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
A13339	The amendment of life comprised in fower bookes: faithfully translated according to the French coppie. Written by Master Iohn Taffin, minister of the word of God at Amsterdam.; Traicté de l'amendement de vie. English	Taffin, Jean, 1529-1602.	1595 (1595)	STC 23650; ESTC S118083	539,421	558

cōsciences for their own harts do conuince thē that it is only selfe loue with the feare of the losse of their goods dignity country kindred frends that induceth them to such dissimulation Moreouer that contrariwise they do by their going to masse worshipping the Idols offend their neighbours For what is offence but to cast a stone in a blind mans way to make him to stumble that is to say to giue the ignorant occasion to offend God by confirming them in their error 1. Cor. 8.9 becomming an example to such as haue some knowledge of the truth to induce thē to commit Idolatry with vs It is therefore a double offēce deserueth double punishmēt in the sight of God S. Paul sharply reprouing such as did eate of things sacrificed to Idols sheweth what a stumbling block they therby make thēselues to the ignorant Take heed saith hee least by any meanes this power of yours to eate indifferently of al things be an occasion of falling to thē that be weake For if any man see thee which hast knowledge sit at the table in the Idols temple shal not the conscience of him which is weake be boldned to eate those things wich are sacrificed to Idols And through thy knowledge shall the weake brother perish Rom. 14.23 for whom Christ died Because that thou who knowest that the Idol is nothing therfore that the flesh sacrificed therto is not polluted therin abusing thy power that otherwise thou hast to eate dost by thy example induce the ignorāt to eate without faith so ●o sin If then the eating of the thing which in it selfe is lawful is an offence to thy neighbors a meanes to make him to perish because after thy exāple he eateth without faith how much more grieuous is the offence of those who by assisting at the masse other Idolatries in their own knowledge damnable before God do cōfirme the ignorant in their error wherby they continue their offence to God enduce others to follow them in the same That good old man Eleazar chose rather to die 2. Mac 6. thē by his dissimulation to induce the Iewes to eate swines flesh so to offend God Yea this fauor they offered him that he should eate flesh alowed in the law that he might commit nothing prohibited therein onely hee shold dissemble make the world belieue that it was swines flesh This is a wonderful constancy notable example to condemn al such as by their dissimulation giue others occasion to offend God 6 They also make abuckler of the example of Naamā the Assirian but according to the prouerb 2. King 5. they couer thēselues with a wet sacke First wher he speaketh of bowing himselfe in the temple of Remmon whē his master leaneth on his arme he therin doth seruice to his king not to the Idol so it was but a ciuil bowing in respect of his office tended not to religion This doth he cōfirme plainly protesting he wil worship no strang Gods besides that he praieth that the bowing bee not imputed to him Such therefore as will excuse their adoration of Idols by his example ought rather to confesse their sin to craue pardō at Gods hand not for a politick bowing proceeding of som office but rather for their worshipping of Idols Yet is ther thus much more This Naamā not only protesteth that he wil not worship any strange Gods but also he craueth two Asses laden with the earth of Iudea that at his return into Syria he might ther vpō worship the true God so make profession of the true religiō but these men do not abstaine from sacrificing to strange Gods so farre are they from forsaking the false worship of Idols publike worshipping as Naaman did of the true God according to his word But albeit there were as there is not some colour in this example of Naaman yet what reason haue they leauing a path alredie beaten by the example of so many martyrs and approued by so many testimonies of Gods worde to enter into a blinde waie where they see the steppes but of one heathen man who was but newly entered into the knowledge of the true God 7 As for the example of S. Paul Act. 21.26 in causing his head to be shauen in Cenchrea purifieng himselfe in the temple with other Iewes The same is but badly alledged and woorse argued from a matter indifferent as at that time these ceremonies wer Christ being new risen to manifest abhomination and Idolatry As also it is an abusing of Pauls zeale and charitie who conformed himselfe in this matter indifferent to the Iewes that he might win them to Christ to execuse their loue of themselues in that they conforme themselues to the Idolatrous onely for the preseruation of their goods dignities and other carnall commodities 8 As concerning that which they alleadge out of Baruch Baruch 6.3 where he sayth When being captiues in Babylon yee shall see Gods of siluer of golde and of wood borne vpon mens shoulders and the multitude before and behinde worshipping of them beware that ye be not like vnto them but saie in your harts O Lord we must worship thee First Ieremy saith not Bowing your bodies before the Idols saie in your hearts But rather this sentence as also the whole sequel of the Chapter is a condemnation vnto them For it doth euidently appeare that the authors intent was to perswade them that these Idols were false Gods and therefore that not they were to be feared or worshipped but only the true God Likewise speaking of the Babilonians that carried worshipped their Idols he sayth expresly to the Iewes Bee not yee like vnto them As in deede with what conscience coulde they haue worshipped those Idolles before men when in theyr heartes they sayde and protested before God that hee onely and not the Idols was to be worshipped Moreouer where the Author in the same Epistle addeth that all they that do serue them shal be confounded By that threatning he indeuoreth to diuert the Iewes therefro In briefe his intent is to teach the Iewes beeing strangers among the Babilonians in their persons all those that shall hap into the like condition estate when they shal chance to see the ignorant carry their Idols in procession serue adore them not to do as they do neither to fall vpon them to beate downe their Idols but rather to lift vp their harts to God to say O Lord thee nly must we worship Let thē therfore in liew of wresting this sentence of Baruch to dispence with thēselues to be Idolaters with their bodies whereby to perswade that they be so in their harts obey Ieremie who enioyned those poore Iewes captiues in Babilon to make cōfession of their religion by condemning the Idols mainteining the true God Iere. 10.11 You shal say thus saith Ieremie The Gods that haue not made the heauen the

affirming that the children issuing of such a marriage be holy that is to say partakers of the couenant of God and consequently accepted into the fellow●hippe of the Church Onely he addeth this exception If the vnbeleeuing man depart and forsake his beleeuing wife shee is not subie●t to follow him And yet must this be vnderstood where such departure ariseth either vpon hatred that he beareth to the true religion that his wife professeth or vpon a desire to vse his polluted and false religion For herein cannot his wife follow him without danger of defiling and depriuing of her selfe of the profession of the truth together with the foode of her soule 13 Likewise where S. Paule speaking of the husband and wife 1. Cor. 7.11 both beleeuers saith If the woman depart from her husband let her remaine vnmarried or be reconciled to her husband He therein meaneth not that it shall be lawfull for the woman because she cannot beare the troublesome nature of her husband or to auoide strife debate to depart and liue as a widow but only hee sheweth that when the husband vpon such like occasions shall put away or call off his wife yet is not ●he at her liberty to marry another but must remaine vnmarried and labour to be reconciled And therfore are those women which vpon the hard dealing or troublesome dispositions of their husbands do forsake them greatly to be reproued as thereby giuing occasion of great mischiefe and trouble As 〈◊〉 are those husbands who vpō like occasions do forsake their wiues For sith nothing may make diuorce but adulterie euery purpose and determination to part vpon any other occasion or reason restrained by Gods ordinance and the law of marriage And ●●th it is not lawfull for vs to continue in such seperation the whole course of our liues Neither is it lawfull so to abide at all either so much as to enter thereinto If therfore vpon such occasion the husband forsake his wife or the wife her husbande rather 〈◊〉 to cont●nue the mischiefe begunne let them returne together ●gaine and thinke that the shortest follies doe least hurt 14 If they aleage their entreatie in their opinion intollerable their nature so contrarie that they cannot liue without strife and debate Also that being a sunder quiet in conscience free from trouble they may the better apply themselues and employ their time in Praier the answere is that such infirmities must not dissolue the bonds of marriage and their duties to liue together But let them thinke that God hath called them to the exercise of patience which vpon hartie Praier shall be granted them Let them labour each to beare with the other that they may liue in peace and continually pray to God to giue them grace so to doe Let them remember that the Deuill transformeth himselfe into an Angell of light when by propounding a dutie to liue in quiet and consequently a meane to pray vnto God for the compassing therof he induceth them to gaine say Gods prohibition and to seperate that which God hath ioyned together To conclude let them thinke well vpon this saying of Saint Augustine As the coniunction commeth of God Augu. vpon Iohn Trac 9. so the seperation diuorce proceedeth from the Deuill If they reply that by liuing a sunder so that they marrie not againe they breake not the bond of marriage let them remember that marriage being instituted for a remedie against fornication Iustinians Instit lib. 1. Tit. de Nuptiis August of the fruite of marriage c. 3. for the generation and bringing vp of children and for a helpe each to other in mutuall societie and inseparable conuersation of life after the Lawiers phrase yet doth there appeare no token or effect of marriage in those that liue a sunder albeit they marrie not againe Saint Augustine saith that the benefite of marriage consisteth not onely in the procreation of children but also in the naturall societie of the two diuers sexes Otherwise it could not be said that there were any marriage betweene two old folkes Plato of the precepts of mariage 15 The vnion of marriage yet teacheth vs another dutie common both to the man and to the wife Which is that their goods be common between them Happie saith Plato is that cōmon welth wher they haue no vse of these words Mine and Thine But in marriage especially they ought not to be heard If the wife haue brought most goods in marriage the marriage once consumate her part is gone Aug. to Edic Epist 199. and they are made common as also are the debts whether hers or her husbands And therefore can neither of them say This is mine but this is ours When a woman hath brought great goods yet may she not say I will doe with mine owne what I list For as Saint Augustine saith her selfe is not her owne but her husbands The husband as the head chiefe guide of the familie must haue the custodie and chiefe gouernment of the goods in the house yet may he discharge himselfe of the whole or of part as him selfe shal thinke meete and conuenient Yet let him remember that he entreate her not as a seruant by giuing her money as it were in mistrust or with condition to returne him a perticular accompt For the husbands mistrust doth many times prouoke the woman and the wiues vaine expence breedeth mistrust in the husband But the faithfull and discreete employment of the wife and her husbands confidence in her will procure that as the goods bee common to both so each alike shall vndertake the custodie and employment of the same 16 Hereto for a conclusion wil we yet adde two duties common both to the husband and the wife The first that they dayly pray to God to giue them grace to liue together in peace and loue and that each may be a helpe to others saluation Let all such as desire to enioy such a felicitie vnderstand that they must dayly pray to God for the obtaining therof And let those that liue in strife and debate examine themselues whether they haue no cause to impute their miserable estate to their neglect of this dutie The second consisteth in the practise of the same which Saint Paule teacheth saying 1. Cor. 7.29 Let those that be married be as if they were not married But how By so enioying the commoditie and contentation of marriage that the benefite of their coniunction breed no diuorce betweene God and them Likewise that thereby they be not hindred or made slacke in any duty toward God and their neighbors as also that no affliction depending or proceding of mariage withdraw them or force them to resolue of any thing contrarie to the vnion of marriage and their profession that they bee the children of God Of the perticular dutie of the wife to her husband Chap. 2. NOw let vs come to the perticular duties and first to the duty of the wife to