Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	conscience_n	zeal_n	zealous_a	73	3	8.6853	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15167	A plaine exposition vpon the whole thirteenth, fourteenth, fifteenth, and sixteenth chapters of the Epistle of Saint Paul to the Romanes Wherein the text is diligently and methodically resolued, the sense giuen, and many doctrines thence gathered, are by liuely vses applied for the benefit of Gods children. Performed with much varietie, and conuenient breuitie, by Elnathan Parr Bachelor in Diuinity, and preacher of Gods word. To which is prefixed an alphabeticall table, containing the chiefe points and doctrines handled in the booke.	Parr, Elnathan, d. 1622.	1622 (1622)	STC 19321; ESTC S114077	263,450	369

but is nothing so in substance and deeds so Pertinax the Emperour was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one expounded Aurelius Victor citatus à Beza blandus magis quam benignus faire spoken but no wayes liberall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when a man vseth many good prayers and benedictions taken here in the worst sense for that bad eloquence and counterfeit zeale which Heretickes and Schismatickes vse to draw the simple to their side and opinions Such which cause diuisions and offences Doctr. contrary to the true Doctrine serue not Christ but their owne affections deceiuing the simple 2. Tim. 3.4.5.6 Louers of pleasures more then louers of God Hauing a forme of godlinesse for of this sort are they which creepe into houses and lead captiue silly women Tit. 1.10.11 There are many vaine talkers and deceiuers specially they of the Circumcision who subuert whole houses teaching things which they ought not for filthy lucres sake Our Sauiour in Matth. 7.14 calleth them rauening Wolues in sheepes clothing This is principally to be meant of the Iewes professing Christ who withall vrged the necessity of the Ceremoniall law and of such Gentile Christians who embraced such Iewish opinions these were liberally maintained by the Iews Both these Paul sharpely taxeth almost in all his Epistles Notwithstanding this Admonition is to be applied to the necessitie of the Church in all times He that serueth his belly or carnall affections Obser cannot be the seruant of Christ Matth 6.24 yee cannot serue God and Mammon Beware of the sugred and faire tongues of Hereticks and Schismatikes Vse 1 lest thou be seduced For thus such subtill merchants doe vent their bad wares shewing their errours not naked Irenaeus in prooemio lib. 1. aduers Haeres but as Irenaeus saith amiculo splendido callidè ornatos cloaked with good workes and faire speeches that they deceiue the simple and vnskilfull Thus the Papists offer their Indulgences and Pardons and such trumpery beguiling the ignorant and seruing their owne bellies Thus the Anabaptists preach of Temperance and other vertues and in the meane time like idle bellies liue of other mens labours Thus do the Brownists and all factious spirits conuey the poyson of their schismaticall opinions vnder a pretence and shew of puritie and zeale Thus did the Pharisies Matth. 23.14 vnder a pretence of long prayer deuour widowes houses As strumpets paint their faces and decke and perfume their beds Prou. 7. to allure simple ones and yong men without vnderstanding so false prophets weare a rough garment to deceiue Thus haue many simple men and women of forward affections been enueigled and drawne to oppose the Church and Ciuill Magistrate by the faire shewes of zeale and conscience of such Leaders who haue therein aymed at their owne gaine or credit and not at the glory of God and peace of the Church It is a detestable thing to shew in words and gesture Vse 2 religion and zeale and yet to liue wickedly These are they which cause the truly zealous profession of the Gospell to be euill spoken of by their false dealing lying slandering and other lewde behauiour Woe to them who by their vnfaithfull dealing giue iust cause for men to say that they had rather deale with Turkes Infidels Drunkards Whore-masters c. then with Professors and goers to Sermons Matth. 7.21 Not euery one that saith Lord Lord shall enter into the kingdome of heauen but hee that doth the will of God which is in heauen VERSE 19. For your obedience is come abroad vnto all men I am glad therefore on your behalfe but yet I would haue you wise concerning that which is good and simple concerning euill THis verse and the next following containe an Amplification of the Admonition which is three-fold An Occupation in this verse and a Consolation and a Prayer in the twentieth verse In this Occupation we must consider the Obiection and Pauls answer For the Obiection whereas he admonisheth them to beware of those which caused diuisions because through faire speeches they deceiued the hearts of the simple hence they might perchance thus obiect What doe you thinke vs so silly that euery faire word will carry vs Vnto this Paul answereth whereof there are two parts A Concession A Correction The Concession Your obedience is come abroad vnto all men I am glad therefore on your behalfe The Correction in the rest of the words of this verse In the Concession are the things granted and the effect of it in Paul The thing granted that their obedience is come abroad vnto all men or places that which he called simplicity here he cals obedience attributing to them a facility and readines to obey the Gospell which is a singular commendation Simple that is not blockish without vnderstanding but honest harted sincere of tender conscience desiring to their vttermost to take that way which might further the peace of their consciences This is come abroad among all men saith he and therefore it were vaine for me to deny it Nay I am glad therefore on your behalfe so that he mitigates the enuy of the word simple by obedience and sheweth that it is a great part of their worthinesse that they are so ready so teachable so flexible to obey signifying that it wrought this effect in him that he therefore did singularly reioyce The correction But I would haue you wise vnto that which is good and simple concerning euill This correction hath a secret reproofe which was want of prudence to obserue and discerne the sleights of Schismaticall teachers and to suspect danger vnder their faire shewes Facility to obey is soone deceiued if it be not ioyned with Prudence For when men shall come in the habit of the seruants of God and making a great shew of zeale here an honest heart would be loth to suspect any corrupt end either of gaine or ambition or such like and therefore Paul tels them that as he would haue them simple concerning euill not to be cunning to doe or couer or perswade to euill so to be wise vnto that which is good to vse all their cunning to try true and sound doctrine and to retaine that which they had learned As we must bee ready to obey the truth Doctr. so wise to try and discerne what is such 1 Thess 5.21 Proue all things keepe that which is good 1 Iohn 4.1 Beleeue not euery spirit but try the spirits whether they are of God because many false prophets are gone out into the world Here Pauls sweetnesse Vse 1 wisedome and care appeares his sweetnes in admonishing them so louingly his wisdome in writing so cautelously his care that the Romanes might be at peace and vnity because their example might doe either much good or hurt to the Churches If such disturbers of the Churches peace and broachers of new opinions be not suffered at Rome neither will other churches giue credit or audience to them For that which the Romanes inhabiting

Donatists Vse 3 who tooke away the Authoritie of Ciuill Magistrates expounding this place onely of Ecclesiasticall Gouernours whom Saint Augustine confutes d Aug. l. 1. cont epist Parm. c. 7. Also the Anabaptists and Libertines they being so called for vrging a libertie in outward things who deny the vse of a Magistrate among Christians to be lawfull and which in the memory of our Fathers armed the rude multitude in Germany against their Magistrates and Princes Also the Popish Clergie who from the highest to the lowest of them hold themselues not bound and subiect to the Ciuill Magistrate but in all criminall causes appeale to their Ordinary and are not punishable vnlesse they bee first degraded and so deliuered to the Secular power But the Apostle saith Euery soule and Saint Chrysostome e Chrysost in locum expounds If thou be an Apostle an Euangelist a Prophet or whatsoeuer thou art thou must be subiect and these things are commanded to all both Priests and Monkes and not only to Seculars S. Bernard f Ad Henric. Ep. Sen. epist 42. also to a Bishop writeth of this matter thus Si omnis anima vestra Quis vos excepit ab vniuersitate Si quis tentat excipere tentat decipere If euery soule then yours who excepted you from this vniuersalitie He which attempteth to except you attempteth to deceiue you The priests of the olde Testament were subiect to their Kings our blessed Sauiour submitted himselfe So Paul Act. 25.10 11 12. and yet the Pope intolerably vsurpeth and his Bishops ouer Emperours and Kings The Emperours Henry the fourth Henry the fifth Frederick the first Otho the fourth Frederick the second and Conradus his sonne were deposed by Popes And of the Insolencie of Bishops contrary to this precept doe our owne Chronicles make mention as of Becket against Henry the second Longchamp against Richard the first S. Hugh of Lincolne Sainted for his treason against King Iohn and Henry the third his sonne This was that good Sir Hugh whose day was the seuenteenth of Nouember in whose stead the Coronation of Queene Elizabeth was placed at the which the Papists stormed The persons of all Clericks are to be subiect to the ciuill Magistrate Emperors Kings and Princes I confesse haue endowed Clergy men with many Immunities long agoe and in this land statutes haue beene made for the priuiledge of Clergy men g Anni 14. Edw. 3. c. 1. et 1. Rich. 2. c. 3. by which priuiledges they are not exempted from the bond of subiection but from certaine taxations or impositions of seruice as from warfare from watching and warding and such like For no King can make void the bond of the obedience of his subiects no more then a father can discharge his sonne or a husband his wife The Gospell taketh not away ciuill authority but rather stablisheth the same Vse 4 so that a King Popish is but halfe a king in comparison of a king Protestant who vnder Christ supremely gouerneth ouer all persons causes and things within his dominions according to the Gospell It is necessary for the people to vnderstand that the Gospel constituteth not new gouernments but commandeth to reuerence and obey them that are The froward peruersnesse of some vnder a pretence of conscience refusing to submit vnto the reasonable constitutions of authority hath caused the Gospell to be disgraced as a profession denying obedience to Magistrates let all be subiect that we may win due credit to the religion we professe VERSE 1. For there is no power but of God the powers that be are ordained of God IN these words is the first reason of the Precept where we haue the Reason and the Amplification The Reason is taken from the efficient cause or Author which is God All powers are of God set downe Negatiuely for the more force Those things which haue God for the Author are to be acknowledged But God is the Author of all powers of Monarchies Aristocraties Democraties and of those which are subordinate vnto them They are not of Satan as Fanaticall spirits haue affirmed neither hath mans reason the honour of this inuention but the very wisedome of God whereby it appeares that good lawes and Magistracy are things diuine a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Callimachus The Amplification is from the manner how they are of God they are ordained of God Not by toleration as sinnes and sinfull men nor as the punishments of sinne as famine the sword sicknesse wild beasts we may pray against these and oppose them but we must pray for the Magistrate b 1 Tim. 2.1 2. and submit to him the Magistrate is by diuine ordination as a thing exceedingly beneficiall to the state of Mankind Ordained this word implyeth two things Inuention and Ratification God inuented and deuised the order that some should gouerne and the rest obey and hee maintaines and vpholds it Order is an apt disposition of things equall and vnequall which to be marshalled together so as thereby they should be accomplished made perfect and durable must needs be a worke of Gods singular wisedome Both the beauty and safety of the Vniuerse or whole world is in order If wee consider the heauen and earth the orbs and spheares the starres wandring and fixed the elements the faculties of mans soule the diuers members of the body and their vse and situation there is a most comely and vseful order So some to be rich some poore some high some low some of one quality and aptnesse some of another and so to be arranged together that they should mutually respect second and strengthen one another must needs be from a Diuine beginning and from hence did the Philosopher affirme that right law authority politicall was nothing else but an order betweene the Citizens c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist So are the three States of our land the Lords Spirituall Temporall and the Commons called ordines regni the orders of the kingdome So Mat. 8.9 Ordained that is ratified constituted confirmed allowed commanded or any other word which you can inuent for the being and remaining of Authority and Gouernment As the order and motion of the Heauens is continued by the power of God so is Magistracy and Authority It were impossible that so many heads should be subiect vnto One especially if he be such a one as Nero if God did not bring it to passe For the multitude is bellua multorū capitum a beast of many heads and mobile vulgus the common people are as wauering as the sea so that he who rules the waues of the sea doth ouerrule the vnstable multitude herein Hence Dauid saith that it is God which subdueth in order the people vnder him d Psa 144.2 Haroded Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag The Diuell is such an enemy to Magistracy and our corrupt nature so contrary to rule and order we being also of such diuers and contrary dispositions that if God should

that blessed Saint our Noble Queene Elizabeth And of this our most gratious King Iames hath beene a pregnant example God grant he may alwaies so be Amen When the King commands Vse 3 see thou obey for if thou refuse thou fightest against God himselfe resisting his ordinance so the Lord himselfe interprets namely himselfe to be opposed when the commands of Magistrates are not obeyed o See Exod. 16.8 Pretend not conscience Num 16.11 1 Sam. 8.7 or religion for thy refusall Thy conscience thou saist smites thee if thou submit to orders Ecclesiasticall commanded but for disobeying the Magistrate and resisting the ordinance of God thy conscience smites thee not Take heed this is the way to plucke vpon thy selfe the wrath of God to thy condemnation VERSE 3. For Rulers are not a terrour to goed workes but to the euill wilt thou then not be afraid of the power doe that which is good and thou shalt haue praise of the same 4. For he is the Minister of God to thee for good THe occasion and order of this Text may be from the latter part of the second verse but the Argument is principally to be applied to the precept in the first verse So Chrisostome and Caluin The Argument is taken from the end for which powers were ordained which is the good of mankind in these two branches Reward and punishment the sinewes of gouerment Thus That which is ordained for the singular good of Man is to be obeyed submitted vnto and not resisted But Powers or Magistrates were so ordained For there can be nothing better then that good men should be rewarded and euill men punished This Argument is first set downe in these words For Rulers are not a terror to good workes but to euill and afterward repeated to the end of the 4. verse Rulers This word is so generall that it extendeth it selfe to domesticke gouernors but here is to be vnderstood only of them which haue the power of the sword whether they be supreme or subordinate Are not a terror to good workes but to euill We must feare God and the King and authority languisheth where it is not feared But yet Rulers are not that is ought not to be a terrour To good workes workes for workers the effect for the cause but to ill workes that is workers the Apostle so speaking because men are to be rewarded or punished according to their workes Good and ill workes Not so Theologically as a good worke that is done of faith of a sincere minde and for the glory of God ill works contrarilie for the Magistrate cannot iudge of this but ciuilly good or euill which are according or contrary to the lawes diuine humane positiue municipall of Kingdomes Cities and Corporations whereby the conuenient and necessary discipline of euery State is established This is repeated in the words following and the repetition elegantly set forth by a Rhetoricall communication whereby both parts are declared first that Rulers are not a terrour to the good Secondly that they are a terrour to the euill The first in these words Wilt thou then not be afraid of the power doe that which is good and thou shalt haue praise of the same verse 4. For he is the Minister of God to thee for good The second in the words following to the end of the 4. verse The first hath two parts A Question and an Answer The Question Wilt thou then not be afraid of the power As if Paul called vnto him a fearefull and carefull subiect who studied so to liue as that he might not offend the Ruler nor come within the dint of his sword The Answer Doe that which is good c. Where we haue an aduice exhortation or praecept and the reason The Aduice Doe good that is obey and resist not He meaneth not the profession of Christianity for that bred hatred but such good as was so in the iudgement of the Heathen themselues which is a ciuill conuersation agreeing to the lawes of the State wherein we liue The Reason And thou shalt haue praise of the same The fruit of subiection is praise a sweet fruit and of all exceedingly desired though it may be deserued but of a few Praise is here largely taken as Tehillah in the Hebrew implying not onely immunity of punishment as a verball commendation but a partaking of all liberties freedomes priuiledges commodities of a good subiect according to the lawes This is confirmed for better assurance and incouragement from the end why Magistrates were ordained which is the good of man as before He is the Minister of God to thee for good He is the Minister of God The word which is ordinarily giuen to Ministers of the word is here giuen to the Ministers of the sword There is a great agreement betweene them in regard of the Lord whom they serue which is one and the same euen the Lord Iesus and in regard of the common end of both their Ministeries which is the good of men But there is also great difference in regard of the obiect and the manner The ciuill Magistrate is for the Naturall Morall Ciuill and Spirituall good by the power of the sword The Minister of the Word is for the Spirituall good not by Law or force but by preaching the word administring the Sacraments and execution of Ecclesiasticall discipline vnto which also reacheth the power of the Magistrate not to execute them in his owne person but to see them executed For good What good For naturall good that thy life and safety may be preserued For Morall that thou maist bee brought from vice to vertue Ciuill that thou maiest safely enioy thy possessions and that society and publike honesty may be defended and maintained For Spirituall establishing the true worship of God as the keeper of the first Table of the Law To thee euen thee which art a Christian also who of all others wert least in safety if there were no Rulers nor Lawes Magistrates are ordained for the praise and good Doctr. of the good and them which liue in order Prou. 14.35 The Kings fauour is toward a wise seruant And 16.13 Righteous lips are the delight of Kings and they loue him that speaketh right 1 Pet. 2.14 Gouernours are sent for the praise of them which doe well Of this Dauid is an example Psal 101.6 Mine eyes shall be vpon the faithfull in the Land c. But many liue in order and doe good Obiect which yet receiue no praise but vexation How is the Magistrate then for their good It is thus answered by one a Anselmus in locum Si bonus nutritor tuus Answ si malus tentator tuus est Nutrimenta libenter accipe sic etiam tentationem vt aurum probere If he be a good Magistrate he is thy nourisher if an ill one he is thy prouer take thy nourishment willingly and also thy triall that thou mayest be proued to bee gold And thus by another b

rather offend priuate men then the Magistrate and thy Minister And take heed alwaies lest thy actions betaken for an example to the ignorant Labour soundly to vnderstand the Doctrine of Christian liberty in things indifferent it is most necessary to be known for diuers weighty reasons First for the peace of our consciences If a man begin to make question and to doubt of his meate Vse 2 of his apparrell of his sleepe Consule Calu. de tota hac doctrina Libertatis Christianae Jnstit l. 3. ca. 19. sect 7. ad finem capitis recreations it comes to passe many times that such a one will bee afraid super transuersam festucam incedere to step ouer two strawes lying a crosse as Master Caluine speakes Therefore that our consciences wander not in such labyrinths it is profitable to know that God hath not taken from vs the vse of outward things but giuen vs great liberty therein euen as hee gaue Adam liberty to eate of all the trees in the Garden that which was expressely forbidden onely excepted Secondly lest wee iniury the creatures accounting them nay making them to be vncleane vnto vs through ignorance which are cleane in themselues Thirdly that wee may bee able cheerefully to giue thankes for the creatures whereby wee are maintained But hee which doubteth whether God giues him leaue and liberty to vse them cannot seriously giue him thankes for them To auoide superstition of which there is no end nor measure if wee bee ignorant of our Christian liberty for then wee put conscience and Religion in things which of themselues are indifferent and free to bee vsed or forborne It is lawfull for the Ciuill Magistrate in the common-wealth Vse 3 also for the Church in the administration of holy things to determine the vse of things indifferent For if I be bound to one part for the good of a priuate man much more may Authority in such things binde mee for a common good of all Now for the satisfying and pacifying of doubtfull minds concerning their submission to the constitutions and ordinances of our Church I will briefly shew in what the Church hath authority to command and in what it hath not Cal. inst l. 4. ca. 10. praecipue sect 27. et seq Hieron Zanch. tom 8. loc 13. de libertate Christiana et 14. de Scand et 16. de Traditionibus humanis and this for the most part in Master Caluines words the rather because I finde that Master Zanchy in the setting downe of the doctrine of Christian liberty and of the power of the Church in the constituting of the external policy and Eutaxy thereof hath transcribed Caluine The actions of Diuine worship are twofold Essentiall and Ordinate The Essentiall are such as differ not from the worship it selfe as Piety and Sanctity of minde The Ordinate are such as are appointed as helps and instruments for the more commodious performing and outward declaring of such worship as Prayer Preaching Administration of the Sacraments c. In these are to bee considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such things be performed and the outward order or manner of their performance The first sort of action it is onely in the power of God to institute whose will is the perfect rule of good life and who onely is able to infuse into the heart true piety and sanctimony And of this kinde whatsoeuer are not commanded in the word are thereby forbidden neither hath the Church here any power to adde to detract or to change Of the second sort Prayer Preaching c. in regard of the things themselues are necessary and instituted of God neither can the Church abrogate them or appoint other things in their roome But as concerning the manner of performing these as time place gesture c. God hath so farre permitted them to the Arbitrement and Authority of the Church as may stand and agree with the condition comelinesse and edification of that particular Church So that in these the Church hath power to abrogate alter or institute such rites and courses as the Pilot hoyseth striketh or turneth his sayles that the common course of edification may bee the better holden and maintained That the Church hath this authority is proued by two arguments The first from the Word of God 1 Cor. 14.40 Let all things be done decently and in order Decently that is set forth with such dignity and honour which may be sutable to the reuerence of the holy administration that the faithfull may be admonished with what veneration such sacred things are to be handled so we pray bare-headed and vpon our knees wee administer and receiue the communion yea we bury the dead with a venerable comelinesse c. In order to this are to be referred the times of assembling the place the vniformity of gesture the silence and quietnesse c that all tumults and barbarous confusion and dissension may be auoyded Also 1 Cor. 11.24 And the rest will I set in order when I come He by writing set some things in order some other things he let a lone Calu. in locum Epl. ad Corinth till he might come and see that which was done because as M. Caluine saith Certiùs ex presenti aspectu cognoscitur quid expediat It is more certainly knowne what is expedient by presence and sight The second argument is taken from the continued practice of the Church from Christs time hetherto disanulling and ordaining such things as best serued for the present times and state of the Church The Apostolicall Church enioyned abstinence from meats offered to Idols Act. 15.29 from strangled and from blood which now from a long time is abrogated In the time next after the Apostles they vsed from Easter to Whitsontide to pray standing this is out of vse now After the time of Constantine in the publique seruice the Apostles Creed was rehearsed with a low voice the Nicene with a loud voice the first because it was set forth in the time of persecution the second because it was made in the time of peace as saith Aquinas Aqui. 2.2 q. 1. art 9. ad 6. This and the like haue now ceased in the Church But to receiue the Communion in the morning and fasting in Baptisme to vse the signe of the crosse to make abrenuntiation to sit with our faces toward the East not to fast vpon the Sundayes to ioyne the contracted in matrimony publiquely in the Church with the benediction of the Minister and such like the Church by her power hath continued Hence arise two conclusions 1 Traditions Constitutions and Canons are necessary for the Church because otherwise concord decency and order cannot be maintained For in as much as in mens manners there is so much diuersity in their minds variety and contrariety in their opinions and iudgements if a Church should not bee knit and bound together by such Decrees and Lawes as by certaine bands it must of