Selected quad for the lemma: land_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A45302
|
A modest confutation of a slanderous and scurrilous libell, entitvled, Animadversions vpon the remonstrants defense against Smectymnuus
|
Hall, Joseph, 1574-1656.
|
1642
(1642)
|
Wing H393; ESTC R3701
|
34,653
|
47
|
raise out of these stoneâ— children unto Abraham and bring up those children to his own work at his own miraculous expences this is but to tempt his providence God can do this and more but his wayes are his own He can rain Manna into our mouths as well as dew upon the earth Shall we be angry because we have our Corn at the second hand he could have sent us into the world with our cloaths on is it not as well that he sets the worm to the wheel to spin it for us doth he not shew a work of providence in preparing both for us as well as in giving them to us so no doubt he could have immediately from himself supplyed the necessities of his Ministers is it not as well that he doth it by others doth he not make a virtue out of what we have in their hands through which it passeth is it not liberality is it not munificence in them that give it why should we envie good men their piety or are these virtues out of date were they only ceremoniall hath God impropriated all the riches of the earth for the use of the Lay-men only are not Glergy-men members of the body of Christ why should not each member thrive alike if these must be poor and naked so let the rest be and though there be in this but little wisdome yet will there be some indifferency But you will say It is too much and ill placed Any thing is so that is ill used Single out the man and if you can make better use of it than he I wish you had the preferment But for Church livings in generall a judicious Surveyor once said and I dare say they have not been much bettered since that they were insufficient for the Church-men and that all the Parliaments since 27. H. 8. who gave away Impropriations from the Church seemed to him to stand in some sort obnoxious and obliged to God in conscience to do somewhat for the Church he did not mean to rob it to reduce the patrimony thereof to a competency Animad. Can a man thus employed in preaching c. finde himself discontented or dishonoured for want of admittance to have a pragmaticall vote at Sessions or be discouraged though meâ— call him not Lord would he tugge for a Barony to sit and vote in Parliament pag. 57. Confut. Yes marry what else That man that was and could have still been content without those honours will be very loath now to let them go yet not so much that he loves the honours or means that accompany them as that he would not have his countrey made guilty of so shamefull a depriving him of them Why should sacriledge and injustice triumph over Gods cause whiles he hath tongue or pen to defend it yea why should he or any the rest of that sacred function forsake their Great Master in it Me thinks if all other arguments failed it were sufficient proof of the goodnesse of it that it hath him to be its Defender that is Defender of the Faith A Prince who if for nothing else will therefore keep the munificence of his Predecessors inviolate that he may teach succeeding ages a reverence to his Own which indeed is so much the more estimable in that it is exercised in so perverse an age of the world as is so far from giving it its just value that it scarce allows it * pardonable Alas what an heap of disorder and ruines had this Church even now been had not God sent it So Gracious a Governour But if notwithstanding what divine and humane lawes what the King and all Good men vote to the contrary such a desolation must come may the curse which hath alwayes been wont â—o accompany such Desperate Robbery be to this land turned into a blessing and may it never fall any whit below that Happinesse which in Gods extraordinary supply of New Means is and may be Imagined FINIS Pag. 10. Pag. 13. Post praâ— dia callirboendo Pers Sat 1. Pag. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} La e â— lib. 2. in vita Stilpâ—n Bish. Hath Occaâ— Medâ— * Inâ—uâ— vices subâ—unt 〈◊〉 teste moventur Iuv. Sat. 6. * See more of the same hotchpâ—tch in the Episile * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arist. Eth. â— 4. c. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Latinis Scurra dicitur sumtâ metaphorâ à mendicantibus qui ad aras templa Deum sedebant jacebant à sacrificantibus stipem mendicabant Interâ—a autem seipsos multis jocis scommatis vexabant interdum praetereunteâ— convitiâ—s prâ—scquebantur à {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ara {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} jaceo seu accubo Vid. Mag. Coâ—â—â— Eth. Arist. * Sir Fr. Bacon {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Vid. Mer. Casaub. in Praesat ad Med. Mar. Aur. Anton. * Nae tu Aule nimium nugatores cùm maluisti culpam deprecari quà m culpâ carere te oro quâ—t perpulit ut id committeres quod priusquam faceres peteres uti ignosceretur Cato apud Macrob iâ— Prâ—fat ad Saturn Ask your Lysimachus Nicanor what dâ—faming inveâ—tives c. p. 7. Pag. 7. Militum virtute non hostium imbecillite potentia quaeri debet Themâ—st apud Iust. Spec. Europae p. â—4 Lond. 1632. Sandys Spec. Eâ—rop Mach. discourses upon Livie lib. 1. c. 8. Vide Hooker Eccl. Pol. in Praefat. Foxian Confess p. 14. Vide Donnes Pseudom 1 Pet. 2. 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arist. Pol. 2. c. 7. Pag 12. Ger. Mâ—ringus in vita Sancti August Primam 〈◊〉 tis parâ—em â—e quaeraâ— in coe no perdidit â—Tâ—es de S. Aug. * Non corrumpuntur in deterius quae aliquando etiam à malis sâ—d honâ—sta maâ—eâ—t quae saepius à bonis fiunt Pâ—in l. 5. ep. 3. Arist. apolog. pro suis lâ—dic iâ— Epig. ad suas Satyras Farrage libelli Iuv. Sat. 1. Iâ—â—ge â—ell Mosellanus ad Gell. â— 1. c. 17. Luk. 1. 69. Hebraeis familiare est Keren id est cornu pro vi â—obore usurpare sumpta metaphora ab animalibus cornupetis Beza ad â—oc * Quis ilâ—â— Mutâ—â—s is qui damnavit eum qui carmine lusisset nomine expresso L. Dorleans Nov. Cogit 〈◊〉 â—â—rnel Tacit. pag. 6. a Nam parum abfuit cuin à Bructero quodâ—m occideretur Suet in Tâ—b Somâ— readings for â—ructâ—ro have Ructeâ—o â—orrentius his manuscript hath Rutâ—ro b Mattyae seu macteae sunt bellaria Graecis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} omne mensae secundae genus c Ex purpurâ atramenti genus conficiebatur quâ—d Encaustum nominabatur hâ—c soli Imperatores privilegiis literis subscribendis â—â—ebantur unde Inchiostro postea derivatum credo Guido Pancirollus rerum memorab tit Encaust p 10. d {non-Roman} {non-Roman} {non-Roman}
I hope between a Libell clapt upon Whitehallgates and a Panygirick at Pauls In my opinion those flatterers shall do very ill to be silent till either their Prince be lesse vertuous or you lesse malitious Animad. And as for your young Scholars that petition for Bishopricks and Deanaries to encourage them in their Studies and that many Gentlemen else will not put their sons to learning c. That which they alledge for their encouragement should be cut away forthwith as the very bait of pride and ambition the very garbage that draws together all the fowls of prey c. Confut. It is one of those young Scholars that asks your Eldership whether there were not birds and beasts of prey that did devour the flock before ere the Church were so much beholding to the bounty of Princes and Nobles as now she is Whether the Devill can allure never a Cobler from his awl and last under a fat Prebendary Whether a Widows house be not as tempting as a Bishops Palace or there be not of those degenerate sort of men who will desire the Priesthood for a morsell of bread If so how are we or shall we be then more safe than now Poor soul how envie and anger befools thee Bethink your self better are not Parsonages Vicarages and Lectures prey too and do we not see halt and dumb too often possesse the former and crazed men the latter away with them then by any means No but away with those fowls and beasts rather and then that prey will be meat for honest and able Preachers or I doubt not else but sacriledg Hook and his neighbour Gentlemen will make many a pleasant meal on it But in good earnest Sir for Bishopricks and Denaries they are in too wise a Dispencers hands to be given to Vultures had it been otherwise perhaps yours and your fellows mouths ere this had been stopt Anim The heathen Philosophers thought virtue was for its own sake inestimable and the greatest gain of a Teacher to make a soul virtuous Was morall virtue so lovely or so alluring and heathen men so inamoured of her as to teach and study her with greatest neglect and contempt of worldly profit and advancement and is Christian Piety so homely and unpleasant and Christian men so cloyed with her as that none will study and teach her but for lucre and preferment O stale-grown Piety O Gospel rated as cheap as thy Master c. pag. 54. Confut. Now I see you know somewhat and were I not assured that other passions distracted you I could easily be enclined to think that this volley of expressions proceeded from a love of goodnesse indeed so much the more easily inclined by how much I would fain have it so For were there no guile in them as I do continually nourish such thoughts so would I never desire to have them better cloathed if at any time a floud of eloquence becomes us it is when we expresse such a love or such an indignation But it is one thing that you say and another thing that you prove the means is often times rested and taken up in stead of the end therefore the means is not the means or therfore the means cannot be looked at as the means illogicall and absurd A Philosopher loves virtue and a Christian loves him that is the fountain of that virtue What then The Philosopher you say loved virtue for it self So doth a Christian love God much more But he did it with neglect of others things wealth honours c. He came then so much short of his own Philosophicall perfection They that stood a begging in the streets might if it had pleased them have been as liberall as their best Masters And that Philosopher that flung his gold into the sea might have been perhaps lesse an Infidell if he had provided for himself and his family with it I am sure might have been more magnificent But that offends you that our Church should use the same means to entice men to the pure service of God that were used to tempt our Saviour to the service of the Dâ—vill Those means were neither in themselves nor as enticemenâ—s any way dangerous but so far as they were tendered by him from whom it was a sin to receive them to him who could make no use of them for such an eâ—d as it had been a sin to accept them Oâ—herwise how could God entice the children of Israel with the promise of Canaan or Solomon with riches and honours and all kind of abundance But these desires mixe As subordinate they may The holy Ghost witnesseth of Moseâ— that he had an eye to the reward I ask whether in that Moses sinned yea God himself hearteneth on the Church of Smyâ—na Be thou faithfull unto the death and I will give thee a Crown of life Du Moulin whose Tractates you would seem to be acquainted with in a discourse Of the love of God tells us the most imperfect and incomplete degree of this love is to love God for the good we receive from him Thus children saith he say Grace that they may go to break-fast Indeed a childish love The perfectest is to love him and nothing else a love onely the glorified Saints are capable of betwixt which two he placeth a third a mixed love which is when we love God with other things yet so as that we love those things for Gods sake that is as helps and furtherances of our own piety and his glory Either you wilfully oversee much truth or are very ignorant Animad. A true Pastor of Christs sending hath this especiall marke that for greatest labours and greateâ— merits in the Church he requires either nothing if he could so subsist or a very common and reasonable supply of humane necessaries We cannot do better therefore than to leave this care of ours to God he can easily send Labourers into his harvest He can stir up rich fathers to bestow exquisite education upon their children and so dedicate them to the service of the Gospel he can make the sons of Nobles his Ministers c pag. 56. Animad. No man doubts of what God can do but we may well doubt he will not do what we would have him while we are thus froward and unthankfull while we are under persecution poor wretched and despicable fed but from hand to mouth as we say whiles God leads his Church through a desart or wildernesse If we expect our drink to drop out of a flint or from the shivers of a barren and dry rock if we spread our table to a miracle or every morning and evening look out for a Raven to feed us it becomes our condition and therefore God answers our expectation but if when he hath brought his Church into a land that flows with milk and honey when he hath made Kings our nursing Fathers and Queens our nursing Mothers we will then over-look all that bounty and say God can do thus and thus can