Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	new_a	old_a	testament_n	3,965	5	8.0680	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19367	A supplication exhibited to the most mightie Prince Philip king of Spain &c. VVherin is contained the summe of our Christian religion, for theprofession whereof the Protestants in the lowe Countries of Flaunders, &c. doe suffer persecution, vvyth the meanes to acquiet and appease the troubles in those partes. There is annexed An epistle written to the ministers of Antwerpe, which are called of the confession of Auspurge, concerning the Supper of our sauiour Iesus Christ. VVritten in French and Latine, by Anthonie Corronus of Siuill, professor of Diuinitie.	Corro, Antonio del, 1527-1591.; Corro, Antonio del, 1527-1591. Epistle or godlie admonition, to the pastoures of the Flemish Church in Antwerp. aut	1577 (1577)	STC 5791; ESTC S116690	149,833	422

Who hath giuen thée such power Art thou his redéemer Art thou his iudge Art thou he in the name of whome he hath bin baptised Hath he not a maister who if he fall will raise him again and hath the power to do it But of what purpose are these words whē we find our harts so hardned that wée féele not at all the very chastisemēts which God lets fal vpon our heads Lette vs marke and consider what miserable issues our preachings confessions writings and commentaries bring forth Let vs also behold what fruits are broughte to our audience by our words what reformatiō of life in our churches wherein raigne still wantonnesse lubricities gluttonies drunkennesse vsurie deceites with a thousand such like vices whiche we lette passe making our selues many times by winking companions to those that commit them swallowing as our Sauiour Christ saith the Camels streigning the little Gnats whiche meaneth that we pronounce condemnation against suche who pierce not the subtilties of oure interpretations in Christes Supper making smal reckning of the crimes and dissolutions whyche are committed dayly afore our eies I praye you what may meane so many sortes of communications of Christe the one phisicall and the other mysticall an other spirituall and an other sacramentall togither also with those which you putte in your confession the one common bothe to the good and to the euil when they say This is my body the other whē they say Do thys in remembraunce of mée Those wyth suche lyke communications of Chryste wée neuer learned in the worde of God but of the contrarye wée knowe for truth that there is but one meane to receiue Iesus Christe and haue communication wyth hym that is to saye liuely faith and that accompanied with repentance penance for our sins passed newnesse of life to come I would to God we were well taught and exercised in this maner of excommunication of Christe for touching the rest what assurance may we take of the doctrin of your article whyche is not drawne oute of the word of god but rather of the interpretations of men I pray you shew me where it is that Christe affyrmeth that hys bodye and bloud be truely and really in the bread vnder the bread or within the bread of the Supper and that hée giueth hymselfe to be eaten exteriorly with the bread and Wine the same béeing done not only by faith or spiritually but that hée is eaten as well of the vnworthy as those that be worthy Mée thinke deare brethren that séeing you will be estéemed so diligent in the obseruatiō of the wordes of the scripture as preferring nothing whiche is not drawen out of the same it is necessarye you know that in all your article there is not one word of the words of Christ but wée know that both he himselfe and his Apostle teacheth vs the contrary saying that the vnbeléeuing and vnworthye can not possesse Christe nor be members of hym séeing they haue not a mouth of fayth to receiue hym Besides I sée that your very confession doth not accorde at all wyth that of Auspurge wherof you make so greate a buckler no lesse to mayntayne you in the good opinion of the worlde than to bring youre selues in vnder the prote●tion of Princes and potentates who at the beginning vsed very wisely and christianlye the presentation of thys Confession For the wordes of the Authour bée these Article 10. De Coena Domini docent quòd cum pane vino verè exhibeantur corpus sanguis Christi vescentibus in coenae domini that is to say Touching the Supper of the Lorde they teache that wyth the bread and wine be exhibited the body and bloud of Christe to those that eate the Supper of the Lorde In these wordes the Confession of Auspurge make no mention to receyue the body of Christe really and exteriorly as you say in youres neither make they mention at all that the worthie and vnworthie doe receiue it But herevnto you saye that we hau● not the true and incorrupte confession o● Auspurge but that you haue certayn Copies and exemplaries thereof beste corrected whyche you folow in your doctrine is it possible brethren you shoulde bée so negligent in the correction of youre confession wherof you make so great value ▪ I am not of opinion that the princes protestants wold suffer to be printed in thei● townes Articles of their confession contaminated and imperfect truly you trouble greatly the world for if those whic● follow not your confession be condemne● by your sentence and you onely haue th● true copie of this confession wée must 〈◊〉 thē necessarily come to you as to a spring or fountatne of truth and helth some ma● saye as in derision of those things tha● wée muste come on pilgrimage to searc● youre Registers and Libraries as in tymes past they went to Ierusalem Rome o● S. Iames. Oh good God what mockerie what presumption of people But to preuent you of cause of complainte againste vs and that your inconsideratiō be more manifestly discouered we wil receiue the article of your incorrupt confession whiche as you say to bée reserued with you so you shall fynde it beareth not a worde of that which you haue vttered You re wordes bée these Sequimur igitur in hac controuersia sententiam decimi articuli Augustanae confessionis po●rò articulus ille decimus ita habet in incorruptae confessione quàm sequimur De Coena domini docent quòd corpus sanguis Christi verè adsint distribuantur vescentibus in Coenae domini improbant secus docentes That is to say Wée followe in this question and debate the aduice and sentence of the tenth Article of the Confession of Auspurge which tenth article is written in this sorte in the confession whiche wée followe whiche is not corrupted It is taught touching the supper of the Lord that the body and bloud of Christ be truly presente and bée distributed to suche as eate in the Supper of the Lorde neyther are they approued which teache other wayes Nowe brethren I praye you shew● mée where it is that you finde here you● realities and vbiquities or that the vnworthy doe eate the body of Christe wit● other sortes of doctrines which you hau● preferred and wold authorise them wit● the confession of Auspurge whyche notwithstanding wée will not receyue as 〈◊〉 rule of oure Christianitie and much less● the Confession of anye other man that i● vpon earth Wée will be Christians and so be called we will folow the confession of faith whyche oure GOD the father and Iesus Chryste hys Sonne haue lefte vnt● vs that is to saye the dyuyne word● in the olde and newe Testamente th● summe of oure Religion Wée receyu● the simbols of fayth receiued of olde tim● in the Churche we haue not bin baptised in the names of Martine Zwinglius or Caluin but in the name of the Father the Sonne and the holye Ghoste by whyche meanes

speake o● Christe Whether thys propositio● bée true Christe was from the béeginnyng whether it bée more aptely● sayde that hée is compounded o● bothe natures or consysteth or is commixte or knitte togyther and combined or as it were gellied or moul●ed or coupled and conioyned Howe muche better were it to omit these moti●ns and vaine questions and to content ●ur selues with that which the Apostles ●aue taught vs whiche affirme vnto vs 〈◊〉 plaine termes that Christe accordyng ●o the fleshe was made or begotten of the ●éed of Dauid and is the true son of God ●lmighty according to the spirite and so ●y thys meanes contenting our selues with this simplicitie of speach should en●euour our selues to expresse Christ him ●elfe that is to say practise moste perfect ●olynesse and innocency in our liues and ●onuersation Besides this in how darke ●nd doubtfull termes do these blind Sco●istes dispute and reason of the foure in●tants of nature as also where they goe ●boute to proue that this worde person ●oth not signifie relatione Origenis neyther ●he common relation c. Many more examples of like impious and wicked dis●utations procéeding from the idle curio●itie of this Scotist might here be alledged but bycause the matter it selfe is blasphemous and too vnreuerent in r●spect of the person of Christe but also 〈◊〉 vttered with suche termes as the common people can in no wise vnderstande for our mother tongue will not ministe● words to vtter so fond and nice conce●● withall I haue thought good to retourn● to matters more euident leauing the● and other such like toys as the religio● is full fraught For to what purpose is 〈◊〉 vainely to spende the tyme aboute disputing of Gods greatenesse and howe infinite he is of soch motions and mere imaginations as these be or of the relation and foundacions of the Trinitie and th● vnspeakeable beginning of the worde whether it tooke being at an instant o● by processe of tyme by waye of procéeding or generation These and such other like what vse I beséeche you can the● haue either to the building or beautifying of the Church of God notwithstanding sée the mischiefe how this their philosophie preuaileth and those ioyly diuines thinke vs altogither vnlearned bicause we hold our selues contented onl● with the pure and perfect word reiecting ●homas Aquinas with his curious questi●ns Scotus with his subtil and sophistical ●rgumentes Durandus with his follies ●nd diuers others of that sorte with their ●oste impudent vanities Of the lawe of God and the force therof AFterwards when god perceiued that mankinde was become almost sense●esse in so much that he neither was tou●hed with his own misery and calamity ●or of himselfe vnderstoode what should become of him except their mindes were cherished and comforted with the hope of his promisses besides to the ende that hée might chose vnto himselfe a people as it were specially and peculiarly apart from the rest After he had deliuered the Israelits out of the captiuitie and bondage of Pharao he made a lawe which he established and published in mount Sinay The force wherof was to awake such as slept securely in synne to accuse and reproue them to proue whole mankinde guiltye before the throne and Maiestye of God that thereby they mighte learne to séeke righteousnesse and innocencye whereof they were altogither destitute at the onely mercies of God when euery one should acknowlege in his own cōscience know by his own experiēce the naturall corruption deprauation of his minde by the iudgement and manifestation of the lawe Secondarily to the end that the faithfull and chosen of God shold be taught by the law as by a most excellent and learned schoolemaister what exercises and dueties God requireth at the handes of hys children bycause no man shoulde deuise of his owne fantasie and imagination any newe seruice of God other than was by the law of God prescribed and appointed The summe and effecte of whiche doctrine albeit the holy Apostle hath plainly and sufficientlye declared in hys Epistles yet haue these vnlerned doctours broughte in méere Iudaisme and Paganisme into Christian religion For they teache vs that the lawe was giuen vs onely to this intent that we shoulde ●alke in good workes by the which men night not only be acceptable in the sight ●f God but iustified also before him And herevpon they take occasion to ●aunder vs as though we should affirme ●ood workes to be néedelesse and shoulde withdrawe men from the studye and ex●rcise of vertue and lette them loose to all ●icenciousnesse Whereas we studye all we can and vse all our endeuour to shew ●he people that suche as bée regenerate oughte duely to beée conuersaunte in good workes and in godly exercises bothe to tame the lustes and concupiscences of their myndes and to engender a mutuall loue and charitie among men as also confirme and establish euery particular mans conscience in the perswasion of his election and to retaine Gods spirite the better in their mindes by whose good motion and direction their willes mighte the rather bée alwayes pliable and conformable to doe all good and godlye exercises of true godlynesse and vertue And yet wée flattely denye that these works be the cause of our iustification but rather the effectes the fignes and tokens of true faith settled in our heartes euen as by good fruites it appeareth tha● the trées bée good where they doe procéede Of the Ceremonies and Sacrifices of the olde Testament MOreouer whereas the corrupte and peruerse nature of man was suche that of hymselfe hée coulde not putte hys whole affiaunce and truste in God thinking it a matter of very great difficultie almoste of impossibilitie to bée delyuered from the bondage and slauerye of Sathan the tiranny of sinne and the yoke of the lawe whiche required a paye aboue his power to wit puritie sinceritie and holinesse bothe of mynde and bodye the Lorde did institute Ceremonies and sacrifices and burnt offerings by the whiche men shoulde be admonished and putte in mind that he standeth in néed of some mediatour and redemer by whose means he might bée loosed out of all the bondes and snares wherein he was entangled ●taine true and perfect libertie And to ●e intent that he might be led as it were ●y the hand to the knowlege of his Mes●as and Sauiour he set before his eyes ●sible ceremonies wherein as in a Ta●le wée mighte beholde the person the ●ffice and the moste singuler and super●●cellent effects of the said Sauiour and ●edemer Christ Iesus to wit the sacri●ice and order of sacrifying the Sanctu●ry the propiciation the vaile the table ●he shewe breade with other suche lyke Of the Popishe Ceremonies ANd now I beséech you compare the Popishe Ceremonies and these togi●her and no doubte ye shall well perceiue ●t to be true that Augustine complayned of in his time that they are growen to so great a multitude and swarme that they are not onely equall in

they which be enimies and impugne this doctrine and for that wée mayntayne the same do persecute vs with fire and fagot haue either had small sense of Iustification or else are some newe founde people descended into the Earthe I wotte nere whence For if they haue not had some sensible perseueraunce and féeling of the principles of Christian religion in themselues by experience I councell them for a time to be quiet and refraine to speake and aduise them rather to praye vnto almightie God that hée woulde instruct● them by his holy spirite in suche thinges as they are ignorant of and yet will bée prating rashely and babling either after their owne conceite and imagination or as they haue heard other men talke will moste impudently affirme the same but if they will deriue their pedigrée from God lette them permitte vs to be as we are men contenting our selues with such knowledge as is conuenient for vs For we do willingly confesse that we are the children of Adam by nature disobedient vnto the will of God senselesse in oure owne corrupte nature so peruerse and obstinate that vnneth we wil be brought to repentaunce so hardned in harte that wée can not be broken with the sense of sinne finally of suche pride and arrogancie that wée can scarcely bée drawen to confesse our sinnes to be shorte enimies to our own saluation vnlesse God of hys fatherly fauour and grace vouchsafe to correcte and amende the malice of oure froward nature and to enable and make vs apte to doe suche workes Why doe they then enuie vs thys humilitie and lowlinesse of harte in that we thinke we ●oe greatly honoure our God when wée referre all thinges to hys gratious goodnesse and mercie But if they thinke thys ●ure humilitie be excéeding and more ●han néedefull is this so horrible an offence that we shoulde therefore be thoughte worthie of all punishments and tormentes that can be deuised be ac ompted infamous banished imprisoned hanged and burned Surely this their fierce and barbarous crueltie may be a sufficiēt declaration vnto your maiestie that this is no godly zeale in the Papists as they call it but rather an excéeding choler heate of stomak boiling in their enuious malicious breasts The other benefit of our iustificatiō is our cōiunctiō with Christ for it is not inough for a man to be onely absolued of his sinne but it is also requisite and necessarye that hée bée marueilously renuee shew a new obediēce the which nothing can worke in thē saue only the power of god through our L. sauiour Iesus Christe this is the secōd effect of faith which the holy ghost hath poured into our harts by the which a man being made frée from the feare of all enimies danger of damnation doth wholy possesse Iesus Christ the very sonne of God and man to the intent hée might liue in hym not in walking after the fleshe but in holinesse of spirit and that he should thenceforth work righteousnesse in the sight of God of his son Christe through whose bloude shedde and sacrifice offred hée is purged and clensed from all hys offences and filthinesse Last of all that to declare himselfe bothe mindefull and also thankfull for so greate mercifulnesse and louing kindnesse shewed towardes him he shoulde on the other side retourne loue backe againe towardes God and be zealous in seruing and honouring him The whiche doctrine the Apostle doth plainely sette forthe in hys epistle to the Romaines in these words Ther remaineth now no condemnation saith he vnto suche as be engrafted into Christe Iesu that is to say those that walke not after the fleshe but after the spirite for the liuely lawe of the spirite whyche is in Christe hath loosed me from the bondage of sinne and death For that whiche was impossible to the lawe through the infirmitie of the fleshe God by sending hys owne sonne into fleshe of likenesse and similitude vnto our sinful fleshe hath after a sort destroied sinne by sinne in the same fleshe that the iustice of the lawe might be accomplished in vs whiche walke not after the fleshe but after the spirite for those that be addicted vnto the flesh haue their mindes bent vppon fleshly desires but they that be renued in spirite doe followe the motion and direction of the spirite and the desire of the fleshe is death and destruction contrariwise the desyre of the spirite is peace ioye and life euerlasting For the desire or affection of the fleshe is againste God neyther is it nor can not bée obedient vnto the lawe of god Therefore suche as are giuen to the flesh can not please God howbeit you walke not in the fleshe but in the spirite if so be the spirite of God be within you And who so hath not the spirit of Christ is none of his but if Christe be within you then is the body dead as concerning sinne but the spirite aliue or rather life it self for righteousnesse sake Wherfore if the spirite of hym that raysed Christs from deathe abide in you the same also will restore you and your mortall bodies vnto life bicause of the spirite that dwelleth in you wherefore brethren wée are nowe no more subiecte vnto the fleshe to liue after the luste thereof For if ye liue after the desires and concupiscentes of the fleshe yée shall dye the deathe but if contrariwise by the power of the spirite you conquer and subdue the lusts therof you shall liue in most perfect felicitie for al whosoeuer is directed by the spirit of god are numbred among the sonnes of God. Here dothe Paule moste notably and largely declare the seconde parte of oure Iustification and the end also of our coniunction with Christ Iesus namely that we shoulde leade our life not after the motion of the fleshe and the voluptuousnesse thereof but according to the direction of the holy spirite the which moste profitable and comfortable coniunction felowship with him if we had and did enioye we would not fall to such vayn and néedelesse questions as we do For what profite is in the subtil questions and difputations whether the righteousnes of a Christian man be a substance or an accident a qualitie inherent or only in vs by imputation whether the iustification of the wicked and vngodly be only the forgiuenesse of the sin or no whether infusion of grace be requisit in the remission of the fault or whether the motion of fréewill be not also requisite thervnto whether the wicked be iustified in an instant or in processe of time whether iustification of grace do go before in order of nature such like quiddities and subtil niceties except wée haue the vertue efficacie of Christ Iesus imprinted in our harts which we trust is in the harts of the faithful beleuers as Paule prayed for the cōgregatiō of Ephesus who loueth his churche dearly as the same apostle saith in another place and