Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	aaron_n	authority_n	order_n	17	3	4.1042	3	false

Text snippets containing the quad

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

that he committed Idolatrie when he called the Bishop of Rome God for the meaning was playne that he did it only in honour of Christ his Maister which was true God and had lefte his place and power vpon earth to this his seruant as the Bishop explayneth in the rest of the wordes following which the deceytful minister left out of purpose and corrupted also those fewe wordes he alleadgeth by shutting out the wordes à Constantino therby to make it seeme that Steuchus spake this of himselfe and so to make way to his lying calumn●ation saying as he doth Augustin Steuchus doth honour him as a God by this yow may see in what case men are that beleeue these lying lippes of consciēceles Ministers vpon their words in matters of their saluation which are commonlie at this day without controlment in England seing they dare aduenture to falsifie so openlie in points which they may probably doubt to be called to reckning for by their aduersaries as we do O.E. in this other maters wherin we are to charge him hereafter Diuers other places he alleadgeth and heapeth togither taken out of Ministers note books to proue the flatterie of later Catholiques Canonistes to the Pope but they are such as eyther make nothing to the purpose or are corrupted or peruerted by him or may haue a very true and pious sense in respect of the Popes authoritie and place giuen him by Christ if they be wel and truelie vnderstood and as much or more was vsed by the ancient Fathers which these compagnions do auoid to recite of purpose for their credit sake alleaging only later wryters as ●or example the very first place cyted by this fellow out of Card●nal Cusanus is this Cusan epist. ad Eohem Mutato iudicio Ecclesiae mutatum est Dei iudicium The iudgment of the Church being changed about any matter the iudgment of God changeth also and heere the ministers mouth ouerrūneth exceedingly saying these good fellowes for their bellies sake speake rayle Ouerlashing of the minister hold their peace wryte faune flatter and vnto the Popes pleasure tu●ne their style But ho Sir swash-buckler harken to others that had l●sse care of their belly then yow and yours this of the change of Gods iudgment after the iudgment of the Church and of the supreeme Pastor in particular is a common saying of all the Ancient Fathers vpon those wordes of Christ VVhose sinnes yow loose on earth shal be loosed in heauen and whose ye retayne shal be reta●ned Matth. 16. And S. Chrisostome goeth so farre therin who yet was neyther belly God nor flatterer as he attributeth this of drawing Gods iudgment after theirs not to the whole Churche and cheife Pastor onlie but to all euery lawful Priest also in absoluing from sinne whose power and dignitie he preferreth before Emperors Angels and whatsoeuer els but the only sonne of God which may answere also the ydle cauillations of S. F. among his other allegations of flatterie in the former chapter where he complayneth that some canonists preferre the Popes Authoritie before Emperors and Angels let him heare S. Chrysostome Qui terram incolunt saith he in his 3. book de sacerdotio A discourse of S. Chrisost. of Priests author tie l. ● de sacerdoti● To Priests that dwel and conuerse vpon earth is it committed to dispence matters that be in heauen an authoritie that God hath geuen neyther to Angels nor Archangels tyme in the Churche of God what are yow I say Yow are the great Priest the highest Bishop yow are Prince of Bishops and heire of the Apostles yow are in Primacy Abel in gouernment Noë in Patriarkship Abrahā in order Melchisedech in dignity Aaron in authority Moyses in iudicature Samuel in power The iudgmēt of S Bernard about the Popes tytles of honour Peter in vnction Christ to yow are geuen the keyes and the sheepe are committed to your trust there are other porters of heauen other feeders also of flockes besydes your selfe but yow are so much more glorious then they by how much more different your tytle is which yow haue inherited aboue them all They haue their flockes assigned seuerally to them in seueral but to yow all vniuersally are committed that is one general flocke to one general Pastor neyther only are yow the Pastor of all sheepe but of all Pastors also do yow aske me how I can proue it I answere out of the word of God Thus farre S. Bernard and then goeth he on to shew diuers playne places of Scripture for his profe and those especially which S. Chrysostome and S. Hilary before mentyoned and now I feare me our minister Oedipus wil say heere that S. Bernard is become a flatterer of Popes also as wel as Card. Cusanus Bellarmin D. Stapleton and other like whose sentences he cyteth but eyther vnderstandeth them not or wilfully peruerteth their meaning to deceaue his reader therby to seeme to haue somewhat euer to say though he say nothing or worse then nothing And heere I would leaue now O.E. with his arte of cogging to him selfe but that he passeth on to a contumelious calumniation or two more against a frēd of myne my selfe Pag 11 Gifford sayth he calleth Philip the second the K. of Spayne the greatest Monarch vnder the sunne to shew himselfe to be one of the gressest flatterers vnder the moone About D. Gifford Deane of Lile and I say yow shew yow selfe on of the veryest fooles vnder the 7. starres to print this for so grosse a flatterie which no man of knowledge iudgment in matters of story and cosmography can deny to be truth if he consider the multitude and greatnes of countryes vnder him and your selfe that haue byn a rouing theuing about the Indyes other his dominions how large and wyde they ly cannot speake this but of wilful insolency against your conscience And as for M. Doct. and deane Gifford who hath his deanery by true adoption and not by intrusion as some frend of yours and hath his learning by studie and not by borowing wandering he I say being often iniured by yow in this book wil answere for himselfe I doubt not for that yow brag much that yow haue set foorth if I mistake yow not a booke in Latyn intituled Turco-papismus which is nothing els but an apish imitatiō of M. Raynolds Caluino-T●rcimus printed by M. D. Gifford after the Authors death and that yow require so earnestly to haue it answered I hold him obliged to satisfi● your demand so I make accompte that he wil take the payne to looke ouer your said worthy worke and geue both it and the Author the colours which both deserue And thus much ●or my frend now for my selfe I may be briefer It followeth this Noddy to shewe himse●fe a n●ble paras●e Pag. Ibid. vpō whome the 〈◊〉 of his whole inuectiue against flatterers doth mo●● f●●l● fal 〈…〉

and consequentlie he doth as much as if with one hand he should embrace lul and coople together both Lutherans Zuinglians and Puritanes acknowledging them for his deare and tender brethren and with the other should beat them of detest them as enemyes and publike heretikes for so he doth in effect seing it is euident that neyther the sectaryes of Lutherās Zuinglians or Puritan-Caluinists of Geneua France Scotlād Hollād or England do agree which O. E. his rule of fayth here mentioned to wit the rule established by common consent at this day in the Churche of England And this is euidentlie and aboundantly proued by their owne books and sayings before recyted in the 4.5.6 and sequēt chapters of this Encounter But for that our Minister maketh mention heere of a certayne rule of fayth wherby he and his are directed and others that digresse from the same are to be reiected from their communion and societie I meane to examine ●he same brieflie in this place and to see what 〈◊〉 is And first of all that there is and must be ●ome certayne rule among Christians That their is some certayne rule of fayth as vvel hovv to beleeue as also vvherby to interpret scriptures wherby ●o know and stay their fayth and to discerne ●ew Catholykes from heretykes is most ●●ident both by reason it selfe and by the authoritie of the verie first founders of our religion who often do make mention and admonish vs therof as S. Paul to the Corinthians secundum regulam nostram 2. Cor. 10. according to our rul● and to the Philippenses in eadē permaneamus regula let vs persist in the same rule And to the Gallatians Phil. 3. quicúnque hanc regulam secu●● fuer●●t pax super illos whosoeuer shal follow this rule of fayth Gal. 6. peace vpon them and other such places Rom. 12. as namely to the Romanes Prophetia secundum rationem fidei prophesy by which i● vnderstood heere principallie interpretatio● of scriptures according to the rule or analogie o● fayth for so is the greek word By all which places is manifest that there i● a certayne publike rule of fayth and was eue● among the Apostles them-selues and thesam● continued afterward by all the Fathers o● euery age wherby it was easye to distingui●● betweene such as were Orthodoxi or Catholykes and others that were new fangled o● wrangling people that would follow no rul● but their owne head and fancyes of whi●● rule make mention also in the primiti●● Churche Ignatius after the Apostles epist. ad●●●gnetianos Iustinus Apol 2. pro Christianis Irenaeus 〈◊〉 1. cap. 1. 2. Clemens lib. 4. stromatum aduersus 〈◊〉 reses Tertullianus lib. de velandis virginibus 〈◊〉 Alexandrinus as S. Basil cyteth him lib. de spiri●● cap. 29. and many other Fathers commendi●● highlie and inculcating often the obseruati●● of this rule as wel for beliefe as also for inte●●pretation of Scriptures but especiallie to c●●●cerne heretikes who to vse these Fathers owne words do no sooner begin to pratle but that by digressing from this rule do bewray them-selues and shew what they are and thus far that there is a rule which our enemies cannot deny But now what that rule is it may be that our Minister and I shal not so soone agree VVhat the rule of faith is or vvas in old tyme. but yet first of all that it cannot be onlie Scripture is euident by his owne speach and confession in this place Pag 19. where he sayth that his people of England do professe the Doctrine of Christ Iesus according to that rule that was established by common consent of the Churche of England from which rule sayth he if any digresse they are none of our societie ●o more then Papists By which words is euident that his rule consisteth of the consent and establishment of certayne men in England what to belieue which is a different matter from scriptures though they wil say perhaps that in this establishment they folowed Scriptures as wil also the Puritanes and others that heere are excluded by this established rule And besyds this confession of O. E. himselfe there are many other conuincing reasons that this rule named by the Apostles was not ●cripture and among other this that eyther ●one or very litle of the newe Testament was written when this rule of fayth was published ●or no vse and practise among Christians as ●ppeareth by the often repetition therof made ●y the same Apostles afterward when they ●ame to write Wel then not to be longer for so much as this rule could not be onlie scripture the best way perhaps to vnderstād what it was and is at this day wil be to heare some of the anciēt Fathers describe the same Holy Ignatius writing to the same Churche that S. Paul did a litle before cyted to wit Phil. 3. Ig● ● epist. 〈◊〉 Philippenses to the Philippenses sayth id ipsum dicatis omnes idem sentientes in hoc ipso fidei regulas praeceptáque seruaui sicut Paulus erud●ens n●s dicit Do yow say and teach the selfe same and be of one iudgment for by this haue I obserued the rules of fayth as Paul instructing vs sayd Lo heere the iudgment of Ignatius who affirmeth him-selfe to haue obserued the rule of fayth for that he said and taught that which all said and taught and thought that which all thought and folowed no singularitie eyther of his owne or others Irenaeus calleth this rule the order of traditio● from the Apostles tyme to his Iren. aduers. haeres lib. 2. cap 3 4. The great estimation of ●he old rule of faith by which he sayth that all heretikes are conuinced in such sorte that Catholykes shut vp their eares as soone as they heare them speake contrarie to the said rule of vniuersal fayth deliuered by tradition from age to age Iren. ibid. Traditionem Apostolorum fayth he in toto mundo manifestatam in omni Ecclesia ade●● perspicere omnibus qui vera velint audire c. We may see the tradition of the Apostles in euery Churche if we wil heare the truth and we can number those Bishops that were instituted by the Apostles and their successors vnto our dayes who taught not that which these heretikes dreame c. Thus said he accompting this rule to be the whole tradition of our Ancestors cōming downe by succession of Bishops and Pastors Ter● lib. de praescript contr haeret cap. 27. To whom agreeth Tertullian presentlie after him calling this rule the fulnesse of the Apostles preaching si ergo incredibile est sayth he ignorasse Apostolos plenitudinem praedicationis vel omnem ordinem regulae omnibus non edidisse c. if it be incredible that the Apostles did not know the fulnes of the preaching of the ghospel or that they did not deliuer vnto all Christians all the order of the rule of beliefe c. And the same man in an other place Tert.

though they were different and opposite one to another A notorious rabble of martyrs as Barnes Hierome Carret burned in one fyre or that they held twise as many opinions against him as with him as Ihon Husse of whom I haue spoken before many others or that they were not martyred at all but dyed in their beds as Fox himself confesseth of Ihon wickliff or that they denied his religion at their death as is euident of Thomas Bilney or that they denied or blasphemed Christ himself as Coubridge or that they were mad in his iudgement as Colyns burned with his dog and the lyke of all which I shal say a word or two in order to the end that yow may see the certayntie and good order which these men haue in canonising their saincts Robert Barnes an Augustine Fryar Thomas Gerrat and William Ierome Apostata Priests were burned together in one fyre in Smithfeild the 30. of Iuly in the yeare 1540. as Ihon Stow D. Sanders and others do put it downe though Fox in his Calender doth agree with neither of them in yeare moneth nor day but putteth them in his Calender about the midst of Octobre 1539. Barnes Herome Gerat These three were ful contrary one to another in matter of Religion especially about the most important artycles of the real presence Barnes being an earnest Lutheran and zealous defender of the real presence as both a Fox act Mon. p. 1097. Fox and b Ibid. p. 9●7 an 1536. Tindal do testifie of him and the other two no lesse vehement Zwingliās against the same doctrine as their examination doth testifie set downe by Fox himself and yet did they all three protest at the fyar that they neuer held error or heresy in their lyues Fox p. 1●93 col 2. n. 86. For thus Ihon Fox wryteth Those 3. good saincts of God the * This is contrarie to him selfe in his calendar 30. of Iuly were brought together from the tower to Smythfeild where they preparing themselues for the fier D. Barnes thus began God I take to record I neuer to my knowledge taught any erronious doctrine but only those things which scripture led me vnto and that in my sermons I neuer maynteyned any error c. Barnes his protestation at the fyer Thus wryteth Fox of him and alloweth wel therof so that if this man did erre as in the articles of the real presence Fox wil not deny then did the scripture lead him thervnto yet wil not he or Syr F. graunt that he or any man els can take hurt by reading of scriptures Wel but what did the other two his opposite mates did they protest nothing yes I trow Fox ibid. pag. 1094. col 2. for thus wryteth Fox The lyke confession made Hierome and Gerrat professing their belief as the tyme would suffer wherby the people might vnderstand that there was no cause nor error in their fayth wherfore iustly they ought to be condemned protesting that they denied nothing that was eyther in the old or new Testament set foorth by their soueraygne Lord the King whom they prayed the Lord long to continue c. Lo heere a contrary protestation for their contrary belief founded also in scriptures especially in the K. Byble And how can Ihon Fox now ioyne these togeather calling them those three good Saincts of God and making them all three martyrs but as Sampson ioyned his foxes tailes And because in this last protestation there is mention of their praying for the king yow must vnderstand that they being in hope as it seemed of some pardon euen at the fire flattered the king extremely and one of them hauing exhorted the people greatly to obey and follow the king in all things at length wryteth thus yea I say further that yf the king should command yow any thing against Gods law Barnes ibid. apud Fox pag. 1094. col 2. yf it be in your power to resist him yow may not do it Lo what a spirit of a good saint this is that teacheth kings to haue power aboue God but when he saw that the pardon came not he sent certayne messages to the king by the sheriff there present wherof the first was that he and his new fellowes the new-gospellers had made his Maiestie a whole king wheras he was but halfe a king before being not head of the churche nor of the cleargy of his realme a thing saith he that neuer any of his Maiesties ancestors had before Behold what a benefit this was the like wherof was bestowed by them vpon monks and friars as appeareth by a lamentable letter of Friar Peter Martyr wrytten from Oxford to Syr Iohn Cheke Hovv these nevv preachers make vvhole kings and vvhole f●iars of half ones King Edwards schoolmaster wherin the old man complayneth pittifully that his woman the nunne being dead whome he called his wife he was but dimidiatus homo half a man so as Barnes and his companions giuing wiues to monks and friars and spiritual primacy to kings and princes by their new doctrine they made aswel friars whole men of half as whole kings of half kings And thus much of these There followeth Iohn Husse of whome I sayd that he held more opinions against the protestants Iohn Husse then with them which is euident by the articles of his doctrine yet extant and authors that haue wrytten of him wherof we haue spoken sufficiently before in this * Cap. 3. encounter and yet is he put in Iohn Fox his calender for a solemne martyr in red letters vpō the second day of May. And the like I might also shew of the VValdenses Albigenses Pauperes de Lugduno and many other base and desperate heretiks which Iohn Fox in his protestation to the whole churche of England doth allow for saints of his faith Fox protest pag. 10. wheras notwithstanding they held many more things against him then with him and some so beastly that they are not to be named As for Iohn VVickcliff there needeth no dispute or other proof then Iohn Fox himself and his owne testimony Iohn VVickliffe Fox pag. 411.412.413 c. For he confesseth that he died in Lincolneshire in his owne benefice and bed and yet he putteth him in his calender for a martyr the 2. day of Ianuary in fayre red letters saying thus Iohn VVickcliff preacher and martyr As touching Thomas Bilney Tho. Bilney Syr Tho. More in his preface before his confutation of Tyndales answere doth proue largely by many witnesses and euident demonstrations that he hauing recanted publikely certayn heresyes of Luther Thom. More in p●aefat ad Tyndal pag. ●49 which for a tyme he had held which Iohn Fox also confesseth and falling agayne afterward into relapse was condemned and burned but before his burning he recanted againe and confirmed the same at the fire was confessed heard masse deuoutly desyred absolution vpon his knees from the excommunication layd