Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	faith_n	heart_n	unfeigned_a	1,237	5	10.9662	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70306	The true Catholicks tenure, or, A good Christians certainty which he ought to have of his religion, and may have of his salvation by Edvvard Hyde ...	Hyde, Edward, 1607-1659.; Hyde, Edward, 1607-1659. Allegiance and conscience not fled out of England.	1662 (1662)	Wing H3868; ESTC R19770	227,584	548

the reconciliation would be easily effected as to what concerns Gods interest were it not impeded and hindred by our own Hence it is also that many under a pretence of settling and regulating Religion do indeed disturb and disorder it and in stead of rightly guiding the Christian do indeed misguide him whiles they stand so much upon ceremonals which are of their own making as that they much more neglect morals which are Gods undoubted commands and so desire to have their converts be some of Paul some of Appollos some of Cephas as they little regard and less care to see they be truly all of Christ. And yet amidst all these grand miscarriages of men which no Rhetorick can sufficiently express no repentance can sufficiently bewail though we finde much that may trouble us in the practise of Religion yet we finde nothing that can excuse us if we practise it not for there is matter enough uncontroverted on all sides to engage the whole soul of man if we would take notice of that engagement Satis ampla pietatis exercendae materia est in iis rebus de quibus utrinque convenit nam de side in Christum mortuum resuscitatum pro nobis collocandâ de charitate Deo proximo exhibendâ controversia nulla est at in his duobus capitibus pietatis summa consistit saith the most judicious and pious Cassander in his book De officio pii viri What pitie is it that there should be the greatest defect where is the least controversie amongst Christians This made the forenamed Authour profess that he was nothing at all satisfied with those men who pretended that the contentions of Christians hindred their progress in Christianity for saith he There is matter enough for the exercise of piety which is quite exempted from all controversie for all sides agree that we must be saved by faith in Christ crucified for our sins and raised again for our justification and by the love of God for his own sake and of our neighbour for Gods sake and in these two heads saith he of faith and charity is comprised the sum of all true Christianitie Saint Paul had said no less before him 1 Tim. 1. 5 6. The end of the commandment is charity out of a pure heart and a good conscience and of faith unfained which Aquinas thus proves most substantially Omnes enim virtutes de quarum actibus dantur praecepta ordinantur vel ad purificandum cor à turbationibus passionum sicut virtutes quae sunt circa passiones vel saltem ad habendam bonam conscientiam sicut virtutes quae sunt circa operationes vel ad habendam rectam sidem sicut illae quae pertinent ad divinum cultum haec tria requiruntur ad diligendum Deum nam cor impurum à Dei dilectione abstr ahitur propter passionem inclinantem ad terram conscientia vero mala facit horrere divinam justitiam propter timorem poenae fides autem ficta trahit affectum ad id quod de Deo fingitur separans à Dei Veritate 22 ae qu. 44. art 1. All the vertues whose acts are commanded in the Law directly tend either to the purging of the heart from the disturbances of the passions as those vertues which teach us to order our affections or they tend to the getting and keeping of a good conscience as those vertues that concern our works and operations or they tend to the getting and keeping of a true Faith as those vertues which immediately concern the worship of God and all these three are required to the true love of God 1. A pure heart for that else will cleave to the earth by its impurity 2. A good conscience for that else will run from God because of its guiltiness 3. an unfained faith for that else will follow a fiction in stead of God and falsities in stead of his truth This being taken for granted which cannot rationally be denied the meanest man that is will finde little cause to be discouraged or disheartened in the Christian Religion by reason of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all which S. Paul so exceedingly dehorts S. Timothy that there are amongst Christians so many strifes about words and so many vanities and novelties and emptinesses in those strifes for if he will have a diligent care of his own heart that it may be pure of his own conscience that it may be good and of his own faith that it may be unfained he will not dangerously neglect his duty either towards himself or towards his neighbour or towards his God but will always finde matter enough to busie his soul here and take a sure course to save his soul hereafter it is evident from the ensuing words that none but they who swerve from these three scil a pure heart a good conscience and a faith unfained do turn aside unto vain janglings And for this cause our blessed Saviour chides not onely the Scribes and Pharisees but also the meanest of the common people for not following and embracing the undoubted truth though there were at that time as great contentions in the Jewish as are now in the Christian Church S. Luke 12. 54 56 57. And he said also unto the people Ye hypocrites can ye discern the face of the sky and of the earth But how is it that ye do not discern this time yea and why even of your selves judge ye not what is right He chides them for being quick-sighted in matters of earth but as it were pur-blinde in the things of heaven that they could of themselves judge rightly of the seasons for their profit not so for their amendment and notwithstanding he professeth that he came not to give peace on earth but rather divisions such as should divide the nearest and dearest relations from and against themselves yet he gives no writ of ease to any man that he should leave off being a judge in matters of his salvation for if divisions hinder them not from judging what is right in husbanding their lands why should they hinder them from judging what is right in husbanding their souls To apply this to our present purpose since 't is not in our power to doubt either of Christian faith or Christian Charity as necessarily required and immediately conducing to salvation why should it be in our will to neglect them both for this is in effect to proclaim that we had rather with Martha be troubled about many things then with Mary choose that good part which shall not be taken from us it is in effect to declare that we will have a Religion rather to serve our selves then to serve our God rather agreeable with mens present humours then with Gods eternal truth otherwise our whole labour would be to conform our selves to that eternal truth in our understandings by faith in our wills by charity which two would make us

faith hope and charity that is now truly Christian was so from the beginning and will be so unto the end these were before Abraham they were with him they still remain after him many Christian professions were of yesterday and may not be tomorrow because they depend on men who at first contradict others and at last themselves but the Christian Religion hath truly deserved that motto of Semper cadem that it was is and will be always the same Men may give rules which one day may be like old Almanacks out of date but the rule of righteousness which is of Gods giving is the same for ever therefore the wise man would have us so to fear the Lord as not to meddle with them that are given to change Prov. 24. 21. for to be given to change shews us rather to fear men then to fear the Lord since they are but he is not so given the changers here spoken of saith Ralbag were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as would change the very commandment the very Law it self if it were possible and that 's no wonder for he that resolves not to obey the Law must needs desire to change it because that standing still in force doth still require him to obey and accordingly must check his disobedience so then he that is willing to change himself may probably pass from worse to better but he that is willing to change his rule must necessarily pass from bad to worse and still recede more and more from Religion for that cannot but say with its Authour I AM but he makes it his business to say I AM NOT. The seventh Name of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adonai quem nos Dominum generaliter appellamus saith S. Hierome which we generally interpret Lord and this Name is mentioned Gen. 18. 30. 32. in Abrahams supplication for Sodom O let not the Lord be angry and I will speak other Lords are often angry when we intercede for our brethren but this Lord is most pleased with such intercessions and will cause our prayers to return with a blessing either upon their heads if they be so righteous as to be capable of it or at least into our own bosomes if we heartily pray for the pardon of their unrighteousness Thus Abrahams prayer though it did not prevail to save Sodom yet it did prevail to save Lot his kinsman that was in it for so saith the Text Gen. 19. 29. It came to pass when God destroyed the cities of the plain that God remembred Abraham surely for his Prayer in the Chapter before and sent Lot out of the midst of the overthrow when he overoverthrew the cities in the which Lot dwelt his prayer was effectual for the inhabitants of that wicked place in tanto in part for it saved some and would have been so in toto in whole to have saved all had they been capable of salvation but what it wanted of efficacity in one way it had in another for the effectual servent prayer of a righteous man cannot but avail much if not to heal those for whom he prays yet sure to heal himself S. Jam. 5. 16. but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basis the foot or base of a pillar that sustaineth the building qui basis instar sustentat mundum he who is the supporter of the whole world thus Exod. 23. 17. where the Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee Paraphrast saith Dominus seculi which shews that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adonai is given to God for this reason quia Dominus mundi because he is the Lord of the world he is so the foot or basis to sustain it as that he is also the head to govern it O happy man that is called to be a servant to such a master who is the Lord Josh. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adonai the Lord because he is the Lord of all the earth why should he fear this and slatter that great man to the betraying of his trust the dishonouring of his Lord the wounding of his conscience and the endangering of his soul Is not this indeed to set up Baal which signifies a lord against the true God to set up a false lord against the true Lord the Lord of all the earth Let my soul be zealous for the ark of the Covenant of the Lord the Lord of all the earth and if Jordan part not to let me go through on dry ground into the Land of Canaan but that I be forced to cry with the Psalmist Save me O Lord for the waters are come in even unto my soul Psa. 69. 1. for this indeed is a time for Jordan to overflow all his banks yet this is my comfort these same waters shall be to clense me not to drown me to wash me not to destroy me for he whose Ark I am commanded to bear the Lord whom I serve sitteth upon the water flouds and ruleth the raging of the Sea and the noise of its waves and the madness of his people though more outragious then they all and he will over-rule all those to his own glory and the sallvation of all those who cast not off their alegiance to him but are true and faithfull to his kingdom and zealous and painfull in his service The eighth Name of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah Quod in Deo tantùm ponitur in Allelujah extremâ quoque syllabâ sonat saith the same Father these two letters that make up the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah are never joyned together but onely when they make up the Name of God or when they make up his Praise for whereas the Jews do reckon numbers by letters they put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is nine and six together to make up fifteen rather then venture upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would make ten and five because these two letters joyned together do make up this Name of God this I take to be S. Hieromes meaning when he saith of Jah quod in Deo tantum ponitur that it is onely to be found in God to wit in his Name and in the Song that praiseth him which is Hallelu-jah the Song of the Saints and Angels in heaven Rev. 19. 1. I heard a voice of much people in heaven saying Allelujah O let me sing this Song here whilst it is my duty that I may come to sing it hereafter when it shall be my reward and I am the rather encouraged to sing this Song because it hath in it this comfortable Name Jah which hath its derivation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse and doth in effect proclaim that doctrine which is set down in Wisd. 1. 13 14. vers for God made not death neither hath he pleasure in the destruction of

and gives this reason why he requires it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We were ordained and appointed of God to preserve the faith holy and incorrupt as we received it the Pope will now tell the Emperour so sed non fuit sic ab initio from the beginning it was not thus no nor in many hundreds of years after and in the sixteenth Action of this Council the acclamations of the Bishops to the Emperour at first calling him Another Constantine another Martian another Theodosius another Justinian are a proof beyond exception for no History is so irrefragable as the Acts of a Council that those Emperours had called the forementioned Councils and the petitions at last of the same Bishops praying for him as the Defender of the Orthodox Religion as the bulwark of the Church and as the Defender of the Faith cannot but assure us that they thought it the Emperours duty to call those Councils because they thought them bound to defend the Faith and to protect the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You see the title of Defender of the Faith to a King is of much greater antiquity then our Henry the eight as well as the reason of it and so many several laws in the Code and in the Novels of the Catholick Faith of the Sacraments of Churches of Bishops of Synods of Hereticks will be an evidence to the worlds end of the Supremacy of Kings in causes Ecclesiastical no less then those other titles in the institutes and digests that concern liberty and property and the affairs of this world will be an invincible evidence of their Supremacy in civil causes But I may not insist longer upon this Argument such kinde of quotations being fitter for the school then for the pulpit I will onely add this one more from Pope Adrian's own mouth to Charles the Great of France whom he calls Spiritualem Compatrem that is either his Spiritual Godfather for his patronage and care over his Person or his Fellow-Father in spirituals for his jurisdiction and government over the Church and he labours to give him such punctual satisfaction in all particulars concerning the second Nicene Council as if he feared that of Franckford called by Charles would as indeed it did over ballance that of Nice procured by himself no less in truth then it did in authority but we think his Compater to his Lord and Master a little too high though his Successours will not stoop so low for as we allow the Supreme no superiour so we must allow him no equal which is my second conclusion No person but is inferiour to him in power as no power but is inferiour to his in causes whether Ecclesiastical or Civil so no person or persons whether Ecclesiastical or Civil but is and are inferiour to him in power we understand not that Singulis major Universis minor or if we understand it think that Omnis anima speaks as well Universis as Singulis and therefore not onely one and one by himself but also one and all Subjects together all are inferiour to their Sovereign because they are all bound to submit unto him Let every soul be subject to the higher powers Rom. 13. 1. Their convening together doth as much take off their souls as it doth their subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can never agree but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with the universis in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore of them also no less then of single persons must the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse be necessarily understood Whosoever resisteth or How many soever resist both alike are comprehended in They that resist and they shall receive to themselves damnation The word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subordinetur let every soul be subordinate a word that more particularly points at the Ordines regni in the very signification of it because they can never want power to make resistance and seldom want chaplains that encourage them to make it but Ordines sunt ordinandi and subordinandi or else Ordines will be Confusiones Orders must be ordered and subordinate or though called States yet will be Ruines though called Orders will turn Confusions both of the text and of the kingdom and certainly the reasons alledged by S. Paul as equally concern Ordines regni as other Subjects and those as well all as some Universos as well as Singulos First Gods ordinance which may no more be rejected by all then by some by all together then by single persons in particular Secondly Damnation which may be incurred by all as well as by some by a Parliament as well as by Private Gentlemen 'T is true the King may not be so great a terrour to all as to some because all joyning together may not be afraid of his power What then yet I hope all have consciences as well as some and though happily it may not be said of the all of the whole kingdom Ye must needs be subject for wrath because all subjects holding together need not fear their Kings wrath yet it may and must be said of them all Ye must needs be subject for Conscience sake as 't is in the first verse For be they never so many that combine together that will give no satisfaction to the Conscience in regard of it self nor release in regard of God and yet even this very objection is sufficiently answered in the verse before in that he is said To bear the sword as the Minister of God and therefore Not to bear the sword in vain For though happily or rather unhappily in regard of his Person he may bear the sword in vain and perish under it yet in regard of his office he cannot for so he is the Minister of God and consequently a revenger of wrath that cannot fail of his revenge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Epiph. Haer. 40. adversus Archontichos He hath from God the right of the sword not from any other and he hath it for revenge Would to God those men who follow these Hereticks in multiplying powers and principalities though not in heaven yet in earth and in some other things too for these Archontici did abhor baptism and slight the Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. ibid. I say would those men who follow these Hereticks in this gross opinion would likewise seriously go along with this learned Father in his solid confutation there would never again be any cavilling disputes upon the 13 to the Romans His confutation in brief is this You Archontici think by multiplying powers in heaven to overthrow the dominion and power of one God but indeed you rather establish it For if in earth there may be so many principalities and powers in one kingdom all subject not repugnant to one King then much more so in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In every kingdom upon earth there are many principalities but they are all under one King Nothing