Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	charles_n	king_n	son_n	5,345	5	5.4847	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76258	Certamen religiosum or, a conference between His late Majestie Charles King of England, and Henry late Marquess and Earl of Worcester, concerning religion; at His Majesties being at Raglan Castle, 1646. Wherein the maine differences (now in controversie) between the Papists and the Protestants is no lesse briefly then accuratly discusss'd and bandied. Now published for the worlds satisfaction of His Majesties constant affection to the Protestant religion. By Tho: Baylie Doctor in Divinity and Sub-Deane of Wels.	Bayly, Thomas, d. 1657?; Charles I, King of England, 1600-1649.; Worcester, Henry Somerset, Marquis of, 1577-1646.	1649 (1649)	Wing B1506; Thomason E1355_1; ESTC R209153	85,962	251

Certamen Religiosum OR A CONFERENCE Between His late Majestie CHARLES KING of England and HENRY late Marquess and Earl of Worcester concerning Religion at His Majesties being at Raglan Castle 1646. Wherein the maine differences now in Controversie between the Papists and the Protestants is no lesse briefly then accuratly discuss'd and bandied Now published for the worlds satisfaction of His Majesties constant affection to the Protestant Religion By THO BAYLIE Doctor in Divinity and Sub-Deane of Wels. Mutare vel timere sperno Printed by H. Hils in S. Thomas's Southwark and are to be sold by George Whittington at the Signe of the Blew-Anchor in Cornhill near the Royall Exchange 1649. The EPISTLE to the READER NEver was there a greater conflict within my breast then concerning the publishing of this controversie in Religion between His late Majestie and the late Marquesse of Worcester If I did not publish it I thought I bereaved the late King of the praises which were due unto Him relating to His constancy in Religion If I did I thought that in regard His late Majesties immergencies drew him away from Raglan so that he could not possibly stay to answer the last paper I should be unmannerly to set out a book that should present a subject giving his Soveraigne the last word whilst homage controverted with Majesty Neither did I think it loyalty to seem so much to make a Crown the Anvile whereon so many arguments should be wrought by a contrary hand wherefore I once intended to have left out the Marquesses last paper and to have ended with His Majesties this warinesse of seeming to present a King worsted any way had almost perswaded me to be no lesse injurious to the Reader then to truth her self and partiall in my undertaking But when I considered how that the greater the temptation the stronger the resistance and how thar it would declare to the world His late Majesties well groundednesse in His Religion as not to be shaken with the strongest winds and when I considered how that Charls King of England was the first man in the World who was not believed cordially to have been of that Religion which at His death he made so solemn profession to have lived and dyed in And when I considered the many scandals and obloquies cast upon Him in that particular both by writings and rumours of the People both before and after His death and called upon by divers to whom I had upon occasions given communicated these particulars recited in the Controversie I could doe no lesse then in the vindication of the dead King and to testifie so much of truth as lay in me pin these papers upon his Hearse whereby you may read Him otherwise then according to the impression which those false papers had received and their publications had spread abroad and how in this discourse and controversie the late King shewed himself not only able constant and resolute in His Religion but as the case then stood with Him resisted a very strong temptation for at that time the King was low and wanted help poor and wanted money and no man in the Kingdome was then likelyer to help to both then he who to the utmost of his power never denyed Him either and would at this time willingly have parted with all if His Majesty could have been guilty but of so much dissimulation a thing by some thought necessary in Princes as not to have left the Marquesse alltogether in dispaire of ever accomplishing his design upon Him but such was His Majesties constancy in Religion as to exchange freedoms with him His Majesty rather chusing that His necessity should not ask his Lordship any thing then that any hope which His Majesty should give his Lordship should in the least oblige his Lordships expectation to a lapse but slided off the temptation with such a regardlesse taking notice of it as if monies could have been rais'd out of the name of King and contribution could be had out of the Kings flesh as if like the great Pompey who being asked by his friends in his great distresse what he would doe for men made answer that he would but stamp with his foot upon the ground and men should rise out of the earth Plut in vit Pomp. as if he meant through impossibilities to cut out plain himself away to a relief that was beyond all hope but that which trusted to a reserve that should drop down from Heaven rather then to follow a plain and chalk'd out way guided by all the necessaries requisite for such a journey which tended not to the end that was agreeable to His former professions Thus whilst the King was upon the refusing posture in Raglan Castle to maintain His constancy false friends in other Garisons were upon the taking hand to betray their trust thus the helmet of salvation which only preserves the head is not a sufficient panoply for a Christian warfare where the sheild of faith and the breast-plate of righteousnesse are both wanting in the members Reader I here present you with a conflict between the two greatest assertors between the four Seas of the Romane and the Protestant Religion I make no question but severall censures will passe upon the worke some will censure because they cannot otherwise chuse it is so naturall to them that they needs must they cannot help it these men are most to be excused yet their censures are least to be regarded Others really judicious and ingenuous will commend where they see cause yet not any must expect it at their hands without a But for then it is possible a work may be so perfect as to be above theit censures these are not to be blam'd Authors must be behoulding unto such for dealing so favourably as to confer some acts of grace on those who are wholly at their mercy But there are a sort of censurers who can root-and-branch a cause and give reasons for their unreasonableness who parhaps say there was no such thing as such a controversie this is none of the Kings stile it is unpossible the Marquesse of Worcester should be such aschelar As to the first I say there was such a controversie here I shew it what is become of his negative He will give a reason why there was not viz. It is none of the Kings stile to which I answer that it is well if my memory could recollect all the series of arguments as they were urg'd by His Majestie though I could not the very words whereof they were so directly composed And you must abate them some alowance in their excellency by reason of the tainture they must needs receive by running through so mean a quill and you must grant me this also that the late King was not altogether so good an orator as He was a pen-man and I write only what He spake I transcribe none of His writings For the Marquesse of Worcesters learning he that knew him well knew him to be

Christ was first published by him i Luth. Ep. ad Argent An. 1525. and by all of you that he was the first reformer this is he who cals himself a more excellent Doctor then all those who are in the papacy k Epist ad Anonymum tom 5. This is he who thus brags of himselfe viz. Dr. Martin Luther wil have it so a Papist and an Asse are directly the same so is my will such is my command my will is my reason l Luth. tom 5. Germ. fol. from 141. to 144. This is he that tels you I will have you to know that I will not hereafter vouchsafe you the honour as that I will suffer either you or the very Angels of heaven to judge of my doctrine c. Nor will I have my doctrine judged by any no not by the Angels themselves for I being certain thereof will by it be judge both of you and the Angels m Luth. ad ves falso nomin Eccles stat prope init And lastly this is he that gave the alarme to all Christendome of the errors idolatries superstitions and prophannes of the Church of Rome but what Scriptures have you for it that you should not believe the Scriptures what Fathers have you that you should not believe the Church what custome have you that you should not believe the Fathers rather then any private interpretation the promised holy Ghost alwaies ruling in the Church rather then the presumed private Spirit in any particular man The Church of Geneva NOw for the Church of Geneva Calvin comming after him is not contented to stop himselfe at Luthers bounds but he goes further and detracts not only from the Scripture but from Christ and God himself For first He maintaines that three essences doe arise out of the holy Trinity a Tract theol p. 793. That the Sonne hath his substance distinct from the Father and that he is a distinct God from the Father b Act. Serv. p. 249 250. 871 872. He teacheth that the Father can neither wholly nor by parts communicate his nature to Christ but must withall be deprived thereof himself c Tract theol p. 771 772. He denies that the Sonne is begotten of the Father substance d 1 Instit ca 13. sect 23. 29. and essence affirming that he is God of himself not God of God d He saies that that dream of the absalute power of God which the School-men have brought in is execrable blasphemy e Calv. ad cap. 23. Ezech. gal script also Instit li. 3. c. 23. sect 2. He saith that where it is said that the Father is greater then I it hath been restrained to the humane nature of Christ but I do not doubt to extend it to him as God and man f Tract theol p. 794. see p. 792. 2. Instit ca. 14. sect 3. and ca. 17. Jo. v. 12. and ca. 22. Math. He severeth the person of the Mediator from Christs divine person maintaining with Nestorius 2 persons in Christ the one humane and the other divine g L. 1. Instit ca. 13. sect 9. 23 ' 24. That Christs soule was subject to ignorance and that this was the only difference betwixt us and him that our infirmities are of necessity and this was voluntary h In Ca. 2. Luke v. 40. That it is evident that ignorance was common to Christ with the Angels i In ca. 24 Mat. v. 36. And particulariseth wherein viz. that he knew not the day of Judgement k In ca. 24. Mat. v. 36. Nor that the Fig-tree was barren which he cursed till he came near it l In c. 21 Mat. v. 19. also ib. c. 9. v. 2. He is not afraid to censure certaine words of Christ to be but a weak confutation of what he sought to refute m In c. 12. Mat. v. 25. And saies Christ seemes here not to reason solidly n Id in c. 9. Mat. v. 5. He tels us that this similitude of Christ seemes to be harsh and farre fetch'd and a little after the similitude of sifting doth not hang together o Calv in c. 16. 22. Luk Where Christ inferred All things therefore whatsoever you will c. Calvin giveth it this glosse It is a supurfluous or vaine illation p In c. 7. Mat. v. 12. This metaphor of Christ is somewhat harsh q In c. 9. Mat. v. 49. He saith insomuch as Christ should promise from God a reward to fasting it was an improper speech r In Mat. c. 9. v. 16 17 18. He writeth of a saying of Christ that it seemes to be spoken improperly and absurdly in French sans raison s In c. 3. ●oan v. 21. He saith that Christ refused and denyed as much as lay in him to performe the office of a Mediator t In c. 26. Mat v. 39. That he manifested his own effeminateness by his shunning of death u Ca 12. Jo. v. 27. He saith that Theeves and malefactors hasten to death with obstinate resolution dispising it with haughty courage others mildly suffer it but what constancy stoutness or courage was there in the son of God who was astonished and in a manner striken dead with fear of death how shamefull a tendernesse was it to be so far tormented with fear of common death as to melt in bloudy sweat and not to be able to be comforted but by the fight of Angels w Li 2. Instit ca. 16. Ser 22. And that the same vehemency took him from the present memory of the heavenly decree so that he forgot at that instant that he was sent hither to be our redeemer a In c. 26. Mat v. 39. This prayer of Christ was not premeditate but the force and extremity of grief wringed from him this hasty speech to which a correction was presently added and a little before he chastiseth and recalleth that vow of his which he had let suddainly slip b Id 16. Thus do we see Christ to be on all sides so vexed as being over-whelmed with desperation he ceased to call upon God which was as much as to renounce his salvation and this saith he a little before was not fained or as a thing only acted upon a stage c In c. 27. Mat v. 46 47. That Christ in his soul suffered the terrible torments of a damned and for saken man d L. 2. Instit c. 16. Sect 10. In the death of Christ occurs a spectacle full of desperation e In c. 27. Mat v. 57. In this spectacle there was nothing but matter of extreame despaire f In c. 14. Joan v. 6. It is no marvell if it be said that Christ went down into Hell since he suffered that death wherewith God in wrath striketh wicked doers g L. 2. Instit ca 6. Sect 10. That Christ sitting at the right hand of his Father holds but a second degree with him in honour and