Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	king_n	lord_n	sovereign_a	12,705	5	9.8164	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19650	An apologie, or defence, of those Englishe writers [and] preachers which Cerberus the three headed dog of hell, chargeth wyth false doctrine, vnder the name of predestination. Written by Robert Crowley clerke, and vicare of Sainct Giles without Creple-gate in London	Crowley, Robert, 1518?-1588.	1566 (1566)	STC 6076; ESTC S119169	136,938	214

not to be feared the feare whereof caused the Stoikes so to deuide the causes of things that they pulled away some things from necessitie and thrust some things vnder it and amongst those things that they would not suffer to be vnder necessitie they haue placed our willes lest they should not be frée if they should be subiect to necessity c. But we hold that al things our willes altogether are subiect to Gods prouidēce Ergo there is more difference betwéene the Stoikes and vs than Cerberus sayth that there is And it is no dilusion at all that we vse in y t we refuse to cal it Fatum or destinie although we know that Priscianꝰ Tullie Eusebius Chrisippus other do in their sorts speake of Fatum after such sort that to the negligent Reader there may séeme smal difference betwene them and vs in the matter of Gods eternal and euerlasting prouidence and predestination For we follow herein S. Austen whose sentence Cerberus would faine frame against vs. But I pray thée gentle Reader marke well the wordes of S. Austen euen in the same booke out of which Cerberus citeth matter against vs. Yea and in the selfe same Chapter which is the first of the fift booke where the wordes that he fathereth vpon S. Austen are not found But these wordes are found there Prorsus diuina prouidentia regna constituuntur humana Quaesi propterea quisquam fato tribuit quia ipsam Dei voluntatem vel potestatem sati nomine appellat sententiam teneat linguā corrigat Cur enim nòn hoc primum decit quod postea dicturus est cum ab illo quisquā quaesierit quid dixerit Fatum Nam id homines quando audiunt vsitata loquendi consuetudine nòn intelligunt nisi vim positionis syderum qualis est quandò quis nascitur siue concipitur quod aliqui alienant à Dei voluntate aliqui ex illa etiam hoc pendere confirmant That is to saye The Kingdomes of this worlde are altogether ordeyned by the prouidence of God Which if any man haue giuen vnto destinie bicause he doeth call the will or power of God it selfe by the name of destinie let the same continue in his opinion but let him reforme his tong For why doth he not at the first say that which afterward he will say when any man shal aske him what he doth call destinie For when men do heare that thing they do not by the common maner of speach vnderstande any other thing than the force of the position of the starres as the same is when any is borne or conceyued which some men do seperate from the will of God and some do proue that the one doth hang vpon the other In these wordes S. Austen doth plainly affirme that euen Kingdomes of this world are appointed by Gods prouidence and yet he denieth that the same should be said to be appointed by destinie Wherefore in affirming the one and denying the other we doe but as S. Austen doeth How aptly Tullie is cited for the purpose of Cerberus shal plainly appeare in mine answere to that which here followeth Cerberus The same order of causes also is not forgotten of our mē that in al points their doctrine might agree wyth the Stoicall doctrine As in an English booke translated out of French lately set forth in print entitled a briefe declaration of the table of predestination where he sayth Seyng God hath appointed the end it is necessarie also that he should appoint the causes which leade vnto the same ende As if he should saye Like as God hath appointed some man to be hanged so hath he appointed him also to steale as a cause leading vnto the same end whervnto he hath appointed him Or else it was his destinie to be hanged Ergo it was his destinie to steale Or thus which is all one he was appointed by Gods predestination to be hanged Ergo he was appointed by Gods predestinatiō to steale For seyng God hath appoynted the ende sayth he it is necessarie also that he should appoint the causes that leade vnto the same ende As for ensaple If thys be true which they say that God doth predestinate all things or that God doth both appoint the end of all things and also the causes which leade vnto the same end then doth it follow may truly be sayd that Marten Swarth wyth hys men was appointed and predestinate of God to be slaine at the battel of Stoke And furder it foloweth as God appoynted Marte his fellowes to this end so was sir Richard Symō the Priest appointed predestinate of God to poure in the pestilent poyson of priuie conspiracie traiterous mischiefe of vayne glorie into the heart of Lābert his scholer as a cause leading to the same ende Item that the sayd Lambert was appointed predestinate of God to consent and agree vnto the pestiferous persuasion of his master Sir Richard in the pride of Lucifer to aspire vnto the high type of honor in deposing if it possible were the ryght and most noble heire of England and eleuating hymself lyke a trayterous villaine into the royall throne of the same and that thus he was appointed of God to doe as another cause leading vnto the same ende which God ordeyned Item that the Irysh men were appointed of God to be Rebellious traytours against their Soueraigne Lord the King of England and to maintayne the false and filthy quarrell of the said Lambert as another cause leading to the same end Item that the Ladie Margret sister vnto King Edward the fourth was appoynted and predestinated of God to be a traytouresse to Englande and to employ all hir wyt sorce and power to the vtter destruction of hir naturall countrie as another cause leading vnto the same end Item that the sayd Ladie Margret was appoynted of God to conduct and hire Marten Swarth and hys men to inuade the Realme of England as another cause leading to the same end Item that the sayd Marten Swarth the Earle of Lincolne the Lord Louell the Lorde Gerarde and diuers other Captaines of the Rebels were appointed or predestinated of God to be of such valiant courage in maintayning the false quarrell of trayterous Lambert that they were slaine on the other side many a true English mans bloud at the battell of Stoke which was the ende of this wofull Tragedie and by this theyr manifest forme of doctrine was altogether and euery part appointed and ordeined of God both the end and also the causes aboue rehearsed and other innumerable whych did leade vnto the same ende Crowley Here are many words and little matter Great Items and small summes A great deale of descant and no good plaine song Seing God hath predestinated the ende it is necessarie also that he should appoint the causes which leade vnto the same end sayth an English booke entitled a declaration of the table of Predestination And what hath Cerberus said here to disproue

thou seest here by example the same which Tullie calleth Series causarum the continuall order of causes appointed of God And our men euen in like maner call it the causes appointed of God to leade vnto the same end which he hath ordeyned Whereof followeth the force of cannot chuse which is called Fati necessitas Fatall necessitie or the necessitie of Gods ordinaunce for as you haue heard Fatum is nothing else but a decree or ordinance of God Which necessitie is set forth of some men vnder the name of Gods predestination now oftentimes the same thing is set forth also by thys word prouidence Which name of prouidence likewise the Heathen Stoikes vsed for the same purpose as Cicero sayth Pronoca anus fatidica Stoicorum quam Latinè licet prouidentiā dicere Pronoca in Greke saith he the olde wyse of the Stoikes that setteth forth theyr destinie which in Latine was called Prouidētia the prouidence of God But let them cal it prouidence predestination preordinance or what they will this is no doubt the very Stoikes opiniō that God hath so appoynted and preordeyned all thyngs that of meere necessitie they come to passe And whatsoeuer men do whether it be good or euill they can not chose but do it Which necessitie Seneca also manifestly declareth in these wordes Necessitates omnium rerum quas nulla vis rumpat fatum existimo The necessitie of all thinges sayth he which no force or violence can breake that same I holde to be destinie Crowley Nowe Cerberus can no longer kéepe it in He must néedes breake out in an exclamation against the doctrine of prouidence predestination preordinance For sayth he it is none other thing than the very opinion of y t Stoikes call it what we will Who séeth not the destruction of England c. If God doe by his prouidence gouerne all things If God haue predestinated or preordeyned all things so that they shall come to passe in such time and order as God by his prouidence predestination and preordinance hath appoynted that they shall then must no man be so blinde as not to sée that Englande must be destroyed Then must all Commonweales come to confusion Then shal no King sit safely in his kingdome nor any subiect in his possession Yea no man shall be ruled by the right of a law but if God do leaue the matter to mans discretion to vse the matter as he shall sée cause and doe but put to his helping hand when he séeth that man goeth about to bring things to good effect but in any case determine vpon nothing tyll the same shall be by mans wysedome deuised and enterprised then shall England and all other Commonweales slourish styll then shall all Princes safely sit in their Kinglie seates then shall all subiectes quietly enioy their possessions and euery man be ruled by the right of a lawe Thus much followeth vpon the pityfull complaynt that Cerberus maketh vpon the doctrine of Gods prouidence his predestination or preordinance but I would gladly know what Cerberus thinketh to be the cause that in King Edwarde the fourthes dayes Marten Swarth Syr Richard Simon and the rest made such a styrre in England Was it for that they were persuaded in this doctrine that Cerberus seemeth to make the cause of all such doings Surely I suppose there was not one of them that did once dreame of any prouidence of God For those that take such matters in hand are cōmonly as great enimies to Gods prouidēce as is Cerberus himselfe And shall Cerberus wordes make vs afrayde to say that God in his prouidence had predestinated preordinated all those things to be done yea that it could not otherwise be but that those things must then be done Surely I can sée no cause why we should feare so to say Let Cerberus and his fellowes conclude what they wil. For I am sure S. Austen in the x. Chapter of his fift boke De Ciuitate Dei will take our parte herein His wordes are these Si autem illa definitur esse necessitas secundum quam dicimus necesse esse vt sit aliquid velità fiat nescio cùr eam timeamus ne nobis libertatem auserat voluntatis That is to say If we call that thing necessity whereby we say of anie thing that it must needes be or that it must néedes be so done then do not I see why we should feare least that should take from vs the libertie of our will When we say therefore that of necessitie Marten Swarth and the rest must make such a styrre as they did in King Edward the fourthes dayes do we take frō them the libertie of their wil No sayth S. Austen For they did whatsoeuer they did with the frée cōsent of their willes and felt no constraynt at all But Cerberus is not so satysfied he wyll be inquisitiue to knowe what shoulde be the cause why God woulde in his prouidence predestinate these men to doe these things I wil answer with S. Austen I can not tell God doth know a cause but he hath not made Cerberus and me priuie to it Occulta causa esse potest iniusta nòn potest That is The cause may be secrete but it can not be vniust Is there any iniquitie with God God forbyd What Seneca thought of destinie we passe not But with S. Austen we saye Omnia verò fato fieri nòn dicimus imò nulla fieri fato dicimus quoniam fati nomen vbi solet à loquentibus poni id est in constitutione syderum qua quisque conceptus aut natus est quoniam res ipsa inaniter asseritur nihil valere monstramus Ordinem autem causarum vbi voluntas Dei plurimum potest neque negamus neque fati vocabulo nuncupamus nisi fortè vt fatum à fando dictum intelligamus id est a loquendo Nòn enim abnuere possumus esse scriptum in litteris sanctis semel locutus est Deus duo haec audiui quoniam potestas est Dei tibi Domine misericordia quia tu reddes vnicuique secundum opera eius Quod enim dictum est semel locutus est intelligitur immobilitèr hoc est incommutabilitèr est locutus sicut nouit incōmutabilitèr omnia quae futura sūt quae ipse facturus est Hac itaque ratione possumus à fando fatū appellare nisi hoc nomē iam in aliare soleret intelligi quo corda hominū nolumus inclinari That is to say We say not that al things do come to passe by destinie yea we say that nothing is done by destinie For we do plainely shew that the name destinie is of no value in the place where men vse to place it in speaking that is in the constitution of the heauenlie signes wherein euerie man is conceyued and borne bicause the thing it selfe is vainely affirmed As for the order of causes wherein the will of God is of great force and power