Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	work_n	world_n	worship_n	30	3	6.4441	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04779	The right and iurisdiction of the prelate, and the prince. Or, A treatise of ecclesiasticall, and regall authoritie. Compyled by I.E. student in diuinitie for the ful instruction and appeaceme[n]t of the consciences of English Catholikes, co[n]cerning the late oath of pretended allegeance. Togeather with a cleare & ample declaratio[n], of euery clause thereof, newlie reuewed and augmented by the authoure	Kellison, Matthew.	1621 (1621)	STC 14911; ESTC S107942	213,012	425

vs And seing that the end of all lawfull societies is not only temporall felicitie but also the seruice and worship of God for we are not only created to speculate the starres as Anaxagoras imagined but also to knowe the Creatour of all and to adore him I will go a step further and will not feare to auerre that not only Ciuill Authoritie but also some Religion and worship of God proceedeth from the Inclination and propension of Nature 2. Certes we are led hy the light of reason to the knowledge of a Godhead and Diuinitie For who is hee that looking vpon this admirable peece of worke which we call the world thinkes not by and by of a God that created it If as S. Orat. de Theol. GREGORIE Nazianzen sayth Qui Citharam contemplatur tametsi Citharaedum non videat nihilominus affirmaret accuratâ mentis intelligentiâ mysticum instrumentum illud fuisse concinnatum who so behouldeth an harpe although he se not the harper will yet affirme that that mystical instrument was made and tuned by an exquisite vnderstanding of the minde If as Cicero sayth he that had seene Archimedes spheare which imitated the Celestial globes and represented all their diuers motions could not but thinke of some cunning and and ingenious Mathematician or Astrologer that composed or deuised it How can man essentiallie reasonable be so deuoyd of reason as to thinke that the whole spheare and globe of the world in which he seeth so great order in so great varietie of thinges was composed and effected by chance or of it self appeared in such goodlie order and not of one who is aboue the ranke of Creatures which is God Wherfore all Fathers and Diuines affirme that by the light of Nature euery one that will not wilfullie be blind as Diagoras and Protagoras surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were may discouer a Godhead S. Orat. 2. de Theol. quae est 34. GREGORIE Nazianzen expressely affirmeth that not only the lawe of Nature but also euen our eyes do bring vs to the knowledge of God VVhich point the wise man touchinge sayeth Sap. 13. A magnitudine enim speciei creaturae cognoscibiliter poterat Creator omnium videri For by the greatnes of the beautie and of the creature the Creatour of them may be seen to bee known therby Rom. 1. To whom also S. PAVL subscribeth in these wordes Inuisibilia enim ipsius à creatura mundi per ea quae facta sunt intellecta conspiciuntur c. For his inuisible things from the creation of the world are seen being vnderstood by those thinges that are made c. 3. And if by naturall reason we may discouer a Godhead the same reason will teach vs that a Religion is necessarie by which this Godhead should be worshipped VVhence it is that Lactantius sayth Lib. 7. de diu Inst cap. 6. Idcirco mundus factus est vt nascamur ideo nascimur vt cognoscamus factorem mundi ac nostri Deum Ideo agnoscimus vt colamus ideo colimus vt Immortalitatem pro mercede laborum capiamus Therefore the world was made that wee might be borne therfore wee are borne that wee may acknowledge the maker of the world and of our selues God therfore wee acknowledge him that wee may worship him therfore wee worship him that we may receaue a reward for our labours And certes there is such a necessarie connexion betwixt God and Religion supposing that there be any creature that can worship him as only men and Angels can that if you graūt a God you must needes graūt that he is to be worshipped For by God we vnderstand the most noble and excellent thing that is and Which by creation hath a greater superioritie ouer vs then our Parentes haue by generation and seing that honour and worship is due to excellencie and superioritie supreame honour which is Religion must needes be due to God who hath supreme excellencie and superioritie And it is so deepely imprinted in vs that there is a God and that he is to be worshipped that as Cicero sayeth Nulla gens est tam fera Cicero de nat Deor. nulla tam immanis cuius mentem non imbuerit Deorum colendorum opinio No nation so barbarous none so fierce and cruell Plut aduersus Coloton whose minde hath not been imbued with an opinion of the Gods and that worship is due vnto them VVhereto Plutarch addeth That you shall sooner finde Cities without walles Iawes letters coynes then without Temples and worship of God or Gods Yea sayth Cicero Orat. 5. in Verrē Omnes Religione mouentur Deos Patrios quos àmaioribus acceperunt colendos sibi diligenter retinendos arbitr antur All are moued with Religion and do thinke that they must worship and keepe diligentlie their Countrie Gods whom they haue receaued from their Ancestours And although many haue missed in the right God whom they should haue worshipped yet therby they shewed their naturall inclination to Religion because from the Instinct they had from Nature to the worship of the true God by true Religion proceeded their manifould superstitions and Idolatries to which they would neuer haue beene so obstinatelie addicted had they not imagined in them true worship and true Religion 4. Wherfore as by the naturall Inclination that men haue to liue in societie I haue prooued in the former chapter that there is a Ciuill power by which they may gouerne them selues in societie so by the naturall inclination by which men are no lesse prone to honour and worship a Godhead I may prooue that there is a kind of Ecclesiasticall power which is de Iure Naturae by which they might gouerne them selues in matters pertaining to Gods worship prescribe Ceremonies and the manner how God should be honoured else God and Nature in vaine had inclined men to honour God in societie And so although God had left vs to Nature and had not ordained vs to Grace or Glorie yet in all lawfull societies there had beene two Powers the one Ciuill Vide Victoria Relect. de potest Eccles which should haue prescribed lawes tending to Motall Iustice and conseruation of the people in their temporall states The other Ecclesiasticall prescribing lawes and Ceremonies for the worship of God And in this case these Powers had beene distinguished in respect of their diuers actes and endes and should most commodiouslie haue beene committed to diuers persons or Magistrates and Priests but then the Ecclesiasticall power had not had the power to exercise any supernaturall Actes being not ordained in that case to a supernaturall end and proceeding only from Nature and naturall inclination as is declared But if we dispute not of that which might haue beene but that which is then we must confesse that all Ecclesiasticall Power which is now vnder the lawe of Christ and was heretofore vnder the law of Moyses proceedeth from God his positiue ordinance Institution and constitution For