Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	good_a	zeal_n	zealous_a	120	3	9.8088	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19461	A modest and reasonable examination, of some things in vse in the Church of England, sundrie times heretofore misliked and now lately, in a booke called the (Plea of the innocent:) and an assertion for true and Christian church policy, made for a full satisfaction to all those, that are of iudgement, and not possessed with a preiudice against this present church gouernment, wherein the principall poynts are fully, and peaceably aunswered, which seeme to bee offensiue in the ecclesiasticall state of this kingdome. The contentes whereof are set downe in the page following.	Covell, William, d. 1614?	1604 (1604)	STC 5882; ESTC S108881	174,201	234

an o●her mans seruant He standeth or falleth to his owne Master And yet as that morall wise man saith It little skillet● with what minde that is d●●● which is euill done because th●●●ede is seene but the minde is not It is no praise not to doe th●●●●ich thou canst not And if the best excuse bee allowed both to him and others which can be afforded in so euill a cause wee must needes say That centention in the Church is the hurtfull effect of indiscrete Zeale And howsoeuer men bouldly apply that to themselues which was spoken by our Sauiour Christ. The Zeale of thine house hath euen eaten mee yet they little consider that with this Zeale of Gods honor which eateth them they haue no warrant that Gods house should be eaten by them true Zeale saith S. Austine desireth in his place to amend what is a misse but if he cannot he doth tollerate it and sigh for there is a Zeale that proceedeth from rancor and malice but not from loue Extraordinarie Zeale which exceedeth the limits of our priuate calling is then only no sinne when it proceedeth from the power of the spirit and not a priuate motion the same spirit warranting that Zeale by giuing an extraordinarie power as also an vnresistable strength all which were found in our Sauiour in the sonne of Eleazer in the Sonnes of Leuie in Elias and diuers others And if the Pleader hath performed any thing either more powerfully or more effectually than other men we are readie to confesse that this newe Contention arose from a holy Zeale But under this colour daungerous attempts haue beene committed in Gods Church Thus Anabaptist in Germanie cut off his brothers head in the sight of his Parents perswading them that the holy Ghost was the Author of that fact But because he could not make the Magistrate to beleuee so much hee himselfe by their sentence indured the same death And it were fitt all these Zealous murderers of their bretheren by their hot contentions were examined by the Magistrate of their lawfull calling for it is great pitie that Religion and Zeale and sometimes peraduenture a good cause all which are most innocent should suffer the reproach of a shamefull Act but such Zealous persons haue beene in all ages who vnder pretense to reforme Religion haue been the worst mē and the greatest enemies that Religion had when Claudins Nero gouerned there were some that called themselues Zealatours and vnder that name were earnest for Religion vntil thēselues had brought fier to consume the Temple for which they stroue and surely if humane reason haue leaue to coniecture what is like to be the euent of these euils Atheisme propanenes and sacrilege must al enter at the dore of Contention to burnvp Religion to robbe the Church And howsoeuer peace be best built vpō redēptiō of wrongs for otherwise to make an Vnitie without repeting the causes of discord is but rather to please vs with the name than with equitie to compound the wrongs wherein if we had beene the first yet it may appeare that we are not willing to vrge the Authors of these Contentions too farre in giuing a beginning to his euill surely their fault must needes be the greater which will not suffer it to haue an ende alter principium malo dedit alter modum abstulit neither can we excuse the bitternesse of some whose paines were little required to haue laboured in this cause as the former in the impure cōtentions of Martinisme defaced the gouernment of the Church in the persons of Bishops and Prelates so the other sort did lead into contēpt the exercises of religion in the persons of sundrie Preachers disgracing as one well noteth the higher matter though in the meaner person we can be cōtent to thinke that in many the beginning of these euils was a detestation which they had to the Church of Rome But we wish such men to know that first they haue iniured greatly the Church of Christ by hindering that increase which Religion in this Land might haue had if these violently had not beene ouer willing to contend with all men and then that as there is nothing of more vse so nothing in respect can be of greater daunger in Religiō thā Zeale is for this if it be directed aright is mother of much ●olines but being mislead is the Adulterous stepmother of much Hypocrisie and doub●lesse the corrupt fountaine of the greatest and most daungerous contentions that haue troubled this Church ha●● bin the faise opinion of vndiscret Zeale and when our contentions growe strong they spoyle saith Solo●●● a house full of facrifices and lest they should thinke wee are willing and esteeme it an honor to contend with them we say we haue taught the truth the auncient and perpetuall gouernment of the Church we haue maintained the reformed discipline by the example of the first and best Churches after the time of persecution we teach nothing but the pure Gospell of Christ wee administer the Sacraments as wee ought we are and haue learned to bee obedient to those that rule ouer vs we wish and prouide that the Ministerie of England may be learned that men may be diligent in that honorable fruction committed to them that all Idolatrie and superstition may be banished in one word that the Church may be cured from all their infirmities by the hand of authoritie and those lawfull meanes prouided for her safetie that noe rayling and contentious speeches to the disgrace of any mans person may be vsed by vs and if any man teach otherwise and consenteth not to the wholsome words of the Lord Iesus Christ and to the doctrine which is according to Godlinesse hee is puft vp and knoweth nothing but doateth about questions strife of words whereof commeth enuy strife raylings euill surmisinges froward disputation of men of corrupt minds and destitute of the truth which thinke that gaine is godlines for doubtlesse the wrath of man doth not accomplish the righteousnesse God for where enuy and strife is there is sedition and all manner of euill workes but wisedome that is from aboue is first pure then peaceable gentle easie to bee entreated full of mercy and good fruits without iudging and without Hypocrisie and the fruit of righteousnesse is sowne i● peace of them that can make peace Wee therefore beseech you breathren by the mercies of Christ Let vs be all of one minde let vs seeke peace and ensue it let there be noe strife I pray you betwext you vs neither betwext your beardmē nor our beard-men for we are Breatheren But if they will needes proceede in this intemperat manner to nourrish the flame of these vnhallowed Contentions which both strengthen the aduersaries and weaken our selues we can but wish that authoritie may cause their writings to bee abortiue and not see the Sunne but if their policies in this doo preuent lawes

vs But for any Prince to commaund the wearing of Aarons grrments in that manner and to that end that Aaron ware them were to erect that priesthood which is abolished and those ceremonies which were types and ended at the passiō of Christ in despight of his passion to call againe Neither can there be a comparison more inconsiderately made then betwixt these two seeing for the one not to be vsed their reasons are neither many nor of great waight and for the other to be vsed there is none at all For if the lawe be taken away whose priestly apparrell and garments were onely a figure and shadowe of Christ to come he then which doth vse such garments of Aaron doth heretically with the Iewes confesse that Christ is not yet come and doth as much as in him lyeth renew the shadowes by him abolished and receiuing againe his schoolemaster Moses doth forsake Christ. Therefore stand in the libertie wherewith Christ hath deliuered you and be not wrapped againe in the yoake of bondage wherefore seeing these ceremonies are neither the dregges of poperie nor cannot in reason offend the weake nor haue any religion actually placed in them we see no cause as yet why they may not be continued in our Church CHAP. VII Of Subscription AS there is little hope of peace in the outward gouernment of that Church where the leaders of others are not willing or thinke it not lawfull to be obedient so there is no one act in the obseruation of al wise mā more auaileable and in reason more likely to procure this then that which tyeth the tongue and hands from any way resisting these lawfull ordinances that preserue peace A thing doubtles if it had been well wayed by those holy disturbers of the Churches rest who notwithstanding all this are desirous to seeme innocent surely themselues would haue been formost both to haue done and suffered whatsoeuer would haue serued to haue furthered the offices of deuotion and to haue blessed the Church with so much happinesse Neither can they be excused in this as men wholie ignorant seeing all know that the best times for performing religious duties is when the Church is at vnitie in it selfe and the meanes to attaine this is for inferiours to be subiect to those reasonable directions that others giue Both because submission in them is a part of dutie and few that haue authoritie to commaund if they want reason for that they doe a thing not to be thought in men of that wisedome and in a matter of so great importance yet seldome they want resolution seuerely to exact dutifull obedience where they doe commaund Mildnes which in some other cases may be a vertue being in this a vice opposite to that courage required in those who are to rale ouer vs. So that whilest some men haue published to the world what others haue done and they suffered in this kinde a hard censure of reproch for willfull resistance will blemish them to the worlds end and a memorable testimonie of the others courage shall follow amongst all posterities their blessed names euen from the writings of such as doe most dispraise them The frute of their righteousnes being the Churches peace whilest the peeuish refusall in others serued onely but to make a schisme And as the glorious Saints in heauen those blessed spirits freed from the troubles of this life enioy in Gods presence an eternall peace who before in their flesh were comforted with the peace of the holy Ghost so if against outward enemies both at home and abroade they might haue obtained peacefull dayes and nights this threefould cable should be hardly broken and the Church might sing as we haue cause and more might haue had if these men would that God hath done great things for vs alreadie whereof we reioyce for that blessing which is the happinesse of all other societies cannot in reason but be a singular aduantage for the better performance of our religious duties in Gods seruice This being the principall end of that great benefit of peace that all men inioying those particular things without daunger which God hath giuen them haue stronger motions to giue him praise and better meanes without disturbance to glorifie that name which is great wonderfull and holy And surely if it had not been for the ouerheadie disobedience of some men wee might haue giuen this glorious testimonie of the happines of this land that peace was within our walles and plentiousnes within our pallaces and that all the daies of Queene Elizabeth the Church had rest A blessing doubtles so long continued such as our fathers neuer sawe the like and when it shall be tould to our childrens children that are to come they will not beleeue it I haue euer in my weake opinion so farre honored the holy instruments of peace that I did alwaies thinke that their could not be a surer argument of an euill cause then in a Church reformed to resist authoritie and to disobey those that should rule ouer vs. All other things obserue that law which their maker appointed for them for he hath giuen them a law which shall not be broken This must needes bee the reproofe of man saith Saint Ambrose but most of all unto such who being the children of the Church nay which is more ministers to serue in it are notwithstanding disobedient vnto those lawes which in great wisedome for her owne safetie the Church hath made As if she now might complaine as Saint Bernard did out of the Prophet Esay behold for felicitie I had bitter griefe bitter before in the death of Martyres more bitter after in the conflict with heretikes but most of all now with my owne house Vnlike in this to that maister whose schollers they desire to seeme who chose rather to loose his life then to disobey We had rather all of vs inuent and teach then heare and follow for our reason is but an euill lackey but our will is worse Seeing we want not reasons as we think to warrant vs in that we do accounting the commaundements of others to be against right and what wee will our selues that to be most holy Whereas true obedience hath nothing of his owne but is wholy anothers it is daungerous when we say desperately surely we will walke after our owne imaginations and doe euery man after the stubbornes of his wicked heart This vertue of obedience maketh good things vnlawfull as the eating of the forbidden tree to Adam and euill things to be good and lawfull as to smite the Prophet the one because he did what he was forbidden was punished with death and the other was deuoured of a Lyon because he did it not That which at another time ought to haue been omitted and could not be done without a great sin now being commaunded without a great sinne could not be omitted Neither is the fault much lesse though the parties be diuers

which in some is more and in some lesse deliuereth his iudgement of particulars that they are euill or good from whence the conclusion followeth they are to be done being good or omitted being euill And this is our conscience which is nothing els but an application of our knowledge to a particular act This application is made in a threefould manner as first to consider whether such a thing bee done or not done and doubtles in this our consciences can best tell the actions and intentions of those which are done by vs. Giue not thy heart saith Salomon to al the words that men speake least thou do heare thy seruant cursing thee for oftentimes thy heart knoweth that thou likewise hast cursed others The second application is when we iudge of the fact which is done whether it be well or euill the measure of our knowledge in this making vs to mistake as euill for good so that to be euill which indeede is good The third is that this or that is to be done or to be left vndone In the first it is a witnes which will not lie in the second it may accuse but not absolutely excuse in the last it may binde though it want strength in this respect onely that we are weake For those new cords and such are new opinions which were not able to hold Sampson may easily hold him fast that is many degrees weaker then Sampson was The first of these respecteth the time past the second the time present the third for the well or euill doing to the hauing or suffering the ioy or torment that is to come as if he that had made time the pretiousest circumstance of all our actions had set our conscience as the seuere and diligent watchman of all our times Thus seeing the vse of conscience the next consideration is for the originall of the errors in it these are two a false assumption and a false application In the first we take those things to be good or true which indeede directly are euill and false an error peraduenture that misleadeth a number in this point so those that put the Apostles to death did thinke in that action that they pleased God for the time was come that our Sauiour foretold whosoeuer killeth you will thinke that hee doth God seruice In the second a false application arising out of a true ground because hee heareth that God is to bee loued aboue all things thinketh it vnlawfull to loue any thing except God Both these erre not alike but the error of conscience doth infect both Neither ought a conscience that thus erreth to binde seeing the force and strength of conscience is not built vpon himselfe but vpon some precept seeming so vnto it selfe being no good reason but either because it is commanded or els forbidden Al the actions of man are of three sorts good euill and indifrent If our conscience say that is to be done which is naturally good it is no error If it deny that to be done which is euill it is no error for by the same reason euill is forbidden which commaundeth good But if on the contrarie it say that is to be done which is naturally euill or not to be done which is good a thing fit to be considered in this case it is doubtles a conscience which doth erre in both Likewise in indifferent things as the remouing of a strawe and yet some wise men haue made these things refused by them of that nature to make them of necessitie on either part where authoritie hath not determined is a conscience without doubt that doth much erre For euery will that disagreeth from reason either true or false directly sinneth for whatsoeuer is not of faith is sinne and yet euery thing which is done by the will giuen assent vnto reason is not voyde of sinne because that ignorance which is a fault cannot possible make the action to be without fault The conscience as it includeth knowledge and is conioyned with the light of nature is euer right yet as it is ioyned to reason and about particulars it often erreth the light of nature maketh the first proposition that it is not lawfull to doe euill our reason which often erreth either through ignorance or the strength of fancie saith this is euill whereupon the conscience being misled maketh a firme and a strong conclusion therefore by no meanes I ought to doe it In the first proposition there can be no error sometimes there is in the second as peraduenture in this act of subscription whilest we call good euill and euill good and so a falsehoode in the conclusion which as the logicians say euer followeth the weaker part The errors on both hands are when it is either too large tending to presumption making euill good or to strait tending to despaire making good euill whereas the Prophet pronounceth a woe to both Now because euery conscience that would not erre ought to be grounded vpon the commaundement that God giueth doubtles it is more safe to obey a conscience that erreth not then the commaundement of any who is but a mortall creature But those who wilfully suffered martirdome for opinions which they fancied and willingly should haue disclaimed were not commended for that they did being but the martyres of foolish phylosophy and no way to be praised for that they suffered But in things which are indifferent as many things misliked peraduenture are the precept of the superior doth binde more then the conscience of the inferior can for though the conscience be iudge yet the other is more immediate vnder God and this is but in those things which either directly are commaunded or els forbidden For the subiect hath the commaundement of the superior for his warrant and in things of this nature his dutie is not to examine but onely to performe what he seeth commaunded Wherein surely the consideration ought to be greatest of those in authoritie what they doe commaund but to determine this point which peraduenture is the case in question according to that which the schoolemen say we answere that the bond of an erring conscience is greater because it is more vehement and bindeth longer then in things of this nature the commaundement of a superior doth but directly it is lesse on the other side because it is fitter to bee vnloosed for both the bond and the conscience are to be reformed where as the obedience to the superior in this can admit no dispensation things now ceasing to be what they were by nature and this being no part of the inferiors dutie to examine the lawfull ordinations that superiors make Now whether these men that in refusing to subscribe say they follow their conscience are ruled by that which is to be reformed or directed by that which shall be their warrant reason and time will easily finde out if due examination be taken both of their refusing and of the things