Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	henry_n	king_n	spain_n	3,841	5	8.4366	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12062	The triall of the protestant priuate spirit VVherein their doctrine, making the sayd spirit the sole ground & meanes of their beliefe, is confuted. By authority of Holy Scripture. Testimonies of auncient fathers. Euidence of reason, drawne from the grounds of faith. Absurdity of consequences following vpon it, against all faith, religion, and reason. The second part, which is doctrinall. Written by I.S. of the Society of Iesus.	Sharpe, James, 1577?-1630.	1630 (1630)	STC 22370; ESTC S117207	354,037	416

and so both in a sort indifferent to be committed or omitted as both deseruing and neither receauing punishment both being sinnes in themselues and neither imputed for sinnes by God Vpon what motiue or ground therefore of religion either of displeasing God or of hope of reward or of feare of hell can a regenerate Protestant be induced to auoid sinnes rather then good workes or to liue vertuously rather then vitiously sith both are mortall sinnes both mortally offend God and both equally are not imputed neither punished Thirdly it followes that any faythfull and regenerate Protestant may according to the groundes of his fayth commit any or all the former sinnes yea all the sinnes which any reprobate doth commit and yet remaine a iust regenerate and perfect protestant For if faith only doth iustify once had can neuer be lost by any sinne whatsoeuer if no sinnes be imputed but all be by the same faith remitted then may he cōmit any or all the said sinnes and yet retaine faith and iustification and keep his assurance of saluation and so continue still a perfect regenerate Protestant and is as high in perfection as strong in faith and as sure of saluation as any Saint is in heauen who neuer committed any of the same What conscience therefore or scruple will he make of any the said sinnes sith he shall receiue by them no losse of faith no detriment of iustice no displeasure of God no punishment of hell Fourthly it followes that in vaine and to no end is all penance and sorrow for sinnes all chastising of our bodies which S. Paul vsed for sin all fasting sackcloth hairecloth or ashes with Dauid the Niniuites Manasses Achab and others before Christ vsed for their sins That in vaine to no end is all forsaking the vanities and pleasures of the world all abnegation resignation mortification and taking vp the crosse of Christ in deserts Monasteries places secluded from the world and chosen for practise of pouerty obedience chastity which S. Marke S. Hilarion S. Paul S. Anthony S. Gregory Nazianzen S. Basil S. Augustine S. Benedict S. Bernard and so many ancient and holy Saints and Religious persons since Christ haue euer vsed 1. because only faith doth iustify and secure them of saluation and doth take away all imputation of any sinne or paine due to sinne and so makes needlesse all satisfaction for sinne 2. Because Baptisme which according to Caluin is to be ministred only to the faythfull doth remit all sinnes past and to come 3. Because all these actes are sinnes and that mortall as well as feasting lusting deceauing killing and the rest Fiftly it followes that in vaine and to no end are all lawes either of God Church or Commonwealth in vaine are all Tribunals and Courtes spirituall and temporall in vaine are all Iudges and Magistrates appointed to correct punish malefactours in vaine is all power and iurisdiction of Princes or Prelates in vaine is all Regall authority and commaund of Emperours Kinges and Princes because all obseruance of any law or of any one commandement euen the least is impossible and a burthen sayth Caluin greater then Aetna because no Prince or Prelate hath any authority to make any law which shall oblige in conscience because by the liberty of the Ghospell euery Protestant is freed from any obligation in conscience and from any lawes of any Prince whereupon any malefactour guilty of murder theft or the like may answere the Iudge and alleadge their doctrine that the lawes did not oblige in conscience and were impossible to be performed no freewill to do otherwise thē God had determined no obligation in conscience to obey the Kinges Lawes being freed by the liberty of the Ghospell that the Iudge hath no authority to execute that which the King had no authority to decree no iustice to punish him for that which God forced and willed him to do and which he had no liberty or power but to do no reason to hinder the liberty of his spirit graunted by the Ghospell The traitour and Rebell may answere his King and alledge out of the same liberty of this Ghospell the same reasons and say that he is as free from obedience to his owne Prince as to a forain Prince or from the lawes of his owne Country as of a forraine Country may resist his Prince and his lawes ryse and rebell against him oppose and depose yea kill and murther his person in case he do not iustice obserue not his own law defend not the common-wealth or giue not free passage to the preaching of their Ghospel Which as after shal be shewed they haue in Germany France Scotland Belgia Geneua other countryes according to these groundes practised and approued and which the Trinitarians and Anabaptists do according to the same yet positiuely maintaine and defend In vaine therefore did God giue to Kinges power from himselfe and vertue from the highest In vaine do Kings rule by God makers of lawes decerne iu●t thinges In vaine is all power from God and higher powers to be obeyed In vaine are we to be subiect to higher powers not only for anger but for conscience In vaine are we admonished to be subiect to Kinges and Rulers and sent from God to be subiect to Princes and powers to be obedient to carnall Lordes and Maisters in feare and trembling to honour them with all honour to giue to Caesar that which is Caesars In vaine is the King made the head and ruler of the common-wealth In vaine doth he make lawes inflict punishments appoint Iudges iustices and Magistrates sith subiects haue no liberty to obey or not obey them no tye in conscience not to violate them but by the liberty of their Ghospell are freed from all and the thinges also are either impossible to be done or if omitted it is without any sinne more then veniall at the most that is not imputed In vaine and foolishly do they condemne Popes for assuming power to declare Princes deposed or to depose them in case of extreme necessary to conserue the true fayth of God and the right authority of the Church or to preuent the grieuous calamity of the common good sith euery one among them may doe the same and more vpon his priuate authority to right his owne priuate wronge In vaine foolishly doe they accuse and condemne Popes for deposing Emperours Kinges as Gregory the second did Leo Isauricus Zachary did Chilpericke the King of France Gregory the 7. did Henry the 4. Innocent the 3. did Otho the 4. Alexander the 2. did Iohn of England and the like since they themselues in so short a tyme haue deposed two Queenes in Scotland one Bishop of Geneua and by armes laboured to depose one Queene of England two Kings of France three Kinges of Spaine three Emperours of Germany from their temporall right and dominion All which are lawfull and

will not sticke to persuade good thinges and pious actions but then it is either to the lesse to withdraw from the greater good as by too much rigour of exteriour to forget the interiour mortification by too exact performance of ceremoniall obseruations to omit interiour perfection by too excessiue care and solicitude for the zeale of others good to forget or neglect the obligation of their owne good Or if he persuade to any greater good then it is either with too great vehemency feruour to consume ones ability without discretion or with too much obstinacy and pertinacity to adhere to ones owne opinion against obedience or with too vehement perturbation and disquietnesse of mind to distemper the peace tranquility of reason or with too timerous scrupulosity of imaginatiō of sinne to the disquiet of conscience By which and such like he intends to make men vnconstant in good purposes slow in heroicall resolutions fearefull in pious executions he makes them dull in deuotion carelesse in amendement precipitate in proceeding and obdurate in custome of sinne and wickednes In all which the Wolfe in sheeps cloathing the Serpent with a womans face and the Lyon with a lambes skin that is the Diuell in the shew of an Angell deceaues many and makes as S. Gregory sayth Vices seeme vertues and vertues vices makes men looke for a reward when they deserue a punishmēt makes of high Cedars of perfection vnprofitable brāches of hel fire SVBDIV. 2. Examples of Sathans inward suggestions BY this subtilty he persuaded the Iewes vnder pretence of sanctifying the Sabaoth to condemne our Sauiour for curing diseases on the Sabaoth He preuailed with Iudas vnder colour of relieuing the poore to censure Mary Magdalene anointing our Sauiour for wast He deluded Nicolaus vnder colour of community of all thinges to make also wiues common He wrought with Origen vnder shew of perfection of continency to geld himselfe and in pretext of piety and mercy to grant a generall saluation of Diuells and all damned He drew the Montanists and after them Tertullian vnder pretext of more mortification of fastes continency from second mariages to forsake the Church condemne it of liberty and loosenesse He preuailed with Nouatianus in shew of greater detestation of sinne to deny remission of sinnes after relapse With the Apostolickes in imitation of the Apostles themselues to allow no mariage at all and to oblige all to make all thinges common With the Messalians or Eutichs in estimation of prayer to pray alwaies and make that alone sufficient to saluation With the Pacificatours for the good of peace to tolerate the Orthodoxe and the Eutichian doctrine togeather Thus he persuaded the Donatists in desire of Martyrdome to kill themselues The Flagellantes in esteeme of disciplining themselues to prize discipline as Baptisme Of later tymes he induced the Anabaptists as aspiring to extraordinary holynesse to haue women goods and all in common and makes in them shew of reuelations visions And as yet he persuades many for feare of dishonouring God not to pray to Saints for feare of Idolatry not to worship Reliques in estimation of Scripture to refuse all Traditions and in shew of attributing more to Christ to take from a man all merit and satisction from Saints all intercession from Angells all custody from the Church all superiority Thus vnder the winges of piety hath the Diuell hatched many Heresies and vnder the veile of perfection shrouded his most wicked abomination of all falshood and impiety We read also in particuler how he perswaded one Hierome a Monke in Cassians tyme vpō presumptiō of Gods deliuery for his merits to cast himselfe into a Well And another in imitation of Abraham to attempt the killing of his sonne which he had done if the child had not run away We read also of ancient tymes how in a solemne festiuity of the Gentils made at Caesarea Philippi he caused a certaine Pagan victime cast into a fountaine first to vanish out of sight and then carryed it vp into the ayre till by the Prayers of S. Asterins the same remayned and did swimme on the water Also in later tymes he so farre preuailed in one Guido an Heretike that in his life and at his death he was esteemed a Saint after his death being discouered for an Hereticke and his body to be burned the Diuell defended it from the fire and eleuated it into the ayre to astonishment of all till being subdued by holy thinges he cryed out We haue defended thee Guido so long as we could now we must leaue thee SVBDIV. 3. Sathans subtilty by imaginary Illusions THE second way of his subtilty is by an inward kind of suggestion which appearing in the shew of diuine reuelation doth lead many into the pit of eternall perdition making them belieue they are inspired by God when indeed they are deluded by Sathan whose suggestion in their apprehension runs current for Gods reuelation Of which we haue examples both ancient moderne most frequent 1. How he deluded Cerinthus with many reuelations as from certaine of the Apostles witnesse Caius and Dionysius Alexandrinus 2. Marcus an arch-heretike of that tyme with many prophesies witnes Irenaeus 3. Montanus with many both visions reuelations and prophesies by Maximilla Quintilla and with much seeming deuotion and mortification which deceaued euen that learned Tertullian witnesse Apollinaris Miltiades Apollonius and Serapion in Eusebius 4. Martiades and Martianus arch-heretikes who made Archangels creatours of the world with many Harmonies Symphonies or propheticall Reuelations witnesse Epiphanius 5. Manes the Authour of the Maniches Iulian the Apostata Vincentins the Donatist with many such like witnesse S. Augustine and Theodoret. In like manner he hath deluded many of late with such like feigned reuelations as the Lollards in England as the Begards or Beguines in Belgia the Illuminated in Spaine as Munzer the founder of the Anabaptists and many of his followers Campanus Vel●ius in Germany Francis de la Crux in India Yea many in England who either would haue sacrificed their children as in Crauen in Yorkeshire diuers anno 1520. questioned for it at Yorke attempted or els did sacrifice them as one Gray a Lincolne-shireman who for killing and cutting in peeces his owne sonne and vttering treasons against King Iames was executed at Dublin in Ireland In which kind of illusions he hath gone so farre as to persuade some that they were saints our Lady our Sauiour yea the B. Trinity it selfe Thus in India he persuaded a famous Doctour deluded by the familiarity of a woman who was instructed as she feigned frō an Angel that he should be not only a King Pope who should translate the Popedome to India but also was more holy then Angels had the hypostaticall vnion of God offered him was the redeemer of the world quoad efficaciā for that end should worke miracles

bragge with thy good works and scripture yet scripture is a seruant to Christ therefore it moues me nothing Rely thou vpon the seruant I will rely vpon the Maister and Lord of Scripture to him I yield and I know that he will not lye nor lead me into errour I will rather adhere to him then for all scripture to be altered a hairs breadth from my opinion 3. For the ten Commandements That therefore the ten Commandments do not belong to vs Christians but only to Iewes which is proued out of the Text speaking to them whome it brought out of Aegypt who were Iewes not Christians VVe will not admit that any the least precept of Moyses be imposed vpon vs. Therefore looke that Moyses withall his law be sent packing in malam rem with a mischiefe that thou be not moued with any terrour of him but hould him suspected for an heretick cursed and damned and worse then the Pope or the Diuell 4. Therfore to conclude vp all for sinne he sayth That true and right Saints must be subiect to great and heinous sinnes and to continue such as they may not be ashamed to pray Forgiue vs our sinnes That if it be true grace let it bring true not feined sinne God saues not feined sinners be a sinner and sinne stoutly but be more strong in fayth and reioyce in Christ It sufficeth vs to know the Lambe from him no sinne can draw vs though we sinne commit fornication or murder a thousand tymes in one day That a Christian is so rich that though he would yet he cannot be damned by any so great sinnes except he will not belieue for no sinnes can damne him ●ut infidelity And that himselfe did confesse to his Ghostly Father D. Staupitius not sins of women but solid and horrible heinous offences This was the doctrine accordingly the practise of this Saint Prophet Elias Euangelist Angel and light of the world the singular eminent euer-admired organ of the holy Ghost endewed with so great piety gifts and such a Doctour and interpreter of scripture as was not in the world since the Apostles as before he is by his followers extolled All which sayings of Luther are in these words cited by Gaspar Scioppius who was a long time a follower and professour of Luthers doctrine Secondly For his malice and enuy not only against the Pope and Catholiks which was implacable but also against the Sacramentaries his brethren fellow reformers whose part our english Protestants follow he is so farre charged by the Zuinglians with breach of all Christian charity towards them that he not only cals them hereticks damnable and execrable fectaries alienated from the Church of Christ whom he curses all concord with them and refuses to haue any familiarity by word or writing or spe●ch with them or any of them for euer but also saith they are insatanized supersatanized and persatanized in whose mouth sathan is infused perfused and transfused For which saith Zuinglius of him Sathan doth endeauour wholy to possesse him And say the Tigurins his booke is full of Diuels immodest railings anger and rage And say our english Protestāts he doth breake all Christian modesty and is far beyond the bounds of Charity 3. For his pride and vaine insulting ouer all sorts of Princes prelates and opposers of him it is apparent not only by his intemperate writings against Henry the 8. of England and all the princes of Germany but also by the plaine accusation of his owne brethren 1. By the Tigurins who expresly con●emne him for pertinacy too much insolency 2. By Oeco●●mpadius who accuseth him of being puffed vp with pride and arrogancy that he is in danger to be seduced by Sathan 3 By Conradus Regius who laies to his charge such pride by which he doth extoll himselfe in his writings that God for it tooke frō him his true spirit and in place of it gaue him a proud angry and lying spirit And to confirme all this he was so arrogant and impudent that beyond all ciuility he arrogantly auouches of himselfe that he is such a one as the world hath not had these many ages That himselfe is the only mortall man whom Satan foresaw to be hurtfull to him That Since the Apostles time no Doctour or writer hath so excellently and cleerly confirmed instructed and comforted the consciences of the secular states as I haue done by the singular grace of God This certainly I know that neither Austine nor Ambrose who are yet in this matter the best are equall to me heerein That The Ghospell is so copiously preached by vs that truly in the Apostles time it was not so cleare Wherupon euen Caluin himselfe charges him to be subiect to great vices and wishes that he had beene more carefull in acknowledging them And himselfe confesseth of himselfe that his profession is not of manners but doctrine wishing that he were remoued from the office of preaching because his manners and life did not answer to his profession Which may suffice for a conuincing example to shew what fruit this new doctrine and priuat spirit brought forth in the first founder of it For Caluin Beza Zuinglius and others the chiefe supporters of this doctrine new Religion it might suffice to shew their life disposition for manners to remember that they were most of them if not all either Religious men tyed by vow to Pouerty Obedience and Chastity or els at the least Priests in holy Orders obliged to Chastity and yet euery one of them by the liberty of their Ghospell offered vp as the first fruits of it themselues by execrable apostacy to all lust and sensuality in incestuous copulation either with like professed Nunnes or other women subuerted and enticed by them Wherupon as Luther an Augustine Frier began the dance so his schollers Bucer a Dominican Pe●er Martyr a Canon regular Bernardinus Ochinus a Franciscan followed ioyned themselues with professed Nunnes and with them Oecolampadius a Brigittan Monke Pelican and Spanberge Franciscans Knox a Frier Zuinglius and Caluin Priests Carolostadius an Arch-deacon Gebardus an Archbishop of Colen and Vergerius a Cardinall chose for their mates other women In like manner in England Cranmer and Sands of Canterbury Yorke both Priests and Archbishops Hooper of Worcester Barlow of Chicester Downhan of Westchester Scory of Hereford Barkely of Bath and Wels Couerdale of Excester all Bishops Bale in Ireland Bucer at C●mbridge and Martyr at Oxford with infinit more all Monkes and Religious did al of them plante and disperse the new Ghospells doctrine through England by apostating from their vowed chastity to sensuall copulation vnder the title of mariage with wantons like themselues This in generall I say may suffice to discerne the fruit of this new Ghospell what it brought forth for sanctity and holinesse of life and by what bellowes