Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	allegiance_n	oath_n	subject_n	1,037	5	6.8350	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19465	Certain most godly, fruitful, and comfortable letters of such true saintes and holy martyrs of God, as in the late bloodye persecution here within this realme, gaue their lyues for the defence of Christes holy gospel written in the tyme of their affliction and cruell imprysonment.	Coverdale, Miles, 1488-1568.; Bradford, John, 1510?-1555, Exhortacion to the carienge of Chrystes crosse. Selections.; Cranmer, Thomas, 1489-1556. Copy of certain lettres sent to the Quene, and also to doctour Martin and doctour Storye. Selections.; Hooper, John, d. 1555. Soveraigne cordial for a Christian conscience.; Hooper, John, d. 1555. Whether Christian faith maye be kepte secret in the heart, without confession therof openly to the worlde as occasion shal serve.; Ridley, Nicholas, 1500?-1555. Frendly farewel.	1564 (1564)	STC 5886; ESTC S108888	571,783	726

breade and wine and saide of the cuppe drinke ye all of this the Pope geueth a cleane contrarye commaundemente that no laye man shall drynke of the cup of their saluation as thoughe the cuppe of Saluation by the bloud of Christ pertained not to lay men And wheras Theophilus Alexandrinus whose workes Saincte Hierom did trāslate about eleauen hundred yeres passed saith that if Christ had bene crucified for the Deuils his cup shoulde not be denied them yet the Pope denieth the cup of Christ to christen people for whome Christ was crucified so that if I should obey the Pope in these thinges I muste nedes disobey my sauior Christ But I was answered hereto as commonly the papists do answer that vnder the forme of bread is whole christes flesh and bloude so that whosoeuer receaueth the forme of bread receiueth aswel christes bloud as his fleshe Let it be so yet in the forme of breade onely Christes bloude is not dronken but eaten nor receaued in the cuppe vnder forme of wyne as Christ commaunded but eaten with the flesh vnder the forme of breade moreouer the bread is not the sacrament of his bloud but of his fleshe only nor the cup is not the sacrament of his flesh but of his bloud only and so the Pope kepeth from al lay persons the Sacrament of their redemption by Christes bloud which Christ commaunded to geue vnto them And furthermore Christ ordayned the sacrament in two kindes the one separated from the other to be a representation of his deathe where his bloud was separated from hys fleshe whiche is not represented in one kynde alone so that the lay people receiue not the whole sacrament wherby Christes death is represented as he commaunded Moreouer as the Pope taketh vpon him to geue the temporal sword or royal imperial power to kinges prynces so doth he likewise take vpō him to depose them from theyr imperial states if they be disobedient to hym and commaundeth the subiectes to disobey their prynces assoyling the subiectes aswel of their obedience as of their lawfull othes made vnto theyr true kinges and Prynces directly contrary to gods commaundeniente who commaundeth all subiectes to obey theyr kinges or other rulers vnder them One Iohn Patriarche of Constantinople in the time of S. Gregory claimed superioritie aboue all other bishops to whom sainct Gregorye writeth that therin he did iniurie to hys iij. brethren which were equall with hym that is to say the bishop of Rome of Alexandria of Antiochia which iij. were patriarchal seas aswell as Constantinople and were brethren one to an other But sayeth Saincte Gregorye if anye one shall exalte him selfe aboue all the rest to be the vniuersal bishoppe the same passeth in pryde but now the bishop of Rome exalteth himselfe not only aboue all bishops but also aboue all kynges and Emperours and aboue the whole world taking vpon hym to geue and take away to set vp and put downe as he shall thinke good And as the deuill hauyng no such authoritie The deuil● the Pope are like yet toke vpon hym to geue vnto Christ all the kyngdomes of the world if he would fall downe and worshippe him in lyke manner the Pope taketh vppon hym to geue Empyres and kingdomes beyng none of hys to suche as wil fal downe worship him and kysse his feete And moreouer his lawyers and glosers so flatter him that they say he may commaund Emperours and kynges to hold hys stirroppe when he lighteth vppon hys horse and to bee hys footemen and that if any Emperour or kyng geue hym any thyng they geue hym nothyng but that is hys owne and that he may dispense agaynst Gods word agaynste the old and new Testament against S. Paules epistles and against the Gospel And furthermore whatsoeuer he doth although he draw innumerable people by heapes wyth himselfe into hell yet may no mortal man reproue hym bicause he beyng iudge of al men may be iudged of no man thus he sytteth in the tēple of god The Pope is Antichrist that is Christs enemy Wherfore the Pope is Antichrist as he were a god nameth him self Gods Vicar yet he dispenseth agaynst God If this be not to play Antichrists part I cānot tel what is Antichrist which is no more to say but Christs enemy and aduersary who shall syt in the temple of God aduauncyng hymselfe aboue all other yet by hipocrisy and fayned religion shall subuert the true religion of Christ and vnder pretense and colour of Christian religion shall worke agaynst Christ therfore hath the name of Antichrist Now yf any man lyfte hymselfe hygher then the Pope hath done who lifteth him selfe aboue all the world or can be more aduersary to Christ thē to dispense agaynst Gods lawes where Christ hath geuen any cōmaundement to commaund dyrectly the cōtrary the mā must nedes be takē for Antichrist But vntyl the tyme that such a person may be found men may easly coniecture where to find Antichrist Wherfore seyng the Pope thus to ouerthrow both gods lawes and mans lawes taketh vpon hym to make Emperours and kinges to be vassals Subiects vnto hym specially the crowne of thys realme with the lawes customes of the same I see no mean how I may cōsent to admit this vsurped power within this realme cōtrary to myne othe mine obedience to gods law mine allegeaunce and duety to your maiesty and my loue and affectiō to thys realme This that I haue spoken against the power and authority of the Pope I haue not spoken I take God to record and iudge for any malice I owe to the Popes person whom I know not but I shal pray to god to geue him grace that he may seke aboue al things to promote gods honour and glory and not to follow the trade of hys predecessors in these latter dayes nor I haue not spoken it for feare of punishment and to auoyde the same thynkyng it rather an occasion to aggrauate then to diminish my trouble but I haue spoken it for my most bounden duty to the crowne liberties lawes and customes of thys realme but most especially to discharge my conscience in vtteryng the truthe to gods glory castyng away all feare Luke 12 by the comfort which I haue in Christes wordes who sayeth Feare not them that kill the body and cannot kill the Soule but feare hym that can caste both body and soule into hell He that for feare to lose this life will forsake the truth shall lose the euerlasting lyfe and he that for the truthes sake wyll spend hys lyfe shall fynde euerlasting life And Christ promiseth to stād fast with them before hys father which wil stand fast with him here Mathe. x. which comforte is so great that whosoeuer hath his eyes fixed vpon Christ cannot greatly passe of thys life knowyng that he may be sure to haue Christ stand by him in the presence of his father in heauen As touchyng

to God alone Moreouer themperial lawes customes of this realme the king in his Coronatiō The oth of the king Iustices the duty of subiectes al Iustices whē they receaue theyr offices be sworne and all the whole realme is bound to defend and maintayn But contrary hereunto the Pope by his authority maketh voyde and commaundeth to blot out of our bokes all lawes and customes beyng repugnāt to hys lawes and declareth accursed all rulers and gouernours all the makers wryters and executors of such lawes or customes as it appeareth by many of the Popes lawes wherof one or two I shall rehearse In the decrees distin .x. is written thus Cōstitutione contra canones decreta praesulū Romanorum vel bonos mores nullius sunt momenti That is The constitutions or statutes enacted against the Canons and decrees of the bishops of Rome or their good customes are of none effect Also Extra de sententia excommunicationis nouerit Excommunicamus omnes haereticos vtriusque sexus quocūque nomine censeantur fautores receptatores defensores eorum nec non qui de caetero seruari fecerint statuta edita consuetudines contra ecclesiae libertatem nisi ea de capitularibus suis intra duos menses post huiusmodi publicationem sententiae fecerint amoueri Item excommunicamus statutarios scriptores statutorum ipsorum nec non potestates consules rectores consiliarios locorum vbi de caetero huiusmodi statuta consuetudines editae fuerint vel seruatae nec non illos qui secundū ea praesumpserint iudicare vel in publicam formā scribere iudicata That is to say we excōmunicate al heretikes of both sexes what name soeuer they be called by and their fauourers receptours and defendours and also them that shall hereafter cause to be obserued statutes and customes made against the liberty of the church except thei cause the same to be put out of their bokes or records within two monethes after the publication of thys sentēce Also we excommunicate the statute makers and writers of those statutes also the potestates consuls gouernours counsailours of places where suche statutes and customes shall bee made or kepte and also those that shall presume to geue iudgement according to them or put in to publyke forme of writing the matters so iudged Now by these lawes if the bishop of Romes authority which he claimeth by God be lawfull al your graces lawes and customes of your Realme being contrarye to the popes lawes be naught and aswell your maiesty as your iudges iustices and all other executours of the same stand accursed among heretickes which God forbid And yet this curse can neuer be anoyded if the Pope haue such power as he claimeth vntill such times as the lawes and customes of this realm The Popes lawes the lawes of England are contrary being contrary to his lawes be taken away and blotted out of the law bokes And although ther be many lawes of this Realme contrary to the lawes of Rome yet I named but a few as to conuict a clarke before any temporall iudge of this Realme for debte felony murther or for any other crime which clarks by the Pops lawes be so exempte frō the kings lawes that they can be no where sued but before theyr Ordinary Also the pope by his lawes may geue al bishoprikes benefices spirituall which by the lawes of this realme can be geuē but only by the kings other patrones of the same except they fal into the lapse By the popes lawes ius patronatus shal be sued onlye before the ecclesiastical iudge but by the lawes of this realme it shal be sued before the temporal Iudge and to be shorte the lawes of this Realme do agre with the Popes lawes like fire and water And yet the kings of this Realme haue prouided for theyr lawes by the premunire so that if anye man haue let the excecution of the lawes of this Realme by any authority from the sea of Rome he falleth into the premunire But to mete with this the popes haue prouided for theyr lawes by cursinge For who so euer letteth the Popes lawes to haue full course within this realme by the Popes power standeth accursed So that the Popes power treadeth all the lawes and customes of this Realme vnder his fete cursing al that execute them vntil such time as they geue place vnto his lawes But it may be said that notwithstanding all the popes decrees yet we do execute still the lawes and customes of this Realme Nay not all quietlye without interuption of the pope And where wee do execute them yet we do it vniustly if the popes power be of force and for the same we stande excommunicate and shal do vntill we leaue the execution of our owne lawes customes Thu●●o ●e be well reconciled to Rome allowing such authority 〈◊〉 ●hy the Realme standeth accursed before God if the p● 〈◊〉 ●ue any such autority These things 〈◊〉 ●uppose were not fully opened in the parliament house whē the popes authority was receiued agayn within this Realme for if they had I doe not beleue that either the king or Quenes maiestye or the nobles of this Realme or the commons of the same woulde euer haue consented to receaue againe suche a forraine autoritye so iniurious hurtefull and preiudiciall aswell to the crowne as to the lawes and customes and state of this realme as wherby they muste needes acknowledge themselues to be accursed But none could open this matter wel but the clergy and that such of them as had red the popes lawes whereby the pope hath made himself as it were a God These seeke to maintain the pope whome they desired to haue their chief head to the intent they might haue as it were a kingdom lawes wythin thēselues distinct from the lawes of the crowne and wherwyth the crowne maye not meddle and so beinge exempted from the lawes of the crowne mighte liue in thys realme lyke Lordes and kinges wythout dammage or fear of any man The papists to set vp a kingdom of theyr own dissēble the knowne truth and are false to the crowne so that they please theyr hyghe and supreame heade at Rome For thys consyderation I weene some that knewe the truthe helde theyr peace at the Parliamente where as if they had done theyr duetyes to the crown and whole realme they should haue opened theyr mouthes declared the truth shewed the perils dangers that myght ensue to the crowne realme And if I should agre to allow suche autoritye within thys realme wherby I must needes confesse that your most gratious hyghenes and also youre Realme shoulde euer continue accursed vntyl you shall cease from the execution of youre owne Lawes and customes of youre realme I coulde not thyncke my selfe true eyther to youre highnes or to thys my naturall countrye knowyng that I do know Ignoraunce I know may excuse

Martyne Bu●er but the cogitation of one which was my father in the Lord and now I am assured with the Lord at home where we yet are from home by reason of thys oure corruptible habitacles wherein we abyde the Lordes leasure If you would knowe the reason that moueth me to aunsweare as I haue done to the foresayde doubtes or questions it is thys You see that the Apostle in thys place to the Romaines speaketh of the deliueraunce of euerye creature from the bondage of corruption and that to the beautifying of the glorye of Gods children Thys is so manifest that no man can well denye it It is but a simple shyfte to saye that the Apostle doth meane in thys place by euerye creature man onelye He is not wonte to speake on that fort Neyther dare I saye that the Apostle speaketh here hyperbotically or excessiuely although some thinke so But as I sayd I say agayn that the Apostle doth here simply affirme that there shall be a renouacion a deliuerance from corruption not only of man but also of al and of euery part of the whole world of euery part I say meaning partes in deede not such as be rather vices added for plagues then for partes For by reason of sinne ▪ many spottes corruptions are come into the world as is all that is hurtfull and filthy in the creatures Also al that commeth of corruption as perchaunce flees vermyne and such like Thys renouation of all things the Prophets do seme to promyse when they promise new heauens new earth For a newe earth seemeth to require no lesse renouation of earthly thinges then new heauens do of heauenly thyngs But these things the Apostle doth playnely affirme the Christ will restore euen whatsoeuer be in heauen in earth Col. 1. Therfore me thinkes it is the dutye of a Godly minde simply to acknowledge and therof to bragge in the Lord that in our resurrection al things shal be so repayred to eternitie as for our sinne they were made subiecte to corruption The auncient writers our of Peter haue as it were 2. pet 3 agreed to this sentence that the shape of this world shall passe a way through the burning of earthly fire as it was drowned wyth the flowing of earthly waters August de ciuitate dei lib. cap. 6 These be S. Augustines wordes Wherto I will adde these which he there writeth the qualities sayth he of the corruptible elementes which agreed with our corruptible bodyes shal vtterly be burned with that same worldlye conflagration and burning as I sayd but the substance it self shall haue those qualities which do agree by a meruelous chaunge to oure bodyes that the world chaunging into the better may openly be made mete to man returned euen in the flesh into the better These be hys words Wherby it is plaine that this good man did beleue that the elements should be renewed but of other things he medleth not except it be of the sea by the occasion of that which is in the Apocalips howbeit so he speaketh that he can not wel tel whether it also shal be chaūged into the better adding these wordes but we read that there shal be a new heauen and a newe earth For he dyd vnderstand the place of Esay concerning the new heauen and new earth simply of other things he expresseth nothing But Thomas Aquinas entreateth thys questiō more exactly or rather curiouslye affyrming the celestial bodies the elementes mankinde to be renewed but in no wise beasts plantes c. to bee so and this is hys principall reason The renouation of the world shal be for man therfore such shall be the renouation as shal be conformable to the renouation of man But the renouation of man shal be from corruption to incorruption frō mouing to rest the things therfore that shall be renewed with man must be broughte also to incorruption Now the celestial bodies the elementes were made to incorruptiō the one wholy in euery part the other that is the elementes though in part they are corruptible yet cōcerning the whole they are incorruptible as man is incorruptible cōcerning part that is the soule But beasts plātes c. are corruptible both wholy in euery part therefore they were not made to incorruption and so are they not conformable to the renewing that is they are not receaueable of incorruption and therfore they shall not be restored This reason is true in this part that it affirmeth thyngs shal be restored with man and with him shal be brought to perpetuitie as the Apostle sayth to be deliuered from the bondage of corruption Agayne hys reason is true herein also that mans reason may soner be persuaded the things now partly incorruptible shal be restored altogether to incorruptiō But now to say that by no reason those things may be broughte to perpetuitie which now both wholy partly be tēporall and momentane howe can he proue it in that the nature being of all thyngs dependeth on the omnipotencie of God which after hys own pleasure doth geue to things which he hath made their being and al is one to him to make a thing temporall and to make it eternall For he made all thynges of nothing and therefore heauen and the celestiall bodyes haue no more of them selues that they be perpetuall then haue those thinges that laste but a daye Wherfore thys reason which Thomas maketh is not fyrme in that it wholye leaueth to that which now seemeth and appeareth in thynges In deede as I said it hath some shewe or probabilitie that these things shal be renewed to eternitie for the glory of gods childrē which now somthyng are pertakers of the same But now seing that both it which they nowe haue and also shall haue dependeth vpon the becke pleasure of God whō hath God made of counsell with hym concerning the renouation of the world of al things that he can tel what partes of things what kindes of things he wil renewe Yea euen Aristotle dyd acknowledge that Physice or natural knowlege because it bringeth his reasons frō the disposition nature of things hath not ful necessitie of his reasons For nature is nothing els thē the ordinarie wōted wil of god as a miracle portēt or monster is the rare vnwonted wil of God We say that the nature of stones al heuie things is to sinke dounward which is nothing elles but the pleasure of God so depelling them and puttinge them downe for elles of them selues nothyng is eyther heuye or lyghte all is a like to be caryed downewardes or vpwardes Who may make God subiecte to hys worke Can not he that made all things of nothyng geue hereafter to the thinges that he hath made that wherof nowe in them selues they haue no capacitie These thyngs I do therfore rehearse to the end I myghte declare that when we dispute what god wyl do concernyng hys workes how