Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	great_a	king_n	majesty_n	3,331	5	6.0086	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27046	A third defence of the cause of peace proving 1. the need of our concord, 2. the impossibility of it, on the terms of the present impositions against the accusations and storms of, viz., Mr. John Hinckley, a nameless impleader, a nameless reflector, or Speculum, &c., Mr. John Cheny's second accusation, Mr. Roger L'Strange, justice, &c., the Dialogue between the Pope and a fanatic, J. Varney's phanatic Prophesie / by Richard Baxter.	Baxter, Richard, 1615-1691.	1681 (1681)	Wing B1419; ESTC R647	161,764	297

and many Adulteries with Citizens Wives And it is most to be noted That they who after his flight reformed the Civil Government were strong Papists and mainly opposed the reformation of Religion I shall recite no more out of this Episcopal Doctor Prebend of Canterbury but desire you again to read page 23 24. What changed Luther's mind to own the Protestants Arms against the Emperour And page 32 33. What King James saith to vindicate the French Protestants I never knew yet that the French Protestants took Arms against their King c. And that Cap. 3. pag. 64 to 73. He cites the Confessions of all the Churches the Augustane the French the Belgick the Helvetian the Bohemian the Saxonian the Swevian the English as consenting for Obedience to their Soveraigns But all this is nothing to you that can say nothing of worth against it Neither the Vindication of their Principles or Practice But unrighteous Judge I am with you partial and unequal 1. Because I told you that you should not have set down the bare Names of T. C. and Travers as a Charge without citing what they say And is not that true Is that an unequal expectation And what if I had added That had you proved them guilty it had not concerned any of us or our Discipline or Principles till you had proved that we had owned the same And is that unequal O Justice 2. Because I said I will no further believe Bancroft or Sir Th. Aston then they prove what they say No nor you neither Must I believe Adversaries accusing Parties without proof and such Adversaries too Why must I believe them more than Heylin or more than Doctor Moulin afore-cited believed the English Tradition against Geneva Is this the equality of your way § 37. It 's tedious disputing with a man that cannot or will not understand what is said no not the Question no not the Subject of it You cite my words out of the Saints Rest that say not any thing to the Question The Question is not What were the final Motives of the War But what was the Controversie of the warranting Cause and Foundation that must decide the Case whether it was lawful or unlawful The Bonum publicum and the Gospel and Religion and mens Salvations are the great moving ends and Reasons of a lawful War But it is not these Ends that will serve to prove a War lawful Could that be the Cause or Controversie which they were both agreed in Did not the King profess to be for Religion Liberty c. as well as they See yet his Shrewsbury Half-crowns if Coin be any evidence with you private men may not raise War for Religion but the King may The Finis and the Fundamentum are not the same I there talkt but of the Finis and Motives I now speak of the Fundamentum and Controversie which is well known to be whether the King or Parliament then had the power of the Militia rebus sic stantibus and whether the Parliament had true Authority to raise an Army against the Army Commissioned by the King for that Defence and executing the Law upon Delinquents which they then pretended to Now I say still I know no Theological Controversie herein I know no Scripture but Policy and Law and Contract that will tell us whether the King of Spain or the States be the rightful Governours of the Low Countries Or whether the King of France be absolute If you can out of Scripture prove that all Republicks must have the same Form and Degree of Government or how Forms and Degrees must be varied in each Land I resist you not but only confess my weakness that so high a performance is beyond my power Had you understood the Question you might have spared your Citation of my words § 41. You come again to our swearing Conformity and you say That it must reasonably be understood of a tumultuous and armed endeavour Answ 1. And it is publickly known that we are ready to swear against a tumultuous and armed endeavour unless by the King's Command If you would not endeavour it even with Arms if the King commanded you accuse us not of Disloyalty for being more Loyal than you If you would we are of the same judgment as to the thing And so while the thousands of ignorant Souls are untaught men of the same judgment on our part openly professed out must some be Teachers and some silenced some preferred and some in Prison and banished from Corporations c. even while they hold the same thing And why Because one part of them dare take an Oath in a more stretching sence than the others dare And that 1. Because they are taught not only by Amesius where you cite him but by all consciencious judicious Casuists That an Oath is to be taken strictly and not stretchingly in the common sense of the words unless the Law-givers will otherwise explain themselves 2. And the words are universal Not endeavour at any time without the least limitation or exception of any sort of endeavour I should have broke that Oath by this writing to you had I taken it Et non est distinguendum aut limitandum fine lege 3. The Law-makers are to be supposed wise considerate men especially the Bishops and able to distinguish between an universal and a particular or limited enunciation and to express their minds in congruous words 4. The Law-makers knew before and since that we would take the Oath if Endeavouring had been limited as you do and yet they never would limit it by one syllable 5. The Reasons used for that Clause and our acquaintance with the Bishops and other Authors of it leave our Consciences perswaded that their meaning was against all Endeavours and not tumultuous military or illegal only as in the Et caetera Oath 1640. It was that I will not consent which is less than Endeavouring And we are not ignorant what relation this Oath hath to that And we take it to be a sin to deceive our Rulers by taking an Oath in that sence which we believe was not by them intended and seeming to them to swear what we do not mean 6. When twenty London Ministers took the Oath because Doctor Bates told them that the Lord Keeper promised him at the giving it to put in the words Endeavour by any seditious or unlawful means or to that sense the said limiting words were not only left out but when old Mr. Sam. Clark said My Lord we mean only unlawful endeavour Judge Keeling asked Will you take the Oath as it is offered you and refused to add any such Explication and told them when they had done they had renounced the Covenant 7. The Justices tell us when they offer us the Oath That we must take it according to the plain sense of the words 8. The Parliament in the Act for regulating Corporations in the Declaration there imposed and the Oath doth fully satisfie us what is their

of a Bill for Accommodation Octavo price 2 s. The Narrative of Rob. Bolron of Shippon-hall Gent. concerning the late horrid Polish Plot and Conspiracy for the Destruction of His Majesty and the Protestant Religion Wherein is contained 1. His Informations upon Oath before His Majesty in Council and before several Justices of the Peace of the said Design and the means by which he arrived at the knowledge thereof 2. Some particular Applications made to himself to assist those design'd in the murdering of his Majesty the persons by whom such Applications were made and the Reward promised 3. The project of the Popish party to Erect a Nunnery at Dolebanck near Ripely in Yorkshire together with the Names of some Nuns actually design'd for that Imployment and taking the Profession upon them As also an Account of a certain Estate of 90 l. per annum given by Sir Thomas Gascoigne to the Nunnery for ever With other remarkable Passages relating to the horrid Piot Together with an Account of the Endeavours that were used by the Popish party to stifle his Evidence The Narrative of Lawrence Mowbray of Leeds in the County of York Gent. concerning the bloody Popish Conspiracy against the Life of his Sacred Majesty the Government and the Protestant Religion Wherein is contained 1. His knowledge of the said Design from the very first in the Year 1676 with the Opportunity he had to be acquainted therewith and the Reasons why he concealed it so long with the manner of his discovering the said wicked Project to his Majesty and his most honourable Privy Council 2. How far Sir Thomas Gascoigne Sir Miles Stapleton c. are ingaged in the Design of Killing the King and Fireing the City of London and York for the more speedy setting uppermost the Popish Religion in England 3. An Account of the Assemblings of many Popish Priests and Jesuits at Father Rishton's Chamber at Sir Gascoigue's house at Barmebow with their Consultations and Determinations with other considerable matters relating to the Plot. Together with an account of the Endeavours that were used to stifle his Evidence by making an Attempt upon his Life in Leicester Fields price 6 d. A Memento for the English Protestants c. with an Answer to that part of the Compendium which reflects on the Bishop of Lincoln's late Book Quarto price stitcht 6 d. Naked Truth the first part Being the true state of the Primitive Church By an humble Moderator price stitcht one shilling Causa Dei Or an Apology for God wherein the perpetuity of Insernal Torments is evinced and Divine Goodness and Justice that notwithstanding defended c. By Richard Burthogge M. D. Tulli's elect Orations Gouge's Works Octavo Horrid Popish Plot in a Pack of Cards A second Pack continuing a Representation of their Villainous Design from the publication of the first Pack to the last Sessions of Parliament begun Octob. 21. 1680. AN ANSVVER TO M R. HINCKLEY SIR I Have perused yours I think Impartially and to tell you my Judgment of it I perceive is like to offend you more I find it is natural to men to desire to be thought to be in the right and to have said well and done well be it never so ill It is some Honour to Truth and Goodness that the Names and Reputation of them seem desirable to those that cannot endure the things yea that the Things are never loathed or opposed formally as such but for their opposition to somewhat that is more loved And it is some help to the depression of Falshood and Sin that it is ashamed of its own Name and cannot endure to see its own Face which hath ever inclined it to break the Glass though to its greater shame when every piece will shew that ugliness which was shewed but by the whole before If nothing else had notified it to us one might have strongly suspected that you are of that Tribe who take themselves to be persecuted when they may not domineer and when others may but Preach and live without their Consent by your excessive tenderness and impatience calling it Poyson Hornets and abundance of such smarting angry Names if a man that is cast out of God's Vineyard as well as his Maintenance among many hundreds more do but plainly in a private Letter speak for himself and shew the injustice of your Printed Accusations O! that you were all but the thousandth part as tender I will not say of your Brethrens sufferings but of the danger of many thousand perishing starved Souls I shall only tell you this much in general that I now perceive you are used but for a Temptation to me to lose my time by the neglect of better Work And that you do so notoriously bawk the Truth and hide Untruth in a heap of Confident Rhetorical Flourishes that while you are of this temperament I will not undertake to prove to you that Two and Two are Four 1. My Beginning was taken from your Ending where you wrote You will satisfie your self as little as you will do others And what others Mind know you better than your own And sure that which satisfieth not you doth you no good as to its proper end what ever it may do by accident some other way Yet it seems you forgot that you had written this and that was warrant enough for all your confident Impertinencies on that occasion Sandy foundations light and darkness Hornets Nests rushing into the midst of the Pikes waking Dragons the golden Fleece c. come all in upon this your oversight And you seem to think that you have acquit your self well 2. You tell me of bringing the Controversie to an issue by dint of Scripture whether you sin in Conforming Is this fairly done to pretend that to be the Controversie which I never undertook to meddle with Could you possibly forget 1. That You were the Plaintiff and Accuser in Print not content that your Brethren were forbidden to Preach Christ and that many of them live in great poverty and want You wrote a Book of reproachful Oratory with no strength of Argument worthy an Answer to make them seem the flagitious Causes of their own silence and sufferings Against which they that meddled not with you had nothing to do but to justifie themselves 2. That in this Book you vehemently importune me who never knew you nor meddled with you to give the World the Reasons of my Non-conformity 3. That hereupon the Question that I treated about with you was How I may have leave to do it And whether it be ingenious thus publickly to urge me to that which you know I cannot do This was all the Controversie I had with you I tell you again I would go on my knees to any Bishop in England to procure but License for my self alone much more my Brethren to Write and Print the Reasons of our Non-conformity after Nine years Silence Suffering and Accusation that the World and Posterity may but once hear us

Heylin charge them on some called Disciplinarians in the last age Ergo I may charge them on the present Non-conformists yea on the whole Chorus yea on their Discipline that desired Bishop Usher's Episcopacy Let it be so that you may be your self As to what you say against the Genevian Principles as against Government c. I answer 1. Why did you not name some one of those Principles and try by what Consequence it inferreth all the Villanies which you name Do not the Papists say the same of the Protestants 2. And next why did you not prove that we hold those rebellious Genevian Principles Were it Christian dealing in me if I should say Because Prins History of Prelates Treasons proveth that multitudes of Prelates have been Traytors therefore our present Prelates are such too But we see what Instruments the Prince of Malice and Calumny useth You tell me that you shall the less believe Confessions because the Parliaments Declarations so differed from their practice Ans 1. But will you falsly accuse the part that is good for the part that is evil Most Christians live not according to the Christian Profession Is the Christian Profession therefore bad and the cause of all their Villanies Will you judge fidem ex homine Will you charge all that upon a mans Religion objectively considered which you find amiss in his life 2. Do you not know that our Question now is not what the men are but what their Principles and Discipline and that it is not the Professio profitens but the Professio professa which is to be disputed of And by what means shall any Church or Party under Heaven defend their Religion against such a Censurer and Disputant as you are They will say that they have the true Religion you will say no for you are not true to your Religion They will say that their Articles are true you will say no they are false because you live not according to them which implieth that they are true and good or else what fault were it to contradict them in practice The Protestant will say Our Religion is sound and agreeable to Gods Word you teach the Papists to answer no it 's false for there are vicious Livers among you And I pray you what number of Sinners must go to prove a Religion Creed or Articles false Must it be all or the major part or will any one serve Must the Kingdom try by the Pole or Vote whether the Vicious or the Vertuous are the greater number among them before they can prove their Religion true Doth the Act go to the Essence of the Object 3. But if it must needs be so I pray dispute no more against the Non-conformists or dispute against them better by your Lives than you have done Will you teach them to argue the XXXIX Articles the Liturgy and Book of Ordination are not true or to be subscribed because the Conformists live thus or thus You know Foreigners and Posterity know not which of the Histories of this Age are true or false Suppose that they should read Mr. White 's Centuries of Drunkards c. ejected from the Ministry and the Records of the Country Committees saying So many and so many were upon Oath proved scandalous Drunkards c. And Ralph Wallis naming so many Drunkards and scandalous Conformists now Would you have them question the Principles and Discipline of the Church of England till they can prove these Histories false I profess to you resolvedly that if I must needs judge that Church or Party to have the soundest Principles and Discipline who have the best lives I should far and very far prefer the Presbyterians Independents and much more the Conciliators before the Prelatists and yet not extenuate any of their Faults But all this is nothing to you that go another way to work Why tell you of mens Professions when you see their contrary Practice When as it is not the Practice only but the Profession that is the Principles and Discipline that you accused And so when their Principles are in question why do we talk to you of their Principles And how silly a shift is all this covered with Because the Parliament promised to make the King the most glorious King if he would return to them c. But 1. Is a Promise and Disciplinarian Principles of the same nature when we question their truth The Promise is not true unless it agree with the Mind of the Promiser of which God is the Iudge till Performance shew it But Principles may be true though he that profess them be never so false 2. And I pray remember that the Parliament were pulled to pieces and conquered by Souldiers even for resolving to close with the King before the King could be cut off But as for the first War I have told you the Authors of it To your next If we must call none Episcopal men that are not faithful to their Principles Then I know not indeed whom I may call such If Parties must be notified by their Fidelity we should have agreed thus to sense the Word before we had disputed for other men speak not thus Did you think I cited Moulin against Philanax to prove that our Principles are better than the Papists Have you read him all and understand him no better I cited him as fully proving historically that the Places now charged with Presbyterianism and Rebellion Geneva Holland c. had changed this Government before or on other accounts Flanders and Brabant joyned with Holland in the change the main Body being Papists who after fell off when the Prince of Orange mentioned Liberty of Religion And for Geneva pag. 27. he faith My business being to vindicate the Reformation from the charge of Rebellion I must take from the Reformers of Geneva that Aspersion that they expelled their Bishop and that they altered the Constitution of that State and both these ascribed to Calvin It is a Tradition received in England as a currant and undoubted Truth A fair Credit to the Prelatists Honesty and historical Veracity And upon that ground many fine and judicious Inferences are built But it is like the Story of the Phoenix and the singing of Swans never the truer What credit can be given to Histories of things bapned in the Indies 2000 years ago if in things done so lately and so near us gross Mistakes go for uncontrolable Truths You know with whom I say it is utterly false that Calvin was one of the Planters of the reformed Religion at Geneva False also that he or the Reformers at Geneva turned their Bishop out of doors And false also that the Bishop went away upon the quarrel of Religion The Bishop was fled eight Months before the Reformation seeing his Conspiracy discovered to oppress the Liberties of the City by the help of the Duke of Savoy for which his Secretary was hanged after he was gone the said Bishop being hated before for the Rape of a Virgin