Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	faith_n	teach_v	4,044	5	6.3549	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07802	The dovvnefall of poperie proposed by way of a new challenge to all English Iesuits and Iesuited or Italianized papists: daring them all iointly, and euery one of them seuerally, to make answere thereunto if they can, or haue any truth on their side; knowing for a truth that otherwise all the world will crie with open mouths, fie vpon them, and their patched hotch-potch religion.	Bell, Thomas, fl. 1593-1610.	1604 (1604)	STC 1818; ESTC S113800	116,542	172

may not onely truly but also iustly require reward at Gods hands in regard of his promise freely made vnto vs. But I euer denie withall that any reward is due to our best workes for any condigne merit or desert of or in our workes Gods free acceptation mercie and promise set apart For as Saint Austen grauely saith Vae etiam laudabili vitae hominum si remota misericordia discutias eam Woe euen to the best liuer vpon earth if thou examine his life thy mercy set apart Answere ô papists if ye can and if ye cannot then repent and yeeld vnto the truth for shame I challenge you I prouoke you to the combat I adiure you all ioyntlie and euery one of you seuerally for the credite of your cause for the honour of your Pope and the life of popish doctrine which now lieth bleeding and wil shortly yeeld vp the Ghost if some soueraigne remedie bee not speedily prouided for the same The sixt Article Of the Popish distinction of mortall and veniall sinnes ALthough it be true that all sinnes are not equall but one greater than another and although it be also true that in a good and godly sence some sinne may be tearmed mortall and some veniall which yet may more fitly be called sinnes regnant and not regnant neuerthelesse most true it is to the euerlasting confusion of all impenitent papists that euery sinne is mortall of it owne nature and onely veniall by way of Gods free acceptation and mercie for his owne name sake and merits of his deare sonne our Lord Iesus I prooue it first both briefely and euidently For Christ himselfe telleth vs in his holy Gospell that we must giue a straight account of euery idle word in the generall day of iudgement And for no other end doubtlesse must this account be made but onely because euery idle word is flatly against the law of God This the papists can neuer denie it is euident to euery child And yet must they likewise confesse that idle words be those sinnes which they call venials And consequently they must confesse against their wils and against their professed Romish doctrine that all sinnes are mortall that is to say against the law of God This doctrine of our Sauiour Christ Iesus is confirmed by the testimonie of S. Iohn his beloued Apostle where he telleth vs that euery sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the transgression of Gods law as is alreadie prooued at large in the fourth article of concupiscence And the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a declining from the right way doth plainely confirme the same Secondly because our popish Rhemists confesse in plaine tearms that euery sinne is a swaruing from the law of God For doubtlesse that which swarueth from the law is truly said to be against the law but not agreeable to the law Thirdly because the famous popish Frier and Romish bishop Iosephus Angles teacheth the same doctrine in his booke dedicated to the Pope himselfe These are his own expresse words Omne peccatum veniale est alicuius legis transgressio Patet quia omne veniale est contra rectam rationem agere contra rectam rationē est agere contra legem naturalem precipientem non esse à regula rectae rationis deuiandum Euery sinne veniall is the transgression of some law This is cleere because euery veniall sinne is against right reason and to doe against right reason is to doe against the law of nature which commaundeth vs not to depart or swarue from the rule of right reason Loe euery veniall sinne is against right reason and against the law of nature which is giuen to euery one in his creation in his birth or natiuitie Fourthly because Durandus another famous papist confuteth the late receiued popish opinion of Thomas Aquinas which the Pope and his Iesuits hold to wit that veniall sinnes are preter legem non contra Besides the law but not against the law These are Du●ands owne words Ad argumentum dicendum quod omne peccatum est contra legem dei naturalem vel inspiratam vel ab eis deriuatam To the argument answere must be made that euery sinne is against the law of God either naturall or inspired or deriued from them And this opinion of M. Durand is this day commonly defended in the popish vniuersities and schooles So saith Frier Ioseph these are his words D. Thomas eius sectatores tenent peccatum veniale non tam esse contra legem quam preter legem Sequitur Durandus tamen alij permulti hanc sententiam impugnant affirmantes peccata venialia esse contra mandata Et haec opinio modo in scbolis videtur communior S. Thomas and his followers hold that a veniall sinne is not so much against the law as besides the law But Durand and many others impugne this opinion auouching veniall sinnes to be against the commaundements And this opinion seemeth now adaies to be more common in the schooles Here I wish the reader to note by the way out of the word modo now adaies the mutabilitie of Romish religion For in that he saith modo now adaies he giueth vs to vnderstand that their doctrine is now otherwise than it was of old and in former ages A note worthie to be remembred For the old Romane religion was catholicke pure and sound and with it doe not I contend but I impugne late Romish faith and doctrine which the Pope and his Romish Schoole-men haue brought into the Church Fiftly because their canonized martyr Iohn Fisher the late bishop of Rochester teacheth the same doctrine so plainely as euery child must needs perceiue the truth in that behalfe These are his expresse words Quod peccatum veniale solum ex dei misericordia veniale sit in hoc tecum sentio That a veniall sinne is onely veniall through the mercie of God and not of it owne nature therein doe I agree vnto you Thus saith our bishop And as he telleth me that he agreeth with Luther therein so doe I tell our Iesuites that I agree with him with Durand Almaine and the other papists that teach the same doctrine Sixtly because Gerson another famous popish writer holdeth the same opinion These are his expresse words Nulla offensa dei est venialis de se nisi tantum modo per respectum ad diuinam misericordiam qui non vult de facto quamlibet offensam imputare ad mortem cum illud posset iustissimè Et ita concluditur quod peccatum mortale veniale in esse tali non distinguuntur intrinsecè essentialiter sed solum per respectum ad diuinam gratiam quae peccatum istud imputat ad poenam mortis aliud non No offence of God is veniall of it owne nature but onely in respect of Gods mercie who will not de facto imputa euery offence to death though he might doe it most iustly And

enim fere de illis obscurit atibus eruitnr quod non planissime dictum alibi reperiatur For almost nothing is contained in obscure places which is not most plainely vttered in some other place The same father in an other place hath these wordes Nec solum vobis sufficiat quod in ecclesia diuinas lectiones auditis sed etiam in domibus vestris aut ipsi legite aut alios legentes requirite libenter audite Let it not be enough for you onely to heare Gods word in the Church but also read it your selues in your houses or else procure others to read it and heare you them willing Out of these wordes of this holy writer and antient father we may learne many godly lessons First that all things needfull for our saluation are plainely set downe in the scriptures Secondly that things which are obscurely touched in some places are plainelie handled in other places Thirdly that the scriptures are obscure in some places to exercise our wits and to cleanse the loathsomenesse of our stomackes Fourthly that we must read the scriptures at home in our houses not heare them read in the Churches Fiftly that if we cannot read them our selues then must we procure others to read them to vs and marke diligently what they read and heare them with desire and alacritie of mind Saint Hierome is consonant to Saint Austen and Saint Chysostome affirming that in his time which was about 1200 yeeres agoe both monkes men and women did contend who could learne moe scriptures without book These are his expresse wordes Solent viri solent monachi solent mulierculae hoc inter se habere certamen vt plures ediscant scripturas in eose putant esse meliores si plures edidicerint Men women and monkes vse to contend one with another who can learne moe scriptures and herein they thinke themselues better if they can learne more The same Saint Hierome in an other place speaking of the education of a yoong maid of seuen yeeres old hath these wordes Matris nutum pro verbis ac monitis pro imperio habeat Amet vt parentem subijciatur vt dominae timeat vt magistram Cum autem virgunculam rudem edentulam septimus aetatis annus exceperit caeperit erubescere scire quid taceat dubitare quid dicat discat memoriter psalterium vsque ad annos pubertatis libros Salomonis euangelia Apostolos prophetas sui cordis thesaurum faciat Let her mothers beck to her be in steed of wordes admonitions and commaunds Let her loue her as her parent obey her as her ladie and feare her as her mistris And when the rude and toothlesse girle shall bee seuen yeere old and shall begin to be bashfull to know when to be silent and when to speake then let her learne the Psames by heart and without booke and till she be twelue yeeres of age or marriageable let her make the bookes of Salomon the Gospels Apostles and Prophets the treasure of her heart Thus writeth Saint Hierome out of whose golden words I note these golden obseruations First that both men and women in his dayes did studie and read the scriptures as diligently and painfully as the monkes Secondly that in his time they thought themselues the happiest people who could con by heart the most texts of holy scripture Wheras amongst the papists they are deemed most holy that can by heart no scripture at all but absteine from the reading thereof as from the poyson of their soules Thirdly that yong women being but seuen yeeres of age must be acquainted with the holy scriptures learne by heart the booke of Psalmes Fourthly that from seuen yeeres vpward vntill puberty that is to say vntill the twelft yere of their age they must read seriously the bookes of Salomon the Gospels Apostles and Prophets and set their whole delite therein And the same holy father in his Epistle to the godly matrone Celantia doth perswade her for the best course of her life to be continually conuersant in the holy scriptures These are his wordes Sint ergo diuinae scipturae semper in manibus tuis iugiter mente voluantur Let therefore the holy scriptures be alwayes in thy hands and let them be vncessantly tossed or rolled in thy mind Saint Theodoretus telleth vs with good liking thereof that in his time the scriptures were translated into all maner of languages that they were not onely vnderstood of doctors masters of the Church but euen of the lay-people and common artificers His expresse wordes I will alledge which are these Hebraici vero libri non modo in Graecum idioma conuersi sunt sed in Romanam quoque linguam Aegyptiam Persicam Indicam Armenicaque Scythicam atque adeo Sauromaticam semelque vt dicam in linguas omnes quibus ad hanc diem nationes vtuntur Sequitur paulò inferius fossoresque adeo ac bubulcos inuenias plant arumque consitores de diuina trinitate rerumque omnium creatione discertantes The Hebrew bookes are turned not onely into the Greeke tongue but also into the Roman language also into the Aegyptian Persian Indians Armenian and Scythian as also into the Sauromatick tongue to speake all in a word into all tongues which this day are in vse amongst nations And after hee hath told vs that the Church-doctrine is knowne to all maner artizans of both sexes he addeth that we may find ditchers deluers neatheards and gardiners disputing euen of the blessed trinitie and of the creation of all things VVhereupon it is euident that in the auncient Church and in the time of old religion as the sillie foolish papists call their Romish inuentions which is in deed a newly inuented religion as I haue proued in my Suruey of poperie euery nation had the holy scriptures in their vulgar language and that in those dayes all the Christians did read the holy scriptures so seriously that both men and women of all trades and conditions were able to dispute of the holy trinitie and of the creation of the world VVhich two points doubtlesse are the most difficult obscure hard and intricate articles in the whole course of theologie The Iesuit Bellarmine a wonderfull thing to be heard and a most incredible sauing that the truth must needes in time haue the vpper hand confesseth so much vnawares as is able sufficiently to prooue and conclude my intended scope and proposition These are his expresse wordes His notatis dico illa omnia scripta esse ab apostolis quae sunt omnibus necessariae quaeipsipalam omnibus vulgo praedicauerant alia autem non omnia scripta esse These obseruations being marked I answere that all those things were written by the Apostles which are necessarie for all men and which the Apostles preached openly to all the vulgar people but that all other things were not written Thus writeth our skilfull Iesuit who