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	pope_n	rome_n	5,434	5	6.6788	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09097	A conference about the next succession to the crowne of Ingland diuided into tvvo partes. VVhere-of the first conteyneth the discourse of a ciuill lavvyer, hovv and in vvhat manner propinquity of blood is to be preferred. And the second the speech of a temporall lavvyer, about the particuler titles of all such as do or may pretende vvithin Ingland or vvithout, to the next succession. VVhere vnto is also added a new & perfect arbor or genealogie of the discents of all the kinges and princes of Ingland, from the conquest vnto this day, whereby each mans pretence is made more plaine. Directed to the right honorable the earle of Essex of her Maiesties priuy councell, & of the noble order of the Garter. Published by R. Doleman.	Allen, William, 1532-1594.; Parsons, Robert, 1546-1610, attributed name.	1595 (1595)	STC 19398; ESTC S114150	274,124	500

the bracelets the staf vvith the scepter and diademe euery one wherof the archbishop put vppon the Emperor telling him the signification of ech thing and vvhat it did bynd him vnto as for example vvhen he put the svvord about him he said accipe hunc gladium quo ijcias omnes Christi aduersarios malos christianos authoritate diuina per Episcopos tibi tradita Which is take vnto thee this svvord vvherby thow mayst cast out and driue away al the enimies of Christ whether they be barbarous infidels or euel christians and this by the authority of God deliuered vnto thee by vs that are bishops And thus he did vvith al other ornaments and ensignes telling the signification and obligation of euery one and taking the Emperors promise to performe al. And after al the historiographer concludeth thus Rex perfufus oleo sancto coronatur diademate aureo ab Episcopis ab eisdem ad solium regale ducitur in eo colocatur That is the king being annointed vvith holy oyle was crowned by the bishops and by the same vvas brought to the royal seat and therin placed This happened about the yeare of christ 940. and the ceremony is recounted more amply in this mans coronation then in any other both for that he was a very noble Prince and the very first of the Germain nation that vvas lawfully and orderly preferred to the imperial seat after that it passed from the children of Charles the great and ther be diuers points worthy the noting in this example and among other that albeit he were lawful king and Emperor by succession as also by appointment of his father yet was he chosen and admitted againe by the Princes and people that he swore to fulfil al those pointes and condicions which the signification of the Emperial ornaments did bynd him vnto After this about 60. yeares or more Pope Gregory the 5. in a synode holden in Rome did by the consent of Otho the third Emperor and nephew vnto this other Otho of vvhom we haue now treated appoint a certaine forme of electiō for the tyme to come of the German Emperor to wit that he should be chosen by six Princes of Germany three ecclesiastical which are the archbishopes of Moguntia Colen Treuires three temperal Lords to vvit the Duke of Saxony the Counte Palatyne of Rhene and the Marques of Brandeburge and vvhen thes six voices should happen to be equally deuided then that the Duke of Boemia for then it was no kingdom should haue place also to determyne the election Al which was determined in the yeare of Christ 996. in Rome and approued after ward by al the Princes of Germany and allowed by al other Christian Princes and states of the vvorld and so endureth vnto this day And among al other points this of his coronation and his oth to be taken for his wel gouerment vvas and is most exactly set downe recorded by many historiographers of that tyme and since But I shal alleage them only out of Iohn Sleydan as the most conuenient author for this our tyme and purpose First of al then he writeth that after any man is chosen Emperor he is to be called only Caesar and the king of the Romans and not Emperor vntil he be crowned and the conditions which he sweareth vnto presently after his election Are to defend the christian and catholique religion to defend the pope and church of Rome whose aduocat he is to minister iustice equally to al to follow peace to kepe and obserue al lawes rightes and priuileges of the Empyre not to alienate or engage the possessions of the empyre to cōdemne no man without hearing his cause but to suffer the course of law to haue his place in al and whatsoeuer he shal do otherwise that it be voyd and of no Validitie at al. Vnto al thes articles he sweareth first by his legates then he giueth a coppy of his othe in vvriting to euery one of the six electors and after this he goeth to the cytie of Aquis-gran to be crowned in the great church vvher about the midle of the masse the archbishop of Colen goeth vnto him in the presence of al the people and as keth whether he be redy to sweare and promise to obserue the catholick religiō defend the church minister iustice protect the widowes and fatherles and yeald dutiful honor and 〈◊〉 to the pope of Rome wherunto he answering that he is redy to do al this the Archbishop leadeth him to the high aulter wher he sweareth in expresse vvords al thes articles wwhich being done the said archbishop turning himselfe to the Princes of the empyre and people ther present doth aske them whether they be content to sweare obedience and fealtie vnto him who answering yea he is annoynted by the said archbishop before the aulter and then do come the other tvvo Archbishops of Moguntia and Treueris and do lead him into the vestery vvher certaine deacons are redy to apparrel him in his robes and do set him in a chayre vppon vvhom the Archbishop of Colen saith certaine prayers and then deliuereth him a sword drawne and putteth a ring vppon his finger and giueth him a scepter in his hand then al the three Archbishops together do put on the crowne vppon his head and leading him so crowned and apparreled vnto the high aulter againe he sweareth the second tyme that he wil do the part of a good christian and Catholick Emperor Which being ended he is brought back and placed in the emperial seat throne vvher al the Princes of the empyre do sweate obedience and fayth vnto him begining vvith the three Archbishops and continuing on vvith the three other electors and so al the rest in order vvhich is a notable and magestical manner of admitting and authorizing of a Prince as you see and it is to be marked among other things that the emperor sweareth three tymes once by his deputies and twise by himselfe before his subiects sweare once vnto him and yet wil Belloy as you haue hard needs haue subiects only bound to their Princes and the Prince nothing at al bound to them againe In Polonia which being first a Dukedome was made a kingdome aboute the same tyme that this forme of electing of the German Emperor vvas prescribed the manner of coronatiō of their kings is in substance the very same that we haue declared to be of the Emperor For first of al the Archibishop of Guesua metropolitā of al Polonia commeth to the king standing before the high aulter and sayeth vnto him thes wordes VVher as you are right noble Prince to receaue at our handes this day who are though vnworthily in place of Christ for execution of this function the sacred annoynting and other ceremonies ensignes and ornaments apperteyning to the kinges of this land it shaibe wel that we

to haue my part with Iudas as also with the leptosye of Giezi and with the feare and trembling of damned Cain and besides al this I shal be subiect to al punishments that are ordeyned in the lawes of their Maiestyes concerning this affaire This oth did al the gouernours of christian countryes take in old tyme vvhen christian Emperors did florish and it hath remayned for a law and president euer since to al posterity And if we ioyne this vvith the other othes before set downe in the fift chapter vvhich Emperors and kings did make themselues vnto their ecclesiastical Prelates at their first admissiō about this point vve should see nothing vvas so much respected in admission of a prince or Gouernor nor ought to be as religion for that as I haue said before this is the chiefest greatest highest ende of euery common vvealth entended both by God and nature to assist their subiects to the atteyning of their supernatural ende by honoring and seruing God in this life and by liuing vertuously for that otherwise God should draw no other srute or commodity out of humane common vvealthes then of an assembly of brutish creatures maynteyned only and gouerned for to eate drink and liue in peace as before hath bin declared But the end of man being far higher then this it followeth that what-soeuer prince of magestrate doth not attend vvith care to assist and helpe his subiects to this ende omitteth the first and principal part of his charge and committeth high treason against his lord and master in whose place he is and consequently is not fitt for that charge and dignity though he should performe the other two partes neuer so vvel of temporal iustice and valor in his person vvhich two other poyntes do apperteyne principally to the humane felicity and baser ende of mans weale publique and much more of a christian Heerof it insueth also that nothing in the vvorld can so iustly exclude an heyre apparent from his succession as want of religion nor any cause what so-euer iustifie and cleare the conscience of the common wealth or of particuler men that in this case should resist his entrance as if they iudge him faulty in this pointe which is the head of al the rest and for vvhich al the rest do serue You do remember that before I compared an heyre apparent vnto a spouse betrothed only and not yet marryed to the common vvealth Which espousal or betrothing according to allaw both diuine and humane may be broken and made voyd much easier and vppon far lesser causes then an actual perfect marying may of vvhich our sauiour himselfe said Quos Deus coniunxit homo non seperat vvhom God hath ioyned let to man seperate and yet sainct Paule to the Corinthians determineth playnely that if tvvo gentiles marryed together in ther gentility vvhich none denyeth to be true mariage for so much as concerneth the ciuil contract and afterward the one of thē being made a christiā the other vvil not liue with him or her or if he do yet not vvithout blaspheming of God tempting him to sinne in this case I say the Apostle teacheth and out of him the canon law setteth it downe for a decree that this is sufficiēt to break dissolue vtterly this heathē mariage although cōsummate betwene these two parties and that the christian may mary againe and this only for the want of religion in the other party vvhich being so in actual mariage alredy made and cōsummate how much more may it serue to vndoe a bare betrothing which is the case of a 〈◊〉 only to a crowne as before hath bin shewed But you may say perhaps that sainct Paule speaketh of an infidel or heathen that denyeth Christ playnely and vvith vvhom the other party cannot liue vvithout danger of sinne and leesing his fayth vvhich is not the case of a christian Prince though he be somevvhat different from me in religion to vvhich is answerd that supposing ther is but one only religion that can be true among christians as both reason and Athanasius his Crede doth playnely teatch vs and moreouer seing that to me ther can be no other fayth or religiō auaylable for my saluation then only that vvhich I my selfe do beleene for that my owne conscience must testifie for me or against me certaine it is that vnto me and my conscience he vvhich in any pointe beleeueth otherwise then I do and standeth vvilfully in the same is an infidel for that he beleueth not that vvhich in my fayth and conscience is the only and sole truth vvherby he must be saued And if our sauiour Christ himselfe in his gospell doth vvil certayne men to be held for heat hens not so much for difference in fayth and religion as for lack of humility obediēce to the church how much more may I hold him so that in my opinion is an enimye to the truth and conse quently so long as I haue this opinion of him albeit his religion vvere neuer so true yet so long I say as I haue this contrary perswasion of him I shal do against my conscience and sinne damnably in the sight of God to preferr him to a charge where he may draw many other to his owne error and perdition vvherin I do perswade my selfe that he remayneth This doctrine vvhich is common among all diuines is founded vppon that discourse of S. Paule to the Romans and Corinthians against such christians as being inuited to the banquetts and tables of gentiles and finding meates offred to Idoles which themselues do iudge to be vnlawful to eate did yet eate the same both to the scandal of other infirme men ther present as also against their owne iudgmēt and conscience which the Apostel saith vvas a damnable sinne and this not for that the thing in it selfe was euel or vnlawful as he 〈◊〉 but for that they did iudge it so and yet did the contrary Qui discernit si manducauerit damnatus est saith the Apostle He that discerneth or maketh a difference betwene this meat and others as iudging this to be vnlawfull and and yet eateth the same he is damned that is to sav he sinneth damnably or mortally Wherof the same Apostle yealdeth presently this reason Quiae non ex fide for that he eateth not according to his faith or beleefe bnt rather contrary for that he beleuing it to be euel and vnlawful doth notwithstanding eate the same and heere vppon S. Paul inferreth this vniuersal proposition Omne autem quod non est ex fide peccatum est al that is not of fayth or according to a mans owne beleefe is sinne to hym for that it is against his owne cōscience iudgmēt beleefe beleeuing one thing and doing an other and seing our owne conscience must be our witnes at the last day to condemne or deliuer vs as before I haue said he must needs sinne greuously or