Selected quad for the lemma: peace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
peace_n	conscience_n	good_a	quiet_a	4,842	5	9.8994	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70223	The history of Whiggism, or, The Whiggish-plots, principles, and practices (mining and countermining the Tory-plots and principles) in the reign of King Charles the First, during the conduct of affaires, under the influence of the three great minions and favourites : Buckingham, Laud, and Strafford, and the sad forre-runners and prologues to that fatal-year (to England and Ireland) 41 : wherein (as in a mirrour) is shown the face of the late (we do not say the present) times.	Hickeringill, Edmund, 1631-1708.	1682 (1682)	Wing H1809; Wing H1825C; ESTC R12704	66,369	53

wrong by Law or without Law by or without the Magistrate Tant The Article you mention sayes it is lawful to wear Weapons and serve in the Wars at the Command of the Magistrate Whigg Right I say no other the other resisting without the Magistrate is onely in a Christians own Defence the dictates of the Law of God the Law of Nature the Law of Wisdom reason and Prudence the Law that Worms and all Creatures have of Self-preservation he 's accessary to his own Death and felo de se that resists not a Murtherer or a Robber Tant Ay but suppose the Magistrate take your Goods violently against Law Whigg That also is impossible for as he is a Magistrate he acts by Law and cannot possibly Act as a Magistrate but by having the Law on his side if he has not the Law to Vouch him he Acts not like a Magistrate but as a Robber but this must be certain clear and evident otherwise Resistance is a Sin Tant This is right Whiggish Principles and Whiggish Doctrines and Whiggish Practices Whigg This is the old English Practice and the dictates of right Reason and the Law Tant Where did you learn these Doctrines Whigg I cannot well tell where first I had them for they are connate and coeval with the reason of every Wise man and Good man but I think I first had them in Print out of a Sermon Preach't by one of the Kings Chaplains in Ordinary William Haywood D. D. Preacht before his Majesty at Newport in the Isle of Wight during the time of the Treaty there for Peace betwixt the King Charles 1. and the Parliament upon a suitable Text Rom. 12.18 If it be possible as much as lyeth in you live peaceably with all men Where excellently and suitably he Discourses of the first words of the Text I 'le repeat onely his own words in Print in descant upon the words If it be possible namely He sayes A form of Speech this is which implieth often Difficulties in the business and sometimes Impossibility difficult where the Parties to be reconciled are froward and self-willed Enemies to Peace in Davids language Impossibility where no Agreement will be had without loss of a good Conscience Where Gods Honour or the administration of Justice or the discharge of our calling lieth at stake so that we cannot have Peace with men unless we be irreligious unjust or unfaithful In the former case where Peace is only difficult that should stir up our dilgence the rather endeavour with so much the more Patience and unwearied Industry to overcome the frowardness of those we have to deal with and where so precious a Jewel as Peace is to be compassed with expence of our labour or our substance there spare for no cost or pains But where it is impossible to a Servant of God where nothing will do it but the sale of a good Conscience there rouse up our courage and prefer not outward Peace before inward mens contentment or our own temporal commodity or safety before Gods Honour our Souls quiet and the publick good But it will here be demanded How we may know when Peace is possible when not Six cases are mentioned by some Divines ye may referr them to the three heads aforenamed of Religion Justice and Faithfulness in our calling Of Religion first God himself in case his publick Worship be indangered enjoyns us flatly to break the Peace If thy Brother the son of thy Mother or thy Son or thy Daughter or the Wife of thy bosom or thy friend which is as thine own Soul entice thee secretly saying Let us go and Serve other Gods which thou shalt not know c. Thou shalt not consent unto him nor hearken unto him neither shall thine eye pitty him Thou shalt not spare nor conceal him but thou shalt surely kill him thy hand shall be first upon him and afterward the hand of all the People Deut. 13.6 Thus ye are to understand it in case of Temptation to manifest Idolatry and Popery is clearly prov'd to be Idolatry Blasphemy Heresie or Apostacy from the true Faith and Worship of God we can have no Peace nay we can have no Mercy we are not allowed to spare and conceal the party so tempting us but deliver him up to just Punishment be he never so near or dear to us Secondly where our selves are Persecuted for Religion or Vertue or Obedience to Gods Law in any kind and there is no way of satisfying our Persecutors or delivering our selves from trouble but by denying our Faith yielding up our Vertue or violating our Obedience to Gods Commandments In these two cases the one offensive the other defensive for preservation of our Religion and our Duty to God no Peace possible Two other cases follow which belong to Justice One where we are passive or those who are one with us and we are violently assaulted contrary to Law and Equity We may then break the Peace for our own Preservation in defending our selves so we do it Cum moderamine inculpatae tutelae go not beyond what is needful to our honest defence or theirs who depend on us as our Wives Children or Family The like holds when we are violently handled because we will not joyn with others in breaking Peace and trampling down Justice Cast in thy lot among us We will find all precious substance and fill our Houses with spoil Prov. 1.13 Thus where in defence of Justice to our selves and our own private being Innocent and against wrongful Authority our Lot is to be passive Another case may fall out wherein it becomes us to be active though our selves in our particular Interest suffer not and that is where we see our innocent neighbours wrongfully abused and distressed to extremity by lawless hands we may there rise up in rescue of oppressed Innocence and do as much in our neighbours case as we would wish done in our own Thus Lot resisted the Sodomites in behalf of the Angels whom they Invaded with violence And Moses succoured the Israelite striving with the Egyptian Exod. 2.12 And thus every good man armed with wealth and power may and ought to stand up in defence of the poor Widow and fatherless against their tyrannous oppressors Nor are they breakers of the Peace in so doing but these cruel grinders of the Poor whom they resist Now Tantivee what think you of your Doctrine that Christians may use no other Weapons but Prayers and Tears and what your Design may be in Preaching up and every Sunday inculcating such Crambee Doctrine at this Juncture I do not know it looks like a Set-business What think you of Dalilah's Policy the crafty Whore was Brib'd to Betray Sampson but the Philistines durst not set upon him 'till he was Bound for they had woful Experience of his Whiggish Valour therefore they hire the Hireling to Bind him first that they might securely Spoil him a very crafty Piece of Politicks Tant Ay and if all you Whiggs

fear of Hell and Purgatory does affright Tant Brave doings In Athens Themistocles was Governour and Rul'd the City his Wife rul'd him and her Son rul'd her where then were lodg'd the Reyns of Government Tory. What 's that to us here in England good Impertinent Whigg Do not interrupt us you Parson with your Nonsensical Prate out of old Notes which you read devoutly out of Sybthorp Manwaring and Mountague do not mistake your self you think the People of Athens had a brave time on 't luscious doings if you had liv'd there you would have known where and to whom you would make your special Addresses and close Applications Tory. Archbishop Abbot was quite out of play for refusing to License that doughty Sermon to which he made many rational exceptions as namely in Page 2. to these words And whereas the Prince pleads not the power of Prerogative and in page 8. The Kings Duty is first to direct and make Laws and page 10. If nothing may excuse from active Obedience but what is against the Law of God or of Nature or Impossible How does this agree with Page 5. That all Subjects are bound to all their Princes according to the Laws and Customs of the Kingdom wherein they live he might have honestly added and no otherwise and Page 12. yea all antiquity to be absolutely for absolute Obedience to Princes in all Civil and Temporal things Tant Hey day this is like Pope Boniface to Philip the fair of France Sciat te in Temporalibus Spiritualibus nobis subjacere Whigg They do not say in Spiritual things they would have their Prince absolute over all but themselves but is that Position agreeable to the great Charter and many more Acts of Parliament in Edw. 1. and Edw. 3. That the Subjects shall not be grieved to sustain any Charge or Aid but by the Common Assent and that in Parliament and the Petition of Right at large Confirms the same by the Repetition of many more Statutes to that purpose Tory. Enough Enough of this Tant What Opinion had Archbishop Abbot of Dr. Laud Tory. He soon found him and said his Life in Oxford was to pick quarrels in the Lectures of the Publick Readers and to give notice of them to the Bishop of Durham that he might fill the Ears of King James with Discontents against the honest men that took Pains in their Places and settled the truth which he called Puritanisme in their Auditors It was an Observation what a sweet man this was like to be that the first observable Act that he did was the Marrying the Earl of D. to the Lady R when it was notorious to the World that she had another Husband King James did for many years take this so ill that he would never hear of any great Preferment of him The Bishop of Lincoln Doctor Williams got him at length advanc't to the Bishoprick of St. Davids which he had not long enjoy'd before he began to undermine his Benefactor Tant That Ingratitude is inexcusable Tory. He continued his Rancour against him to his utmost to the very last Whigg Ay Archbishop Abbot that had woful cause to know him gave this Character of Land that such was his aspiring nature That he would underwork any man in the World so that he might gain by it Tory. The little man had a high towring Spirit which made the Kings Jester Archee who would needs say Grace before the King when little Bishop Laud was present in these words Great Praise be given to God and little Laud to the Devil Whigg The worst Crime that was laid to his Charge was the Countenancing Arbitrary and illegal Taxes recommended by Sybthorp and Manwaring and abetting these Sycophants which some call Crimen lesae majestatis Legis Regis There cannot be a greater Treason than an endeavour to rob the King of his Goodness Truth Conscience Trust and fidelity to his People nor a readier Road to Ruine The Kings Prerogative is the guard of the Subjects Liberties and Peace he has no Prerogative but what the Law gives him much less any Prerogative against Law Equity Reason Conscience and Justice though Sycophants for vile ends would so have stretch't it They wore the old Text thredbare Give unto Caesar the things that are Caesars in those Tantivee-dayes Tant Why so Whigg If you will not be Angry Parson I 'le tell you a Story a true one of my own certain knowledge and remembrance that will for ever Spoyl hereafter all your Tantivee-Sermons on that Text. Tant Nay if it be such a spoyl-Sermon-story keep it to your self for I have four Sermons upon that Text ready writ and they will last me with Repetitions you know and eeking out two whole Months Tory. Prythee Whigg let 's hear your story however let the Parson storm as he pleases or be disappointed Whigg Before one of the wisest Kings that ever England had King James did one D. Harsnet Preach a Tantivee-Sermon on that Text Give unto Caesar but his Sermon poor man instead of getting thanks for the same had the Hap that afterwards befell Manwarings Sermon it happened to be Burnt by the common Hangman Tant Hard Hap what was the matter Whigg Onely for asserting as thou hast done twenty times That all mens Goods and Moneys are Caesars for which the Parliament though the Sermon was Preached in the Kings Chappel at Whitehall call'd my Gentleman coram nobis taking great offence thereat Tant What was that Doctor Harsnet Whigg He was afterwards made Bishop of Chichester and then Bishop of Norwich just as Mr. Mountague leapt and perhaps upon the same rise and advantage of the ground Tantiviisme and for the same Covetous reason too because the Norwich Bishoprick is the richer and then leapt to Yorks Archbishoprick Tory. But King James disown'd the Doctor in that affair and did not own him therein Whigg Yes yes I told you he was a wise King and used to say that he was a Tyrant that did not rule according to Laws and calmed the business moderating thus and saying that the Bishop onely failed in this When he said the Goods were Caesars he did not add they were his according to the Laws and Customs of the Country wherein they did live Tory. I do not deny but the Bishops had great Sway and influence over affairs both in Church and State if the Lord Faukland's Speech in Parliament to that purpose was well Calculated for those times Tant I have heard much Discourse of the Speech of that Lord so fam'd for his Learning and Loyalty as well as Nobility but I could never get a sight of it Whigg It was call'd the true Picture of those times pourtraying that modern Episcopacy to the life Anno 1640. and here it is Tant Read it Whigg The whole would be tedious I 'le read part of it thus he begins MAster Speaker he is a great stranger in Israel who knows not that this Kingdom hath long laboured under many

in these words Le Roy Alfred ordcigna pur usage perpetuel que a deur foits per lan on plus sovene pur mistier in temps de Peace le Assembler a Londres put Parliementer surle guidement del People de dieu coment gents soy garderent de Pegers viverent in quiet receiverent droit per certain usages Saints Judgments King Alfred Ordaineth for an usage Perpetual that Twice a Year or oftner if need be in time of Peace they shall Assemble themselves at London to Treat in Parliament of the Government mark that of the People of God how they should keep themselves from Offences should live in quiet and should receive right by certain Laws and Holy Judgments Tory. Right for Standing Privy Councels or long Standing Parliaments may be Pentioners to Foraign States may give Councel for their own ends but a frequent Parliament is uncapable of being Brib'd and most improbable to give any Advice against the Common-weal Common-benefit of King and People Tant In Troth I am at a loss to find out a Reason why any should Address and be Thankful for Dissolving a Parliament Whig And yet your Hand was one of the first to an Address of like nature Heark you you know when and where Tant No more of that I am of another mind now But what says the Lord Coke the Laws Oracle and Apollo concerning the said Statute of King Alfred Whig He saith that the threefold end of this Great and Honourable Assembly of Estates is there declared First That the Subjects might be kept from offending that is that Offences might be prevented both by good and provident Laws and by the due Execution thereof Secondly That men might live safely and in quiet Thirdly That all men might receive Justice by certain Laws and Holy Judgments that is to the end that Justice might be the better Administred that Questions and Defects of Law might by the High-Court of Parliament be planed reduced to certainty and adjudged c. In short Si vetustatem spectes est anquessima si dignitatem est Honoratissima si Jurisdictionem est capacissima If you regard Antiquity the Parliament is the most Ancient Court if Dignity the most Honourable if Jurisdiction the most Soveraign and is a part of the frame of the Common-Law which is called usually Leges Anglicae Tant I thought the Parliament had beginning only since Magna Charta in the Reign of Hen. 3. which is not so very Ancient Whig Some of your Tantivees have said so and writ so but it is your ignorance or worse King Hen. 1. Surnamed Beauclark writ to Pope Pascal saying Notum habeat Sanctitas vestra quod me vivente auxiliante Deo Dignitates usus Regninostri Angliae non imminentur siego quod absit in tanto me dejectione ponerem optimates mei totus Angliae populus id nullo modo pateretur Your Holiness may please to understand that as long as I live by the help of God the Dignities and Customs of our Realm of England shall never be impared or diminished to which if I should which God forbid be so high-base as poorly to condescend my Lords and Commons of England would by no means permit the same Judge then how dangerous it is to change the Ancient Customs and usages of the Common Law much less the greatest and most useful of all the rest frequent and uninterrupted Sessions of Parliament without which the Liberties and Franchises have been and may be taken away remedilesly By the Canon Law Children born before Marriage Solemnized were Legitimate if Matrimony afterwards followed which is contrary to our Common Law This was William the Conqueror's Case who is said to be the Son of a Arlot so notorious that all Whores are since called Harlots for her sake yet William of Malmesbury says that Robert Duke of Normandy his reputed Father did after William was Born Marry his Mother Arlot which did Legitimate William by the Canon Law but it reaches not England For in the like Case when the Bishops would have ruled it according to the Papal Decree Omnes Comites Barones una voce respondement quod nolunt leges Anglicae mutare All the rest of the Lords Earls and Barons with one voice cryed out We will not change the Laws of England accounted the wisest Laws in the World but they must be the weakest and most deficient if it be Arbitrary whether Parliaments a Fundamental Constitution may or may not have a Being or only be born to die namely only to be called together that they may be Dissolv'd Therefore even the late Act for holding Parliaments once in three years or oftner if need be made by that Parliament that from the numerous Pentioners therein is commonly but Improperly called for distinction the Pentioners Parliament amongst the many precious Statutes they made take care and provide that Parliaments shall not only be called but sit and be held or else of what use is this Soveraign Remedy if it be not made use of It would be a Mock-Remedy and Mock-Parliament if it only be call'd together to be Dissolv'd This would defeat the very Letter of the Law as well as the true intent meaning and benefit thereof For if a Gracious and good King as King Charles I. is reported to be had such Horrible Oppressions and Violence committed in his Reign as Loanes Ship-money Illegal Seizures of mens Estates Liberties Free-quarter Coat and Conduct-money and False Imprisonment during his Reign contrary to Law as he acknowledged by after Statutes that condemned them If Papists were prefer'd to Offices of great Trust Military and Civil and if his Favorite the Earl of Strafford raised an Army of Papists 8000. and ruled by them committed such Hainous Enormities and Misdeeds that he was not fit to be a Puny Constable and committed such Tyrannies and Cruelties that no Record can parallel And if no remedy was found to these mischiefs but a Parliament and that not suffered to be for 12 long years together Oh Fruitless Remedy of a Parliament Oh dull and Improvident Ancestors That were wise above all the World to make good Laws for securing our Liberties and Properties of which they were Tenacious to the death And yet that the Law that secures these should not be able to secure it self but to grant a Prerogative to make all null and void at pleasure If such mischiefs happened during the Reign of a Gracious King what may not happen in a Reign less Gracious Penelope's Webb which she weav'd all day and undid all again at night might be a Fable but this the moral of it that our Laws which our wise Ancestors had been long contriving to save us from Arbitrary sway should all be unravell'd again and leave us by a Prerogative of which the Law is the Author to meer good will and pleasure Tory. I must needs say that the Law which should be Wise Holy and Good would be