Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	know_v	time_n	17,015	5	3.8228	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41506	The six book-sellers proctor non-suited wherein the gross falsifications, and untruths, together with the inconsiderate and weak passages, found in the apologie for the said book-sellers, are briefly noted and evicted, and the said book-sellers proved so unworthy, both in their second beacon-fired, and likewise in their epistle written in the defence of it, that they are out of the protection of any Christian, or reasonable apologie for either / by John Goodwin.	Goodwin, John, 1594?-1665.	1655 (1655)	Wing G1203; ESTC R8425	15,328	24

Francis Nethersole or Mr. Jenkins inasmuch as I made not silence my Refuge when I answered them Yea and that it is no arduous case to answer his Apologie since I have not made silence my Refuge from the face of it Yet I confess there is a strain of prudence in the saying For in case I should answer him as I have done either Sir Francis Nethersole or Mr. Jenkin as perhaps I now have done it is his wisdome to arm himself with a resolution against troubling himself with a reply because in such a case it is like to be a trouble indeed to him and this to little purpose A Postscript BEcause the man of no name chargeth me pag. 9. with speaking in favour of all cursed and damnable Doctrines meaning as he saith for the toleration and against the suppression of them besides what I have already answered to this charge that He and His may understand that long before either his daies or mine there were men both wiser and learneder and I fear more conscientious and pious then either of us that speak as much or more then ever I did for a toleration in such a sence as ever I pleaded for any of such Doctrines which he I doubt not will call as well he may accursed and damnable I shall supply part of the vacant paper with some passages which he may read as I have done in Hugo Grotius De Jure Belli Lib. 2. cap. 20. 50 c. First he transcribes out of Salvianus Bishop of Marseilles these words declaring his tendernesse about the punishing or rather for the non-punishing even of Arrian Heretiques Haeretici sunt sed non scientes denique apud nos sunt haeretici apud se non sunt nam in tantum se Catholicos esse judicant ut nos ipsos titulo haereticae pravitatis infament Quod ergo illi nobis sunt hoc nos illis Nos illos injuriam divinae generationi facere certi sumus quod minorem Patri filium dicunt Illi nos injuriosos Patri existimant quod aequales esse credamus Veritas apud nos est sed illi apud se esse pr sumunt Hono● Dei apud nos est sed illi hoc arbitrantur honorem Divinitatis quod credunt In officiosi sunt sed illis hoc est summum Religionis officium Impij sunt sed hoc putant summam esse pietatem Errant ergo sed bono animo errant non odio sed affectu ' Dei honorare se Dominum atque amare creden●es Quamvis non habeant rectam fidem illi tamen hoc perfectam Dei aestimant charitatem Et qualiter pro hoc ipso falsae opinion●● errore in die judicij puniendi sunt nemo potest scire nisi judex Interim idcircò eis ut reor patientiam Deus commodat quia videt evs etsi non recte credere affectu tamen piae opinionis errare i. e. They are Heretiques but against their knowledge they are so in our opinion but not in their own for they think themselves so far to be Catholique or Orthodox that they defame us with the title of Heresie Therefore what they are in our opinion we are in theirs We are sure they do wrong to the divine generation in saying The Son is lesse then the Father They beleeve that we do wrong unto God the Father in holding that the Son is equal to him The truth is with us but they presume it is with them The honour of God is with us but they are of opinion that by their beleef they honour the God-head They are officious amisse but what they do they judge to be the chief duty of Religion They are impious but they think it to be true piety They erre but they erre with a good mind not out of hatred but out of affection unto God beleeving that by this they honour and love their Lord Though they have not the right Faith yet they think this is the perfect love of God and how they are to be punished at the day of judgement for this errour of a false opinion none knows but the judge himself In the mean time as I think God lendeth them his patience because he sees that though they do not beleeve aright yet they erre out of an affection to a pious opinion By the way the Christian equanimity of this man being a Bishop towards poor creatures who in the simplicity of their minds shall turn aside into by-waies of errour though very dangerous in things appertaining unto God may make Mr. Anonymus his cheeks to change colour as his own phrase is when he breaths out fines imprisonment banishment fire sword gibbet and what not against poor weak and foolish men onely for not being as quick-sighted to discern the truth from errour as he presumes himself to be or for not having possibly obtained from God the like grace and means for his comming to the knowledge of the truth which himself hath done The fore-mentioned Author rehearseth likewise in the place directed unto these words out of Austin Tom. 6. Cnntrà Epistolam Manichaei cap. 2. though he nameth not the place where this worthy Father disclaimeth all severity of proceedings against the Manichees though a most vile and pernicious sect of Hereticks Illi in vos saeviant qui nesciunt cum quo labore verum in veniatur quà difficile caveantur errores Illi in vos saeviant qui nesciunt quàm rarum arduum est carnalia phantasmata piaementis serenitate superare Illi in vos saeviant qui nesciunt cum quantâ difficultate sanetur oculus interioris hominis ut possit intueri solem summum non istum quem vos collitis coelesti corpore oculis carreis hominum et pecorum fulgentem atque radiantem sed illum de quo scriptum est per Prophetam Ortus est mihi justitiae Sol et de quo dictum est in Evangelio Erat lumen verum quod illuminat omnem hominem venientem in hunc mundum Illi in vos saeviant qui nesciunt quantis suspirijs gemitibus fiat ut ex quantulacumque parte possit intelligi Deus Postremo illi in vos saeviant qui nullo tali errore decepti sunt quali vos deceptos vident Ego autem saevire in vos omninò non possum quos sicut me ipsum illo tempore ità nunc debeo sustinere tantâ patientiâ vobiscum agere quantâ mecum egerunt proximi mei cum in vestro dogmate rabiosus caecus errarem i. e. Let those be fierce or cruel to you that know not with what labour truth is to be found and with how great difficulty errours are avoided Let those be cruel to you who know not how rare and of how difficult an attainment it is to overcome carnal phantasms and conceits by the serenity and clearnesse of a pious mind Let those again deal cruelly with you who are ignorant with how great difficulty the eye of the inner man is healed that it may look uponand behold the highest Sun not that which you worship as subsisting with an heavenly body which shines with his beams in the fleshly eyes both of men and beasts but that Sun of whom it is written by the Prophet The son of righteousnesse hath risen unto or upon us and of whom it is said in the Gospel He was the true light which inlighteneth every man that commeth into the world Let those yet again cruelly handle you who know not with what deep sighings and groanings of soul even a little true understanding of God is obtained Lastly let those exercise cruelty towards you who never were themselves deceived with any such errour as now they perceive you deluded with But as for me I can at no hand be fierce or cruel towards you whom I ought now to bear with patiently as I did with my selfthen when I was one of you yea and to intreat you with as much patience as my neighbours Orthodox Christians shewed to me when I wandered like a mad and blind man in your opinion The fore-named Author in the place specified to these two large transcriptions out of the two renowned Fathers mentioned subjoyneth upon the same argument as followeth In Arrianam haeresin acriter invehitur Athanasius Epist ad soli●ari●s quòd prima in contradicentes usa esset judicum potestate quos non potuisset verbis inducere eos vi plagis carceribusque ad se pertrahere amniteretur Atque ita inquit seiqsam quàm non sit pia nec Dei cultrix manifestat respiciens in fallor ad illud quod legi ur Gal. 4. 29. Similia habet Hilarius ad Constantium In Galliâ jam olim damnati sunt Ecclesiae judicio Episcopi qui ut Priscillianistas gladio animadvertere●ur curaverant in Oriente damnata Synodus quae in Bogomili exustionem consenserat Sapienter dixit Plato errantis paenam esse doceri i. e. Athana●…us sharply inveigheth against the Arrian Heresie in his Epistle to the Solitarians because they made use of the chief power of the civil Judges against those who contradicted their opinion and indeavoured by force stripes prisonsto draw them over unto them whom they could not induce or perswade by arguments And so saith he it manifesteth it self not to be truly pious nor reverential of God herein respecting if I mistake not that which is written Gal. 4. 29. But as then he that was born after the flesh persecuted him that was born after the spirit c. Hilary hath the like writing to Constantius In France those Bishops were long since condemned by the judgement of the Church who procured the Priscillian Heretiques to be punished with the sword And that Synod was likewise damned in the East which had consented to the burning of Bogomilus It was wisely said by Plato that he that erreth is to be punished by being taught ERRATA Page 4. l. 25. r. with the l. 26. r. High-Presbyterian p. 6. l. ult. after knowledg insert p. 10. l. 21. r. musis p. 14. l. 1. r. sheweth p. 16. l. 28. r. wisdemeanors FINIS a Harpocrates was worshipped by the Egyptians as the God of silence