason to take it ill if any man shall denie me liberty to use the benefit of the Churches wisdom For I am ready a thousand times to subscribe the Article if there can be just cause to do it so often but as I impose upon no man my sense of the Article but leave my reasons and him to struggle together for the best so neither will I be bound to any one man or any company of men but to my lawful Superiours speaking there where they can and ought to oblige Madam I take nothing ill from any man but that he should think I have a lesse zeal for our Church then himself and I will by Gods assistance be all my life confuting him and though I will not contend with him yet I will die with him in behalf of the Church if God shall call me but for other little things and trifling arrests and little murmurs I value none of it Quid verum atque decens curo rogo omnis in hoc sum Condo compono quod mox depromere possim Nullius addictus jurare in verba Magistri Quo me cunque rapit tempestas deferor I could translate these also into bad English verse as I do the others but that now I am earnest for my liberty I will not so much as confine my self to the measures of feet But in plain English I mean by rehearsing these latine verses that although I love every man and value worthy persons in proportion to their labours and abilities whereby they can and do serve God and Gods Church yet I inquire for what is fitting not what is pleasing I search after wayes to advantage soules not to comply with humours and Sects and interests and I am tied to no mans private opinion any more then he is to mine if he will bring Scripture and right reason from any topic he may govern me and perswade me else I am free as he is but I hope I am before hand with him in this question I end with the words of Lucretius Desine quâ propter novitate exterritus ipsâ Expuere eo animo rationem sed magis acri Judicio perpende si tibi vera videtur Dede manus aut si falsa est accingere contrà Fear not to own what 's said because 't is true Weigh well and wisely if the thing be true Truth and not conquest is the best reward 'Gainst falshood onely stand upon thy guard The End MADAM I Humbly begge you will be pleased to entertain these papers not onely as a Testimony of my Zeal for truth and peace below and for the Honour of God above but also of my readinesse to seize upon every occasion whereby I may expresse my self to be Your Honours most obliged and most Humble Servant in the Religion of the H. Jesus Jer. Taylor The Stationers Postscript To the READER I Am not my self Ignorant having learned it from those whose words had in them reason and Authority too that the world is most benefited by those pieces which with greatest difficulty were gained from the modesty or severity or fears of their Authors The fruits that first drop from the tree are not the longest ere they rot and the corn that lies longest in the ground bis quae solem bis frigora most pleases the Husband-man I have some confidence the Reader who has yet given his name to no sect will by the excellencies of this discourse I have now presented be so fairly disposed to receive my excuse when I tell him that I publish it without the Reverend Authors consent that he will become rather a Patron than an Accuser of that great ambition he observes in me to offer something that may instruct him and please him too Because so many papers passe the Presse that deserve to finde it the place of their Burial rather than their birth I was persuaded my Charity

something of it by saying that some speak more of this then the Church of England and Andrew Rivet though unwillingly yet confesses de Confessionibus nostris earum syntagmate vel Harmonia etiamsi in non nullis capitibus non planè conveniant dicam tamen melius in concordiam redigi posse quàm in Ecclesia Romana concordantiam discordantium Canonum quo titulo decretum Gratiani quod Canonistis regulas praefigit solet insigniri And what he affirmes of the whole collection is most notorious in the Article of Original Sin For my own part I am ready to subscribe the first Helvetian confession but not the second So much difference there is in the confessions of the same Church Now whereas your Lordship adds that though they are fallible yet when they bring evidence of holy Writ their assertions are infallible and not to be contradicted I am bound to reply that when they do so whether they be infallible or no I will beleeve them because then though they might yet they are not deceived But as evidence of holy Writ had been sufficient without their authority so without such evidence their authority is nothing But then My Lord their citing and urging the words of S. Paul Rom. 5. 12. is so far from being an evident probation of their Article that nothing is to me a surer argument of their fallibility then the urging of that which evidently makes nothing for them but much against them As 1. Affirming expresly that death was the event of Adam's sin the whole event for it names no other temporal death according to that saying of S. Paul 1 Cor. 15. In Adam we all die And 2. Affirming this process of death to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is and ought to be taken to be the allay or condition of the condemnation It became a punishment to them only who did sin but upon them also inflicted for Adam's sake A like expression to which is in the Psalms Psal. 106. 32 33. They angred him also at the waters of strife so that he punished Moses for their sakes Here was plainly a traduction of evil from the Nation to Moses their relative For their sakes he was punished but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as Moses had sin'd for so it followes because they provoked his spirit so that he spake unadvisedly with his lips So it is between Adam and us He sin'd and God was highly displeased This displeasure went further then upon Adam's sin for though that only was threatned with death yet the sins of his children which were not so threatned became so punished and they were by nature heirs of wrath and damnation that is for his sake our sins inherited his curse The curse that was specially and only threatned to him we when we sin'd did inherit for his sake So that it is not so properly to be called Original Sin as an original curse upon our sin To this purpose we have also another example of God transmitting the curse from one to another Both were sinners but one was the original of the curse or punishment So said the Prophet to the wife of Jeroboam 1 King 14. 16. He shall give Israel up because of the sins of Jeroboam who did sin and who made Israel to sin Jereboam was the root of the sin and of the curse Here it was also that I may use the words of the Apostle that by the sin of one man Jeroboam sin went out into all Israel and the curse captivity or death by sin and so death went upon all men of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as much as all men of Israel have sinned If these men had not sinned they had not been punished I cannot say they had not been afflicted for David's childe was smitten for his fathers fault but though they did sin yet unless their root and principal had sinned possibly they should not have so been punish'd For his sake the punishment came Upon the same account it may be that we may inherit the damnation or curse for Adam's sake though we deserve it yet it being transmitted from Adam and not particularly threatned to the first posterity we were his heirs the heirs of death deriving from him an original curse but due also if God so pleased to our sins And this is the full sense of the 12. verse and the effect of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But your Lordship is pleased to object that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does once signifie For as much as yet three times it signifies in or by To this I would be content to submit if the observation could be verified and be material when it were true But besides that it is so used in 2 Cor. 5. 4. your Lordship may please to see it used as not only my self but indeed most men and particularly the Church of England does read it and expound it in Mat. 26. 50. And yet if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with in or by if it be rendred word for word yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice in the Scripture signifies for as much as as you may read Rom. 8. 3. Heb. 2. 18. So that here are two places besides this in question and two more ex abundanti to shew that if it were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but said in words expresly as you would have it in the meaning yet even so neither the thing nor any part of the thing could be evicted against me and lastly if it were not only said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that that sense of it were admitted which is desired and that it did mean in or by in this very place yet the Question were not at all the nearer to be concluded against me For I grant that it is true in him we are all sinners as it is true that in him we all die that is for his sake we are us'd as sinners being miserable really but sinners in account and effect as I have largely discoursed in my book But then for the place here in question it is so certain that it signifies the same thing as our Church reads it that it is not sense without it but a violent breach of the period without precedent or reason And after all I have looked upon those places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to signifie in or by and in one of them I finde it so Mar. 2. 4. but in Act. 3. 16. Phil. 1. 3. I finde it not at all in any sense but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed is used for in or by in that of the Acts and in the other it signifies at or upon but if all were granted that is pretended to it no way prejudices my cause as I have already proved Next to these your Lordship seems a little more zealous and decretory in the Question upon the confidence of the 17