Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	worship_n	worship_v	worshipper_n	161	3	11.1629	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67886	The perfection, authority, and credibility of the Holy Scriptures. Discoursed in a sermon before the University of Cambridge, at the commencement, July 4. 1658. / By Nathanael Ingelo D.D. and Fellow of Eton Coll.	Ingelo, Nathaniel, 1621?-1683.	1658 (1658)	Wing I185; ESTC R202593	49,263	216

lies or any thing Scribe nt libet securus quod velis dicas habiturus mendaciorum comites quos historicae eloquentiae miramur autores and to take off his scruples if he had any which he makes no shew that he had concerning Truth he told him that he should not be the first that wrote lies among true things many other Historians having done the same I have made no mention of Iulian called the Apostate because I suppose his dying confession witnessed to the Truth that he contradicted before if that be true which Theodoret relates i.e. that he flung his blood in the ayre not with a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Here Cyclops drink thy wine buth with the discontent of a conquered enemy making a murmuring acknowledgement of victory {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Galilaean thou hast overcome Poor Iulian {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Is thy tongue regenerated and dost thou thus joyn with the Churches of the Galilaeans which words he used by way of scorn in one of his Epistles to Iamblicus This I have said in part to answer what is objected by the Heathen Philosophers but if we look a little further we shall find others of their own more deserving faith that blurr'd all the fore-mentioned contradictions with sufficient reproach by reporting much more against their own Religion in which there is nothing of worthy mention but they witnessed against it i. e. their Gods their Worshippers their Worship and the Motives of it which were fained miracles Of their Gods what sayes the learned Satyrist deriding the AEgytians for worshiping Onions and Leeks O Sanctas Gentes quibus haec nascuntur in hortis Numina O heavenly people their Gods grow in their gardens And Poliaenus in Petronius having killed a Goofe which was consecrated to the obscene Idol of Lampsacum when the Priestesse or rather Witch scolded at him Peace saith he Ecce duos aureos pono unde possitis Deos Anseres emere here is money for thee to buy both Gods and Geese The forementioned Satyrist speaking of the Roman worshippers having described their vile manners by which they were loathsome to all good men addes En animam mentem cum queis dii nocte loquantur These are soules meet for divine communion which are indeed fitter to be transported into swine then to know divine Extasies As for their worship the obscure Poet who it may be wrote as plain as he durst sayes that their oblations wanting that which is the spirit and excellency of true worship Compositum jus fasque animi sanctosque recessus Mentis incoctum generoso pectus honesto i.e. Holinesse of soules deeply tinctur'd with vertue were to as slight purpose as could be Nempe hoc quod veneri donatae à virgine puppae i. e. as much as the Virgins received help towards their fruitfulnesse by offering their babies and puppets to Venus at their marriage But this is not all for the worship of their Gods and Goddesses were full of such villanies that modest persons were ashamed to be present at them and their consecrated places were filthy sinks of all fleshly lust as they confesse themselves Nota bōnae secreta Deae Nam quo non prostat faemina templo These things the Christians did not forget to object to them Arnobius in his fifth book told them home of them Quis est enim qui credat honestatis aliquid in ea re esse quam ineant viles galli c. i. e. their religious rites were so base that to name them was against modesty 〈◊〉 full of shame that they were only to be reproved with silence and shut eyes And for their Miracles Polybius libr. 16. in that Paragraph which is inscribed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} doth not onely confesse that they were invented {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. to uphold the superstition of the vulgar but he saith also that those who wrote such things for true History were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} such as wanted common sence and addes further {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} let them be rejected This Testimony is not more full then the Relator was faith-worthy for he was so great a lover of Truth that in writing a story he regarded not Country or friends and for that omongst other Excellencies was admired by Cicero Strabo and Plutarch as Causabon hath recorded to his praise in the Preface which he hath written to his noble History So that the Adversaries proofs being disturbed and discredited by themselves they have no better successe in their evidence against the doctrine of Christ then they had in the condemnation of his person whom the heathen judge condemned by compulsion and absolv'd according to his conscience for after they had packed and shuffled the matter when all was done the witnesses did not agree among themselves 2. As the way of proposal appears very credible by what hath been said so secondly the things so propounded are in themselves for the most part evidently true Great Truths have an innate proof by which they are apt to prevaile upon mens minds to vanquish unbelief and chase away errour The words of the forementioned Historian as they are recited by Causabon in his Epistle to the King of France are most full to this purpose Existimo equidem naturam humano generi veritatem constituisse Numen Maximum maximamque vim illi attribuisse Nam cum ab omnibus oppugnetur atque adeo omnes nonnunquam verisimiles conjecturae à mendacio stent ipsa per se nescio quo modo in animos hominum sese insinuat modo repente suam illam vim exerit modo è tenebris longo tempore obiecta ad extremum suapte vi ipsa vincit obtinetque de mendacio triumphat How fitly did the Historian praise the Truth which he loved The Truths of the Scripture like the Sun-beams are their own Discovery but one may contract them into these two glasses wherein we may have a clear view of them and perceive a warm influence from thence falling upon our minds and hearts 1. The first is this They are such things as are most worthy of the Goodnesse Truth and Wisdom of God What is more becoming the Maker of the world then its Reparation considering his Goodnesse which all the world doth acknowledge to be infinite What more pertinent means then Repentance and Remission of sins What more can be done but to forgive our Ill and make us Good again what way to take off our sins but his Grace since we could never make him amends And for the way in which he doth it i.e. Christ Iesus why should we make scruples when he hath revealed it Did the Heathen hope from the Nature of God a good ground and shall not we much more trust in that and his Declarations which are indeed the measure