Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	good_a	king_n	subject_n	3,003	5	6.4581	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11054	A godlie and short discourse shewing not onely what time the inhabitants of this land first receyued the Christian faith: but also what maner of doctrine was planted in the same. Whereby may appeare, howe the reformation at this day in England is not a bringing in of a newe religion, but a reducing againe of the olde and auncient fayth.	Rosdell, Christopher, b. 1553 or 4.	1589 (1589)	STC 21320; ESTC S101597	36,383	98

as may appeare not onely by the decrée of Boniface the eight wherein he commaundeth euery man vpon paine of damnation not onely to beléeue but also to be subiect to the primacie or supreme authoritie of the Bishope But also by that they doe euery where burne those for heretikes which acknowledge not the same The seuenth Chapter Howe the Bishops of Rome in olde time were subiect to ciuill Magistrates AND as in olde time the Bishops of Rome kept themselues within the bounds limits of their own prouince and precinct so were they also as wel as all other ecclesiastical persons subiect to their Emperors lawful magistrates yea and that not onely in causes ciuill but also in ecclesiasticall gouernement Gregorius surnamed Magnus was subiect to Mauritius called him Lord saying you were then my Lord when you were not Lorde of the whole Empire Gregor ad Mauritium August lib. Epist 3. Epist 61. behold Christ himselfe shall make you answer by me which am his most simplest seruant and yours And before him Eleutherius his predecessor bishop of Rome writing to Lucius king of this realme calleth him by the name of Christs vicar Boniface also the first by humble supplication obteined of Honorius his Emperour that a lawe was established none should be made Bishop of Rome by ambition Dist 97. ca. Ecclesiae ca. Victor Iustinian also Emperour of Rome ordeined and constituted many wholesome lawes for the ordering and gouernement of the Cleargie as that no Bishop or Priest should excommunicate any man before his cause were knowen and proued to be such as for the which the auncient Canons of the Church woulde him to be excommunicate And if any should otherwise procéed contrarie to the same then the excommunicate person to bée absolued by an higher degree and the excommunicator to be sequestred from the Communion 24. q 3. cap. dc illicita so long as it should be thought méete by him that had the execution thereof c. Besides these many other such like examples if it were not to auoyde tediousnesse might be inferred But séeing the question groweth to this issue whether the Bishops of Rome ought by the diuine law of Gods word to be subiect to their lawful magistrates or not we will omit and cease to heape vp a multitude of examples out of mās law and produce a fewe witnesses out of the worde of God And first of all Christ our Sauiour did not onely commaund his disciples to giue their alleageance to Cesar but also himselfe paide tribute And the Apostle Paul writing to the ancient Romanes saith Rom. 13. Let euery soule be subiect to the higher powers vnder whose obedience neither Pope Cardinall Patriarch Bishop Priest Frier nor Monke is excepted nor exempted Theophil as Theophilactus expounding the same place declareth saying Hee teacheth all sorts whether he be Priest or Monke or else Apostle that they should submit themselues vnder their Princes And S. Augustine writing ad Bonifacium sayeth in such like sort Whosoeuer refuseth to obey the lawes of the Emperour which make for the veritie of God incurreth the danger of great punishment Aug. contra Cresco lib. 3 cap. 5. Also writing vnto Cresconium hee hath these wordes Kings according as it is inioyned them of God doe serue God in that they are kings if they in their kingdome commaund those things that be good and forbid things that be euill such as appertaine not onely to humane societie but also to Gods religion Vnder the olde Testament were not the Priests and Leuites subiect to the ciuill Magistrates yea euen in matters of Ecclesiasticall gouernement when king Dauid disposed them into foure and twentie orders or courses appointing them continually to serue in the ministerie 1. Para. 23. 24. 25 euery one in his proper order and turne as came aboute And when good king Ezechias renued the same institution of the Cleargie being decayed 2. Para. 31. 2. Parapo Chap. 31. But the Byshop of Rome at this day with his shaued Cleargie can not in anie kinde abide to bée ordered or disposed by any and therefore iudge good Christian Reader whether wée or they in this respect come nearer vnto the auncient constitution of the Primitiue Church The eight Chapter Of iustification NOw as we haue heard how the ancient Bishops in former time neither exempted themselues frō subiection to their lawful magistrates nor chalenged vnto themselues any vniuersall iurisdiction ouer others so let vs also in other points of their religion doctrine compare them with the first and primitiue time and we shall most plainly sée they are altogether vnlike vnto themselues And here to begin with the article of iustification first the blessed Apostles thēselues in al their writings and namely Paul the doctor teacher of the gentiles setteth forth no other meanes for iustificatiō or remission of sinnes but only faith aprehending the body or person of Christ Iesus crucified For as there is no way into the house but by the doore so is there no comming to God but by Christ alone which is by fayth And as the mortall bodie without bodily sustenance of bread and drinke can not but perish so the spirituall soule of man hath no other refreshing but only by faith in the bodie blood of Christ Iesus And for this cause it is saide To him doe all the Prophets witnesse that through his name Acts. 10. all that beléeue in him shall receiue remission of sinnes Hee that beléeueth in the sonne hath euerlasting life Iohn 3. and be that obeyeth not the sonne Ephes 2. shal not sée life but the wrath of God abideth on him For by grace are ye saued through faith and that not of your selues it is the gift of God When the kéeper of the prison at Philippos asked Paul and Silas what he should doe to be saued they answered him Acts 16. saying Beléeue in the Lorde Iesus Christ and thou shalt bee saued With this Charge and to this end our Sauiour sent foorth his disciples into all the world saying He that beléeueth and is baptised shal be saued but he that will not beléeue shall bee damned So Paul witnesseth that hee was called and sent of God to call the people to repentance that they might receyue forgiuenesse of sinnes Acts 16. and inheritance among them which are sanctified by fayth in Christ Thus the Apostles preached and thus were the olde Romanes to whom Paul sent a worthie Epistle notably deciding this question taught Acts. 10. The same did Cornelius a Romane and first that was baptised of all the Gentiles learne of Peter when he receiued the holy Ghost not by his own workes which he did according to the lawe but onely by hearing the fayth of Iesus preached And in this faith and doctrine not only the Church of Rome but the whole congregation of Gods people continued many yéeres as more plainely may appeare by the

A Godlie and short discourse shewing not onely what time the inhabitants of this land first receyued the Christian faith but also what maner of doctrine was planted in the same Whereby may appeare howe the reformation at this day in England is not a bringing in of a newe Religion but a reducing againe of the olde and auncient fayth Ierem. Chap. 6. vers 16. Thus saith the Lord stand in the wayes and behold and aske for the old way which is the good way and walke therein and ye shall find rest for your soules LONDON Printed by Iohn Wolfe 1589. To the right honourable and his verie good Ladie and Mistres the Ladie Fraunces countesse of Hertford Christopher Rosdell wisheth increase of honor and endlesse felicitie IT is an opinion right honourable and most vertuous Ladie not so true as commonly beleeued and holden of a great manie that the doctrine faith and religion which the Popish Romanists professe and maintain is the olde and ancient religion ordeined of God witnessed by the Prophets and Apostles and practised of all the godly from time to time and that the doctrine or religion now professed in England is a new doctrine which had his beginning but hereby Which imagination or conceipt of theirs doeth by so much the rather please them for that by some hundred of yeres last past the true syncere doctrine of the Gospel being suppressed banished and in a maner extinguished the errours or rather the heresies of the later Church of Rome haue euerie where both flowed and flourished Wherby it is come to passe that like as a true and naturall mother that hath beene long absent from hir house and familie at the length turning home againe is not knowen no not of her owne children euen so the ancient and Apostolicall religion hath beene so long absent and lacking to her Christian children that nowe at her returne shee is almost a straunger to all and in deed knowen but to a few Hence commeth it that although vnfitly applied yet vsually it is sayde of Romish superstition and idolatrie The old Religion the old Religion and of the Euangelical doctrine of Christ Iesus The newe Religion the newe Religion Not for that it is so in deede but because it seemeth so vnto them who haue so long gaped vpon their golden God of Rome that they haue cleane forgotten poore and simple Christ Iesus of Nazareth Whereas if men would reade the Scriptures diligently iudge indifferently and speake vprightly they should soone perceiue that neither our religion is newe as they falsely charge vs nor theirs olde and auncient as they vainly boast of For in them we are taught the true immutable and most ancient faith and religion of the Patriarches Prophets and holy Apostles As that therefore which concordeth with them can not be newe so that which dissenteth from them can neither bee true nor olde The Lorde by the Prophet Ieremie saith Iere. 6.16 Stande in the wayes and beholde aske for the old way which is the good way and walke therein and ye shall finde rest for your soules Hiero. lib. 2. com in Ier. Which place Saint Herome expoundeth thus Wee must cleaue vnto the Prophets and diligently behold and aske for the olde and euerlasting wayes which more significantly in Greeke are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the good way conteyned in the Gospel we must walke in that which when it is found refresheth and purgeth the soules of the faithfull Ad Pomp. cont Epist. Stephan To the same effect S. Cyprian sayth Si ad diuina traditionis caput reuertamur cessat omnis error humanus c. If wee would returne vnto the heade of diuine tradition all humaine errour should cease c. If a water pipe quoth hee which before ran copiously and plenteously doe vppon the sudden giue ouer doe not men go vnto the fountaine that there the reason of the defection or giuing ouer might bee knowen c. Euen so it behoueth the ministers of God at this day to doe keeping the diuine precepts that if in any poynt the truth be changed or shaken we might returne vnto the originall of the Lorde the Euangelicall and Apostolicall tradition that then the reason of our action might arise from whence the order and originall hath proceeded Thus farre Cyprian Excellently therefore sayth S. Ignatius Antiquitas mea Iesus Christus Ad Philad lib. 4. de virginitat Christ Iesus is my antiquitie And Ambrose also We do rightfully condemne all those new things which Christ hath not taught for Christ is the way vnto the faithfull If Christ then hath not taught that we teach we iudge euen that also for detestable Hereunto Cyprian in another place If Christ only be to be heard we ought not to regard what anie before vs hath thought meete to be done but what Christ who is before all hath first done neither ought we to follow the custome of men but the truth of God O that according to this rule we might be heard our cause decided and the quarell ended then woulde it soone appeare howe vnder the visard of antiquitie they haue hidden a new startvp superstition yea that their whole pretenced religion is nothing else but a huge heape of hypocrisie and a store basket of all Apostacie Then should it be seene that this reformation is not a declining from the auncient faith nor a bringing in of a newe but a reducing againe of the olde and Apostolicall faith or religion For the better profe wherof most christian Ladie I haue in certaine of their chiefest holdes compared their assertions with the censure of the Prophets Apostles and auncient Fathers to the ende that the indifferent Reader might partlie iudge by these what is to be thought of the rest In publishing whereof I haue had speciall respect vnto the profite and commoditie of the common and vulgar sort of people that they might haue not onely at a small charge in respect of the price but also with litle losse of time in respect of reading whereby they might bee either instructed if they were ignorant or the better confirmed if they had some knowledge And these my labours whatsoeuer they are I am right well assured shall be by many degrees more gracious and acceptable vnto diuerse for that they proceede and come foorth vnder your honourable name and protection Most humblie therefore I beseech your honour to accept the same in so good part as with a good will it is presented vnto you Whereof as I nothing doubt so will I neuer cease to pray vnto the almightie that you may long liue in this worlde to his glorie and the benefite of his Church and finally after this life may for euer reigne with Christ Iesus in his immortall euerlasting glorie Amen December the 15. 1588. Your Honours faithfull seruant and Chapleine Christopher Rosdell The first planters of Christian faith in Englande The first Chapter THis Realme or kingdome of