Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	church_n	doctrine_n	homily_n	2,580	5	12.0475	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08319	A treatise, maintaining that temporall blessings are to bee sought and asked with submission to the will of God Wherein is confuted the presumptious way of absolute praying for temporals, in the particulars, broached, and defended by Mr. Rice Boye, in a late pamphlet, intituled The importunate beggar. As also a discovery of the late dangerous errours of Mr. Iohn Traske, and most of his strange assertions. Both necessary to be knowne of all for the avoiding of the like errours, and continuing in the truth. By Edw: Norice.	Norris, Edward, 1584-1659.	1636 (1636)	STC 18646; ESTC S103140	33,983	192

of the point perceiving as it may bee suspected how they made against him therefore like a good Scholler hee denyes the conclusion retorting the words upon me and so leaves it Now there were besides these Arguments delivered in publike the testimonies of certaine Authors sent him in privare which he hath concealed returning me then this only answere that he could not beleeve them Yet that others who are willing to beleeve the truth may see that I am not alone in this opinion I am willing to produce some few testimonies insteed of more to give satisfaction as a sixt Argument 1 And first it appeares to be the Doctrine of the Church of England for in the third Homily of Prayer It is the doctrine of the Church of England all other Churches of Christ there are these words Whensoever wee make our prayers unto God we are chiefly to respect the honour and glory of his name which thing we shall best of all doe if wee follow the example of our Saviour CHRIST who praying that the bitter Cupp of Death migh passe from him would not therein have his owne will fulfilled but referred the whole matter to the good will and pleasure of his Father And in the Booke of Common Prayer there is this forme Restore to this sicke person his former health if it be thy will or else give him grace c. Visitasion of the sicke Wherin aswel the ground as the manner of practise is discovered and this is and ever hath beene generally received and taught amongst us 2 Vrsinus on the 4th Petition layes downe the point at large how temporall things are to be asked and resolves that they are to be asked With condition of the will of God because the Lord hath promised them indeterminatly not expressing particulars but spirituall things may absolutly be prayed for being absolutely promised With much more against the Temporaries opinion and his unseemely scoffing at the Conditionall If in the fourth Petition of the Lords prayer Vrsin Catech. pag. 652. Bucanus in his learned Institutions handleth the point exactly by way of Question and Answere resolving the same wholly according to what hath beene shewed in the particulars sufficient to give any reasonable man satisfaction Bucan Institut Pag. 673. c. Calvine and Gualter were before cited according to the Orthodoxe Tenent of the Reformed Churches abroad 3 Doctor Preston and Master Goodwine of late have set downe their opinions to the same purpose The former in The Saints dayly Exercise pag. 99. The latter in his judicious and comfortable Tract of the Returne of Prayers using these words How didst thou frame thy prayer for that thing which is denyed thee Didst thou pray for it absolutely and peremptorily as simply best for thee Thou must not then thinke much if such a prayer bee denyed for therein thou wentest beyond thy Commission but if thou didst pray for it conditionally and with an If as Christ did if it bee possible which Instance is a strong ground for such kind of Prayers and not my will but thy will bee done c Then thy Prayer may be fully answered and heard and yet the thing denyed c. Chap. 9. And in an other place thus Allthough the promise of GOD to heare and accept the prayer bee generall and universall yet the promise to heare by granting the very thing it selfe prayed for is but an indefinite promise wherein we are to rely upon God by an act of recumbencie though by an act of full assurance we cannot the promise being not universall speaking of that in Iam. 5. then addeth Of like nature are all other promises of things outward and temporall c. All desires in this petition are conditionall If it may stand with Gods will pleasure So M. Scudder pa. 234. Treating hereof at large in the whole 3. chap. whither I referre all such as are willing to bee further satisfied in the point for resolution of the doubts which else I could willingly have transcribed but the book is to be had And of this judgement are all that I have seene not to recite any more particulars By all which testimonies the Temporarie may perceive how uncouth his opinion is and in how solitary a way he walketh to defend it that hath none to beare him companie but a few favorites of his own that admire his deepnes in this other things without any great reason And that wheras he boldly pleadeth that his opinion is no other than such as Moses Christ and the Apostles and other godly Ministers have taught their congregations heretofore If it hath beene ever taught how is it now raised from the dead which is now againe raised from the dead he discovereth his understanding and faithfulnesse together in thus speaking as also his modesty in maintaining it on such termes as he doth For thus runs the torrent of his Language Know this for certaine that as humiliation love and faith is the gift of God so the Lord never gives them to any but withall he gives the thing faithed For if they affirme they have humiliation and love and faith and yet have not the thing faithed they make God a deceiver because he never gives the one without the other Now our petitions for outward things are not agreeable to the will of God when wee put in this word If as to say if it be thy wil to give us this or that but when the thing we desire is both commanded and promised Come out then oh thou conditionall from among the petitions of the Lords prayer and sit down yonder thou wast never placed there by Christs appointment thou hast robbed God of his glory thou hast deprived us of many blessings and a long time lull'd us asleepe in too much security as also blinded us with too much ignorance c. With many the like Passages in this discourse not worth the rehearsall being full of gall folly And heere I should shut up all but that I thinke it expedient to discover a strange distinction of faith Which I had before noted rotidem verbis in regard of the distinction invented by the Temporarie whereon he setleth all the building of his confidence for outward things and it is this Wee are to distinguish Faith into two sorts The one is called Iustifying or eternall faith and so called because the Object it eyeth is of an eternall nature it apprehendeth eternall promises The other is called Temporary Faith and so termed because the Object it eyeth is some Temporall thing this apprehēdeth only Temporall promises Both which sorts of faith are required in Gods servants the power of one to keepe his soule to eternall life the other to provide necessaries for the bodie while God shall give this life for The just shall live by faith Wherin 1. He hath coyned a distinction never heard of in this sense as a Temporarie faith because it hath relation to Temporall things For a

Perlegi Tractatum hunc dignum existimo ut Typis mandetur THO WEEKES R. P. Episc Lond. Cap. Domest A TREATISE MAINTAINING that Temporall Blessings are to bee sought and asked with submission to the will of God Wherein is Confuted the Presumptuous way of absolute praying for Temporals in the particulars broached and defended by Mr. Rice Boye in a late Pamphlet Intituled The Importunate Beggar As also a Discovery of the late dangerous errours of Mr. Iohn Traske and most of his strange Assertions Both necessary to be knowne of all for the avoiding of the like errours and continuing in the Truth By EDW NORICE LONDON Printed for Robert Milbourne at the Vnicorne neere Fleet bridge 1636. To the Reader CHristian Reader It is so that about 7. yeares sithence there arose an opinion in the Westerne parts that men are to pray for temporall things in as absolute a manner as for spirituall and that the promises are alike one of the chiefe broachers of this opinion being a Minister comes to me before the same was publikly known and craftily demands of me whether we may not absolutely pray unto God for bread depend upon his providēce for necessaries to which I answered that I conceived wee might and ought shortly after I understood that there was more in the matter that under bread and necessaries they intēded health life food raiment good successe in affaires and all other conveniences belonging to our selves or others with this rule and position that whosoever did believe should certainly obtaine those things in the particular and if any did not it was because they wanted * He publikly maintained the faith of miracles to continu stil And that all which dyed of the plague wāted faith Faith Hereupon were the consciences of many people that lay under some outward afflictions as poverty sicknes of themselves or theirs il successe c. much disquietted and troubled being charged by them with unbeliefe in their praiers as some of them cōfessed making their moan concerning the same I was intreated to deliver some grouds in publicke about the point to lay down directions cōcerning a right maner of praying for tēporal things that they might know whereupon to settle themselves and their practise This upon request there being yet no open contestation I was willing to do and taking a stem upon a Festival handled to that purpose the fourth Petition of the Lords Prayer delivering therin certain arguments against such kind of absolute praying for outward things and defending the cōmon received doctrine of the Church of England and all other Churches VVhereat understanding shortly after how much hee was displeased I copyed out my Arguments and sent them to him vvhereupon he sent abroad a large discourse of the point declaring upon vvhat Grounds they held their opinion and with vvhat cautions of repentance love asvvell as faith And not long after as I remember an Answer to my five arguments inveighing every vvhere against me and my Sermon writing with his answere to me sharp Invectives against me for vvhat I had done and maintained vvhich letters I have by mee yet to shew ful of reproach Hereupon I was constrained to extract certaine of his grossest Assertions and to commend them to the vievv of the Neighboring Ministers that they might see vvhat Doctrine was taught and secretly vented among their people vvarning him vvithall not to make any publike Controversie in the Church in regard of the law forbidding the same admonishing him further by private Letters of his errour evill dealing with me After which he was privatly lovingly dealt withall by divers learned and able Ministers labouring to convince him but all in vaine for in stead of hearkning to their counsell hee reproached their persons with vaunts and brags as hee had used me before and was so far frō reforming this opinion that hee ran out into an other extremitie of Separation disclaiming utterly of the Church or any Communion with it I then seeing the man to be so wilfull in his wayes medled no more in this poynt but having satisfied many gave it over and so it hath rested these five yeares or thereabouts Now after all this time being it seemes in love with his olde conceits he hath unseasonably printed by stealth al those former passages the Discourse of his Opinion my Arguments with their answers the extract of his Assertions It was Puerilis theologia stiling it my Prosopopeia and his distinction of faith into Eternall and Temporary intituling the same The importunat Beggar vvhich hee hath interlarded with many foule slāders unworthy imputations and bitter invectives comparing me and other Ministers that dealt with him to Jannes Jambres with those Egyptian jugglers which withstood Moses w th such like stuffe wherof he is full And this he doth under pretēce that I had again refreshed the Controversie as much as before whereas it cannot be proved neither can I possibly remēber that I have at all medled with the controversie wellneers these five yeares but had almost forgotten it Being thus unworthily dealth withall I thought it necessarie for the vindicating of my selfe but chiefly of the Truth from his slanders if leave may be given to returne some answere to his Pamphlet to maintaine confirme the ancient received Doctrine and usuall practise of Christians in this behalfe to which purpose I conceived it best to publish the Sermon it selfe according to my briefe Notes and withall by way of Explication to defend the truth of my Argumēts against his Replies Answers as they lie in order that all may see so judge of what was then delivered and is still defended by me Herein admonishing the Reader first of these few things 1. That in my Reply I stile him not reproch fully the Boy according to his name nor yet the Beggar according to the title of his booke as I might have done but rather the Temporary according to his singular opinion of a Temporary faith as best suiting with the matter in hand and the foundation of his building 2. That in my Sermon vvhich I little thought should haue bin made so publike I gathered such Argumento handled all in such a manner as the time of Preparatiō would afford was most agreeable to the quality of the Auditory w th course I have followed in this Apologie being chiefly to deale with such and not with any of the Learneder sort For which cause I cite those Authors as are most familiar as knowing none intangled with the errour 3. That in my proceeding I have indeavoured as to avoid his scurrility a thing not imitable so also not to trace him in all his vvandring Discourses vvhich vvere endlesse but rather to answer plainly to the poynt and matter leaving the rest to vanish as a myst the light of Trueth comming in place vvhich I speak to prevent any more slanders of his if it may bee that I