Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	king_n	lord_n	westminster_n	3,206	5	9.6908	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19257	An exposition of the hymne commonly called Benedictus with an ample & comfortable application of the same, to our age and people. By A. Anderson preacher.	Anderson, Anthony, d. 1593.	1574 (1574)	STC 567; ESTC S100136	70,199	176

their shadowed hell conspiring against him and his elect and hath geuen them the light of his saluation turned their raging race to warr with his Church into the most happie tracke of pacient sufferings and precious persecution for his names sake Wherfore let vs pray for all persecutors of his gospel for neither we or yet themselues do know whether the Lord hath predestinate thē to life Did the church of the Apostles expect Pauls cōming to their felowship who was the most cruel enemie that the Romaine power the Pharisaicall Jewes sent forth to their persecution did not the lord lead this Liō to lie vnder the féet as it were of those holy lābes euen then when he came with raging roaring hūger to deuour thē Did the famous prince most noble Monarch of the worlde king Henry the Eyght purpose to foster the Lordes people in Englande when he sat himselfe in iudgement agaynst the Godly Martir of Christ Lamhert and yet dyd the Lorde visit his Princely harte so that by the light of his Christ the spirite of God opening his harte he was made the Lordes instrument vtterly to thrust out that horrible Pope wyth all his power which no king before him could bring to passe albeit they eftsoones attempted sundry times to cut him short Which argueth Gods good lyke of his ministery with him of all such Bishops and ministers as did by doctrine stirre vp his hart her to themselues or most of them before being sworne to the Romishe obedience The noble Father and Martir of Christ M. Cranmer late the Archbishop of Canterburie shall we not accompt him amongest the lawfull ministers of God a trust none will be so wilfull as once to ●●inke him vnworthie most reuerence 〈◊〉 Catalogie of Gods true and fayth● ministers in his time And yet my 〈◊〉 bretherne in his persno and actions 〈◊〉 found apparant such a blemishes as for the same all of his lyke institution are of some vouched vmméete for the ministerie of the Church of god I speake not this to iniurie the fame of that holy man whom the heauens haue receiued but to offer such comfort to others as I haue I trust rightly receiued my selfe being in the dayes of Quéene Mary hatched vp in Popery and made an Idolatrous Priest often committing most horrible sacrileage to God by the sacrifising that Idolatrous Cake and counterfeyted Christ to God the Father against the glory of Christ his sonne But I dayly praise the Lord my God who hath taken mercy vpon me and called me from that power of darknes and hath translated me vnto the kingdome of his dear sonne Iesus and of from an Idolatrous Priest being ignorantly caryed into error hath chosen me wyth many others my Godly Bretherne to be a faythfull minister and true Preacher of his holy Gospell and that I craue for restes to the world the congregatiōs which haue tasted of the swéet gyltes of his holy spirite by his mercifulnesse and riche goodnesse powred into their harts by my ministrie though a sinner But through christ called by grace to the preaching of the word of truth through whose good gifts by the portion of his sacred spirit giuē vnto me for their good and my continual comfort they are to confesse his grace apparant in my ministry with others our godly brethren called to the office This I say not bostingly after the fleshe but witnessing Gods great graces in me vnworthy the least after his calling me with many others from idolatry to his seruice And not to yéeld my self such like whose hartes be truly turned to the Lord to subscribe to such sharp censure as passeth to the offence of many a soule But Saul as he is not ashamed to confesse his error blasphemies So being by the Lorde in mercy changed to Paule warrāteth vs with him good courage comfort to procede in our offices daring to say of himself erst a persecuter as of his fellow ministers which neuer were such séeing we haue this ministery c. He doth hereby the more embolden vs with humblenes of hart to chalenge the like authority to preach to administer the sacraments of the lord with and aswel as such others our brethren by the singular grace of god either preserued from such idolatry or since that time called to the function ecclesiasticall These spéeches therfore Q. Maries priestes K. Henries priestes c. are not so warely set downe as becommeth the place of such which séeme sufficient to supply the wants of this ecclesiasticall gouernment But the lord assist in his mercy the state present with his holy spirit grant to this our mighty monarch a zelous spirite in him yet more more to remoue reteine as the worde of God the honor of this his holy church in England the condition of our age time shall approue for truth most conuenient The places of Josias and EZechiel are not to beat vs down or to bear the contrary opinion from lacke in my iudgmēt Omitting the priuat example of the godly Iosias which can not in good diuinitie be drawne to a publique commandement I will onely note of the other place which séemeth to sundrye to stande for a law preceptorie as well to vs now as to the Leuits then First I say that Idolatrie is an horrible sin but not estranged is the Idolater from grace if the Lorde vouchsafe him repentance And where as the Lord there cutteth those Leuits frō his Alter at Ierusalem and the office of the Priest which fell to Idolatry he doth not say this shall be a perpetuall lawe to my house Church for euer Neyther did the Leuits alwais so deale to fore in the time of Moises law Did not Aaron fal to Idolatrie when he made with a grauen toole the molten image proclaimed a solempne feast day therfore attributing that selfe Idolatrous worship to the lord made an Aulter before the Idoll and if wel we weigh whose office it was in that congregatiō to offer vp sacrifice we shall further touch Aaron his person as also Moises séemeth to lay the whole crime vppō him Yet behold the great mercy of God in the time of the law Nor is Aaron by god the lord or by his magistrate Moises depriued of his dignitie remoued from his ministery nor slaine with the slaughter of the sword at Moises his hands whē .3000 of the Isralits were thē slaine for the same horrible Idolatrous fact This example may not moue such whom it doth cōcerne to boldnes of sinne neither is the place of EZech. written to tye al times to that Iudiciall law But so hath gods wisdome enriched his written scriptures with Iustice in seuerity mercy in his christ that sin may be condemned the penitent sinner find fauor in the sight of God. It might be asked whether all the whole Chapter be of

Also Christ him selfe sayth that heauen and earth shal passe but not one iote of my word shall passe till all be fulfilled And the Apostle sayth that the doctrine of the Lord is not yea and nay but yea and Amen He speaketh the woord sayth Dauid they were made the times before vs till this presēt witnes of time the beautifull heauens shew forth the faythfulnes of God in his word that the same is most true and strong to the saluation of al that beleue in Christ through it Neither may we imagine that he did sweare thereby to hiue vs example or warrant to vse vaine and blasphemous othes but leauing to the weaknes of our fayth the Lord sware the more to confirme his promises in vs for he hath forbid vs to vse thē by his holy word where nothing is permitted vs to sweare by in heauen or earth no not by the heares of our head but there are we commaunded to frame our harts to honestie truth which shall out of all occasion of othes blasphemies from vs so kepe farre frō our consciēces the accusing worme of the same the vengeance of god which neuer departeth frō the house of the swearer Albeit sometimes we may ought to sweare to the glory of god the end of controuersies in amongst his people being called therto ordinarily thē must we sweare in truth and righteousnes Here would I gladly helpe my countrey of England if in this place I might borowe so large a licence which much vseth this kind of swearing in westminster hal and other the Tribunall seates of this land Many of them sweare and sweat to sweare and offer othes and both borowe and lend the same to satisfie their friends and what is the charge of an oth for the most part many forceth not so to winne their expectatiō by oth they may dispatch their proposed intent But learne a little here of othes good Rearder and first what an oth is An oth is a taking Gods name to witnesse to the better and more stable confirmasion of those things which we vouch in communication or testes or els in couenant or promise assuring those to whom we sweare that nothing but truth procedeth from vs Herein in his due place god is greatly honoured and worshipped hereby we confesse him to be euery where present to behold the hartes and actions of all men to be a reuenger of euil against the offenders in this poynt But if either falsely or for any other respect then for his glories sake and the peace of his people we sweare or séeke to sweare though it be true that we do sweare notwithstanding we sinne though not in the substance of the matter yet in the accidentall part therof because either the fauour of the one or dread of the other or linage bloud or other worldly respectes compelleth vs therto and not the sorce of truth it selfe and this God will plague Surely he wil also plague al such as mixt in their othes the creatures of heauen earth with the name of God by whom alone we must sweare being called therto He that sweareth sayth Esay shal sweare by the true and liuing God. And again Esay saith in the person of God Al knees shal bowe to me and euery tongue shall sweare by my name And as this is commaunded in Scripture so are we there forbidden to sweare by them that are no Gods All that which J haue commaunded you see that ye obserue the same and thinke not vppon the names of their Gods nor let them be once named of you And in Sophony the Lord promiseth and threatneth to destroy and cut of all those that sweare by God and by Malcham That God Maazim the Masse or such blind iudges as offer and geue charge to sweare by God and all saintes or either that wicked vse God our Lady God and saint John. c. Or such as not daring to sweare yet inuent to sweare by fayned new found othes as mat for Masse and gob for GOD and hods body and bloud for our Lordes blessed body and bloud c. There is no lesse wickednesse in the one then in the other for therein we still breake his commaundement that sayth sweare not at all and we declare thereby our willing desire to blasphemie which as we dare not enter into for feare of his vengeance so wée frame our selues as néere thereto as wée can by diuelish daliance much like to Maister Hardinges pleasant spéech of our Ladies spiritual sport with Christ her Sonne when shée in the popish Primer is prayed to saye lube natum c. Considering that these euils are to bée remoued and that swearing is not onely in some respect of GOD permitted but also wée haue now heard commaunded and is a chiefe part of the true seruice and worshippe of our God let vs learne to serue him herein in true holynesse and righteousnesse such as may wel bée accepted before him The which to do wée must obserue that rule in swearing which the Prophet geueth to euery mā appointed to sweare saying Thou shalt sweare sayth he in truth in iudgement and in righteousnes Foure poyntes he teacheth vs to obserue in our swearing First that wée sweare by no lesse then by the liuing God by no dead coniured cake or other Idoll Secondly that we sweare in veritate in truth as if he had sayd play not the hypocrite sweare not with lippes alone but with the hart also séeke not by any meanes to be deceiued in thy soule or to deceaue others by thy craftines in swearing Dare not to pronounce one part of thy mind to the hearing of the Iudge and another secretly to thy selfe As of late a Minister ryding to his reuerend Bishop for a benefice at his returne bostingly sayd as I am credibly informed that he vsed tofore him the same cunning figure of defection called calliditas which in plaine English is lying craftines swearing outwardly to subscribe c. and softly saying to himself as far forth as they are warranted c. Now surely to haue safe warrant of God is necessarie for our subscription in doctrine but to sweare to obserue and to allow of that whereof hée standeth in doubt is a halting with God a mocking of men and a manifest shew of an ill conscience in him that vseth the same which can not bee farre from the curse of God. Sweare truly therefore let heart and tongue goe together and vouch both one thing els thou doest heape Gods wrath vppon thine owne head The third poynt of swearing is to sweare in iudicio that is with discretion not rashly or ouerlightly but first weighing the cause why he sweareth the matter which by oth he is to witnesse the good that may come therof and the wrath of God following false swearing he is