Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	zeal_n	zealous_a	105	3	8.6686	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63754	Deus justificatus. Two discourses of original sin contained in two letters to persons of honour, wherein the question is rightly stated, several objections answered, and the truth further cleared and proved by many arguments newly added or explain'd. By Jer. Taylor D.D.	Taylor, Jeremy, 1613-1667.; Taylor, Jeremy, 1613-1667. Deus justificatus, or, A vindication of the glory of the divine attributes in the question of original sin.; Taylor, Jeremy, 1613-1667. Answer to a letter written by the R.R. the Ld Bp of Rochester.	1656 (1656)	Wing T311A; ESTC R220790	75,112	280

is an Eternal reward for evil ones And who would not deride this way of arguing As by our Fathers we receive temporal good things so much more do we by God but by God we also receive an immortal Soul therefore from our Fathers we receive an immortal body For not the consequent of a hypothetical proposition but the antecedent is to be the assumption of the Syllogisme This therefore is a fallacy which when those wise persons who are unwarily perswaded by it shall observe I doubt not but the whole way of arguing will appear unconcluding Object 6. But it is objected that my Doctrine is against the ninth Article in the Church of England and that I heare Madam does most of all stick with your Honour Of this Madam I should not now have taken notice because I have already answered it in some additional papers which are already published but that I was so delighted to hear and to know that a person of your interest and Honour of your zeal and prudence is so earnest for the Church of England that I could not pass it by without paying you that regard and just acknowledgment which so much excellencie deserves But then Madam I am to say that I could not be delighted in your zeal for our excellent Church if I were not as zealous my self for it too I have oftentimes subscribed that Article and though if I had cause to dissent from it I would certainly do it in those just measures which my duty on one side and the interest of truth on the other would require of me yet because I have no reason to disagree I will not suffer my self to be supposed to be of a Differing judgement from my Dear Mother which is the best Church of the world Indeed Madam I do not understand the words of the Article as most men do but I understand them as they can be true and as they can very fairely signifie and as they agree with the word of God and right reason But I remember that I have heard from a very good hand and there are many alive this day that may remember to have heard it talk'd of publickly that when Mr. Thomas Rogers had in the yeer 1584. published an exposition of the 39. Articles many were not onely then but long since very angry at him that he by his interpretation had limited the charitable latitude which was allowed in the subscription to them For the Articles being fram'd in a Church but newly reform'd in which many complied with some unwillingnesse and were not willing to have their consent broken by too great a straining and even in the Convocation it self so many being of a differing judgement it was very great prudence and piety to secure the peace of the Church by as much charitable latitude as they could contrive and therefore the Articles in those things which were publickly disputed at that time even amongst the Doctors of the Reformation such were the Articles of predestination and this of Original sinne were described with incomparable wisdom and temper and therefore I have reason to take it ill if any man shall denie me liberty to use the benefit of the Churches wisdom For I am ready a thousand times to subscribe the Article if there can be just cause to do it so often but as I impose upon no man my sense of the Article but leave my reasons and him to struggle together for the best so neither will I be bound to any one man or any company of men but to my lawful Superiours speaking there where they can and ought to oblige Madam I take nothing ill from any man but that he should think I have a lesse zeal for our Church then himself and I will by Gods assistance be all my life confuting him and though I will not contend with him yet I will die with him in behalf of the Church if God shall call me but for other little things and trifling arrests and little murmurs I value none of it Quid verum atque decens curo rogo omnis in hoc sum Condo compono quod mox depromere possim Nullius addictus jurare in verba Magistri Quo me cunque rapit tempestas deferor I could translate these also into bad English verse as I do the others but that now I am earnest for my liberty I will not so much as confine my self to the measures of feet But in plain English I mean by rehearsing these latine verses that although I love every man and value worthy persons in proportion to their labours and abilities whereby they can and do serve God and Gods Church yet I inquire for what is fitting not what is pleasing I search after wayes to advantage soules not to comply with humours and Sects and interests and I am tied to no mans private opinion any more then he is to mine if he will bring Scripture and right reason from any topic he may govern me and perswade me else I am free as he is but I hope I am before hand with him in this question I end with the words of Lucretius Desine quâ propter novitate exterritus ipsâ Expuere eo animo rationem sed magis acri Judicio perpende si tibi vera videtur Dede manus aut si falsa est accingere contrà Fear not to own what 's said because 't is true Weigh well and wisely if the thing be true Truth and not conquest is the best reward 'Gainst falshood onely stand upon thy guard The End MADAM I Humbly begge you will be pleased to entertain these papers not onely as a Testimony of my Zeal for truth and peace below and for the Honour of God above but also of my readinesse to seize upon every occasion whereby I may expresse my self to be Your Honours most obliged and most Humble Servant in the Religion of the H. Jesus Jer. Taylor The Stationers Postscript To the READER I Am not my self Ignorant having learned it from those whose words had in them reason and Authority too that the world is most benefited by those pieces which with greatest difficulty were gained from the modesty or severity or fears of their Authors The fruits that first drop from the tree are not the longest ere they rot and the corn that lies longest in the ground bis quae solem bis frigora most pleases the Husband-man I have some confidence the Reader who has yet given his name to no sect will by the excellencies of this discourse I have now presented be so fairly disposed to receive my excuse when I tell him that I publish it without the Reverend Authors consent that he will become rather a Patron than an Accuser of that great ambition he observes in me to offer something that may instruct him and please him too Because so many papers passe the Presse that deserve to finde it the place of their Burial rather than their birth I was persuaded my Charity

honour of God yet the very fear and affrightment which must needs seize upon every good man that does but behold it or hear the words of that angry voice shall and hath made me to pray not only that my self be preserved in truth but that it would please God to bring into the way of truth all such as have erred and are deceived My Lord I humbly thank your Lordship for your grave and pious Councel and kisse the hand that reaches forth so paternal a rod. I see you are tender both of truth and me and though I have not made this tedious reply to cause trouble to your Lordship or to steal from you any part of your precious time yet because I see your Lordship was perswaded induere personam to give some little countenance to a popular error out of jealousie against a less usual truth I thought it my duty to represent to your Lordship such things by which as I can so I ought to be defended against captious objectors It is hard when men will not be patient of truth because another man offers it to them and they did not first take it in or if they did were not pleas'd to own it But from your Lordship I expect and am sure to finde the effects of your piety wisdome and learning and that an error for being popular shall not prevail against so necessary though unobserved truth A necessary truth I call it because without this I do not understand how we can declare Gods righteousness and justifie him with whom unrighteousnesse cannot dwell But if men of a contrary opinion can reconcile their usual doctrines of Original Sin with Gods justice and goodness and truth I shall be well pleased with it and think better of their doctrine then now I can But untill that be done it were well My Lord if men would not trouble themselves or the Church with impertinent contradictions but patiently give leave to have truth advanced and God justified in his sayings and in his judgements and the Church improved and all errors confuted that what did so prosperously begin the Reformation may be admitted to bring it to perfection that men may no longer go quâ itur but quâ eundum est The Bp of Rochester's Letter to Dr. Taylor with an account of the particulars there given in charge WORTHY SIR Let me request you to weigh that of S. Paul Ephes. 2. 5. which are urged by some Ancients and to remember how often he cals Concupiscence Sin whereby it is urg'd that although Baptism take away the guilt as concretively redounding to the person yet the simple abstracted guilt as to the Nature remains for Sacraments are administred to Persons not to Natures I confess I finde not the Fathers so fully and plainly speaking of Original Sin till Pelagius had pudled the stream but after this you may finde S. Jerom in Hos. saying In paradiso omnes praevaricati sunt in Adamo And S. Ambrose in Rom. 1. 5. Manifestum est omnes peccasse in Adam quasi in massâ ex eo igitur cuncti peccatores quiae ex eo sumus omnes and as Greg. 39 Hom. in Ezek. Sine culpâ in mundo esse non potest qui in mundum cum culpâ venit But S. Austin is so frequent so full and clear in his assertions that his words reasons will require your most judicious examinations and more strict weighing of them he saith epist 107. Scimus secundum Adam nos primâ nativitate contagium mortis contrahere nec liberamur à supplicio mortis aeternae nisi per gratiam renascamur in Christo Id. de verb. Apost Ser 4. peccatum à primo homine in omnes homines pertransiit etenim illud peccatum non in fonte mansit sed pertransiit and Rom. 5. ubi te invenit venundatum sub peccato trahentem peccatum primi hominis habentem peccatum antequam possis habere arbitrium Id. de praedestin grat c. 2. Si infans unius diei non sit sine peccato qui proprium habere non potuit conficitur at illud traxerit alienum de quo Apost Per unum hominem peccatum intravit in mundum quod qui negat negat profectò nos esse mortales quoniam mors est poena peccati Sequitur necesse est poena peccatum Id. enchir c. 9. 29. Sola gratia redemptos discernit à perditis quos in unam perditionis massam concreverat ab origine ducta communis contagio Id. de peccator mer. remiss l. 1. c. 3. Concupiscentia carnis peccatum est quia inest illi inobedientia contra dominatum mentis Quid potest aut potuit nasci ex servo nisi servus ideo sicut omnis homo ab Adamo est ita omnis homo per Adamum servus est peccati Rom. 5. Falluntur ergo omnino qui dicunt mortem solam non ●peccatum transiisse in genus humanum Prosper resp ad articulum Augustino falsò impositum Omnes homines praevaricationis reos damnationi obnexios nasci periturosque nisi in Christo renascamur asserimus Tho. 12. q. 8. Secundum fidem Catholicam tenendum est quod primum peccatum primi hominis originaliter transit in posteros propter quod etiam pueri mox nati deferuntur ad baptismum ab interiore culpâ abluendi Contrarium est haeresis Pelag. unde peccatum quod sic à primo parente derivatur dicicitur Originale sicut peccatum quod ab animâ derivatur ad membra corporis dicitur actuale Bonavent in 2. sent dist 31. Sicut peccatum actuale tribuitur alicui ratione singularis personae it a peccatum originale tribuitur ratione Naturae corpus infectum traducitur quia persona Adae infecit naturam natura infecit personam Anima enim inficitur à carne per colligantiam quum unita carni traxit ad se alterius proprietates Lombar 2. Sent. dist 31. Peccatum originale per corruptionem carnis in animà fit in vase enim dignoscitur vitium esse quod vinum accescit If you take into consideration the Covenant made between Almighty God and Adam as relating to his posterity it may conduce to the satisfaction of those who urge it for a proof of Original Sin Now that the work may prosper under your hands to the manifestation of Gods glory the edification of the Church and the satisfaction of all good Christians is the hearty prayer of Your fellow Servant in our most Blessed Lord Christ Jesu Jo. Roffens My Lord I Perceive that you have a great Charity to every one of the sons of the Church that your Lordship refuses not to sollicite their objections and to take care that every man be answered that can make objections against my Doctrine but as your charity makes you refuse no work or labour of love so shall my duty and obedience make me ready to perform any commandement that can be relative to so excellent a principle I am indeed sorry