Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	daughter_n	earl_n	elder_a	17,304	5	10.3576	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43506	Keimēlia 'ekklēsiastika, The historical and miscellaneous tracts of the Reverend and learned Peter Heylyn, D.D. now collected into one volume ... : and an account of the life of the author, never before published : with an exact table to the whole.	Heylyn, Peter, 1600-1662.; Vernon, George, 1637-1720.	1681 (1681)	Wing H1680; ESTC R7550	1,379,496	836

than for his deserts in Learning and Integrity in that particular point before spoken of which any generous man would give to his Learned Antagonist For many Lutherans and Calvinists I may say pace tanti viri so angry at a word have not grudged much less judged it any crime to praise the Cardinals Learning Doctrinam nos in ipso commendamus saith a rigid Lutheran Joh. Andr. Quenstedt in his Dial. de pal illust Vir. S. Paul would not stick to call him who was an inveterate Enemy of the Christians Most Noble Festus And though Cardinals we know were originally but Parish-Priests by Pride and Usurpation have made themselves Compeers to Kings that which is unjustly once obtained by time groweth common and familiar that none will refuse to give such their ordinary Titles of honour although they come by indirect means and not by merit to them Bellarmin also was of no poor and base extraction but better than his fellows for which reason he was created Cardinal by Clement the VIII Hunc eligimus saith he quia est nepos optimi sanctissimi pontificis Quenstedt pag. 327. because he was the Nephew of Marcellus the II. who said That he could not see how any one can be saved who sate in the Pontifical Chair Onuph in vit Marc. Non video quomodo qui locum hunc altissimum tenent salvari possunt After these heats of Disputation were over Mr. Heylyn took a Journey to London where he waited on Archbishop Laud then Bishop of Bath and Wells who had heard of all the passages that had happened at Oxford of which Mr. Heylyn gave a more perfect account to his Lordship who was pleased to read over the Supposition at which Dr. Prideaux was so highly offended but the good Bishop of the other side commended it and encouraged Mr. Heylyn in his Studies saying That he himself had in his younger days maintained the same Positions in a Disputation in S. Johns Colledge that Mr. Heylyns Hypothesis could not be overthrown in a fair way exhorting him to continue in that moderate course and that as God had given him more than ordinary gifts so he would pray to God that he and others might employ them in such a way and manner as might make up the breaches in the Walls of Christendom He being now admitted Chaplain to his Majesty the good Bishop instructed him with Counsel and wise cautions how to behave himself in all circumstances suitably to the calling and dignity of his place telling him amongst other things That the King did not love Silk nor Sattin Chaplains which Mr. Heylyn ever observed both young and old never ru●fling in Silks like some of his Brotherhood but went alway in a plain grave and decent habit In November next following he Preached in his course before the King on those words Joh. 4. v. 20. Our Fathers Worshipped on this Mountain c. In which Sermon he declared himself with such smart zeal and with as quick judgment against several errors and corruptions in the Church of Rome that his Sermon was better resented by the King than his Supposition by the Kings Professor in Oxon who though a Right Learned man for his place yet so dogmatical in his own points that he would not abide to be touch'd much less contradicted by Mr. Heylyn Non aliam ob causam nisi quod Virtus in utroque summa fuit Hor. More especially being a great man at that time very popular in the University profoundly admired by the Junior Masters and some of the Seniors inclined to Puritanism his own College then observed to be the Nurse of West-Countrey-men in Puritan principles Mr. Heylyn could expect no favour nor fair dealing in the way of Disputation when it ran contrary to the Professors humour After these Academical contests growing weary of Obs and Sols in Scholastical Disputations which was ever opposite to his genius and for this purpose unwilling to be always Cloystred up within the Walls of his College where he must be tied to such Exercises besides a man of an airy and active spirit though studious and contemplative would not perpetually be devoted to a melancholy recluse life Therefore he resolved to Marry and try his fortune in the World Neque aliud probis quam ex matrimonio solatium esse saith the good Author Tacit. Hist lib. 4. Marriage is the only comfort of minds honestly given accordingly a fair Fortune was offered to him viz. A Wife with a thousand pounds Portion a Gentlewoman of a very Ancient Family and of as excellent Education Mrs. Leticia High-gate third Daughter of Thomas High-gate of Heyes Esq one of his Majesties Justices of Peace for the County of Middlesex who in his younger days whilst his Elder Brother was alive had been Provost-Marshal-General of the Army under the Earl of Essex at the action of Cales and of Margery Skipwith his Wife one of the Daughters of that Ancient Family of the Skipwiths in the County of Leicester which said Thomas Heygate the Father was second Son of that Thomas Heygate who was Field-Marshal-General of the English Forces before S. Quintins under the command of the Earl of Pembroke Anno Dom. 1557. and of Eliz. Stoner his Wife a Daughter of the Ancient Families of the Stoners in Oxfordshire To this Marriage Mr. Heylyn was induced because he could not make better choice for the excellency of her Person Wit and Friends besides a considerable Portion all concentring together for his more happy contentment and because Mr. Edward Heylyn his Elder Brother had before Married a Sister of this Lady another of the Daughters of the said Thomas Heygate His Seat was at Minster Lovel in the County of Oxford where his Son to whom Dr. Heylyn was Uncle now liveth viz. Hen. Heylyn Esq one of his Majesties Justices of the Peace for that County an ancient Colonel and excellent Commander in the Army of King Charles the First and a most accomplisht Gentleman in all respects to the honour of his Family Near which place of Minster he had the Advouson of Bradwell a very good Living in Glocestershire together with a Rent-charge of Inheritance paid him out of the Mannor of Lechlad He parted with his Title to Bradwell resolving to lay the foundation of his following Fortune by his own Industry and not to bury himself in the unimprovable way of a rural life He found out an honest Art by which he might recommend himself to the Patronage of some noble mind and that was to assert the History of St. George Patron of the most Noble Order of the Garter a business as he tells the King in his Epistle Dedicatory of so intricate and involv'd a nature that he had no guide to follow nor any path to tread but what he made unto himself And it had never come to perfection had not so able an hand as Mr. Heylyn's undertaken it whose accomplishments and industry were superior to every thing but

Faith as it cometh not by mans will as the Papists falsly pretend but only by the Election and free gift of God so it is only the immediate cause whereto the promise of our salvation is annexed according as we read And therefore of faith is the inheritance given as after grace that the promise might stand sure to every side Rom. 4. and in the same Chapter Faith believing in him that justifieth the wicked is imputed to righteousness And this concerning the causes of our salvation you see how Faith in Christ immediately and without condition doth justifie us being solicited with Gods mercy and Election that wheresoever Election goeth before Faith in Christ must needs follow after And again whosoever believeth in Christ Jesus through the vocation of God he must needs be partaker of Gods election whereupon resulteth the third note or consideration which is to consider whether a man in this life may be certain of his election To answer to which question this first is to be understood that although our election and vocation simply indeed be known to God only in himself a priore yet notwithstanding it may be known to every particular faithful man a posteriore that is by means which means is Faith in Christ Jesus crucified For as much as by Faith in Christ a man is justified and thereby made the child of salvation reason must needs lead the same to be then the child of election chosen of God to everlasting life For how can a man be saved but by consequence it followeth that he must also be elected And therefore of election it is truly said de electione judicandum est à posteriore that is to say we must judge of election by that which cometh after that is by our faith and belief in Christ which faith although in time it followeth after election yet this the proper immediate cause assigned by the Scripture which not only justifieth us but also certifieth us of this election of God whereunto likewise well agreeth this present Letter of Mr. Bradford wherein he saith Election albeit in God it be the first yet to us it is the last opened And therefore beginning first saith he with Creation I come from thence to Redemption and Justification by faith so to election not that faith is the cause efficient of election being rather the effect thereof but is to us the cause certificatory or the cause of our certification whereby we are brought to the feeling and knowledge of our election in Christ For albeit the election first be certain in the knowledge of God yet in our knowledge Faith only that we have in Christ is the thing that giveth to us our certificate and comfort of this election Wherefore whosoever desireth to be assured that he is one of the Elect number of God let him not climb up to Heaven to know but let him descend into himself and there search his faith in Christ the Son of God which if he find in him not feigned by the working of Gods Spirit accordingly thereupon let him stay and so wrap himself wholly both body and soul under Gods general promise and cumber his head with no further speculations knowing this that whosoever believeth in him shall not perish Joh. 3. shall not be confounded Rom. 9. shall not see death Joh. 8. shall not enter into judgment Joh. 5. shall have everlasting life Joh. 3.7 shall be saved Matth. 28. Act. 16. shall have remission of all his sins Act. 10. shall be justified Rom. 3. Gal. 2. shall have floods flowing out of him of the water of life Joh. 7. shall never die Joh. 11. shall be raised at the lest day Joh. 6. shall find rest in his soul and be refreshed Matth. 11. c. Such is the judgment and opinion of our Martyrologist in the great point of Predestination unto life the residue thereof touching justification being here purposely cut off with an c. as nothing pertinent to the business which we have in hand But between the Comment and the Text there is a great deal of difference the Comment laying the foundation of Election on the Will of God according to the Zuinglian or Calvinian way but the Text laying it wholly upon faith in Christ whom God the Father hath Predestinate in Christ unto eternal life according to the doctrine of the Church of England The Text first presupposeth an estate of sin and misery into which man was fallen a ransom paid by Christ for man and his whole Posterity a freedom left in man thus ransomed either to take or finally to refuse the benefit of so great mercy and then fixing or appropriating the benefit of so great a mercy as Christ and all his merits do amount to upon such only as believe But the Comment takes no notice of the fall of man grounding both Reprobation and Election on Gods absolute pleasure without relation to mans sin or our Saviours sufferings or any acceptation or refusal of his mercies in them As great a difference there is between the Author of the Comment and Bishop Hooper as between the Comment and the Text Bishop Hooper telleth us cap. 10. num 2. that Saul was no more excluded from the promise of Christ than David Esau than Jacob Judas than Peter c. if they had not excluded themselves quite contrary to that of our present Author who having asked the question why Jacob was chosen and not Esau why David accepted and Saul refused c. makes answer that it cannot otherwise be answered than that so was the good will of God And this being said I would fain know upon what authority the Author hath placed Nachor amongst the Reprobates in the same rank with Esan Pharaoh and Saul all which he hath marked out to reprobation the Scripture laying no such censure on Nachor or his Posterity as the Author doth Or else the Author must know more of the estate of Nachor than Abraham his Brother did who certainly would never have chosen a Wife for his Son Isaac out of Nachors line if he had looked upon them as reprobated and accursed of God I observe secondly that plainly God is made an accepter of persons by the Authors doctrine For first he telleth us that the elder Son had a better will to tarry by his Father and so did indeed but the fatted Calf was given to the younger Son that ran away and thereupon he doth infer that the matter goeth not by the will of man but by the will of God as it pleaseth him to accept I observe thirdly that Vocation in the Authors judgment standeth upon Gods Election as the work thereof whereas Vocation is more general and is extended unto those also whom they call the Reprobate and therefore standeth not on Election as the Author hath it For many are called though out of those many which are called but a few are chosen Fourthly I observe that notwithstanding the Author builds the doctrine of Election on Gods