Selected quad for the lemma: parliament_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
parliament_n	ireland_n	king_n	scotland_n	4,095	5	8.1855	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94352	Demetrius his opposition to reformation. A sermon very necessarie for these times. As it was delivered (this last vvinter) before a great assemblie in the city of London. by John Tillinghast, sometimes rector of Tarring-Nevill, now rector of Streate in the county of Sussex.	Tillinghast, John, 1604-1655.	1642 (1642)	Wing T1169; Thomason E151_26; ESTC R12132	52,893	59

but disswade him as the Fox in the Fable did the other beasts from that bootie which you mean to make your own Now the least suspition of losse either of profit or gain by the work of reformation is ground enough in these men of malice and madnesse against it If the covetous and deceitfull tradesman cannot put off his ill commodities at a deare rate nor the oppressour buy in his neighbours land and houses and so depopulate whole Parishes the Usurer make benefit of his money with the greatest advantage of interest if not more then the Statute allows him but that he must be checked by the preaching of the Gospel Authoritie must curbe him by more stricter prescriptions then ordinarie then hee 'l have none of it but oppose it what possibly he can deal with the messengers of this news as the master and mistresse of the b Act. 16.19 damosel possessed with a spirit of divination did with Paul and Sylas when some hopes of their gains were gone bring them to be scouraged and never left them till they saw them in prison c Vers 20.21 These men say they do exceedingly trouble our Citie and teach customes which are not lawfull for us to receive neither to observe That Lydia was converted and the Apostles lodged in her house troubled them not their preaching to the Assemblies gathered by the water-side and their bringing every day new disciples unto Christ were no motives to incense them comparable to the losse of their private gain Thus was it here at Ephesus when Demetrius perceived the ruine not so much of the goddesse Diana as of his own gain and commoditie in making of silver shrines he sets the whole City in a tumult But what stand we in rehearsall of old examples saith d Gualther in Act. cap 18. Gualther seeing in our dayes covetousnesse doth chiefly hinder and stop the course of the truth The Bishops of Rome blinded with desire of lucre flie all kind of reformation the same saith he bindeth Princes and the Nobilitie unto Antichrist in that they perceive the Popes and Bishops may maintain many of their kinsfolks with Ecclesiasticall goods and livings which otherwise may go for rascals and be fain to labour and toil with their hands The same maketh Merchants Customers Souldiers and all States of men offended with the Gospel because they see if the Gospel be received such trades of waxing rich as many use in these dayes cannot stand It was a sad complaint which the Lord by Jeremie made against the people in those times e Ier. 6.13 from the least of them even unto the greatest of them every one is given to covetousnesse and from the Prophet even unto the Priest every one dealeth falsely I would to God the like complaint may not justly be taken up in our times that there were not amongst us f Isa 56.11 greedy dogs which can never have enough g Ier. 5.31 Prophets that prophecie lies and Priests that receive gifts in their hands h Isa 56.11 All looking to their own way every one for his gaine from his quarter Such as Micah speaks of who i Mica 3.11 teach for hire and divine for money while they bite with their teeth and i. while they find the sweetnesse and have to feed upon all is peace they cry peace to the feeders But if a man put not into their mouths i. satisfie not their appetite and desire they prepare war against him as if he were an enemie to God and man Oh what abundance of time-servers be there amongst us which will soothe up greatnesse in errours and labour to maintain the errours of the times against all reformation for their own advantage which are ready to embrace any religion so that by it they may procure their own private gain Oh where is the zeal of the Primitive Christians in the first reformation when for the good of the Church and the maintenance of the Gospel they sold their possessions What is become of the forwardnesse of the blessed Israelites when they offered so m 100. thousand pound sterling of gold and 35. thousand 470 oddepounds of silver besides brasse and other things Willet in Exod cap. 38. quaest 10. plentifully to the Tabernacle that Moses was driven to publish a n Exod. 36.6 restraint o Chap. 35.23 lawne and p Chap. 38.8 looking-glasses then furthered the building the people for that purpose were content to part both with their profits and pleasures it were great pitie that these now should prove impediments to hinder it Yet the truth hereof is so apparant that where men are wholly set upon their own private respects they fear not to oppose either the good of the Church or the commonweal And thus of the first sort 2. The superstitious who are so q Longe diversacarnificina pietas Lactant. opposite to the reformation that look what the one erects the other dejects what the one makes the other marres It s observed by r Weemse treat of foure degenerate sons Sect. 3 some that Religion hath two extreames s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheisme and t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superstition between which as Tertullian noteth she suffereth in the middest as Christ betwixt the two theeves onely both prove her mortall enemies the one acknowledging no good to worship any way the other will worship God her own way of these it s an hard matter to say which is the worst and greatest enemy to Religion or Reformation yet the latter hath been so accounted and amongst other causes for these two 1. Because Atheisme leaves a man to sense to Philosophie to naturall piety to Laws to reputation all which are some kind of guides to morall vertue though Religion were not But Superstition dismounts all and prescribes a law to it self a form of worship which if God will not accept he shall have no obedience at all 2. Because Atheisme did never disturbe States but contracted it self with civilitie and subordinate obedience tumult and division for Religion were evils unknown to the heathen because they all served one devill under divers names and forms and for their pettie quarrels amongst their u Mulciber in Troiam pro Troja stabat Apollo puppet-gods these differences were soon taken up at a Tavern and reconciled over a cup of wine But Superstition is alwayes in garboiles it hath no w Superstitione imbutas ani●as nunquam quiet is esse potest Cicero 1. de finibus rest evermore causing uproares bringing government into disorder and endeavouring the confusion of Commonweals For proof hereof we need not go far for instance what hath more undermined these Kingdoms of England Scotland and Ireland then the treacherous plots of superstitious persons what more endangered the ruine of the true reformed Protestant Religion within these his Majesties Dominions established what hath more raised and fomented jealousies betwixt the King and his people what

hath more hindred the happie proceedings of Parliament whereby many illegall taxations have been raised to the great burthen and grief of the Subject what hath more endeavoured the subversion of the fundamentall laws of this Kingdom c. Then divers Innovations and superstitions which have been brought both into Church and State partly 1. By Papists who justifie a religion that gives way to all manner of rebellion both against God and the King Against God as is evident by that complaint of St. Bernard who affirmeth that x Bern li. 4. de considerat ad Eugentum the covetous luxurious ambitious incestuous sacrilegious and all such hellish monsters do flock to Rome to get a Warrant from the Apostolike See for their proceedings Against the King by affirming y Bellarm. lib. 5. de Rom. Pontific cap. 67. 4 2. Sigonius 9. hist Ital. that it is not lawfull for Christians to tolerate an hereticall King they may expell him depose him as they did z Henry the fourth of his Empire making him stand barefoot with the Empresse at the gate of Canessus yea murther him if he favour not their idolatries and superstitions witnesse Walpole Cardinall of Coome in his instructions to Parry about taking away the life of Queen Elizabeth and Sixtus the fifth his oration in defence of the Jacobine that murthered Henry the third King of France 2. By Anabaptists Familists and sundrie other Sects who by their pernitious and devillish Tenents do endeavour to cut the very throat of Reformation and labour what in them lieth to overthrow the true doctrine of Jesus Christ 3. By superstitious Formalisticall Protestants who are ready to embrace and maintain all that is or shall be proposed in hope of preferment whereof if their expectation at any time prove frustrate they endeavour to set all in an uprore and care not what doctrine they prove of though it be never so false and erroneous if by it they may be revenged of their adversaries Like a August Donatus who when he saw Cecilianus preferred before him in the Bishoprick of Carthage turn'd Heretique These are such who endeavour to quench the fire on the harth and leave it burning on the top of the chimney which will reform their least faults and let their worst be marring who like Aesops dog are known to let fall the substance by catching at the shadow whose religion is so mixt with multiplicitie of superstitious Ceremonies as that its hard to say whether they be Papists or Protestants the too too many experiments we have of such persons revives that which sometimes an b Pliny lib. 3. Britannia eam hodiè colebrat tam attonite tantis ceremontis ut dedisse Persis vtaeri possit heathen man affirmed of the ancient Britaines that they were so supendly superstitious in their Ceremonies that they went far beyond the Persians they much exceeded other Nations Now when all these shall meet together in one Kingdom what a combustion and distraction will they make by their severall doctrines one superstition opposing it self against another and all against Reformation furthering the ruine and destruction of a common-weal to the disturbance of peace if not to the generall confusion of all estates And thus of the second sort to these we may adde 3. The prophane and licentious who c Psal 50.17 Prov. 5.12 hate to be reformed and like those Israelites mentioned by the Prophet Amos cannot abide d Amos 5.10 him that rebuketh in the gate i. the Magistrate who gives publike judgement as e Tremel Pis●at in portis exerc●b judicia publica some or else the Prophet which reproves them in the open Assemblies as f See the marginall note others talk of Reformation unto them and they will be ready to encounter with you as the Philosophers and Stoicks sometime did with Paul when he went about to reform Athens of idolatrie g Act. 17.18 What will this babler say or else as the Gergesites to our Saviour beseech you to h Matth. 8.34 depart out of their coasts they le be plain with you you are no guests for them their secure lives and your severe laws will not cotton May not the Jews keep i Ioh. 2.14 open Market in the Temple and make k Matt. 21 13. Matth. 11.17 the house of Prayer l Becles 5.1 Gods house an house of Merchandise but that Christ must come and disturbe them overthrow their tables and whip them out May not m Luk. 3.19 Herod dally and take his pleasure of his whore Herodias but John the Baptist must prate on 't Cannot Demetrius here make an unreasonable advantage by his silver shrines but Paul must cry down the goddesse and so hinder his trade Cannot the proud weare a garment of the fashion nor yet the drunkard drink with a good fellow at his Tavern-session nor the swearer strengthen his words with the credit of an oath but that the pulpits must ring of it then down shall that Gospel come if they can subject it that will not let them run to hell untroubled n Non turbunt Evangelio dum ab Evangelium non turbentur Let them alone and they will let you alone but if you fight against their sins with the sword of the Spirit they will have you by the eares and salute you with the sword of death How may it be thought then that this work of Reformation should go forward in a Kingdom without opposition wherein almost in every passage so much prophanenesse and licentiousnesse is daily to be observed Run through every particular estate and calling and you shall find by the practise though not of all God forbid that I should think so I know there are in every Profession which make a conscience of their wayes and in all their actions set God before their eyes God hath his number amongst us and I hope it is not small the Lord of his mercy every day increase it to his glory and the Churches comfort yet of the most part that fraudulent and deceitufll dealing or some other unlawfull means is thought the most expedite and beaten way for supporting them Otherwise how comes it to passe that we see so much briberie and corruption in seats of o Qui sedet crimina judicaturus c Cyprian ad Donatum Judicature such perjuries at the Barre partialitie and unjust connivencie in Magistrates Sacriledge in Patrons Symonaicall contracts in unconscionable Levites cozening in bargains breaking of promises perfidious underminings fraud in our houses oppression in the open fields robberie in the high wayes and divers such which demonstrate unto us a generall decay and declination of all goodnesse So that in these dayes not onely the state and strength of the world the alacritie and vigour of the whole creature is much worn but the integritie which was to be found even in our fore-Fathers is much wasted we are fallen into the p 2 Tim. 3.1 2 3