Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	holy_a	place_n	scripture_n	3,179	5	5.3996	4	true

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

the Apostles and yet in such things as appertained vnto the function of the ciuill Magistrate they did not onely themselues but also taught others to obey 1. Pet. 3. as Peter testifieth saying Submit your selues to all maner of ordinance of man for the Lords sake whether it be vnto the king as vnto the superiour Tit. 3. c. And Paul writing to Titus sayth Put them in remembrance that they bee subiect to principalities and powers and that they bee obedient All this notwithstanding the Bishops of this latter Church of Rome with their clergie howsoeuer they glorie and boast themselues to be the successours of Christ and his Apostles yet in this matter of subiection and obedience to ciuill Magistrates they will accept no instance in any Secondly whereas it is saide that there is no power but of God learne thereby with Chrysostome to distinguish betwéene the person and the function For the power or authoritie is of God therefore must néedes be good but the abuse or misusing of the power or authoritie is from the corruption of mans nature and the malice of Satan as the Lorde complayneth saying Hosc ● They haue reigned but not by mee that is not according to my will and ordinance but according to their owne lustes and appetites And yet wee are not to thinke but euen such persons are not onely for good causes stirred vp of God but also their inordinate procéedings directed by the wonderfull prouidence of God to such end as hee knoweth best And yet neither God to bee made the authour of euill nor they the authours of any good For although God gaue the person and stirred vp the party that woorketh euill yet God neither woorketh the euill himselfe nor yet in giuing the person or stirring vp the partie had any respect vnto euill but vnto that which is good both in respect of the profite of his Church and the aduauncing of his owne glorie as God gaue Pharaoh not that hee should doe euill but that his name might bee glorified in him And although Pharaoh as all other tyrants did all thinges not to the ende he might please God but to the ende hee might please himselfe yet God by his vnspeakeable prouidence whereby he draweth light out of darkenesse and turneth all that for good which he did onely for euill The good therefore that commeth of their euill gouernement is altogether to bée imputed to the prouidence of God who directeth and turneth their studies councels and labors to a far other ende then they intended So that though in respect of the effect and end they do nothing but that God would haue done yet do they offend grieuously in doing of the same because they regard not the will of God in doing of it but to satisfie their own wicked and vngodly desires And as their studies councels labors haue another ende then they either knewe or intended so shall they also haue another rewarde not then they haue deserued but then they looked for Finally where it is said Whosoeuer resisteth the power resisteth the ordinance of God and they that resist shall receiue to thēselues iudgement Thereby we are taught not onely how magistrates should be obeyed that is more of conscience because the worde of God bindeth vs thereunto then for the feare of punishment because we cannot resist For though the magistrate were vnarmed a man might prouoke and contemne him fréely to wit without punishment for it yet is it no more to be attempted then if we sawe present vengeance to beat hand for it but also we are generally taught what end remaineth for all those that fight against God in respect of his prouidence to gouerne the world by magistrats and rulers namely a iudgement that is not onely in iust but also a most sure vengeance what way soeuer it come The xviij Chapter Of Purgatorie THe Paradoxes or rather the fantasies of the later Church of Rome cōcerning purgatorie be monstrous neither old nor apostolical For first wheras the Scriptures and worde of God make mention onely of two places after this life Iohn 3. As it is written hee that beléeueth in the sonne hath euerlasting life and he that obeyeth not the sonne shall not see life but the wrath of God abideth on him Mat. 3. And Iohn Baptist speaking of Christ sayeth Hee will gather his wheate into his garner but will burne vp the chaffe with vnquenehable fire In which words you sée mention to bee made of two places onely two sorts of people beléeuing or not beléeuing chaffe or wheate saued or els damned in the Lords garner or els in fire vnquenchable And the ancient fathers for the most and best part of them either vtterly denie that there is any third place or els speake of it verie doubtingly August in Enchir. ad Laurentiū cap. 69. as August in his Enchiridion to Laurentius sayth It is not incredible but some such thing may be after this life but whether it bee so in déed or not may be a question And in the same worke Chap. 67. hée sayeth plainely that hée thinketh them to be deceyued which doe beléeue that they who depart out of this life in their sins can by fire be clensed in the life to come Epiphanius likewise taketh away purgatorie Epiph. lib. 2 haeres 59. And Ambrose also in his booke de bono mortis ca. 2. Gregorius Magnus in his dialogues lib. 4. cap. 1. 39. writeth doubtingly of it And in his booke de ecclesiast dogmat cap. 77. 78 maketh no mention of it But in his booke de fide ad Petr. cap. 2. constantly denieth that there is any place for repentance after this life And in his fifth booke Hypognost sayeth after this sort The Catholike fayth through diuine authoritie belongeth the kingdome of heauen to be the first place and hell to be the second place a third place we know none at all neither doe wee find any in holy Scriptures Cyprian in his first tract against Demetrianus saith after a man is departed hence there is no place for repentance no effect of satisfaction life is either lost or woonne here Yea there is nothing more vsuall and common among the olde fathers then this saying And therfore conclude I with that exhortation of Augustine in a sermon that he maketh against drunkennesse saying Let no man deceiue himselfe brethren for there are two places and the third is not séene He that reigneth not with Christ shall without doubt perish with the deuill Yet our newe Catholikes haue not onely found out a third place which they call Purgatorie but also teach that lacke of beliefe thereof bringeth to hell And this Purgatorie in torture paine differeth nothing from hell but onely that it hath an ende the pains of hel haue none The fiery paine whereof say they fretteth and scowreth away sinnes before committed in the body Contrarie to the which holy scripture teacheth saying Iohn