Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	london_n	parliament_n	print_v	3,116	5	9.0916	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90392	The fundamental right, safety and liberty of the people (which is radically in themselves, derivatively in the Parliament, their substitutes or representatives) briefly asserted. Wherein is discovered the great good or harm which may accrue unto the people by Parliaments, according to their different temperature and motions. Together with some proposals conducing towards an equal and just settlement of the distracted state of this nation. As likewise a touch at some especial properties of a supream good governor or governors. / By Isaac Penington (junior) Esq; The safety of the people is the supream, most natural and most righteous law, being both the most proper end and most adequate rule of government.	Penington, Isaac, 1616-1679.	1651 (1651)	Wing P1169; Thomason E629_2	39,601	54

The Fundamental Right Safety and Liberty OF THE PEOPLE Which is radically in themselves derivatively in the Parliament their Substitutes or Representatives Briefly Asserted Wherein is discovered the great Good or Harm which may accrue unto the People by Parliaments according to their different temperature and motions Together with some Proposals conducing towards an equal and just Settlement of the distracted state of this Nation As likewise a touch at some especial Properties of a Supream good Governor or Governors By ISAAC PENINGTON junior Esq The Safety of the People is the Supream most Natural and most Righteous Law being both the most proper End and most adequate Rule of Government London Printed by John Macock and are to be sold by Giles Calvert at the West end of Pauls 1651. To the present Parliament of England THE Righteous God loveth Righteousness and he alone rightly weigheth measureth and administreth in Judgment and Truth Man hath a selfish Principle within which secretly blindeth and draweth him aside in his purest aims and intentions Man knoweth not his own heart how much he is engaged for himself what little truth of love mercy and justice there is in him towards others Every man thinks he minds the publique Good and Interest little seeing or suspecting how straitly he is bound up within the narrow compass of himself Every man pretendeth to be just and very ready to amend the wilful or negligent miscarriages of others but where are the men who once attaining to greatness and power slide not by degrees into the same paths of Injustice which they condemned others for walking in Man cannot observe his own errors nor indeed can he bear to hear of them He loveth himself so well that he cannot discern that evil which is in himself nor endure to be told of it by others but thinks they deal injuriously with him if they take notice of it or warn him against it for it is not evil in him but an evil eye in them which makes them look upon it as so The Powers of this World being so apt to err and their errors being so like themselves powerful have great need of faithful Monitors and plain Dealers but seldom meet with them and their condition makes them little able to bear them Their condition hath commonly this double bad influence upon them it maketh them able to do ill able to do harm but unable to bear the sight or representation of them It blindeth their own eyes in reference to themselves and their actions and maketh them enemies to him who is not equally blinded with them Nor can it be otherwise Man cannot take it well to have others telling him of that evil which he upon search cannot find in himself or to have them still blaming him for that as evil which he himself accounteth as good O ye present great Ones I speak it not in disrespect but in honor acknowledging that God by his providence and dispose of things hath made you great Look upon that Snare which hardly ever man in your condition avoyded Consider this poor Nation its great Cost its great Danger your great Promises to it and let its Right and Liberty be precious in your eyes Consider if it be possible impartially its Right and lead it into the possession of it If ye walk in the way of man ye will come to the end of man If ye be Successors in unrighteousness ye will end in ruine Ye have an harder peece of Self-denyal to practise then yet ye have met with if ye will be safe Your danger is greatest when ye seem most out of danger As there have been hitherto many Cries for you so there are now many Cries to you and Cries against you dayly Complaints have seldom been greater it behoves you to look thorowly that it be without a cause on your part If the poor fatherless people be destitute of help and have none to cry to but the righteous One being wearied out with crying to man it may make him the more regardful of their Cries and the more speedy and strict in exacting an account of your Stewardship from you The FUNDAMENTAL RIGHT LIBERTY AND SAFETY of the People is here presented to your view in general with others to whom also it appertaineth It concerneth you most particularly to take notice of it and to use industry and fidelity answerable to your Power and Trust to instate them in it which how ever they may abuse yet they ought to enjoy And if ye cannot make them happy yet putting things into their due order according to right this will be a comfort unto you that they are only made miserable by themselves whereas if ye detain their Right from them though with never so good an intent that will not excuse you at present nor afford you comfort at the last Ye have expressed a great Sense of the Injuries which the People have suffered by being deprived of their Rights and Liberties and have undertaken to restore them to the possession of them again do it in truth Let not Jealousies of what may happen cause you to turn aside from the direct path of Righteousness Put them as well as ye can into a way of minding and prosecuting their own good but take heed of overthrowing their Right and Liberty though from never so great a desire to do them good I am exceeding-jealous over you lest ye should unwittingly be deceived by your own hearts and unawares deceive the People forgive me this Jealousie It ariseth both from love to you and the People because my desire is so great on the one hand to have the People free and happy and on the other hand to have you the Instruments of it For as my desire was towards those which went before you while their day lasted that they might rather have found the way of administring Righteousness to others then of occasioning ruine to themselves So is my desire now towards you while your day remains and O that ye could see at least in this your day the things that concern your peace and the good of this Nation Every thing is bounded but few things know their bounds and so passing beyond them both give and receive wounds which always smart and afflict be they never so slight but if they be very deep tend to death KINGLY POWER did pass its limits we may now speak it Doth PARLIAMENTARY POWER keep within its limits How shall we resolve this fairly and clearly resolve it indeed we may in our own Judgments and Consciences when the limits of it are not determined And if things should yet devolve lower into the great and confused Body of the People is it likely they would keep their limits O GOD how is man entangled So far from attaining true inward spiritual Liberty that he cannot reach the shadow the outward part the earthly part the liberty of man So far are we from enjoying Liberty under any Government that we can at best but