Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	england_n	reform_a	4,212	5	9.5265	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14095	A discovery of D. Iacksons vanitie. Or A perspective glasse, wherby the admirers of D. Iacksons profound discourses, may see the vanitie and weaknesse of them, in sundry passages, and especially so farre as they tende to the undermining of the doctrine hitherto received. Written by William Twisse, Doctor of Divinitie, as they say, from whom the copie came to the presse	Twisse, William, 1578?-1646.	1631 (1631)	STC 24402; ESTC S118777	563,516	728

What the Church of England doth teach concerning the extent of Gods love Of the distinction of Singula generum and Genera singulorum Of the distinction of Voluntas signi and Voluntas beneplaciti WHat you meane by a course of Compromising contentions betweene some other reformed Churches in certaine points of religion I know not neither am I acquainted with any such course I conceive our Church to be as absolute and entire in maintaining the prerogative as of Gods grace effectuall to every good action so of his soveraignetie in electing whom he will according to his good pleasure and passing by others as any Church in Christendome which I do not speake upon snatching of a clause here and there to be found in the litturgie of our Church whereunto I shape at pleasure an interpretation as I thinke good as your fashion is but this I speake upon consideration of that doctrine which is positively set downe in the articles of religion manifestly containing the profession of the Church of England Yet you would perswade your Readers the Church of England concurreth with you in extending the love of God towards all But you manifest a faint heart in the maintenance of your cause by walking in the cloudes of generalities as if you feared to come to the light and had a purpose rather to circumvent your reader then to endoctrinate him You talke of Gods unspeakable love towards mankinde but you define not in what kinde but keepe your selfe a loose off for all advantages Wee acknowledge Gods love to all in respect of conferring upon them blessings temporal and that in an unspeakable manner But the question onely is whether God doth bestow or ever did intend to bestow grace of sanctification upon all or salvation upon all If Gods love in these respects in your opinion doth extend to all say plainly that God hath elected all with Huberus and predestinated all For predestination in Austines divinity is but praeparatio gratiae gloriae Now the Church of England in her publicke and authorized doctrine plainly professeth that God hath predestinated none but those whom he hath chosen in Christ as vessells of honour If you say that the reason why God did not predestinate all nor elect all in Christ proceeds not from the meere pleasure and free disposition of God but that onely upon the foresight of the obedience of the one and disobedience of the other he elected those and reprobated these for hereunto the Genius of your Tenent carrieth you though you are loath in plaine termes to professe as much let any man judge whether this bee suitable to the seventeenth Article of religion in our Church whereupon Rogers in his Analesis thereof published by authority and dedicated to Archbishop Bancroft observes in his fifth proposition that In Christ Jesus of the meere will and purpose of God some are elected and not others unto salvation And he just fieth it by holy Scripture Rom. 9. 11. that the purpose of God might remaine according to election not of works but of him that calleth Ephes. 1. 5. Who doth predestinate us according to the good pleasure of his will 2 Tim. 1. 9. Not according to our workes but according to his owne purpose and grace Exod. 33. 19. Rom. 9. 15. I will shew mercy to whom I will shew mercy Prov. 16. 4. The Lord hath made all things for himselfe even the wicked against the day of evill Rom. 9. 21. Hath not the potter power over the clay to make of the same lumpe one vessell to honour and another to dishonour But consider the Article it selfe They which are indued with so excellent a benefit to wit as election and predestination is are called according to Gods purpose by his spirit working in due season they through grace obey their calling they be justified freely they be made sonnes of God by adoption they be made like the image of his onely begotten Sonne Jesus Christ they walke religiously in good workes and at length by Gods mercy they attaine to everlasting felicity Whereby it appeares that election and predestination is made the fountaine and cause of obedience and perseverance therein even unto everlasting life whereas if God did elect and predestinate any man unto salvation upon foresight of obedience and perseverance our obedience and perseverance should be the cause of our election and predestination rather then our election and predestination the cause of our obedience and perseverance Againe consider these alone whom God hath elected in Christ and predestinated are noted to bee made in due time the sonnes of God by adoption But you make all to bee the sonnes of God and Gods infinite love in unspeakable maner to be enlarged towards all and every one even towards them that have hated God all their life Lastly onely the elect are here noted to bee those vessels whom God hath made unto honour not that any others are made unto honour which is nothing answerable to your tenet But proceed we along with you You undertake to prove that Gods love is extended to mankinde which no Christian ever called in question but your meaning is that it extends to all and every one of mankinde and that so farre forth as to will the salvation of all and every one as appeares by the sequele and all this out of the publique and authorized doctrine of our Church And yet you insist onely upon certaine passages and prayers in the Liturgy of our Church The Liturgie I hope is not the doctrine of our Church though it be not contradictory to our doctrine But therein wee have beene content to conforme unto the practice of the Chuch so farre forth as it might seeme tolerable and such as might be performed with a good conscience which yet if in any particular it be found dissonant from the Articles of Religion it is rather to receive correction from the Articles then the Articles to receive correction from the Liturgy But consider wee what is that which you plead for your selfe You enter upon it after your course with great state discovering unto us a wonderfull providence of God in drawing those Articles for you tell us that No Nationall Councell though assembled for that purpose could fit their doctrine more expresly to meet with all the late restrictions of Gods love then the Church our Mother even from the beginning of reformation hath done as if she had then foreseene a necessity of declaring her judgement in this point for preventing schismes or distractions of opinions amongst her sonnes Here we have a pretty Comedy towards and you have a poeticall wit for fiction Had our Church foreseene a necessity of declaring her judgement in this point where I pray was it fit that she should doe this but in the Articles of Religion But you finde no place where she hath fitted her doctrine to meet with the restrictions of Gods love but in the Liturgy and Catechisme Was that think you a fit place to fit