Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	will_n	zeal_n	zealous_a	41	3	9.2710	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05202	The pedegrewe of heretiques Wherein is truely and plainely set out, the first roote of heretiques begon in the Church, since the time and passage of the Gospell, together with an example of the ofspring of the same. Perused and alowed according to the order appoynted in the Queenes Maiesties iniunctions.	Barthlet, John.	1566 (1566)	STC 1534; ESTC S101557	103,046	188

The Pedegrewe of Heretiques Wherein is truely and plainely set out the first roote of Heretiques begon in the Church since the time and passage of the Gospell together with an example of the ofspring of the same Esay 47. O Babylon sapientia tua scientia tua haec te decepit O Babilon thy wisdome and conning hath deceiued thée Perused and alowed according to the order appoynted in the Queenes Maiesties Iniunctions HONI SOIT QVI MAL Y PENSE Imprinted at London by Henry Denham for Lucas Harryson Anno. 1566. TO THE RIGHT HOnorable the Lorde Robert Dudley Earle of Lecester Baron of Dinghby of the noble order of the Garter Knight and one of the Queenes Maiesties most honourable priuy Councel and master of hir Maiesties Horsse I. Barthlet minister of the Lord Iesus Christ his poore Church wisheth the zealous loue of God in Christ IT thoroughe al ages hath ben a laudable Custom right honorable that wryters in dedicating their trauailes to y e worthies of their tyme did thereby not onely shield and succour their cause but also aduaunce their Patrones name with high renoume thorowout al posteritie Wherfore as it is lawfull for me in this so good a cause to vse this benefite so I especially wishe to accomplish the same by your honor to whom as many good men holde themselues diuersly bounde So there is not any that doth not commende the same For hauing compassion on the distressed for pardoning of your foes for succouring of the nedefull for furthering poore suters and amongst other your honours vertues which I doe ouerpasse least I shoulde seeme to be ouer curious eyther in rehearsing those things that are most certaine to all men or such as your Lordshippe listeth rather to practize than to heare speake of for that you are a special Mecaenas to euery studēt The which the Vniuersitie of Oxforde a nourcerie of good letters flying to your protection euidentely declareth but especially for that your Lordship is so fauorable and zelous a friend to the ministerie who standing in the feruent zeale of their God his church in the indignation of a godly loue are by the pieuishnesse of many that thinke they haue gotten aduantage at will diuersly molested Goe forth my Lord Zelo enim Dei irascitur qui insolentem in fratres ministrosque conspexerit for frō the zeale of God doth it proceede to be displeased with those that are malapert agaynste the brethren the ministers of God God shal make you a most redoubted and triumphante Gedeon ouer hys enimies Goe on therein amongst the souldiers of zeale and assure your self right honourable that there is not amongst al the causes of perpetuall fame any one more iust or apte therfore than a true report for doing well to the housholde of fayth and maintenaunce of the Churches right And committe your name to the perpetuall memorie of Gods eternall Church who doth already acknowledge your louing kindenesse towarde hir and will not forgette the same By reason whereof when as it fyrst came in my thought to seeke some shelter frō the showres of Zoilus which are y e sharper in this age for that they are lesse shame lesse and from the iniuries of our time your honor aboue other was bruted most brimly amongst them as fittest for the same To whome I do most humbly sewe to receyue this little treatise wyth y e accustomed and cheerefull countenaunce which you were wonte to bestowe on others which if you of your bountie doe I dare boldly thinke that it shall be sufficiently cōsecrated to the church the mother of vs al. That aiger Eriphia shall be sufficiently appalled And that Momus shall moue laughter but with Mydas long eares If any man shal thinke that it is not worthy for the basenesse therof to be dedicated to your honour such a one shall seme an vnthriftie nigarde of your honors gentlenesse or else enuious of your fame of my vnfained good wil to your Lordship For I graunt that how vneasy so euer my trauayle was in this frosen seas no man hauing cut the yse therein it is now so simple as I doubt not but then when I shall by the lustinesse of other be constrayned I my selfe shal not onely amende this but set it forth with greater gayne and increase and therefore the better learned might not onely haue done the same much more commendable but amende thys which I freely submit to the controlement of euery winde In the meane tyme I recommend your honor to the tuitiō of almighty God who increase in you his loue and feruente zeale in knowlege Amen Your Lordships humble Orator Iohn Barthlet L. G. Cantabrigiensis ad Lectorem S. D. INcola qui coeli viuis peregrinus in orbe Et cupis ad patrios tuto penetrare Penateis Huc ades Et quae monstra viae superanda supersunt Vt fluctumque regas extra firmumque carinam Hic tibi non magno licet intueare libello Hoc iter Herculeis nequaquam viribus impar Iure labor poterit vel Iasone dignus haberi Quaerit Vlissaeös animos vireisque viriles Intus erunt Cicones extra quoque pocula loti Dulcia quae secum reditus obliuia ducunt Antiphates metuendus vno lumine Ciclops Scylla cauenda tibi Scyllaeque propinqua Charybdis Caeteraque vt taceam quibus est agitatus Vlisses Et Sireneos cantus iramque Deorum Euitare tibi magnum est medicamina Circes Monstrorum quae terra tulit pelagúsue profundum Vna quidem nobis cenfebitur haeresis instar Quam tu quo melius fugias vt pocula Circes Hoc tibi Moly dedit noster Cyllenius album Quo retinere potes vel ad huc reparare figuram Tu modo iam dictis dicas contraria verbis Quod si Sirenes metuas tibi cera parata est Et si Scylla ferum est inexpugnabile monstrum Cum monstri vultum rabidi cognoris ad vnguem Est fugisse salus quando superare negatur Si sis tutus ab his facilè tibi caetera cedent Tutus ab his fueris haec tu modo mente recondas Ad eundem Dicolon Tetastrophon QVem non liuor edax nec genius malus Nec concepta prius fallit opinio Quam nullo minui ferre potest modo Solus iudicat integrè Huius si liber hic incidat in manus Author vult operis ponere iudicem Si discutiat singula calculum Addet spero laboribus Nam si magnanimi laus viget Herculis Monstrum vulneribus quod domuit potēs Et nascens toties edocuit mori Speluncae face subdita Cur non mōstriferam qui domat haeresim Qua non Hydra malum fert numerosius Expectare potest iure probarier Aequus si datur arbiter Alcidis labor hoc non magis arduus Et nobis labor hic non minus vtilis Ergo par ratio sit nisi forsitan Praesens detur honestior Succinctè Haereseos cornua commouet Demonstrat

is God And further the same Soto addeth that all the Scholes of the diuines are not without cause against Gregorye therein But nowe let vs speake in speciall to the sayings of Doctor Ruard the which truely done nothing lyke For in his thirde proposition he teacheth thus That a mans will preuented of God by loue of the ende can in matters of fayth gouerne and rule the inquisition and searching out of the meanes finde out what is most méetest choose that which he shall iudge most commodious In the fyft conclusion he teacheth y t a will so preuented if in any profitable meanes after reasoning and searching had appeare may of it selfe freely or is able to choose that of those meanes which is most fyttest In the syxt conclusion he teacheth that a faythfull person who is in the light of fayth giuen him from aboue can so preuented thinke knowe and beleue the things appertayning to fayth worke the workes of saluation and vse the other habites or naturall qualities as he immediately before the fashioning of of his sixt conclusion declareth In the seauenth he teacheth that an Infidel but one sufficiently learned his will firste prepared by God through a godly affection can of himselfe haue the will to beleue And he vnderstandeth as himselfe declareth that mans will so preuented and prepared as aforesayd can without any other helpe and ayde of hir owne facultie power and abilitie worke all these thinges nature fyrst bowing the will before wil hir self listeth to beleue to rule or choose without any other special motiō by the only general ayde So as mans wil preuēted by a godly affection by his habites or qualities from God by loue of the ende should nowe be a sufficient beginning to beleue to vse the sayd habites to order the searching out of commodions meanes and to choose them by an onely general influence As though to the acte of beleuing to the vsing of good habites and qualities already receyued to the searching out of meanes and choyse therof mans will by no meanes néeded the immediate direct ayde and grace of Christ But that Christ should after a sorte farre of all onely lay that ground a godly affection a loue of the ende and good habites or qualities Whereas therefore this Doctour those beginnings set in mans will requireth not the grace speciall help of God that will forth on may lust to work according to the same beginning in this he trauayleth to shew that the cōmon generall influence of nature is thereto sufficient So that it is manifest that he excludeth from the workes of mans will and their beginnings the immediate necessitie of the Lorde Iesus Christes grace Thus hast thou heard gentle reader how Lusitanus a Byshop and father of the counsell indicteth yea and conuicteth Dominicus Sotto by his owne wordes a felon For what playner confession can be had of any Pelagians mouth than to saye as Sotto before hath sayd vnlesse Lusitanus béelye him that man of hymselfe withoute any speciall helpe and grace is able to worke the thing which is good Is not this all one with that which Pelagius sayth That mans will that fertile trée can eyther flourish with vertues or doe otherwise with vice at the tilthers owne pleasure And no lesse doth he to Ruard Tapper the Deane of Louaine at whose face he so aymeth the vowe and bolte that it seemeth he by his ouertaking of the Pelagians is of y e twaine the brimmer marke For which of the olde Pelagians hath bene so impudent to say that if a Turke and Infidell knew and had learned the Articles of the beliefe withoute boke he might beleue then in Iesus Christ if he listed or if he would as Ruarde in his .7 conclusion declareth Although he for shame I gesse addeth this that he must be prepared by God through a godly affection the which in effect is no more to say but the Turke who vnwares is a sléepe in his dronken error being waked after his slumber tolde or aduised that he was dronke may now at his own wil receiue from the officers hande eyther the swéete comfortable water of the Gospell Iesus Christ being taught what it is or else his first strong wine So that the vttermost that he graunteth to God is no more but to be as the waker of the slumbring man being nowe neyther dronke nor sober But be it that they teach God to prepare so the minde of man as that he worketh therein an alteration yea a forwardenesse in the man as a ground layd wheron he may further builde if he wil or if he wil not are they not yet Pelagians yes truly vnlesse they will graunt that all our will and déedes to God muste be continually gouerned and stayed by Gods special grace in Iesus our Christ For otherwise howe could it be true that our Sauior hath sayd Sine me nihil potestis facere without me ye can do nothing For the Pelagians themselues though they graunt so much are yet Pelagians and Heretiques as S. Hierom noteth Ita Dei gratiam ponunt Pelagiani vt non per singula opera nitamur regamur eius auxilio sed referunt ad liberū arbitriū ad praecepta legis ponentis illud Esaiae Legem Deus in adiutoriū posuit vt in eo Deo referendae sint gratiae quod tales nos condiderit qui nostro arbitrio possumus eligere bona vitare mala On this wise doe the Pelagians place the grace of God that we are thereby not in all but in some of our workes stayed and gouerned by the helpe thereof but they referre the same to our frée will and to the commaundements of the law pleading the authoritie of Esay the lord hath giuen a law for the ayde of man So that then we shal prayse God for that he hath created vs such as can by our owne fréewil choose good and eschewe the euill That the Pelagians graunt as much in our wil to the grace of God as Tapper doth it is euident If they nowe conuicted with the manifestnesse of their heresie will say it is not their Churches doctrine but Schole doctrine what shal thei in so saying meane Whence commeth their Church men but from their Scholes If it be so that they are learned as they bragge where haue they learned it Not at Geneua not at Franckfort c if in their owne scholes Louain Paris or such like whose those scholes be and what doctrine therin is taught Soto and Tapper declare Soto sayth all the scholes are on his syde Lusitanus wyth Aug. Greg. Ariminensis and the valiant host of champions following them are their professed enimies Wherfore sendeth Soto his bokes out of the schole dores To what ende doth Deane Ruarde sende his doctrine from his vniuersitie of Louaine approued wyth the glorious priuileges of schooles and Monarches But bicause they will haue their Church doctrine and not schole questions