Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	honourable_a	lord_n	privy_a	3,111	5	10.0848	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71177	Symbolon theologikon, or, A collection of polemicall discourses wherein the Church of England, in its worst as well as more flourishing condition, is defended in many material points, against the attempts of the papists on one hand, and the fanaticks on the other : together with some additional pieces addressed to the promotion of practical religion and daily devotion / by Jer. Taylor ...	Taylor, Jeremy, 1613-1667.	1674 (1674)	Wing T399; ESTC R17669	1,679,274	1,048

punishments and they may come upon more accounts by Gods Dominion by natural consequence by infection by destitution and dereliction for the glory of God by right of authority for the institution or exercise of the sufferers or for their more immediate good But that directly and properly one should be punish'd for the sins of others was indeed practised by some Common-wealths Vtilitatis specie saepissimè in repub peccari said Cicero they do it sometimes for terror and because their ways of preventing evil is very imperfect and when Pedianus secundus the Pretor was kill'd by a slave all the family of them was kill'd in punishment this was secundum veterem morem said Tacit. Annal. 14. for in the slaughter of Marcellus the slaves fled for fear of such usage it was thus I say among the Romans but habuit aliquid iniqui and God forbid we should say such things of the fountain of Justice and mercy But I have done and will move no more stones but hereafter carry them as long as I can rather than make a noise by throwing them down I shall only add this one thing I was troubled with an objection lately for it being propounded to me why it is to be believed that the sin of Adam could spoil the nature of man and yet the nature of Devils could not be spoiled by their sin which was worse I could not well tell what to say and therefore I held my peace THE END ΘΕΟΛΟΓΙΑ ΕΚΛΕΚΤΙΚΗ Or A DISCOURSE OF The Liberty of Prophesying With its just Limits and Temper SHEWING The Vnreasonableness of prescribing to other mens Faith and the Iniquity of persecuting differing Opinions By JEREM. TAYLOR D. D. The Third Edition Corrected and Enlarged DANIEL S. IOHN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14.31 LONDON Printed for R. Royston Bookseller to his most Sacred MAJESTY To the Right Honourable Christopher Lord Hatton Baron HATTON of Kirby Comptroller of His Majestie 's Houshold and one of His Majestie 's most Honourable Privie Council MY LORD IN this great Storm which hath dasht the Vessel of the Church all in pieces I have been cast upon the Coast of Wales and in a little Boat thought to have enjoyed that rest and quietness which in England in a greater I could not hope for Here I cast Anchor and thinking to ride safely the Storm followed me with so impetuous violence that it broke a Cable and I lost my Anchor And here again I was exposed to the mercy of the Sea and the gentleness of an Element that could neither distinguish things nor persons And but that he who stilleth the raging of the Sea and the noise of his Waves and the madness of his people had provided a Plank for me I had been lost to all the opportunities of content or study But I know not whether I have been more preserved by the courtesies of my friends or the gentleness and mercies of a noble Enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And now since I have come ashore I have been gathering a few sticks to warm me a few books to entertain my thoughts and divert them from the perpetuall Meditation of my private Troubles and the publick Dyscrasy but those which I could obtain were so few and so impertinent and unusefull to any great purposes that I began to be sad upon a new stock and full of apprehension that I should live unprofitably and die obscurely and be forgotten and my bones thrown into some common charnell-house without any name or note to distinguish me from those who onely served their Generation by filling the number of Citizens and who could pretend to no thanks or reward from the Publick beyond jus trium liberorum While I was troubled with these thoughts and busie to find an opportunity of doing some good in my small proportion still the cares of the publick did so intervene that it was as impossible to separate my design from relating to the present as to exempt myself from the participation of the common calamity still half my thoughts was in despite of all my diversions and arts of avocation fixt upon and mingled with the present concernments so that besides them I could not go Now because the great Question is concerning Religion and in that also my Scene lies I resolved here to fix my considerations especially when I observed the ways of promoting the several Opinions which now are busie to be such as besides that they were most troublesome to me and such as I could by no means be friends withall they were also such as to my understanding did the most apparently disserve their ends whose design in advancing their own Opinions was pretended for Religion For as contrary as cruelty is to mercy as tyranny to charity so is war and bloudshed to the meekness and gentleness of Christian Religion And however that there are some exterminating spirits who think God to delight in humane sacrifices as if that Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had come from the Father of Spirits yet if they were capable of cool and tame Homilies or would hear men of other opinions give a quiet account without invincible resolutions never to alter their perswasions I am very much perswaded it would not be very hard to dispute such men into mercies and compliances and Tolerations mutuall such I say who are zealous for Jesus Christ then whose Doctrine never was any thing more mercifull and humane whose lessons were softer then Nard or the juice of the Candian Olive Vpon the first apprehension I design'd a Discourse to this purpose with as much greediness as if I had thought it possible with my Arguments to have perswaded the rough and hard-handed Souldiers to have disbanded presently For I had often thought of the Prophecy that in the Gospell our Swords should be turned into plow-shares and our Spears into pruning-hooks I knew that no tittle spoken by God's Spirit could return unperform'd and ineffectual and I was certain that such was the excellency of Christ's Doctrine that if men could obey it Christians should never war one against another In the mean time I considered not that it was praedictio consilii non eventûs till I saw what men were now doing and ever had done since the heats and primitive fervours did cool and the love of interests swell'd higher then the love of Christianity but then on the other side I began to fear that whatever I could say would be as ineffectual as it could be reasonable For if those excellent words which our Blessed Master spake could not charm the tumult of our spirits I had little reason to hope that one of the meanest and most ignorant of his servants could advance the end of that which he calls his great and his old and his new Commandment so well as the excellency of his own Spirit and discourses could And yet since he who knew every event of things and the success and efficacy of every Doctrine and that very much of it

Schismatick he that makes unnecessary and supposing the state of things inconvenient impositions or he that disobeys them because he cannot without doing violence to his Conscience believe them he that parts Communion because without sin he could not entertain it or they that have made it necessary for him to separate by requiring such conditions which to no man are simply necessary and to his particular are either sinfull or impossible 2. The Sum of all is this There is no security in any thing or to any person but in the pious and hearty endeavours of a good life and neither sin nor errour does impede it from producing its proportionate and intended effect because it is a direct deletery to sin and an excuse to errours by making them innocent and therefore harmless And indeed this is the intendment and design of Faith For that we may joyn both ends of this Discourse together therefore certain Articles are prescribed to us and propounded to our understanding that so we might be supplied with instructions with motives and engagements to encline and determine our wills to the obedience of Christ. So that Obedience is just so consequent to Faith as the acts of will are to the dictates of the understanding Faith therefore being in order to Obedience and so far excellent as itself is a part of Obedience or the promoter of it or an engagement to it it is evident that if Obedience and a good life be secured upon the most reasonable and proper grounds of Christianity that is upon the Apostles Creed then Faith also is secured Since whatsoever is beside the duties the order of a good life cannot be a part of Faith because upon Faith a good life is built all other Articles by not being necessary are no otherwise to be required but as they are to be obtained and found out that is morally and fallibly and humanely It is fit all Truths be promoted fairly and properly and yet but few Articles prescribed magisterially nor framed into Symbols and bodies of Confession least of all after such composures should men proceed so furiously as to say all disagreeing after such declarations to be damnable for the future and capital for the present But this very thing is reason enough to make men more limited in their prescriptions because it is more charitable in such suppositions so to doe 3. But in the thing itself because few kinds of errours are damnable it is reasonable as few should be capital And because every thing that is damnable in itself and before God's Judgement-seat is not discernible before men and Questions disputable are of this condition it is also very reasonable that fewer be capital then what are damnable and that such Questions should be permitted to men to believe because they must be left to God to judge It concerns all persons to see that they doe their best to find out Truth and if they do it is certain that let the errour be never so damnable they shall escape the errour or the misery of being damned for it And if God will not be angry at men for being invincibly deceived why should men be angry one at another For he that is most displeased at another man's errour may also be tempted in his own will and as much deceived in his understanding For if he may fail in what he can chuse he may also fail in what he cannot chuse his understanding is no more secured then his will nor his Faith more then his Obedience It is his own fault if he offends God in either but whatsoever is not to be avoided as errours which are incident oftentimes even to the best and most inquisitive of men are not offences against God and therefore not to be punished or restrained by men but all such Opinions in which the publick interests of the Commonwealth and the foundation of Faith and a good life are not concerned are to be permitted freely Quisque abundet in sensu suo was the Doctrine of S. Paul and that is Argument and conclusion too and they were excellent words which Saint Ambrose said in attestation of this great Truth Nec Imperiale est libertatem dicendi negare nec Sacerdotale quod sentias non dicere I end with a Story which I find in the Jews Books When Abraham sate at his Tent-door according to his custome waiting to entertain strangers he espied an old man stooping and leaning on his staff weary with age and travell coming towards him who was an hundred years of age he received him kindly washed his feet provided supper caused him to sit down but observing that the old man eat and prayed not nor begged for a blessing on his meat he asked him why he did not worship the God of Heaven The old man told him that he worshipped the Fire onely and acknowledged no other God At which answer Abraham grew so zealously angry that he thrust the old man out of his tent and exposed him to all the evils of the night and an unguarded condition When the old man was gone God called to Abraham and asked him where the stranger was He replied I thrust him away because he did not worship thee God answered him I have suffered him these hundred years although he dishonoured me and couldst not thou endure him one night when he gave thee no trouble Upon this saith the story Abraham fetcht him back again and gave him hospitable entertainment and wise instruction Go thou and doe likewise and thy charity will be rewarded by the God of Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE END ΧΡΙΣΙΣ ΤΕΛΕΙΩΤΙΧΗ A DISCOURSE OF CONFIRMATION ACTS 9.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ALSO A DISCOURSE OF The NATVRE OFFICES and MEASVRES OF FRIENDSHIP WITH Rules of conducting it In a Letter to M. K. P. To which are added Two Letters to Persons changed in RELIGION ALSO Three Letters to a Gentleman that was tempted to the Communion of the ROMISH CHVRCH Dion Orat. 1. de Regno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By JER TAYLOR Chaplain in Ordinary to King CHARLES the First and late Lord Bishop of Down and Connor LONDON Printed for R. Royston Bookseller to the King 's most Excellent Majesty 1673. To His Grace JAMES DUKE OF ORMONDE Lord Lieutenant General And General Governour of His Majestie 's Kingdom OF IRELAND ONE OF THE Lords of His Majestie 's most Honourable Privy Councils of His Majestie 's Kingdoms OF England Scotland and Ireland c. And Knight of the most Noble Order of the Garter May it please your Grace IT is not any Confidence that I have dexterously performed this Charge that gives me the boldness to present it to Your Grace I have done it as well as I could and for the rest my Obedience will bear me out For I took not this task upon my self but was intreated to it by them who have power to Command me But yet it is very necessary that it should be addressed to Your Grace who are as Sozomen