Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	call_v	day_n	supper_n	10,399	5	10.1829	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09112	The vvarn-vvord to Sir Francis Hastinges wast-word conteyning the issue of three former treateses, the Watch-word, the Ward-word and the Wast-word (intituled by Sir Francis, an Apologie or defence of his Watch-word) togeather with certaine admonitions & warnings to thesaid [sic] knight and his followers. Wherunto is adioyned a breif reiection of an insolent, and vaunting minister masked with the letters O.E. who hath taken vpon him to wryte of thesame [sic] argument in supply of the knight. There go also foure seueral tables, one of the chapters, another of the controuersies, the third of the cheif shiftes, and deceits, the fourth of the parricular [sic] matters conteyned in the whole book. By N.D. author of the Ward-word.	Parsons, Robert, 1546-1610.	1602 (1602)	STC 19418; ESTC S114221	315,922	580

we must obay kings whether they be good or bad Knokes appel fol. 26. they answere it is blasphemy so to say Againe when these obiect That God placed euil kinges and Tyrāts sometymes to punish the people The others answere So he doth sometymes priuate men also to kill them Moreouer when they alleage S. Paule That he comandeth vs we should pray for princes ●uch de iure reg pag. ●7 1. Tim. 2. The other do answere we may punish theeues and pray for them also And when these reply that the same Apostle commaundeth expresly to be obedient to such a prince 1. Tim. 3. They answere Buch. Ibid. Pag. 50. That Paul wrote this in the infancy of the Churche but if he liued now he would say otherwise except he would dissent from himselfe Ibid. fol. 56.57 I leaue much more that might be alleaged to this effect And all this and much more is testified also by a brother of their owne of the softer sort in a book printed at London by publike authority in the yeare 1593. by Iohn wolfe the title wherof was Dangerous positions c. with this posy adioyned vnto it out of the epistle of S. Iude They despise gouernment and speake euil of them that are in authority And hauing geuen testimony to this which I haue cyted much more he giueth his censure of others also of the same profession beyond the sea Lib. 1. Pa. 12. This new diuinity sayth he of dealing thus with Princes is not only held by Knockes and Bucchanan alone that are Scots but generally for ought I can learne by most of the cheefe consistorians beyond the seas being of the Geneuian humor as Caluyn Beza Hot●mā c. And the same wryter in his second booke afterward doth shew at large how that M ● Goodman M r. Whittingham and other English Protestants that fled to Geneua in Q. Maries dayes haue left wrytten the same farre worse positions against the authority of princes as in their bookes and in the foresaid collection of this author may be read Here then these matters being so and of so great waight and the contradiction being open and notorious concerning princely authority and obedience thervnto belonging what wil our knight say here or how wil he defend vnity in verity to be amōg his brethrē in this so principal capital a poynt or how wil he satisfie her Maiestie her●n after all his faire speech for he doth not deny the Puritās to be his brethren as O. E. doth afterward but rather defendeth them with main and might as after yow shal heare But if we leaue the Prince and come to Bishops which is the second principal member of their churche and body their disagreement is much more notorious then in the former For as the protestant speaketh honorably of them so doth the Puritan quite contrary calling them Dangerous posit lib. 20. cap. 12. the greatest and most pestilent enimyes that the state of England hath vnlawful false bastardly gouernours of the churche thrust in by ordenance of the diuel petty antechrists cogging cosening knaues profane paltery pernicious pestilent Prelates in respect of their places enymyes of God their calling meere Antichristian c. And this for their bishops and cheefe pastors whome they ought to presume according to S. Paules speech to be put ouer them yf any be by the holy Ghost Caluinian contradictiō about the Bish. cheefe Pastors Act. 20. But yf they be enymies of God cogging knaues petty Antichrists and ordayned by the diuel himselfe as these their owne children and brethren say and sweare then are English protestants wel directed by them and to a good end wil they come But let vs heare what they say of their immediate pastors and teachers I meane their ministers and present cleargie Our supposed ministers say they are a multitude of desperate and forlorne Atheists Ibid cap. 13. Of their ministers Ibid. cap. 11. accursed vncircumcised and murthering generation The cleargy is endighted as the followers of Antichrist they are wolues it is a Sinagoge of Sathan their only endeauour how to preuēt Christ they are knowne to be enimyes vnto all syncerity Posir ibid. li. 2. cap. 4. c. And in another place Right puissant poysoned persecuting and terrible priests The holy league of subscripsion the crue of monstrous and vngodly wretches horned masters of the conspiration house Antichristian swynish rabble the conuocation of diuels vnder Belzabub of Canterbury chee●e of diuels c. Thus of them And concerning the whole gouernment face Ibid. cap. 4. and corps of the Churche of England they say Antichrist raigneth amongst vs the established gouernment of the Churche is treaterous against the Maiestie of Iesus Christ it giueth leaue to a man to be any thing but a sound Christian c. And this of their whole Churche parts and pastors therof But I let passe what these fellowes say wryte of her Maiestie About the Q councel and parlament head of their Churche denying wholy her ecclesiastical authority and subiecting her to their pryuate excommunications when they please Dang posi● lib. ● c. Of the Lords of her priuy Counsel also charging them not to deale in matters ecclesiastical Of the Parlament in like maner and lawes made therby which in Englād is the highest court saying in particular therof Ibid. lib. 2. cap. 1. that as great indignity is offred vnto Iesus Christ in committing his English Churche vnto the gouernment of the common lawes as for hir●lings vnder any great king to commit his beloued spouse vnto the direction of the mistresse of the stewes c. Finally of their common book of seruice and administration of Sacraments established by Parlament The comm●̄ book of Protestants wherin by name Sir F. in this reply braggeth so confidently VVast Pag. 12. that their is so great vnity amongst them these his brethren wryte thus Dang posit lib. 2. cap. 9. There prescript forme of seruice is ful of corruption in all the order of their seruice there is no edification but confusion The Sacraments are wickedly mangled and prophaned they eate not the Lords supper but play a pagent of their owne to blynd the people their publike baptisme is ful of childish and superstitious to●es c. All these fights warres and dissentions in most principal points of their religion are at this day in England betwene ridged or strayt Caluinists commonly called Puritans and the softer ●ort of the same Caluinian sect who are distinguished from the others by the name of moderate Protestants that do follow for their rule of faith and religion the prescript of Parlament and her Ma ties proceedings But now besides this contrariety of positions there is yet another dissention among these brethren more important then all the rest which is their disagreing and capital enimity about the interpretation of Scriptures VVarre in expounding scriptures wherunto

that had byn said wheras in deed he passeth ouer foure partes of fiue of the warders speach without eyther mentyon therof or answere at all for that the said warder in his book to shew the vanitie of the knights brag of blessings brought in by change of Catholike religion 4. parts of 5. praetermitted by the K in his ansvver passeth on to declare the many and manifold myseries and calamities happened as wel in Englād as in all other countryes round about vs by this fatal change wherin leauing Germany Switzerland Denmarke Suetia other such further partes where infinite people haue bene afflicted slayne and brought to myserie by warres and garboyles raysed by occasion of this change he exemplyfieth onlie in Scotlād Flaunders France Ireland lying next vnto vs and from thence also passing home to England it self sayth thus For to begin with Scotland and to say nothing of the battayles Pag. ● vvard Sco●lands myseries by change of religion murders destruction of Countryes Prouinces Townes Cittyes houses and particular men which we haue seene in that realme within these fortie yeares that the change of religion hath byn attempted no man can deny but that three Princes two Queenes and one King the mother daughter and husband haue bene all brought to their bane by that occasion besydes the ouerthrow and change of so many noble houses Ireland Flanders France and linages as Scotishmen can recount amōg their Hamiltons Douglasses Stewardes others as also the Irish wil tel of their noble Desmōdes and other Peeres destroyed by like occasions But Flanders and France haue no end at all in these accompts when they begin they are so many And all this as they say is euidēt by the lamētable cōsequence of our chāge of religiō in Englād which drew them after vs or at leastwayes gaue example hart and help to their change and euersion also But not to step from England it self where principallie this blessing-bringer doth vaunt that his blessings are powred out in aboundance England let vs examyne the matter indifferentlie among our selues we are Englishmen we talk to men of the same language and nation that know our country and condition therof and many haue seene the change and knew the state of things therin before the alteratiō or at leastwyse haue heard therof since by their fathers and grand-fathers c. Thus said I in the Wardword and further I passed on to draw all kyndes of blessings to two heads or branches spiritual and temporal Tvvo kindes of blessings and examined them both by diuers meanes and wayes as before hath bene touched shewing that not blessings but cursings not felicities but calamities had ensued euery where by this change and especiallie warres tumults and garboyles as now I haue declared And to all this my declaration which is somwhat large what replyeth thinke yow our defendant knight heare his wordes for they are verie resolute and eager If yow had any respect of truth sayth he or care of modestie Pag. 10. VVa●●vvord yow would neuer make the true religion we professe the cause of murders tumultes garboyles which teacheth dutiful obedience condemneth all mutinies seditions rebellions Thus he fayth to this I replie that if our knight had any consideration of his credit he would neuer for shame affirme this so boldlie without answering to some of the examples alleaged by me against him as also the asseuerations of his owne best doctors before mentyoned by me about this matter of obedience En cont 1 ca. 3.4 5. so as hauing both their doctryne and practise to instruct vs it is a great impudency to deny it so resolutelie but let vs go forward When we came to the diuision mentyoned of spiritual and temporal blessings in particuler ensued to England by change of religion Spiritual blessings before the change First about spiritual benefits and benedictiōs the warder setteth downe how before the change of religiō men had one faith one beliefe one forme of seruice one number of Sacraments one tongue in celebratiō one sacrifice one head of the Churche together with the rest of Christendome and that since the chāge all these things are altered for that English Protestants differ in all those poyntes or the most not only from all Catholike kingdomes but also with their owne and among themselues to wit first from other new ghospellers abroad for that neyther do we Eng●ish protestants agree with any secte of the Lutherans softe or riged nor with the Zuinglians or Caluinists of other countryes nor yet with those of our owne as appeareth by the Churche of Scotland and of the presbyteries of our Puritans in England Holland Zeland and other places For proof wherof it shal not need to repeat agayne the whole discourse of the wardword for that this is sufficiētly proued by that I haue alleaged before about the first supposed blessing of vnity To all which discourse of disvnion among them set downe by the wardword Syr F. answereth no one thing Syr Francis is mute in matters of most moment Pag. 13. but only sayth that it is a cunning tricke to grate so often vpon this diuision calling some puritans some protestants which he hopeth the Lord of might and mercy wil turne to the good of the Churche and direct the hartes of their Churchmen to see how needful it is to ioyne both hart hand together to desend the doctrine of fayth which they all hold against the calumniations of slaunders wherwith you and men of your sort sayth he seek to lead the truth of our profession Behould heere a substantial defence consisting of foure poyntes first he would gladly deny the difference of names sectes of * Of this difference see before cap. 6 7. puritanes protestāts as cunningly deuised by vs what shifte wil ye cal this Then he hopeth in the Lord of mercy they wil agree at length but when and how Encount 1. cap. 3. After that by a parenthesis he sayth they all h●ld one doctrine of fayth this how true it is appeareth before out of their owne words and wrytings alleaged by me to the contrary And lastly he sayth these are but slaunders deuised by vs to load the truth of their profession withall This shift also I leaue to the reader to iudge of what quality it is as in like manner of what modestie the K. is in denying matters so euidently knowne of all noting by the way that he dareth not to speak out Syr F. of vvhat religion and playnly vtter his mynd about this diuision of puritanes and protestants in any place of his reply nor yet to discharge him-selfe of the supition to be one of them wherwith the warder often charged him and he hath not denyed it flatly hitherto nor yet fully confessed it so as we must hold him eyther for neutral or ambidexter vntil he declare him-selfe further though in

〈…〉 to agree about the poysoning of 〈…〉 wheras no one of them holdeth it 〈…〉 contrary as yow haue hard But how then commeth in this 〈…〉 cal story so much vrged and diligen●t th● forth by Iohn Fox in his lying acts and 〈…〉 Yow may read in Iohn Stow 〈◊〉 the place alleadged the first author therof for it was an author without a name which● wrote about a hundred and seuentene yeares agoe and took vpon him to continew the fabulous story of Geffrey of Monmouth among infinite other fables telleth also this of King Iohns poysoning as he receyued it by some vulgar report The book was caused to be printed at the charges of one VVilliam Caxton and so comonly called Caxtons chronicle and in the prologue he wryteth thus In the yeare of our lord 1483. in the 22. yeare of the raigne of K. Edward the 4. at S. Albons so that all m●n may know the acts of our noble Kings of England are compiled in this book c. This went in the prologue and then in the end agayne he sayth thus Here endeth this present chronicle of England with the fruite of tymes compiled in a book and also printed by one sometyme scholmaister of S. Albons vpon whose soule God haue mercy Amen And newly imprinted in Fleetstreet at the signe of the Sunne by me VVi●ken de word In the yeare of our Lord God 1515. 〈…〉 how this book was 〈…〉 withall many hundreds 〈…〉 in the book set downe after the 〈…〉 wyues tales naming no author 〈…〉 he had it for he liued almost 300. 〈…〉 the fact all the former authors 〈…〉 that liued with King Iohn or 〈…〉 to this mannes tyme excepting only 〈…〉 ●onicon that mētioneth it as a vulgar tale 〈…〉 polidore after him with like reiection all ●●ners I say former wryters which best should know the truth not only made no mētion therof but set downe expressely other manner and causes of K. Ihons death as yow haue heard and yet would Fox of meere malice and against his owne conscience beleeue this author against all the rest and set it forth in print pagents and paintings as before hath byn sayd and all other English heretyks since haue followed him in the same impudency both in bookes sermons common speeches which sheweth that they do not follow reason nor seek truthe but only to hold the reader in error by any meanes of sleight or ●alshood whatsoeuer which ought to warne euery true Christian man who seeketh sincerely to know the verity of matters in controuersy and the saluation of his owne soule not to beleeue so easily these cosening people but to enter into better consideration of their doings especially of Iohn Fox the most fraudulent and perfidious wryter that euer put pen to paper in our language if I be not greatly deceyued who haue taken paynes 〈…〉 many others to examine the 〈…〉 wilful falshood of diuers of his 〈…〉 But to returne againe to Sir 〈…〉 Reader note one trick more of his 〈…〉 wing this story of K. Iohn to be as I 〈…〉 was not only content to vse Fox his frau●●●● deceyue his Reader but would needs ad som● what of his owne deuise also For albeit th● former Chronicle of Cax●on if so it may be called do recount the summe of the matter most fondly as to the Reader may appeare yet doth he not tel that the monks name was Symon as S. Francis calleth him nor that his Abbot highly commended him for his zeale as Syr Francis addeth out of Fox his inuention who forgeth also that the monk alleaged for himself the prophesy of Cayphas Iohn 11. saying It is better that one dy then all the people perish and moreouer I am wel contented to loose my life and so become a martyr that I may vtterly destroy this tyrant and then with that the Abbot did weep for gladnes and much commended his feruent zeale c. All these speches and circumstances I say are added and much more by Iohn Fox and S. Frācis to the Story to make it vp more ful for that no such word is in the author Caxtō but rather the contrary that both the monk and the abbot were very sorrowful And last of all it is most false which is the principal part of this Story for which it was brought in by Sir Francis that the Abbot gaue him absolution before hand for the committing of this 〈…〉 it had byn committed for 〈…〉 such matter at all in the story but 〈…〉 he asked to be shriuen and assoyled 〈…〉 of his sinnes but not that the 〈…〉 yeild ther-vnto and much lesse 〈…〉 was any mention on eyther part of 〈…〉 olution for the sinne to come but rather ●r his sinnes past as men are wont to doe when they go to warre or to lyke attempts where many sinnes are ordinarily comitted for which no man asketh absolution before hand as our two maysters heer wil needs haue the monk to haue done though in deed Sir Francis is the more impudent of the two for that Iohn Fox durst not to auouch this manifestly of absoluing aforehand for sinnes to come yet our knight blusheth not to affirme yt● without all warrant or witnesse in the world and so becommeth the disciple worse then his maister Fox setteth downe the words somewhat more cunningly and dexterously 〈◊〉 and Fox 〈◊〉 riue 〈…〉 hal 〈◊〉 most ●●dulently to wit The monk being absolued of his Abbot a forehand went c. where yow see that he putteth downe the word a forehand with a parenthesis as added of himself if any would vrge him of falshood But S r. Francis taketh quite a way the parenthesis and affirmeth the matter absolutely saying He highly commended his zeale and gaue him absolution a forehand for committing of this wicked act c. And by this let the reader iudge of them both Maister and scholler doctor disciple and I haue byn the longer in diciphering their cosenage in this one example to the end that their malice and lack of cōscience being fully seene in few points may be held suspected in the rest For that most true it is that they who in matters of religion do falsifie and lye of purpose cannot possibly be thought to be true or religious in any thing nor to seek religion for religion but faction and self wil vnder the name of religiō let them say what they wil. And this shal suffise for this chapter where is nothing to be added about our minister O.E. for that he passeth ouer with vtter silence all that the knight hath handled in this place about the poysoning of king Iohn so as all the blame must light vpon himself his champiō not presuming to make any defence at all for him Now then let vs passe to that which ensueth THE SPEECH OF THE warder is defended wher he calleth the way of saluation by only faith the common Cart way of protestants the truthe of which doctrin is examined CAP.