Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	name_n	person_n	son_n	19,138	5	5.9259	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B13698	A dialogue or conference betweene Irenæus and Antimachus, about the rites and ceremonies of the Church of England: by Samuel Gardiner, Doctor of Diuinitie	Gardiner, Samuel, b. 1563 or 4.	1605 (1605)	STC 11575; ESTC S102819	49,951	71

A DIALOGVE OR CONFERENCE BEtweene Irenaeus and Antimachus about the rites and Ceremonies of the Church of England By SAMVEL GARDINER Doctor of Diuinitie Psal 122. vers 6. O praye for the peace of Ierusalem they shall presper that loue thee AT LONDON Printed by Richard Braddock for Thomas Bushell and are to be sould at his house in the Petty Cannons 1605. TO THE RIGHT HONORABLE AND MOST REVEREND FATHER IN GOD RICHARD BY THE PROVIDENCE OF GOD LORD Archbishop of Canterburie Primate of all England and Metrapolitane ALBEIT the arke of Noah which is the Church of god be throughly pitched within without with the Doctrine of the trueth and good and wholesome discipline and therefore is safe enough against all the waues of wicked dooers and ouerflowings of vngodlinesse the Lorde of hoastes that is with vs and the God of Iacob that is our refuge sitting at the stearne and houlding it and pronouncing this blessing vpon it I will bee with you to the end of the worlde yet is it subiect to the rage of manie waters to sirtes sandes rockes Pyrates and to euill minded passengers that will rather hinder then helpe in a storme or daunger The last is not the least that this barke and pinnesse is to feare For as Epiphanius sayth Omnem inscensorem vehere potest nauis praeter fugitiuum this shippe may beare any passenger better then a fugitiue We diuide these into two flockes as Labans sheepe and goates were diuided into two companies whereof some were blacke other some party coloured Those of the blacke guarde are heretiques in doctrine those that are of sundrie colours and cannot agree among themselues what they woulde haue but builde with confusion of language with the builders of Babell Gen 11 Iudic 12 and with the Ephraimites cannot pronounce Shibboleth are those that in a singularitie of opinion make a defection whome Augustine noting with his inkehorne giueth them no milder name then Schismatiques August Schismaticus es sacrilega discessione haereticus sacrilego dogmate Thou art a schismatique saith he in thy sacrilegious separation and an heretique in thy sacrilegious doctrin August Augustine sampleth the first sorte to a lyon and the second to a Dragon saying Tunc leo fuit cùm apeitè saeuiebat modo draco cum occulte insidictur Then he is a Lyon when he openlie rageth and a Dragon when he priuilie lyeth in wayte Of this had woorthy Epiphanius respect when he suited euery singular heresie to a seuerall serpent A similitude that fell fitly into his purpose because no aspe viper or venemous creature scatter such filthy vomit against vs and fasten such venemous teethe vpon vs as schismatiques and heretiques With the insolent neighbourhood of these two as with the malignaunt aspecte of two vnluckie planets hath the Church beene miserably disquieted a long time The heretique like Iudas hath alwayes ledde a bande of souldiers after him and the schismatique hath neuer beene without his disciples and sectaries Of heretiques we haue had such swarmes at all times as if hell had emptied it selfe and cleane degorged her stomacke on the lappe of the Church the sun and the ayer that is the cleare sunne and light of the worde hath beene darkened by the smoake of the pit Reuel 9. The blame whereof is to bee giuen to the peruersenesse of mens minds that loue darkenesse rather then light and to grope with the Sodomites for a wall at noone daye who will bee blind with their eyes open and will not with Eli see the lampe of God burning in the Temple The number of these without number I shall not if I might goe about to compute and comprehende in this narrowe roome and compasse of an Epistle They most of them were occupied about the person of Christ casting their filthinesse against his holynesse either denying the eternall nature of the sonne of god or calling into question the trueth of his incarnation or else violating the vnitie of his person or else compounding and confounding the distinction of his natures In his diuinitie erred very rankelie these of auntienter tyme Noetus Praxeas Hermogenes Sabellius with whome wee consorte Berillus and Marcellus knowne by the title and name of Patripassiani or otherwise surnamed Vnionitae because they wold not acknowledge three persons but onely three voices in the mystery of the Trinitie Hereupon Arius Photinus Artemon affirmed that the sonne had a beginning and was not euerlasting Again Euomius and Aetius conceiued the sonne to bee vnlike his Father which stumbling blocke while Ebion Basilides Cerinthus Carpocrates Paulus Samosatenus are warie to auoyde they take a greate fall professing the Son of God to bee but a meere man Further Cerdon Martion Manicheus Valentinus imagined him to bee but a cypher fantasie or vaine imagination or to haue brought a body from heauen with him and as Apelles sayth compact and conglutinated of starres or a bodye without a soule as Apollonatius fantasyeth Which stinking dunghill of rotten heresies is stirred and digged vpp new by heretiques of this age especially that roguish opinion of Eutiches who giue to Christ a deified bodie Now the Nestorians treade as much awrie of the other side giuing two persons to our Sauioure Christ teaching that the worde is present with Christ by assistance Thus is Christs coate that was without seame miserablie mangled with their circuler questions Neyther hath the mysterie of iniquitie thus ceased but Sathan that cannot put off his nature by his emissaries and factiue instrumentes the Papistes the incendiaries of these dayes hath kindled hot coales of fire in the Church and hath powred such poyson into the bosome of it as it must be a greate deale of Triacle that must purge is But wee shoulde discharge our selues of that well enough if wee could be at amitie and vnitye with our selues and woulde fight with our ioynte forces againste Edom Babylon Ammon and Aram with Ioab and Abisai and not strike our selues with our owne quilles as the Baalites launced themselues with their owne kniues If our kingdome were as strong as the diuels diuision woulde soone vnioynte and dissolue it For if Sathan be diuided against Sathan how can his kingdome stand saith our Sauioure Christ But this is the carbuncle botch and byle of our ecclesiasticall bodie we dissolue the brotherhood between Iudah and Israell Zach 11.14 whereas frater is called quasi ferè alter we are brethren in euill diuided in Iacob and scattered in Israell Ecclesiae titulo armantur qui contra ecclesiam dimicant they are vnder the banner of the Church that fight against the Church It is Chrysostomes obseruation that there is ingendred in euery thing and proceedeth out of it that which in tyme if it be not looked too will consume the thing as out of wood commeth a worme out of a garmente a moathe out of a greene hearbe a canker by which the woodde is fretted the garmente is hindered the herbe perisheth This hath too liuelie

not discerned which the vncreated Wisedome hath prouided for the good of all creatures which with a sodaine great mutation would not be alittle damnified Ars artium dsscsplina disciplinarum regere hominem saith Gregory Nazianzene It is an arte of all artes and a discipline of all disciplines to gouerne a people Nullum animal morosius est nullum maiori arte tractandum No creature is more froward than man and none is to be more politiquely handled Xenophon saith Seneca Facilius regere omnes alias creaturas quàm hominem It is casier to rule all creatures than man Nowe custome is an other nature with them and they easily doe that which they haue done alwayes but innouations will not be admitted without diuision and dissention wherefore prouidence and good heede is to be taken Cic. ad Attic libr. 11. Epist 19. as the Orator prescribeth in transposing lawes Vt quam minimo sonitit fiat That it may be doone with the least dinne and noyse that may be It is recorded of Augustus that hee compassed not all thinges that hee hadde plotted at the first but some things hee brought about presently the rest hee dispatched at his conuement time Antim But alittle to interrupt your counsell May not authoritie doe well to dispense with vs that are contrary minded for Conscience sake and so holde on the forme of Lawe in vse Iren. Aequalitaes prima pars aequitatis est saieth Seneca Seneca in epist The first and chiefe parte of Equitie is Equalitie There be many beside you that haue but small deuotion to some of the ceremonies did not publique lawe commend them and commaunde them And why should they be bound and you go free Such a dispensation would but breede more enny and diuision For if there were such heart-burning and affections in the brethren against Ioseph about a party-coloured garment do you thinke that there would not be oddes amongest vs in the difference of the garments while the one side take the other to be too Popish and the other the aduerse parte to be too peeuish I doe yeelde that there may be diuerse rites in diuerse Churches and that one may differ from another in gouernement As in Rome and Asia they vsually fasted euerie Sabaoth day but in Millaine they did not Aug. epist. 118. Policarpus and Anicetus kept the peace between themselues though the one woulde not yeelde to the other in ceremonies but each of them peremptorily maintained their owne customes but they were of seuerall Churches But my simple discretion can not see how it may stand with any conueniencie thar wee should haue a confected and compound estate of the Church that it should be as Bifrons Ianus beare two faces in one hoode and how such conniuencie and toleration should be any way tolerable It is the plea of the naturall mother before Salomons Tribunall That the childe should be in no wise diuided as the wrong mother woulde haue it but that shee might haue all or none at all I am the mouth of my brethren to our soueraigne Salomon that without partialitie euery one might be vnder lawe indifferently that as wee all of vs serue one Maister so that we may all of vs weare the like liuerie whether it be white or blacke we are indifferent as it pleaseth those that are at the sterne of gouernement whose wisedome wee knowe and whose trueth wee doe not suspect This was the cause that the Roman Empire continued so long and that in such prosperitie because the salte of Lavve seasoned all alike For as Epaminondas saith Then is peace established vvhen equalitie is preserued Cic. in A●● Morum similitudo coniungit amicitiam It is similitude of manners that ioyne friends together Wherefore Ius is called by the Orator Par Ci●er diuinat libr. 2. And this equalitie as saieth Euripides is the lavve of mankinde And this is my decision and determination of your latter question 5. Finally I conclude my counsell with my louing exhortation vnto you to entertaine these tolerable conditions for the peace sake of the Church vvhich we ought to put on as our own bowels vvhich is the sweete direction of the Apostle Paul I knovv not in how many places 1. Corint 1.10 as vvhen hee saieth I beseech you brethren by the name of our Lord Iesus Christ that yee all speake one thing and that there be no dissensions among you But be yee knit together in one minde and in one iudgement Rom. 15.5 Againe The God of patience and consolations giue you that yee be like minded one towardes another according to Christ Iesus That yee with one mind and with one mouth may praise God euen the Father of our Lorde Iesus Christ 2. Corint 13. Againe Liue in loue and peace and the God of peace shall be with you Againe Let your conuersation be as it becommeth the Gospel of Christ Philip. 1.27 that whether I come and see you or else be absent I may heare of your matters that yee continue in one spirite and in one minde fighting together through the faith of the Gospell Vnitie is the verie body of Diuinitie and the very scope and end of Christianitie vvhich vvhoso shall dissolue bringeth all things out of course For as the Apostle Paul disputeth it Ephes 4. We are all of vs but one joynt body vnder one head Christ Iesus one and the selfesame spirite quickeneth this body there is but one hope of our vocation one Lorde one faith one baptisme one God and Father of all vvhich is aboue all through all and in all It is all that Christ prayeth for to his Father for vs Iohn 17. when hee went to suffer Holy Father keepe them through thy name whome thou hast giuen mee that they may be one as wee are one And that no man should restraine this his prayer to the Disciples onely hee saieth immediately after I pray not for them onely but for those also that shall beleeue that they may be one as thou O Father in mee and I in thee that they also may be one in vs. Iohn 11. For this cause was his suffering as Saint Iohn professeth saying That the Sonne of God was not to die for the nation of the Iewes onely but to gather together in one the children of God that were scattered This was the legacie that our deere Sauiour be queathed at his death to vs Iohn 14. My peace doe I giue you my peace doe I leaue you If a Prince being to take a farre iourney shall leaue a jewell to his wife at the time of his departure as a signe of his loue towards her and shee should despise it when he is gone were she not to be charged with huge ingratitude But such is our vile nature towards our deerest Bridegroome Christ Iesus when wee so basely esteeme of his gift that he left with his wife the Church when he tooke his leaue of her Euery Armie