Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	admit_v	age_n	great_a	40	3	2.1033	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09063	A Christian directorie guiding men to their saluation. Deuided into three bookes. The first vvherof apperteining to resolution, is only conteined in this volume, deuided into tvvo partes, and set forth novv againe vvith many corrections, and additions by th'authour him self, vvith reprofe of the corrupt and falsified edition of the same booke lately published by M. Edm. Buny. Ther is added also a methode for the vse of al; with two tables, and a preface to the reader, which is necessarie to be reade.; First booke of the Christian exercise.	Parsons, Robert, 1546-1610.	1585 (1585)	STC 19354.1; ESTC S114169	529,786	953

sectaries for that they acknowledged not their true mother which is pride and singularitie After this his proud enterāce he beginneth his seely discourse and for methodes sake maketh many diuisions and subdiuisions euery thing running therin by couples wherin he is so fertile and abundant as by methode he confoundeth al memorie But yet as I may I wil here recite the cheef pointes therof First then he saith that ther is great reasō why we should ioine with them and none at al why they should yeld to vs. The first he proueth for that it becommeth the Church of God to be at vnitie in it self Which reason how far it proueth his purpose the reader can consider The second he declareth for that the gaine that they should receaue by comming to vs in his opinion should be very smal both touching matters of religion as also of state For in religion he maketh his accompt that they should haue nothing more thē now they haue except only certaine Sacramentes Images and ceremonies which he calleth representations al which he esteemeth of smale auaile In matters of state likewise he supposeth the commodities would be few and litle as namely to be deliuered from the Popes curse which he saieth they finde now by experience not to be so hurtful as hertofore it was esteemed which reason as you know may as wel serue against Godes curse also for that it doth not alwaies shew forth presently his sensible effect Next after this he declareth how that by yelding to vs they should not only not receaue gaine but also great hurtes that in double maner First in religion wherin among other things they should be bounde to coafession penance which thinges saith he are burdensome and abhorring from mans nature Then in state for that by this meane they should come vnder the gouernement of the Byshope of Rome which he estemeth intolerable adding further that this only reason of state holdeth many of their side from comming to vs who otherwise in conscience would-haue no scrupule at al which is such a confessiō as I meruail that euer my Lord Archebishope would let it passe in print For howsoeuer this poore Minister to terrifie the common people deuiseth bugges vpō the Ecclesiastical authoritie of the bishope of Rome if it should be restored in England againe yet euery man of reason can consider with him self that the Emperour the kinges of Spaine France Polonia and other Princes admitting the-same authoritie doe finde no such incōueniēces as neither our Princes of Englād euer did for so many ages together when they were more potent and glorious then they haue bene since the suppression therof Wherfore if this reason only doe stay so many from vs as M. Buny affirmeth it is very like we shal haue the greater part shortly when God shal open their vnderstanding in a matter that in it self is so plaine and palpable This being done he commeth to shew the cōmodities that we should receaue by ioining with them and thos also after his maner he maketh of two sortes First in religion and thē in our ciuil state In religiō saith he we should first receaue the free vse of holie seriptures as though amōg vs now ther were no vse therof and then also we should be deliuered from the burden of confession and penance as also from al vowes of chastitie pouertie and obedience And finally we should so cleaue to Christ alone saith he as vve should abandon al other helpes both in heauen and earth of Angels Saintes other men as also our ovvne Which saith he were a great aduantage And then he maketh a solemne protestation in thes wordes If any people can be found in the vvorld that doe more abādone al other meanes in heauen earth then vve doe then vve must pronounce against our selues that in this respect they are nerer to this aduantage then vve art Vnto which protestation notwithstanding I doubt M. Buny if he should be wel vrged would be very much ashamed to stand and cleaue For albeit I confesse that he and his felowes doe very litle in deede wherby to helpe them selues by their workes yet by this reason they should doe far better ī doing nothing at al. For he that should neuer pray nor desire other men to pray for him he that should neuer fast or doe other good deede but should rather defie the same and lay al vpon Christes passiō he should more abandone al other helpes and meanes both in heauen and earth besides Christ then many of the best protestantes doe Next in our ciuil state he saith that we should greatly be bettered by ioyning with them being made partakers of the blessednes of England which is greater as he saith at this time then euer it vvas since the lande vvas first inhabited Wherof he seemeth to alleage two reasons or causes First for that Protestantes in thes temporal affaires are alwaies prosperous for saith he how soeuer it goe with others that are not frindes to the ghospel yet shal the fauorers therof alwaies prosper howsoeuer it be with the residue of the children of Israel yet the tribe of Iuda shal alwaies florish The other places the people are going vnder their burdens but in England al is mirth and saftie The second cause of this blessednes of England is for that England saith he is gouerned by a Prince of their owne countrie one that dealeth mildly with them one that sendeth not ther pleas abrod to other cōsistories one that drieth them not vp with exactions And when conuenient collections are made the mony that is exacted of subiectes is not sent saith he out of the realme to the maintenance of forraine powers but is imployed at home to their honour and defence Wherin notwithstanding it seemeth that this good man talketh rather by meditation or fiction then by any great intelligence he hath in such affaires After al this he goeth about to remoue certaine graue impedimentes which he imagineth doe let many Catholiques from coming vnto their side For which cause he sheweth first that we Catholiques should not leese altogether our credites by making vs Protestantes or at least wise we should not leeso the same with them that be good and of their side or if we did somewhat impare the same yet patiēce were to be vsed for the Ghospels sake In like maner he sheweth that the holie saintes of heauen would not be angrie with vs as we seeme to doubt for leauīg their patronage Also that keruers kandlemakers belcasters organistes and other such like who might feare to want by following the Ghospel albeit in truth they should leese no smale part of their gaine yet might the matter be eased and they comforted otherwise Thus discourseth this wise man in very great sadues And after al this he hādleth diuers other pointes both of controuersies in religion of the harde dealings

of the Protestant magistrate towardes Catholiques in Englād wherwith he supposeth many are staied from comming vnto them but al with as great discretion and foundation as he hath done the former demanding of vs in very good earnest why we should stand so much vpon Limbus Patrum vpon Christes descending into hel vpō real presence freedome of wil and merit of workes vpon traditions preestood and sacrifice vpon worshiping of Saintes and Images mariage of preestes inherent iustice and the fiue Sacramētes that we numbre more then they doe why I saie we should so relie and sticke vpon thes thinges as for their sakes not to ioyne with thē and be Protestantes wheras notwithstanding al thes thinges the Protestātes saith as he saith and ours is al one in substance and we al are members of one true Catholique and Apostolique Churche albeit some of vs be somewhat better members in that Church then others And this last point of the Church therby to allure vs the more he vrgeth very often and earnestly to wit that we are al members of one true Church reprehending greatly his fellow Ministers and brethren who vpon indiscrete Zeale as he saith vrged first this separation and did vvrite in not so sensed a maner as they ought to haue done adding further vve are to iustifie that of departing from the Church ther ought to be no question at al among vs. But what is the cause thinke you of this so greate and suddaine curtesie which now at length M. Buny against al custome of his brethren doth offer vnto vs you shal heare it vttered if you please in his owne wordes for by cons●●●ing so far vvith them saieth he as to graunt that vve are not both of one Church vve bring our selues to needles trouble For that it is greate probabilitie vvith them that so vve make our selues aunsvverable for to finde out a seueral and distinct Church from them from vvhich vve descende vvhich hath continued from the Apostles age to this present els that needes vve must acknovvledge that our Church is sprung vp of late or at least since thers This is his confession which we hauing heard we neede not stande any longer in doubt wherfore he is become so kinde as at length to make vs al of one true Catholique and Apostolique Church with them whom hitherto they haue detested as the Sinagogue of Antechrist Why also M. Buny tooke in hande to write this treatise of pacification to wit for that in deede as he confessed before He novv perceaueth that men held vvith them rather for respect of state and ciuil commodities then of conscience and beleefe Which regarde of temporal commoditie in very truth Gentle reader is the only reason or baite that they can lay before vs at this time wherby to moue vs to come vnto their parte Which respect and motiue notwithstanding our Lord knoweth how bare and brickle a matter it is and how longe or litle while it may endure But this only thing set a side in al other respectes reasons allurementes motiues or considerations which heauen or earth can yeld wherby to stirre a Christian minde to embrace any religion they are al for vs and none for them as perhaps hereafter may be declared more largelie in some special treatisse which by occasion of this may be taken in hand In the meane space let this suffice for answere of so much as M. Buny hath writen in his pacification Of this present edition vvith certaine instructions to the Reader THER remaineth now then gentle reader for the ending of this preface to admonish the only in a worde or two what thou hast in this later edition more then in the former and how thou maist reape the commoditie that is intended and wished to the therin First the whole booke hath bene reuewed and both amplified and bettered in diuers pointes throughout al the chapters that doe remaine as before Secondly the title therof is altered as may appeare in the beginning for that the other booke of Christian exercise since the first edition therof hath bene set foorth a parte by it self Thirdly diuers treatises and chapters haue bene wholy altered especially in the first part wher vpon a purpose of greate breuitie which in the beginning was conceaued but afterwardes could not be held many things were shifted ouer and diuers discourses knit vp with more imperfection then in the second part therof Fourthly sundrie new chapters and treatises haue bene added in this edition And thes partly of mine own liking imagining that the matter might perhappes affect other men as much as it did me among which I may accompt the chapter of examples of true resolution and some other Partely also vpon aduertisement of good and reuerend Catholique preestes that liue in England who finding by their experience in dealing with mens soules as my self also did that this long time of schisme and sectes wherein they heare nothing but weangling and contradictions in matters of courtouersies their life in the meane space running at al libertie without discipline and loding their consciences with infinite burden of sinne hath wroght in mens mindes a certaine contempt and carles insensibilitie in thes affaires esteeming al things to stand vpon probabilitie only of dispute to and fro and so by litle and litle doth bring them also to thinke the same of Christian religion it self imagining that the Iewes Turkes Saracens and other enimies therof being worldly wise men may haue as greate reason perhaps to stande against the same as thes later learned men of oar owae time haue to staud in so many rankes and diuisions of sectes against the Catholique faith and as the old Philosophers pretended to haue against the being of one God him self Thes thinges I saie being so which is alwaies the effect of diuision and heresie thos vertuous and discrete men were of opinion that it should not be amisse in this second edition to adioyne two chapters of the certaintie of one God and of our Christian faith and religion Besides this I was admonished by the writinges of our aduersaries since the publishing of my first edition how they misliked two principal pointes in that booke First that I speake so much of good workes and so litle of faith secondly that I talked so largely of Godes iustice and so breefly of his mercie In both which pointes albeit an indifferent man might haue bene satisfied before and easilie perceaue that the aduersarie doth but picke quarels of calumniation yet to giue more ful contentement in this matter euen vnto our enemies I haue besides that which is spoken els wher and namely in the 2. and 4. chapters touching faith adioyned also a special chapter of the two seueral partes of Christian profession which are beleefe and life And for the second I haue framed a whole new chapter in the begiuning of the second part intituled against dispaire of Godes mercie Thos were