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
A54612	A discourse of taxes and contributions shewing the nature and measures of crown-lands, assessments, customs, poll-moneys, lotteries, benevolence, penalties, monopolies, offices, tythes, hearth, excise, &c. : with several intersperst discourses and digressions concerning wars, the church, universities, rents and purchases ... : the same being frequently applied to the state and affairs of Ireland, and is now thought seasonable for the present affairs of England : humbly recommended to the present Parliament.	Petty, William, Sir, 1623-1687.	1689 (1689)	Wing P1920; ESTC R20953	59,806	88

making these that are to do double the work which now they do that is to make some slaves but of this elsewhere 13. And why should not the solvent Thieves and Cheats be rather punished with multiple Restitutions than Death Pillory Whipping c. But it will be asked with how manifold Restitutions should picking a pocket for example be punished I say 't were good in order to the solution hereof to enquire of some candid Artists in that Trade how often they are taken one time with another practising in this work If but once in ten times then to restore even but seven-fold would be a fair profit and to restore but ten-fold were but an even lay wherefore to restore twenty-fold that is double to the hazard is rather the true ratio and measure of punishment by double reparation 14. And surely the restoring two three four and seven-fold mentioned in Moses Law must be thus understood or else a man might make thieving a very fair and lawful profession 15. The next question is in such multiple Restitutions how many parts should be given to the sufferer To which I answer never above one and scarce that to oblige him to more care and self-preservation with three parts to discoverers and the rest to publick uses 16. Thirdly In the case of Fornications most of the punishments not made by pecuniary mulcts and commuted are but shame and that too but towards some few persons which shame for ever after obdurates the Offender what ever it work upon such whose fames are yet intire Of all which men take little consideration standing upon the brink of such precipices as makes them giddy and when they are in danger of such faults as are rather madnesses distempers and alienations of the mind and reason as also insurrections of the passions than deliberate act of the understanding 17. Moreover according to that Axiom of In quo quis peccat in codem puniatur if the Ratio formalis of the sin of Concubitus Vagi be the hindring of procreation let those who by their miscarrages of this kind are guilty thereof repair unto the State the miss of another pair of hands with the double labour of their own or which is all one by a pecuniary mulct and this is the practice of some wise States in punishing what they will never be able to prevent Nor doth the Gospel specifie any punishment in this world onely declaring they shall not be received into the joys of the next 18. I could instance in more particulars but if what I have already said be reasonable this little is enough if not then all the rest would be too little also wherefore I shall add but one instance more as most suitable to our present times and occasions which is the way of punishing Heterodox Professors of Religion 19. That the Magistrate may punish false Believers if he believe he shall offend God in forbearing it is true for the same reasons that men give for Liberty of Conscience and universal tolleration and on the other side that he may permit false Worships seems clearly at least by the practice of all States who allow Ambassadours their freedom be their Worship never so abominable even when they come to negotiate but upon temporal and small matters 20. Wherefore since the Magistrate may allow or connive at such Worships as himself thinks fit and yet may also punish and since by Death Mutilations and imprisonments of the Subjects the State not only punisheth it self but spreadeth the Pseudodoxies it follows that pecuniary Mulcts are the fittest waies of checking the wantonness of men in this particular forasmuch as that course favours of no bitterness at all but rather argues a desire to indulge provided such indulgence may consist with the indempnity of the State for no Heterodox Believer will desire to be tollerated longer then he keeps the Publick Peace the which if he meas to do he cannot take it ill of the Magistrate to keep him steddy unto that his duty nor grudge to contribute towards so much charge for that purpose as himself occasions 21. Moreover as there seems a reason for indulging some conscientious misbelievers so there is as much for being severe towards Hypocrites especially such as abuse holy Religion to cloak and vizzard worldly ends Now what more easie and yet effectual way is there to discern between these two then well proportioned pecuniary mulcts for who desiring to serve God without fear and labouring ten hours per idem at his Calling would not labour one hour more for such a freedom even as Religious men spend an hour per diem more then the looser sort at their Devotions or who wearing Cloth of one and twenty shillings the yard would not be contented with that of twenty shillings for the same advantage of his liberty in Worship Those that kick at this being unwilling either to do or suffer for God for whose sake they pretend so much 22. It may be here objected that although some bad Religions might be tollerated yet that all may not viz. such as consist not with the Civil Peace To which I answer First that there is no Schism or Separation be it never so small consistent with that unity and peace as could be wisht nor none so perfectly conscientious but may also be civilly most pernicious For that Venner and his Complices acted upon internal motives the most free exposing of themselves to death may evince and yet their holding the King to be an Usurper upon the Throne and Right of Jesus Christ was a Civil mischief neither to be pardoned or parallel'd 28. And yet on the other hand there is no Pseudodoxy so great but may be muzled from doing much harm in the State without either Death Imprisonment or Mutilation To make short no opinion can be more dangerous then to disbelieve the immortality of the Soul as rendring man a beast and without conscience or fear of committing any evil if he can but elude the penalties of humane Laws made against it and letting men loose to all evil thoughts and designs whereof man can take no notice Now I say that even this Misbeliever may be adaequately punished if he be kept as a beast be proprietor of nothing as making no conscience how he gets be never admitted in Evidence or Testimony as under no Obligation to speak truth be excluded all Honours and Offices as caring only for himself not the protecting of others and be withal kept to extream bodily labour the profit whereof to the State is the pecuniary Mulct we speak of though the greatest 24. As for opinions less horrible then this the mulct may be fitted to each of them respectively according to the measure of danger which the Magistrate apprehends from their allowance and the charge necessary to prevent it 25. And now we are speaking of the waies how to prevent and correct Heterodoxies in Religion which we have hitherto done by designing punishments for the erring