Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	ancient_a	church_n	father_n	2,767	4	4.9407	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15824	A modell of divinitie, catechistically composed Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.	Yates, John, d. ca. 1660.; Yates, John, d. ca. 1660. Short and briefe summe of saving knowledge. aut; Richardson, Alexander, of Queen's College, Cambridge.	1622 (1622)	STC 26085; ESTC S103644	253,897	373

the third day then by his ascending into heauen and sitting at the right hand of God his coming to Judge quicke dead holy Ghost of the Church which is holy Catholicke whose benefits are in this life Communion of Saints foriuenesse of sinnes in the life to come Resurrection of the body Life euerlasting The workes of faith The Law the rule of holinesse which is the worship of God Table 1. who is to be worshipped alone Commandment 1. with his owne worship 2. which must be handled with all reuerence 3. leanred with all diligence 4. Iustice which is our dutie to man Table 2. In speciall our Parents Commandement 5. general when we must preserue life Commandment 6. then his chastitie 7. and goods 8. good name 9. with the whole man 10. and prayer where there is a reuerend place whose parts are eyther petition where we craue graces Spiritiall The Hallowing of his name 1. or the enlargemēt of his kīgdome 2. doing of his will as in heauen so in earth 3. Temporall the giuing of vs our daily bread this day 4. deprecation Forgiuenesse of sinnes as we orgiue others 5. Not to be deliuered into temptation but deliuered from euill 6 thankesgiuving wherein we acknowledge that to God belongeth for ever The gouernment of all things for thine is the kingdome as also power glory the shutting vp thereof Amen Sacraments Baptisme The Lords Supper ❧ The Catechisme defined and distributed CHAPTER I. Of Faith in God Question WHat inducements to Religion are prefixed before your Catechisme Answere Foure first the giuing vp of my name to God in Baptisme and that in the dreadfull name of Father Sonne and holy Ghost Secondly that being not able to giue it vp my selfe it was done by others according to the auncient custome of the Church ever conioyning Baptisme and confession together Math. 3.6 Aug. epist 24. Papists would haue it to contract spirituall kindred but surely it maketh honest loue amongst neighbours Thirdly they that gaue it vp for me did promise in my name that I should liue according to Religion Fourthly I beleeue in conscience that I am bound to performe what they haue promised Thus because I am Gods and bound to him by sureties vowes promises and Conscience it selfe It is my dutie being now come to yeares of discretion to learne to beleeue in him and obey him Q. What then is Religion A. It is the acknowledgement of the truth which is after godlinesse Tit. 1.1 Q. What are the parts A. Faith and workes the summe of the one is contained in the Creed of the other in the ten Commandements Lords Prayer and the Sacraments Tit. 3.8 Q. What is Faith A. A confidence in God grounded vpon knowledge Ioh. 16.30 We know and by this beleeue Q. How is faith grounded vpon knowledge A. In regard of God and his Church the maker of the Covenant and the people with whom it is made Ier. 31.33 Q. How in respect of God A. As we beleeue in one God and three persons for our happinesse Ioh. 14.1 Q. How in one God A. In respect of nature essence and being Deut. 4.35 Q. How in three persons A. Three in regard of divine relation or reall respects in that one most pure essence Math. 28.19 Q. What is the essence A. That whereby God is of himselfe the most absolute and first being Isa 41.4 Q. What is a person A. That one pure God with the relation of a Father Sonne and holy Ghost 1 Ioh. 5.7 Q. Doth the relation adde any thing to the essence A. Nothing but respect or relation as Abraham the Father of the faithful hath the same nature as he is a Father and as he is a man Q. What is the Relation A. It is either to send or be sent and both these are done either by nature or counsell Ioh. 15.26 the spirit proceedeth from the Father and Sonne by nature and is sent to vs by counsell Q. Is there no other Relation A. Yes either to beget or be begotten and the Father begets his onely Sonne by nature and the rest of his children by Counsell Heb. 1.3 Iam. 1.18 A man hauing the relation of a Father is said to beget Children by nature or counsell as adopted children are freely begotten not of the bodie but the will Iam. 1.18 Of his owne will beget he vs not so his onely Sonne who is as naturall to his Father as burning to the fire and as Isaac to Abraham Q. What then is the first person A. God the Father who by nature begets his Sonne and by his counsell creats the world Heb. 1.2.5 Q. What is the propertie of the Father A. To beget and not to be begotten Ioh. 3.16 Q. What is his manner of subsisting A. To be the first person for the begetter is before the begotten and yet being Relatiues they are together in nature for no man is a Father before he haue a sonne though in order the Father be first Q. What is the Fathers worke A. Creation for I beleeue in him as maker of heauen and earth and the reason is because he is the first person to whom the first worke belongs Q. What is Creation A. A worke of the Father who of himselfe by his sonne and spirit makes the world of nothing exceeding Good Gen. 1.31 Heb. 1.3 Q. What is giuen to the Father in respect of Creation A. Almightie power for the Father in himselfe is pure act which act is power as it may be felt of his creatures which are in power to be Q. What is omnipotencie A. It is that whereby the Father is able to doe all that he doth and more then he doth if it contradict not his owne nature or the nature of things Q. How is Creation divided A. Into heauen and earth Gen. 1.1 Q. What meane you by heauen A. The third heauen with the Angels both which were made perfect in the very first beginning of time Gen. 1.1 Q. What meane you by earth A. All that matter which was closed and compassed about with the third heauen and was made at the same instant with it to prohibite keepe out vacuitie or emptinesse and fill vp the whole compasse of it otherwise the parts of themselues would haue fallen together to haue kept out that enemy of nature Gen. 1.1 Q. Are we to vnderstand no more by earth then that first matter A. Yes wee are to vnderstand the forming of it into the foure elements fire ayre water and earth as likewise the filling of it and them with inhabitants both aboue and below as also the providence of the Father in preseruing and governing of them all to their ends and vses for the Father carries the worke according to his proper manner of working vntill we come to Redemption and there the Sonne takes it vpon him in a peculiar manner Q. What is the second person A. The Sonne who is begotten of the Father by nature and by counsell redeemes mankind Q. What is the Relatiue

that the parts doe euer or at least should follow the nature and processe of the whole Our common Mother in and by whom we are all borne 〈◊〉 brought 〈◊〉 Christians challengeth our first seruice And because some of you as well as my selfe haue enioyed so excellent a Nurse and Foster mother cherishing and feeding vs with the purest and most pleasant liquor til we came to some full and perfect age wee should doe amisse if wee should forget her in the chiefest and noblest of our thoughts To you therefore I come as being sent from the brests of my Mother to giue you a taste of her milke Onely remember who it is that must giue the increase both to her in labouring and you in profiting Rebecca may Cooke the Venison but Isaack must giue the blessing We can but speake to the eare God must speake to the Conscience I wish we could condescend to the infancie of our Nurcelings and become all vnto all rather studying to make our people Schollers then to shew our selues Schollers vnto them When the Iewes heard Paul Act. 22.2 to speake in their mother tongue they both kept the more silence and gaue the better audidence Accept therefore the following Treatise as a due acknowledgement of my loue and thankefulnesse wishing not onely with Philosophers prosperitie Physitians health the common people ioy Romanes safetie S. Paul welfare but also with our blessed Sauiour Mar. 9.50 Peace powdred with pietie otherwise these congratulations of our ioy shall but aequalize a drunken Nabals Sheepe sheering or the fatting of some Epicurean hogges or the celebration of the festivall revels of the dissolute crue whose dyet and dainties are the Devils food Cleanse therefore the Augean stables of our drunken Tavernes and Tipling houses with all the blind vaults of professed filthinesse The Citie of Alexandria in Egypt nourished the great Bird Ibis to devoure the garbage and offall of it and to cleanse the streetes but he left of his owne filth and beastlinesse more noysome behinde him They are the Devils deputies not Gods who being set in their places like the Kites feed themselues with the offalls of the people I meane bribes to pervert the course of Iustice They who in reformation seeme to amend the exorbitances of their places and doe it not heartily imitate the Physitian who in an Hecticall body laboureth to kill the itch c. Rouze vp your spirits awaken your Christian courage and set your selues heartily against the crying sinnes of these times But I must take heed least I runne into the inconvenience obiected by that Spartane to the Athenians That wise men did consult and the ignorant giue sentence We may easily iudge our superiours consulting of remedies to be guilty of the increasing of the maladies and mischiefes of the State Drunkennesse and the nurseries of it vsurping Sobrieties kingdome as Adoniah did Salomons haue gotten so strong an head that they can hardly be resisted Onely let the Magistrate take to himselfe a firme forehead couragious heart busie hands and not partiall execute lawes with strictnesse and resolution and God shall blesse the same with happie successe If otherwise God will suffer wickednesse to punish it selfe and that no power can turne the streame because God will haue it carry the offenders headlong to their perpetuall ruine and his owne revenge yet must the good Magistrate even swimme against the tyde knowing that without conquest it is glorious to haue resisted in this alone he were an enemie if he should doe nothing because he sees so little good come of all his traveile Let but worthy Magistrates the endeuour be yours and you may with comfort leaue the successe to God and so I cease neuer ceasing to pray for you Yours in all Christian dutie and seruice IOHN YATES ❧ An advertisement to the READER THe truth and triall of this treatise carefull Reader may I hope the better be accepted without distrust or distaste because it hath passed thorow the fire fanne and furnace of two iudicious and learned Divines whom for honours sake I am bound to mention vnto thee The one is the Reverend and worshipfull Mr Tho Goad Dr of Divinitie by whose labour this worke is carefully corrected and iudiciously supplied where it might offend through want or weaknesse in any part or power of it his starres or his spits that I may vse Origens notes haue beene welcome to this my Tractate I expected his vnpartiall sentence and he hath done iustly to shut his friend out of doores while this worke was discussed Know therefore with me good Reader by whom thou hast profited and be thankfull The other is Mr Alexander Richardson now deceased to whom I haue done the office of a Christian brother in raysing vp seed to the dead to continue his name that his memory and worth might not be put out of Israel This skilfull Artist hath cast and coyned the heads and I would to God he had handled them before his death Some few specialties are vpon necessary cause altered but they are of so small moment that they make no great breach in the body neither in thy knowledge in viewing of the order and methode of Religion I know if the discourse as well as the heads had proceeded from the same hand they would haue beene more accurate and perfect A shaft shot by the hand of a Gyant and a childe differ much yet will I not in a fond admiration and apish imitation of any person make all his deeds and doctrines like the reflection of a looking glasse to frame all thoughts and things by his shadow This were but to catch Doterels and shew feats of actiuitie to deceiue the simple Againe if some little thing be censured in the first inventor I hope they that loue him will not thinke as good friends as they deale with him like Gnatts which after they haue made a sweete kinde of Musicke euermore sting before they depart I feare not thy profit in it if thou will submit both it and thy selfe to the true touch-stone I meane the sacred Scriptures otherwise with Perillus thou mayest perish in thy owne inventions and thine owne cunning at the last will fayle thee and leaue thee as Absolons Mule left his rebellious Master betweene heauen and earth Consider therefore what is said and the Lord giue thee vnderstanding in all things that thou mayest be no lesse wise then good Amen ¶ The Table of Religion containing the Creed the ten Commandements the Lords Prayer and the Sacraments Religion whose parts are Faith it selfe In God Which is euery mans owne I beleeve who is one in essence In three persons Father Almightie Maker of heauen earth Sonne who is by name Iesus Christ. that onely begotten our Lord. who humbled himselfe in Life by being both Conceived by the holy Ghost Borne of the Virgin Mary and by Suffering vnder Pontius Pilate being Crucified Death Dying and being buried descended into hell Exalted First by rising againe from the dead

diligent and circumspect is nature to vnburden it selfe so conscience that from aboue would worke vpon the will affections being hindred gathers it selfe from below euen from hell it selfe and finding the sinner secure makes him miserable and leaues him desperate Goe too yee Miscreants of matchlesse mischiefe monsters of men and all ye brethren of the sword earue to your selues the largest morsels of sinnefull pleasures and with your most able gorges of Chiucrell consciences swallow and digest them yea with the same hands embrued in blood receiue the body of your Sauiour and make him bleed againe with your sinnes yet I beleeue all will be bitternesse in the end and howsoeuer you cheere vp your selues and satiate your mindes with these huskes of pleasure yea cry out we haue liued the onely royall and ioviall life in the world yet you shall neuer perswade me that your hearts do laugh with your faces Such vanities may shake the splene the conscience they cannot comfort be assured the kindest curtesies of sinne like a bemired dogge doe but defile you with fawning and leaue you worse for intermedling You say you are merry secure I heare you well But euery fowle that hath a seemely feather hath not the sweetest flesh nor euery tree that beareth a goodly leafe bringeth forth good fruit glasse giueth a cleerer sound then siluer many things glister besides gold a gorgeous chest is not alwayes the signe of a rich treasure nor a faire die of a fine threed nor a costly seabbard of a sure blade nor a merry countenance of a minde either pleasantly disposed or set at quiet Wee may be assured many a mans heart bleedeth when his face counterfeits a smile Wee see how some will laugh at the beating of their heads against stone-walles Yea but then they are mad you will say true but not so dangerously mad as they who will smoothly smile at the satisfiing of their sinnefull desires Glow-wormes in the night may make a fiery and lightsome shew and yet pressed are nothing but a lumpe of crude cold moy sture so the lampe of the wicked in the night of his ignorance may glister but it is soone put out by the pressing convulsions of a distempered conscience Doe your worst you desperate sinners peck out your eyes or suffer the Deuill to seize on them and you as Rauens doe on sicke sheepe that hauing plucked out their eyes deuoure their flesh yet your consciences shall not be shifted off You may runne from your selues and the soule may flie from your bodies but your consciences will not part from your soule not sinne from your consciences The mute dumbe and deafe Deuill charged by Christ found a tongue Mark 9. 26. so shalt thou before thou be discharged of thy sinne Quench and quell the heart of thy heart roule vpon it the irremoueable stone of hardnesse of heart seale it vp in the graue of obliuion till with Lazarus Iob. 11.39 it be growne vnfauory and would stink with stirring Yet shalt thou not want a witnesse from the dead to tell thee of a iust God a holy Religion and a fear efull damnation euen in that thou knowest not wherefore thou wert borne 2. Thess 1.8 Oh then that it would please God to giue vs that true wisedome that hath both cleere eyes and right set that wee might see further then the dimme eyes of nature are able to reach that we might vnderstand wherefore we are borne and know that inuisible hand that by most happle rules directs all things to their ends Iust is it with thee O Lord to with hold what thou wouldest giue and curse that which thou bestowest because we abuse the very light of nature Rom. 1.24 yea trample vpon it with daily sins as men doe the engrauings of Monuments with durtie shoes till nothing be left legible We must not therefore presume much vpon an appeale to a blinded conscience onely it may force and fasten this vpon vs by way of conclusion first that man is made secondly made for an end thirdly an end better then himselfe fourthly which end in God fiftly which God he is to serue sixtly serue by a rule lastly which rule is Religion Q. But doth God require it A. Mal. 1.6 A some honoureth his father and a seruant his master if I therefore be a father where is my honour and if I be a master where is my feare Mic. 6.8 Hee hath shewed thee O man what is good and what the Lord requireth of thee c. Whatsoeuer then may be our leuell God must be our scope at whom in all our affaires we must chiefely ayme O then let not the thought of this last end bee the least end of our thoughts we must neuer thinke our selues in good case so long as we are vnwilling to thinke of our God who is infinitely good not onely comprehending but exceeding the perfections of all things and therewith also the last end of humane desires and perfect rest of the reasonable soule All the springs and brookes of our best affections must runne into this maine neither must we suffer the least riveret to be drayned another way onely this must be our care that neglecting the counsels of flesh bloud we learne to depend vpon the commission of our Maker not daring to attempt any action before we haue his warrant least it be said vnto vs who required these things at your hands Isa 1.12 No action is good without Faith and no faith is good without a word The Centurion when he would describe his good seruant in the Gospel sayes no more of him but this I bid him doe this and he doth it And the chosen vessell giues an euerlasting rule His seruants we are to whom wee obey Rom. 6.16 So that our seruice wee owe to our end is briefely nothing else but a readinesse to doe as we are bidden All arts serue but two ends immediately God and man and from them both take their denominations of Diuinitie and humanitie Say now to thy selfe how haue I liued or rather not liued consuming precious dayes in time eating vanities Thou art an exquisite humanist but such wise dome and knowledge will increase sorrow and griefe Eccl. 1.18 till thou come to the conclusion Eccl. 12.13 And if grace scorne not to learne of nature as Moser refused not the good counsell of a Midianite then as humane knowledg brings all things to thee so let diuine bring thee vnto God If God preserue all for thee for whom then doest thou reserue thy selfe What for gold or some Herodias Canst thou offer God or thy selfe a greater indignitie Are all Arts Philosophy bearing witnesse diuine or humane and the one subservient to the other How then can we make the creature our standing marke and not so much as roue at the Creator Shall humanitie teach thee what is good for thy selfe and not diuinitie how thou art good for God or else for nothing For shame reckon that the greatest