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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	body_n	bread_n	eucharist_n	3,363	5	10.8414	5	false

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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

mouth then of election deliberation Claud. de Sainctes in resp ad Apol. Beze And to this colloquie for the Protestants came 12. ministers wherof 8. or 9. were Apostata Fryars as the sayd Claudius that was present and Surius do write Sur. in hist. anno 1561. and testifie wherof the chiefe and head of those that came from Geneua was Beza Theod. Beza Peter Martyr and other Ministers but of the other that came frō Germany the principal was Peter Martyr who disagreing from Beza almost in euerie one point to be disputed on especially about the Eucharist and baptisme for that Peter was a playne Swinglian and no Caluenist no one thing could be thorowly cōcluded betweene them which was no smal help to the Catholykes in that terrible tyme who notwithstanding lost not their courages but stood to it and took their places as superiors and Iudges of heretykes especiallie the Bishops and other Prelates next to the King and other Princes and made the ministers that would haue thrust themselues in also to stand a loof with this reproch as Sanctius sayth Apoc. 22. foris autem canes and yt was no litle mortification to their high stomachs to heare those words and to be so contemptuouslie vsed who came into France to that meeting most proud magnificentlie prouided and more lyke warlyke triumphers Resp. ad Apol. Beza then Apostolycal teachers as the same author describeth yt in a book dedicated to Beza himself And first he sheweth how and in whose Coches The pompe and dissolution of the Caluinian ministers going to poi sie horslytters and other such furniture they were brought into Fraunce how sumptuouslie feasted entertayned vpon the way with concourse and meetings of noble men but especiallie of noble womē who receyued cherished and banketted them most sumptuously with some wherof he sheweth that Bezas owne compagnions accused him to haue byn ouer familiar to haue had sometyme fowre houres conference in great secresy to wit he and shee in a Chamber alone and moreouer he sheweth that Beza his creditors whome he had deceyued at his first flying out of France were now vpon his back agayne and called vpon him hotly for their money but in vayne for they had both fauour of great Princes and good Hargubushes also to answere for them After this he sheweth that passing through France with an army following them when they came to Poysie they were lodged all in a monasterie where there was such wonderful prouision of delicate bedding furniture of chambers and good cheare made for them by those of their faction as yf they had byn Princes of the blood royal of France and that whensoeuer they went thence to the assembly so many chaynes of gold so many Captaynes noble men went before them for their honour as was maruelous and ridiculous but much more when they returned home againe frō the assembly they had procured that each of them should haue some great man and gouernor of some place or Prouince ready to leane vpon VVonderful delicatenesse of ●postolical Ministers and to lead them by the arme to their coaches or horselitters as though they had byn verie wearie which earnest disputing for the Ghospel But let vs heare that most learned man Bishop Sanctius his owne words that was present and sawe yt and obiecteth the same to Beza himselfe as principal actor at that tyme. Sainct in resp ad Apol. Bez●a Do yow remēber sayth he when twelue of yow ministers were caried from S. Germās towne by Paris to Poysie in noblemens coches and horselitters couered with silk accompagnied with great troupes of Souldiors going not as Apostolical teachers but Martial Ministers at what tyme euery one of yow had eyther some great man and Gouernor of Prouinces at your sides when yow went out of the Monastery vpon whose arme yow must leane lyke delicate virgins or noble women great with child and then going into the Inne of the signe of the Ange● yow were richlie banqueted all in siluer and gold plate good exquisite wynes pleasant Musick and great concourse of nobles to cōgratulate yow the victorie against Catholykes and then your bankets ended your fashion was yf yow remember to get yow to coche agayne and to runne vp and downe woods and feildes for recreation soūding out your Geneua psalmes and other songs to refresh your spirits Oh what a sight was it to see 8. or 9. of your Company that were poore Monks and Fryars a litle before VVanton Monks and Pryars made nevv Gospellers and most of them of the poorest begging orders who had scarse dry bread at home to feed on and were commonly the refuses and worsser sort of their Monasteries now to be so pampered in silke apparel and with delicate fare and to haue great part of the nobilitie of France to wayt vpon them and to lead them vp downe leaning vpon their armes and shoulders as if they had byn Mayden Queenes or great noble women and no lesse delicately then yow Beza at home in Geneua lead vp and downe your Candida And this was the preface or proeme of the new reformation which these Apostolical men were to make in France Thus farre wryteth the learned Bishop Sanctius And surely the pitiful Tragedies that folowed presently vpon this proheeme before these fellowes left France are incredible yet much therof may be seene in Belforest Surius and others in their histories of the yeare 1562. to which I do remit the reader and only for our purpose of disputation I say The good vvhich came of the Colloquie of Poysie that albeit any great euent could not be expected of this meeting for matters of religion in such tymes of garboyles and with such men yet this good came to the Catholyke cause therby that yt was easely perceyued by discreet men what difference there was betweene the teachers of the one the other syde both in lyfe and substance of doctrine For as for lyfe and manners diuers of their owne syde were so scandalized with these twelue Champions behauiour as they neuer after liked their sect but returned by litle and litle to Catholyke Religion agayne And as for substance of doctrine this at the least was seene of all that the Catholykes agreed in one and shewed their lyke agreement in and by all former ages But the new ministers could not agree fully as hath byn sayd in any one point Dissention of the ministers of Poysie For about the Eucharist Peter martyr following Swinglius held yt for a figure and trope only and the bread but a bare signe But Beza following Caluyn had a new deuise that yt was the verie true real and natural body of Christ but yet spiritually and with this word spiritually he cutteth of all agayne that he had yeilded before and yet would he not agree in any ●ase that yt was a signe only with the Swinglians The lyke controuersie was among them

said Luther a man ful of your ghost and extraordinarily enlightened which the spirite of protestants whose Father and founder he was and he speaketh of yow and yours in particuler to wit Zwinglians Caluinists therfor yow may beleeue him if yow wil and thus much to the K. about this controuersie now to his champion the martial Minister I dismissed from the stage some two or three chapters past if yow remember syr F. his procter O.E. to cunne a new his part against he should be called vpon againe O. E. is cauled vp to the stage now his cu cometh in to say a word or two more and so we must needs make him roome though very briefly for he hath littel or no matter of substance at all to entertein vs withall in this place First then albeit he holdeth and affirmeth resolutely as the knight doth that on his syde there is no diuision at all of any moment in matters of Religion but that all disagreement is among vs Vnitye no blessing vvith O. E. yet doth he not put this vnitie of his people in the Catalogue of his blessings receaued by the new ghospel and this perhaps for that he hauing written so eagerly against the Puritanes as he is said to haue done he dareth not admit them now so easely to the vnion of brethren as S r. F. doth who is held for a great proselite or rather patrō of theirs which matter shal be discussed more particulerly afterward in this Encounter Now we are to treate only of this first benediction of vnitie among Protestants wherunto as I said the Minister vouchsafeth not to geue any place in his list of benedictions though it haue the first and chiefest in that of S.F. from whom this honest man differeth not a litle though both agree in the number of ten Pag. 4. Let vs heare this mās Role he saith that his blessings are of two sortes spiritual and temporal six of the one sorte and fower of the other the spiritual are these as he recounteth them O.E. his decalogue of blessings 1. deliuerance from the Popes decretals 2. Scriptures in English 3. true administration of Sacramēts 4. true worship of Christ 5. fredome from persecution 6. abolishing of Romayne Rytes The temporal are 1. deliuerance from the thraldome of Spanyards 2. abolishing of the Popes exactions 3. peace restored to the land 4. the strength of the Realme greatly increased This is his decalogue of blessings wherby if no other argument were of the disagreeing spirite of these fellowes among themselues this might serue for one to consider the difference betweene this list and that of S r. F. which yet must needs be presumed that this man had viewed the same hauing byn published so long before his for if yow compare them together yow shal fynd singuler ●arring in so short a matter Disagreing in the names and qualities of blessinges for that fyue or six of S r. F. Blessings are quite lefte out by the Minister to wit vnity in veritie publique prayer in English aboūdant exercise of good works power in forrayne countryes and multitude of subiectes seuenfold increased The first spiritual also and the 2. temporal are all one and the 5. spiritual of freedome of persecution seemeth rather temporal then spiritual And on the other syde the knightes head conceaued not perhaps that the abolishing for example of Romane Rytes was a distinct blessing from the other of deliuerance from the Popes authoritie and decreetals as the Minister maketh it or that their true administration of Sacraments and their true worshipping of Christ being general poynts could enter into the ranke of particular blessings more then all the rest of their religion or lastly that the deliuerance from Spaniards may be accompted an effect of the English ghospel hauing byn also in so many ages before when Englād was Catholike for which cause he omitted these blessings in his Catalogue but finally these are arbitrary matters and deuises of their owne braynes therfore no maruayle though each man haue his owne And this is so much in effect as we haue to heare from Oedipus our Minister at this tyme about this first and chiefe blessing of S r. F. which this man disauoweth as yow haue seene though yet as I haue noted a litle before when we come to the poynt to vrge him with dissention among his people he denyeth it flatlie and braueth more then any other for heare his wordes in this place speaking of the warders speach about their diuision VVhere the warder saith he affirmeth that we are deuided not only frō the general body of Catholikes in Christēdome but also from our selues he telleth vs his owne dreame and fancyes fleeting in his ydle brayne without any ground or truth Lo heere good reader his resolute answere but whether I haue any groūd of truth or no thow hast seene in the former three or fower chapters about their diuisions and when thou hearest such desperate deuyals of all groundes withal seest on the other syde so many and great groundes it may frame a iudgement in thee of their māner of proceeding and of their resolution to breake wilfully through what hedge or wall of truth soeuer standeth betweene them or in their way And yet I cānot but warne thee also in this place for this whole book and once for all that neuer lightly shal it be foūd that this cogging Minister alleaging my wordes doth alleage them truly and sincerely but altereth leaueth out or addeth at his pleasure though on the other syde he putteth them downe in different letter as myne owne precisely if I would nūber his knacks in this kynd throughout his reply I should make of this point only a whole volume yet shal I geue a note here and there when the matter commeth to purpose as heere now thow maist take a taste for I said in the VVardword Pag. 4. VVe English of the new profession are not only different and deuided from the general body of Catholikes in Christendome with whom we were vnited before but also amōg our selues and with other new sectaryes sprong vp with vs and after vs False and fraudulēt alleaging aduersaryes vvordes we haue implacable warres and are deuided in opinions as with Lutherans in Germany and Denemarke from Swinglians in Switzerland from Caluinists in Geneua France Hollād Scotlād which wordes if yow consider them do make a more playne and ful sense then those that the Minister pleaseth to repeate suppressing and leauing out so much as he thinketh may explayne or mollifie matters as heare the wordes we English professing the new ghospel are de●ided from the general body of Catholikes in Christendome with whom we were vnited before c. all these wordes I say which go in a different letter he wilfully put out and then in steed of my saying that we are deuided among our selues he sayth from our selues which maketh a farre different sense th●n among

he had done to the end they should not presently discouer him And so he declared that the first of his examples was taken out of the book of Kings where is recounted of the head of an hatchet made swymne by the prophet Elizeus the 4. book of kings 6. Chapter The second of the dead man raysed by touching Elizeus his bones is in the same book 13. Chapter The third of increasing the milk is expressed in the same book and chapter by increasing the oyle of the poor woman of Sarepta The fourth of the talk which the monke hath with his mule is veryfied in the speech of Balaam his asse in the book of Numbers 22. chapter The fifth of passing of many monks through a great riuer by help of a monks cloak is shewed in Elias his fact in the 4. book of Kings 2. chapter 〈…〉 by a fish and gotten 〈…〉 in Ionas chap. 2. The 〈…〉 from sending a girdle to heale a to 〈…〉 is the fact of S. Paul recounted by S. Luke Act. 19. And the last of men cured by standing only in the shaddow of other men is testified by the same Euangelist Act. 5. And so we see that by iesting at monks miracles as also of bishops and other godly men that are recorded to haue wrought such wōderful works in Christs Churche by the same power and vertue of their master as the former saints did these scorners come to deryde also and cal in doubt the miracles of all ages as wel of the primatiue Churche as of later tymes for that there is no other reason of beleeuing them of those dayes but only the testimony of the Churche in that tyme and of graue wryters therin The like wherof we haue for witnesses of those of S r. Thomas which our heretical English spirits of these dayes do so malitiously deryde contemne and iest at But with mad men there is no disputing and so to their phrensy of heresy I leaue them And yet if I thought they weare cureable of this phrensy The aunciēt fathers seeling sense about miracles of holy Saints and would heare good counsel I would send them to a treatese or two of S. Ambrose as also of some other fathers about this incredulous humour of heretiks in scoffing at miracles wrought by Saints after their deathes for that S. Ambrose hauing found out by reuelatiō from God the buryed bodyes of S. Geruasius 〈…〉 and shewed them 〈…〉 due honour to be 〈…〉 miracles were wrought 〈…〉 wherof S. Augustine also was an eye 〈…〉 as he testifieth in these words Tantae gloriae ma● tyrum etiam ego testis fui 〈…〉 〈…〉 uita vbi Mediolani eran● facta miracula noui c. Of this so great glory of these martyrs I was also a witnesse and knew the miracles to be done when I was at Millayne But more largely then the rest doth S. Ambrose himselfe testifie of this matter in a large epistle to his sister Marcellina Amb●e 〈◊〉 ad Mar●● that was a nunne saying Cognouistis imò vidistis ip●i multos à daemonijs purgatos c. Your selues haue known nay rather yow haue seene many deliuered of diuels by the reliques of these martyrs great numbers also deliuered from their sicknes as soone as they had touched with their hands the Saints apparel Yow haue seene the miracles of old tymes restored and very many made hole with the very shaddow of these holy bodyes c. Thus he saith and then presently prosecuting the same about the deuotion of the christian people of those dayes he addeth Amb. ibid. Quanta oraria iactitantur c. How many handkerchefes or napkyns were cast vpon these bodyes how many garments were made medicinable to heale others euen by their very touching of these most holy reliques All did desyre to touch the very vttermost parts and whosoeuer touched was healed VVe thank thee ô lord Iesus that in this tyme thou hast 〈…〉 of these holy martyrs 〈…〉 most need such helpes 〈…〉 from holy Father and doctor to 〈…〉 agoe of the practise of true 〈◊〉 out christians in his dayes against the ●coffing incredulity of Arrians wherwith he was no lesse troubled at that tyme then we are at this day with Lutherans Caluenists like faithlesse humors of heretikes who with thesame spirit scoffe now as they did then against whome the said holy father made a sollemne sermon the very next day after the inuention of the bodyes inueighing against the said Arrians Qui pertinacia quadam Iudaica atque haeretica in tanta hominum ac etiam daemonum confessione negarent illos esse martyres Ambr. serm 5. de Sanctis Paulin. in vi●● Ambrosij detraherent miraculis seque calumniarentur cuius arte ea omnia composita esse dicerent Which Arrians by a certayne Iewish and heretical obstinacy in so publike confession both of men and diuels did stil deny that they were martyrs detracting from their miracles and calumniating himself S. Ambrose and affirming all these things to haue byn deuised by his fraud Thus said these heretiks against S. Ambrose and the miracles of S. Geruasius Protasius as ours do at this day with the same spirit against those of S. Thom. of Canterbury And it is to be marked that Paulinus in the life of S. Ambrose doth note that only diuels and Arrians did contradict the said miracles but the Arrians more obstinately then the diuels for that diuers diuels did 〈…〉 holynes of S. 〈…〉 cyteth S. 〈…〉 But diuers 〈…〉 some of the 〈…〉 inuaded and 〈…〉 by the sa●● diuels Which dreadful examples being recorded by so ancient and holy men ought to mooue our scoffers and scorners at the works of God in his saints to beware least for like impiety they incurre not the like daunger at leastwise of being giuen ouer to the possession of an inward diuelish spirit much worse both for themselues and others then the corporal possession by the wicked fiend from which God deliuer them And so we passe on to the third feigned position layd vpon vs by Syr F. with whome we haue dealt aboue in this matter of miracles for that this minister O. E. seing perhaps his case to be desperate thought best to leaue him in the lurche and to say no one word for his help or defence 〈…〉 GORGED 〈…〉 are said 〈…〉 or any comming 〈…〉 though he comaund 〈…〉 ●gainst God and disloyalties against Princes CAP. XII BVT now saith the Warder let vs see his third position 〈…〉 position VVardvv p. 23. that he feigneth to be amōg vs Catholykes as a ground of religion These two irreligious and prophane grounds saith he being layd though yow haue seene that the knight hath layd them as fictions of his owne and not foundations or grounds of ours they proceed to a third and set it downe for a popish groūd also that it was a dangerous and deadly sinne for any man to disobey the Pope and his Clergie in any of