Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	choose_v	zeal_n	zealous_a	26	3	8.3222	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01006	The ouerthrovv of the Protestants pulpit-Babels conuincing their preachers of lying & rayling, to make the Church of Rome seeme mysticall Babell. Particularly confuting VV. Crashawes Sermon at the Crosse, printed as the patterne to iustify the rest. VVith a preface to the gentlemen of the Innes of Court, shewing what vse may be made of this treatise. Togeather with a discouery of M. Crashawes spirit: and an answere to his Iesuites ghospell. By I.R. student in diuinity.	Floyd, John, 1572-1649.; Jenison, Robert, 1584?-1652, attributed name.; Rhodes, John, minister of Enborne.	1612 (1612)	STC 11111; ESTC S102371	261,823	332

or small constancy in so soone changing 20. But seeing this Queene is now gathered vnto her Father I cannot say Fathers seeing not one of her noble Ancestors besides him were of her faith nor he but in part I will say no more only to her I dare oppose two Catholike Queenes of the same age much more worthy of eternall memory for their constant zeale to the truth two Maryes who chose indeed the best part the one of England the other of Scotland The first was constantly zealous to her religion not only in the dayes of her raigne when Puritans neither by their brags nor treasons nor bloudy bookes frō Geneua especially those of that Minister whose deeds made him vnworthy of his (k) Goodman name could cause her once to feare the● but before also in the dayes of her brother when Protestant ruled and ouerswayed all ventured her Princely life many tymes by the constant practise and profession of her Religion in their sight 21. The second no lesse zealous then the former stood most constantly in the truth euen vnto the death washing her Princely robes in the bloud of the lambe where Protestant Bishops and Ministers fearing to be sent againe as in the dayes of the former Mary into Iury to sing songs of Sion and not be permitted to chaunt Geneua Psalmes on English land had this Catholike Princesse come to the Crowne inciting the Queene in Court the people in pulpit with bloudy slaunders against her made a lamentable proofe what a (l) The executioners name Bull against an annoynted Princesse they can indite when they feare though but a farre off that in tyme they may come to touch their free-hold such a Bull as all their clamours can ●euer proue to haue euer come from Rome Of the bloudines ●f which fact and constancy worthy of eternall memory ●f the Princesse that the Reader may more detest the one ●nd admire the other I will here set downe a few verses of ●hat subiect taken out of an excellent Poeme to requite by ●he way the liberality of M. Crashaw who bestoweth some ●able verses vpon the Lateran Sea Ecce Caledonij commissa piacula Regni Infandumque nefas en Regia colla securis Et (m) Q. Dowager of France and Q. of Scotland geminum diadema ferit quo nulla vetustas Funere maius habet seris nec proseret annis Posteritas magnique necem mirabitur instar Prodigij Regina tuam sed gloria maior Quo tibiculpa minor tantoque celebrius orbe Nomen erit quanto fidei constantia maior Dum iugulum petit intrepidum scelarata securis Quae tibi mens tum lictor erat cum verbere crudo Colla secas quae nec (n) Nolite tangere Christos meos Psal 104.15 manibus contingere fas est Si Marium post Teutonicos morsipsa triumphos Pauit attonito percussor constitit ore Tu Mariam vita priuas nec torpuit ictus Maiestate sacri capitis ferrúmue repressit Dextra nec Augustos acies defecit in artus Heu quantus Regina iacet ter maxima truncus Quae (o) Mother to our dread Soueraigne matres regumque nurus supereminet omnes And this may suffice to lay open to the eye of euery man the ●ntolerable vanity of this bragger of his Churches examples and professing religion in our sight 22. The fourth salue of wholsome lawes Now remayneth that I adde a word or two of the ●ourth sort of meanes or salues that M. Crashaw saith their Church hath applyed to our soares by which were we not ●ncurable we might be healed to wit wholesome lawes which saith he we haue deuised and enacted against their errours superstitions impietyes seditious courses sometymes in iustice executing ●hem sometymes in great mercy suspending them pag. 44. I cannot deny but ●hese haue beene strong salues which flesh and bloud could neuer so long tyme haue endured persisting constantly in the faith without speciall assistance from heauen salues that haue drawne not only goods and lands but also much noble bloud from diuers Catholikes who heires more vnto the vertue of their Ancestors then vnto their liuings haue chosen rather to part with the best bloud from their Noble Progenitors they receiued then from their faith and religion and the hope of eternall saluation and blissefull enioying their desired company euerlastingly in glory Some o● them I confesse may perchaunce haue byn executed in iustice that is permitted to hang till they were iust half dead Suspensiō in mercy no more nor lesse as the law requireth yet other haue bene executed short of iustice cut downe and bu●cherly vnbowelled being full aliue though I willingly graunt that many also haue bene suspended with great mercy as a fellow cryed out at Oxford at the execution of a Priest Let him hang till he be dead for the Queene is mercifull● But how may these lawes be thought salues to heale ou● woundes First M. Crashaw graunteth that they were de●●sed and enacted by themselues an euident signe that they Religion also for which these lawes are made was deuised and enacted by themselues otherwise Christian Princes Bishop in former ages would haue made lawes for it had they by● of it So that the very salue doth strongly sauour and thei● lawes clearly sound the nouelty of the religion that the● would force vs to imbrace as Ancient 23. Moreouer that the penall lawes in the late Queen tyme were executed vpon vs any wayes for conscience sake the grauest and greatest of their side doe constantly deny though the euidence of the truth wrung a confession of th● contrary from (q) In his Iesuites Ghospell he saith Priestes Iesuites in England dye for the Primary of the Roman Bishop som excepted that died for treasō pag. 79. M. Crashaw which may seeme a wonde● in so great a Statist who did publish his Sermon to iustifie th● State much more then honour truth How can their penall lawe● heale the wounds of our conscience vnto which they do● not apply them as plaisters not punishing vs they say for conscience sake Can the Maister iustly wonder if the Scholler amend not his fault when he will not tell him why he is beaten Catholiks are charged with fines cast into prisons put vnto shamefull deathes for their errours superstitions impieties as M. Crashaw saith yet they must not say nor so much as thinke that Religion is the cause This manner of ●uring vs or proceeding against vs may iustly strengthen ●nd confirme vs in our Religion seeing the maiesty therof ●o be such that euen those that do mortally hate it would ●ot be thought persecutors of it The very instinct of nature ●et downe in the law of Nations doth teach that it is cruelty ●o force any from the faith and beliefe of their ancestors wherin they haue continued time out of mind euen Iewes and Turkes cannot be drawne to be Christians by rigour of ●enall (r) C. Maiores

10. lib. 2. de Cōcil c. 12. l. 1. de sacr matr c. 5. Authors Definitions and Decrees of Popes and this is one new trick of falshood Secondly he chargeth vpon the Canon-law that doctrine which euen in that place the new reformed booke of Gratian denyeth in expresse termes putting a maine difference betwixt diuine Canonicall Scriptures Popes Decretall Epistles declaring that the saying of S. Augustine cyted out of a corrupt copy of that Fathers workes (p) Bellar. l. 2. de Concil c. 12. by Gratian that might seem to magnify the Canonicall Epistles of Popes was not referred to the Decretalls but to the Canonicall holy (r) Quae quidē sententia B. Augustini nō ad decretales Romanorum Pontificū sed ad Canonicas sacras Scripturas referēda est Decr. dist 19. c. 6. In canonicis Scripture Which note the Bachelour doth acknowledge and no meruaile saith he though they confesse it For the name of Decretall Epistles of the Popes was to get and to beare many a fayre yeare after his dayes where his ignorance of Histories might be shewed by many Decretal (s) See their Epistles tom 1. Concil Epistles of Popes as of Anacletus Alexand. Victor Anicetus Marcellus others that liued many a fayre yeare before S. Augustine The Decretall Epistles of S. Leo Pope Protestants themselues do not doubt of who liued in S Augustines tyme and was made Pope not long after his (t) S. Augustine died 430. S. Leo chosen Pope 440. death Likewise the Decretall Epistles of Innocentius the first are no lesse certaine and vndoubtedly his who liued in S. Augustines tyme and dyed some yeares before (u) Innocentius anno 417. him as all that haue any acquaintance with antiquity do know So that this cauill is eyther foule ignorance or a faire lye But that which is most to our purpose the Bachelour cannot deny but that a distinction betwixt the authority of diuine Scriptures and Popes Decretalls is expressely taught euen in this place whence he would inforce the contrary doctrine which is not ignorance only but impudency also 2. Thirdly he doth peruert the playn and cleare meaning of Gratian in that place which I will shew out of that very distinction the more largely to stop the mouth of this Minister and his Mates who still come forth with this trish-trash triuiall slaunder For I demaund of him seeing his Conscience speaketh that he hath perused the whole scope of this place whether he doth not know that Canonicall Scriptures or writinges doe not there signify holy and diuine Scriptures but Codicem Canonum the Booke of Canons or Decrees of Generall Councells to which and not vnto diuine Scriptures Gratian intendeth to proue in that distinction that the Popes Decretalls are equall as appeareth both in the beginning ending body thereof The beginning is De (x) See the beginning of the 19. distinctiō 1. part Decreti Epistolis Decretalibus quaeritur an vim authoritatis obtineant cùm incorpore Canonum non inueniantur The question is whether the Decretall Epistles be of authority seeing they are not found in the body or booke of Canons This is the question which Gratian handleth in that distinction and maketh answere in the wordes cited by the Bachelour that the Decretall Epistles are reckoned among Canonicall writings concluding in the end with these words (y) Titulus cap. 6. Decretales itaque Epistolae Canonibus Conciliorum pari iure exequantur The Decretall Epistles haue right to be equalled to the Canons of Councells (z) in fine distinctiōis 19. It is then playn that a distinction is made by Gratian betwixt Canonicall writings and holy Canonicall Scriptures and that the Popes Decretalls are said to be of equall authority with the first not with the second Which is yet more playnly set downe in the body of the distinction in the words of Nicolaus Pope about this matter bringing many arguments that the Decretall Epistles of Popes that are not in the Booke of the Canons of Councells are to be reckoned Canonicall and of authority to bynd If (a) cap. Si Romanorum saith he the Decretall Epistles of ancient Roman Bishops were not to be admitted because they are not inserted into the Codex Canonum the Code of the Canons then neither the constitutions of holy Gregory nor of any other Pope are to be receiued because they are not written in the booke of Canons Itaque nihil refert saith he vtrum fint omnia necne Decretalia Sedis Apostolicae cōstituta inter Canones Conciliorum immista cùm omnia in vno corpore compaginari non possint That is It imports not though all the Decretall Epistles of the Apostolicall Sea be not ioyned with the Councells seeing that all could not be compacted into one corps or booke Thus writeth the Pope cited by Gratian. By which it is euident and by the whole scope of that distinction that Canonicall writings signify in that place the Code of Canons and not holy and diuine Scripture What shall we think then of the cōscience of this Bachelour which speaketh that he hath diligently perused the whole scope of this place and yet so notoriously falsifyeth the meaning thereof The fifth slaunder That the Popes Decretals are of more authority then diuine Scriptures ● THE second Babel about holy Scriptures and his fifth wound is that we not only equall but also prefer the Popes Decretalls before the holy Scripture for this ambitious Bachelour will needs proceed to higher degrees of slaunder not ceasing to clymbe till out of hatred to the Pope he become graduate in Atheisme a plaine Atheist as you shall heare in his next wound This Babel ●he seeketh to rayse vpon the words of S. Boniface our Countreyman famous for sanctity and learning who conuerted a great part of the Germayne Nation vnto the Christian fayth (b) See Baron tom 9. ann 722. 723. 724. seq and was therfore called the Apostle of Germany where he endured a glorious martyrdome for that cause (c) Vide Baron an 755. This blessed Saint and Martyr sayth That (d) Decret d. 40. in appendice ad cap. 6. all men do so much reuerence and respect the Primacy of the Apostolicall Roman Sea that they seeke some part of the disciplyne of holy Canons (e) Nōnullam Sāctorum Canonum disciplinam which the Bachlour trāslateth much of the discipline of holy Canons putting in to the text much of his owne and of the ancient Institutions of Christian Religion rather from the mouth of the Bishops thereof then eyther from holy Scriptures or the Traditions of Ancestors and that therefore if the Bishop of Rome be zealous of Gods glory carefull in his office irreprehensible in his life he is able by his doctrine and example to draw great multitudes of all sorts of professions vnto to Christ to the great increase of his reward But if on the contrary side he be carelesse of