Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	false_a	true_a	worship_n	4,780	5	7.8086	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12592	A godly treatise containing and deciding certaine questions, mooued of late in London and other places, touching the ministerie, sacraments, and Church Whereunto one proposition more is added. After the ende of this booke you shall finde a defence of such points as M. Penry hath dealt against: and a confutation of many grosse errours broched in M. Penries last treatise. Written by Robert Some Doctor of Diuinitie.	Some, Robert, 1542-1609.; Penry, John, 1559-1593. Defence of that which hath bin written in the questions of the ignorant ministerie, and the communicating with them.	1588 (1588)	STC 22909; ESTC S117654	118,250	200

the wisdome of thy God that is in thine hand set Iudges and arbiters which may iudge all the people that is beyonde the riuer euen all that knowe the Lawe of thy God and teache yee them that knowe it not And whosoeuer will not doe the Lawe of thy God and the Kings lawe let him haue iudgement without delay whether it be vnto death or to banishment or to confiscation of goods or to imprisonment Esra 7. verse 25 26. And least any should take exception against Artaxerxes commaundement Ezra cleareth it of all suspition of vnlavvfulnesse in these vvordes Blessed bee the Lorde God of our fathers which hath inclined the Kings heart to beautifie the House of the Lorde that is in Ierusalem Ezra 7. verse 27. Augustine the Bishoppe of Hippo in Africke vvas a very famous man hee vvas sometimes of opinion that heretiques vvere to bee pressed by argument and not by the Magistrate his reason then vvas Ne fictos Catholicos haberemus quos apertos hereticos noueramus That is least vvee should haue them counterfait Catholiques whome wee knewe to bee notorious heretiques But after weightie consideration hee chaunged his former opinion and is very resolute that Recusants may and ought to bee compelled by the Magistrate August Epist. 48. 204. Siterrerentur non docerentur improba quasi dominatio videretur Sed rursus Si docerentur non terrerentur c. August Epist. 48. that is to punish and not to teach were tyrannie againe to teach and not to punish were to harden them in their auncient custome and to make them slowe to enter the path of saluation Exi in vias sepes compelle intrare Luke 14. Qui compellitur quò non vult cogitur sed quùm intrauerit iam volens pascitur August Epist 204. that is Go out into the high wayes and hedges and compell them to come in he that is compelled is compelled to enter against his will but when hee is entred hee is fedde willingly Ad caenam tanti patrisfamilias si sponte non vultis intrare compellimus August contra 2. Gaudentij Epist lib. 2. cap. 28. that is to the supper of so great an householder if you wil not of your owne accord we compell you to enter Quod autem vobis videtur inuitos ad veritatem non esse cogendos c. August contra 2. Gaudentij Epist lib. 2. cap. 17. That is where as yee thinke that men are not to bee compelled to the Trueth against their vvilles yee erre not knovving the Scriptures nor the povver of GOD vvhich maketh those vvilling though they bee compelled against their willes Qui phreneticum ligat lethargicum excitat ambobus molestus ambos amat Aug. Epist 48. That is he that bindeth a frantike man and awaketh him that hath the lethargy loueth both though he be grieuous to both 2. A GODLY PRINCE MAY not suffer any religion but the true religion either publikely or priuately in his Dominions THe exercise of false religion is directly against the sanctification of the Lords Sabboth Exo. 20. therefore the Prince may not at any hande suffer it The Morall lawe as it teacheth the worship of Almightie God in the first and honestie of life in the second table of the commandements is perpetuall and bindeth vs vnto the worldes ende The Israelites being in captiuitie in Egypt were required by Pharao to sacrifice to Almightie God in Egypt Moses refused c. Exod. 8. The Israelites being in captiuitie in Babylon were required by the Chaldeans to sing one of the songs of Sion They refused and answered thus How shall we sing the Lords song in a strange land Psal 137. Of these places I gather my argument thus It was not lawfull to sacrifice in Egypt and to sing the Lords song in Chaldea which were polluted landes therefore it is not lawfull to suffer Idolatrous popish seruice in Englād which is a holy land That professed papists are Idolaters it is manifest first they worship false gods for they worship Angels and Saintes deceased which are no gods Secondly they worshippe not the true God aright for they doe not worship him according to his written worde Confession consent in the true religion is Vinculum ecclesiae the chaine and bond of Gods Church for the Apostle saith there is but one faith Ephe. 4.5 therefore dissension and difference in religion is a dissolutiō of Gods Church But no prince may haue any either hand or litle finger in dissoluting Gods Church for Kings and Queenes are the nursing fathers and mothers of the Church Esai 4.9 It is the Princes duetie to prouide for the safetie of the bodies therefore much more for the safety of the soules of his subiects If for the safetie of their soules then they may not suffer them to poyson their soules True religion is the foode of the soule It is but one To swarue from that is the bane of the soule It leadeth to hell The Shipmaster and shepheard must keepe his shippe and sheepe from rocke and wolfe Qui non scruat si potest periturum occidit The prince is bounde to serue the Lord in feare Psal 2. therefore he may not suffer almightie God to be dishonoured by any of his subiects God is notably dishonoured when false worship is suffered either publikely or priuately The Angel of the Church of Pergamus is reproued by Christ for hauing such in Pergamus as maintained the doctrine of Balaam and the doctrine of the Nicolaitans which God hated The Angel of the Church of Thyatira is reproued by Christ for suffering Iezabel c. to teach and to deceiue Apocal. 2. therfore Princes sinne grieuously which suffer the exercise of a false religion A godly prince may not suffer a wilfull breach of his owne lawes therefore not of Gods lawes Almightie God is greater then all Princes His lawes doe as farre passe the princes as the gold of Ophir the clay in the street Besides they which hate Gods religion and consequently sinne against the first table are easily induced to disobey their prince which is a sinne against the second table It was a famous speech of the Emperour Constantius the father of Constantinus the Emperour Howe can they bee fast and true to the Emperour which are Traitours to Almightie God Euseb lib. 1. de vita Constant King Asa deposed Maachah his mother from her regencie because she had made an idoll in agroue Asa brake downe her idoll and stamped it at the brooke Kidron 2. Chron. 15. Ezechias and Iosias were famous Kings of Iuda They destroyed the groues and temples of the idols They destroyed the groues and temples of the idols They tooke a direct course for Gods religion Almightie God may not bee dalied with in his seruice There must be no parting of stakes Hee will either haue all or none Ezech. 20. The Lordes Altar and Baals Altar must not stand together Iudg. 6. Nabuchodonosor the king of Babylon made a decree that euery

page 84. They amongst vs which are vnbaptized doe sinne grienously if they doe not present themselues to baptisme Chap. 8. page 88. They which are once baptized must not be baptized againe Chap. 19. page 156. They which were baptized of Popish priestes in the Popish Church receiued true baptisme c. chap 7. page 79. and chap. 8. page 88 89. and chap. 20. page 156. 157. The false profession of Christ in popery doth not proue that the true Christ is not in popish baptisme cap. 23. pa. 174. Whether infants ought rather to be kept vnbaptized then to be presented to popish baptisme chap. 23. page 180. The infāts of papists may be baptized in a reformed church if some of the religion do present them to baptisme do vndertake the godly education of them cha 17. pag. 150. There hath bene may be true baptisme out of the church chap. 21. page 158. Though true baptisme was amōgst the Donatists out of the Church August did not giue leaue to any of the church to presēt their infāts to be baptized there cap. 21. pa. 159. They are the Sacraments of Baptisme and the holy Supper which are administred by vnpreaching ministers in the church of England chap. 8. page 88. 89. 95. 98. None vnbaptized may receiue the holy supper chap. 8. page 90. 91. 92. It is lawful to administer the holy supper in a priuate house if some cautions be obserued chap. 15. page 141. 142. Euery legall vncleannes was not ioyned with sinne chap. 9. page 113. The regenerate cannot fulfil the law of God cha 26. pa. 199 A TABLE OF DIVERS grosse errours and Anabaptisticall fancies conteined in M. Penryes Treatise c. Master Penry saith That the life of the Magistracie is neither prescribed in the worde for so there could be no Magistrates out of the Church nor any in the Church but such as are prescribed in the word which were impious to thinke nor conteined in the gifts of the Magistracie nor yet separated from his outwarde calling For the very outward calling is it that giueth life vnto the Magistracie though the person susteining it want gifts to discharge the same The reason hereof is euident because the Magistracie being an humaine constitution as the holy Ghost saith 1. Pet. 2.13 is appropriated vnto his possession vpō whomsoeuer man bestoweth the same if hee be capable to possesse though vnfit to execute what is a lotted vnto him In his addition page 48. This speach of M. Penryes is very grosse His first reason is this there may be Magistrates out of the Church therefore the life of the Magistracie is not prescribed in the word M. P. Antecedent is true For Pharao Nero Iulian were magistrates out of the Church I deny his argument My reason is the gifts of courage fearing God dealing truly hating couetousnes which are the life of the Magistrate are prescribed in Gods booke Exo. 18.21 Deu. 1.13 If you say they are not the life of the magistracie you dissent from all the learned and therfore must set downe what God requireth of him that should be his Magistrate His second reason is this There are and may be magistrates within the Church which are not garnished with the aboue named gifts therefore the life of the Magistracie is not prescribed in the word My answere is I confesse that absurd Magistrates haue bene and are many times aduanced in the Church I graunt they should not either by the corruption or errour of the electours But I deny your argument My reason is It is great wickednes to thinke because grosse Electours preferre vnfit men and so faile in their duetie that Almightie God hath failed in prescribing what kinde of men he would haue to be his lieutenants M. Penry addeth that the life of the Magistracie is not conteined in the gifts of the magistracie I dissent from him in this If he had said that the birth of the magistracie is not conteined in the gifts of the magistracie he had hit the white M. Penry writeth that the life of the magistracie is not separated from his outward calling for the very outward calling saith he is it that giueth life vnto the magistracie If this were true then the life and birth of the magistrate are idem tempore that is twinnes and consequently whosoeuer hath the outwarde calling which is the birth hath the inwarde calling which is the life of the magistrate So is Gods furniture tyed to the electours voices as to the chaire and the inward outward calling of the magistrate confounded which is a palpable errour If there bee an outward calling to the magistracie without the which no man howsoeuer furnished within may presume to execute the office of the magistrate I am sure there is an inward calling to the magistracie For the outwarde calling doeth import an inward If there be an inward calling which is by God himselfe what I beseech you is it but such furniture and gifts as are prescribed and required in the holy word The foundation whereupon M. Penry hath built his former absurdities is a very rotten post that is a grosse deprauing of a text of Scripture viz. The Magistracie is an humaine ordinance 1. Pet. 2.13 that is a deuise of man and not an Ecclesiasticall constitution prescribed in the worde That the magistracie is not any deuise of man but Gods ordinance for the benefite of man is a cleare trueth in Gods booke None doubt of it vnlesse they be Anabaptists or extremely ignorant M. Penry saith that the word barely read and to no other purpose then to edifie by reading is not holsome doctrine Chap. 8. pag. 99. This is a blasphemous absurditie M. Penryes reasons for it are most absurd and childish I referre you to my answere Chap. 8. pag. 100. 101. and to a proposition which I haue handled Chap. 4. pag. 62. c. M. Penry writeth that it is false to say that the recitall of the summe of Christes Sermon that is the word of institution c. is an edifying word he saith it mainteyneth charming Chap. 8. pag. 88. 89. This is a blasphemous absurditie If euery part of the Canonical Scripture doth edifie I trust the summe of the Lord Iesus Sermon ought to haue singuler allowance If it ought to haue singuler allowance it may not be indited and arraigned for maintenance of charming M. Penry saith that the people cannot sanctifie a Sabboth without a Sermon His words are these They are no ministers whose flocks by their ministery can not sanctifie the Sabboth our Readers are such c. In his addition pag. 60. M. Penry accounteth the publique reading of the holy Scripture and publique prayers no part of the sanctification of the Sabboth If he had said that the Sabboth is not so well sanctified without as with a godly Sermon I woulde haue agreed vnto him M. Penry maketh the person to giue credite to the holy word His wordes are these The word of God vttered is not an