Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	bishop_n	pope_n	rome_n	4,981	5	6.4624	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46700	A treatise concerning the indifference of humane actions	Jeanes, Henry, 1611-1662.	1669 (1669)	Wing J509A; ESTC R34477	148,823	174

First if the Comparison be on both sides to be understood of scandall taken in a secondary sense there is no doubt but the scandall of the Magistrate is more dangerous than that of one who is only a brother for the wrath of the supreame Magistrate is as the Messengers of death Prov. 16.14 as the roaring of a Lyon Prov. 19.12 In indifferent things then it will be our safest course to anger a brother rather then to displease the Magistrate But this acception of scandall is impertinent unto our purpose and so much is confessed by Dr Hammond in his treatise of scandall pag 23. To be angry grieved troubled at any action of another is not to be offended in the scripture sense nor consequently doth it follow that I have done a misse in doing that which another man is angry at unlesse my action be in it selfe evill The scandall we speak of is culpable but to displease a magistrate is not alwaies a sin the mistake of scandall for the angring of one is taken notice of by Calvin also upon 1 Cor. 8.13 having affirmed that some corrupted the doctrine of scandall with foolish glosses and others with their impious calumnies he sheweth the originall of both their mistakes touching the meaning of offence in the Apostle Vtrique errant in verbo offendendi Nam offendere accipiunt pro incurrere in odium vel offensionem hominum aut quod idem ferè est facere quod ipsis displiceat vel minus arrideat Atqui clarissimè patet ex contextu nihil esse aliud quam malo exemplo tanquam obice fratrem impedire à recto cursu aut illi praebere causam lapsus Non ergo hic disputat Paulus de retinendâ hominum gratiâ sed de sublevandis infirmis nè concidant prudentèr rege●●●● nè à rect â viâ deflectant Secondly if the comparison proceed of the scandall of the Magistrate in a secondary sense with the scandall of a brother in a primary sense doubtlesse the scandall of a brother is more to be declined it is farre better to anger and displease a pious Magistrate a religious Prince a Parliament a whole Church Commonwealth then culpably to occasion the fall of the meanest poorest and most illiterate artizan into sin and this will be denyed by none who know that 't is more dangerous to displease God than man Thirdly if the comparison be to be understood of the scandall of the Magistrate in a primary acception with a scandall of a brother in a primary acception too then I should thinke that the scandall of the Magistrate is the greater and more to be eschewed it is a greater sin culpably to occasion the fall of the Magistrate into sin then the fall of a meere brother because the falls of Magistrates are of a more pernicious example giving greater countenance and encouragement unto sin But this will no wayes advantage our Sticklers for Ceremonies for the non-conformists deny that their forbearance of Ceremonies did culpably occasion the fall of the Magistrate into sinne and the contrary they expect to have proved and not barely dictated One thing let me observe on the bie before I passe on and 't is that if those who make this comparison of the scandall of a Magistrate with the scandall of a brother take scandall on both sides in the primary acception thereof then they seeme to intimate that there may be a case wherein a man may be necessitated culpably to occasion the fall either of a Magistrate or of a brother into sinne Of a Magistrate if he forbeare what he commands of a brother if he practise it But this is not casus dabilis for God by his providence can never necessitate a man unto sin of this Rutherford speaks very solidly in his refutation of the Dupliers pag. 41 42. You shall saith he unto them be forced to give a case wherein we are necessitated by Gods providence and that by way of contradiction whether we forbeare or forbeare not to murther either the soules of some weake ones or the soules of superiours by our forbearance of the practise of things judged expedient by superiours You make us to murther the soules of Superiours by the non-forbearance or you will have us to murther the soules of weake brethren if we practise This is a wronging of providence and a Manichean tenent that we can be under such a necessity of sinning Yea there must be two contrary revealed Wills in God Commanding by forbearing the Ceremonies not to murther Superiours and commanding by not forbearing not to murther weake brethren and so God commandeth both to forbeare and also not to forbeare Mr Tombes in his treatise of scandalizing p. 266 267 268. quarrels with Ames for affirming that there can be no such perplexity that it should be necessary for a Godly man whether he do this or that or not do it to scandalize some one But Dr Ames is to be understood of a scandall in the primary sense a culpable occasioning the fall of another into sin and the objections of Mr Tombes proceed only concerning scandall in a secundary acception thereof as will be apparent unto any one that will be pleased to peruse them There be two things more I shall take notice of in my forementioned discourse First I suppose all along that the Convocation was our Mother and the Church of England but surely she was a step mother unto divers of the Godly using towards them farre more rigour then unto such whom profanesse rendered obnoxious unto their Courts if any indifferent man looke upon their Canons he must needs confesse that one of their cheife designes was to crush and persecute such religious persons whom they nicknamed Puritans to destroy with their Ceremonies such among them for whom Christ died But I wonder upon what account I or any man else could think it to be the Church of England If in any sense it can be called the Church of England it was because it represented the Ministry of England and that it did not because the farre major part of it were Cathedrall men Bishops Deanes Arch-Deacons and such as were chosen by the respective Chapters of each Cathedrall it might then be a representation of the Cathedrall Ministers but not of the ministry of England and that I shall make good by two parallels The first shall be betwixt our Convocations and the Councill of Trent many sober and moderate Papists accused this to be a pack'd assembly a representation of not the Catholike Church but the Court of Rome because the greatest part of it were of the Popes faction and depended wholy upon him So the Major part of our Convocations were of the Bishops faction and minded chiefly the interests of Cathedrals and therefore were not a representative of all the Ministers in England I shall exemplifie this by instancing in the Diocesse of Bathe and Wells wherein I lived In this there were members of the lower house of