Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	earl_n	sir_n	time_n	13,602	5	3.8886	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19650	An apologie, or defence, of those Englishe writers [and] preachers which Cerberus the three headed dog of hell, chargeth wyth false doctrine, vnder the name of predestination. Written by Robert Crowley clerke, and vicare of Sainct Giles without Creple-gate in London	Crowley, Robert, 1518?-1588.	1566 (1566)	STC 6076; ESTC S119169	136,938	214

this consequence So far as I am able to iudge we may graunt him all that he hath said and yet affirme still that if God haue appointed the ende he hath also appointed the causes that leade to the same end But I will vnderstand Cerberus as I suppose he meaneth that is that God doth neither appoint the end nor causes that leade therevnto If this be not his meaning then hath he ment nothing but to make simple men suppose that he is able to saye much And sée gentle Reader how well he agréeth wyth S. Austen whose authoritie he woulde faine vse both in steade of a sword and buckler In the eyght chapter of his fift booke De Ciuitate Dei S. Austen sayth thus Qui verè nòn astrorum constitutionem sicut est eum quidque concipitur vel nascitur vel incoatur sed omnium connexionem seriemque causarū qua fit omne quod fit Fati nomine appellant nòn multum cum cis de verbi controuersia laborandum atque certandum est quandoquidem ipsum causarum ordinem quandam connexionem Dei summi tribuunt voluntati potestati Qui optimè veracissimè creditur cuncta scire antequam siant nihil inordinatum relinquere à quo sunt omnes potestates quamuis ab illo nòn sint omniū voluntates That is to say As for those men which do call by the name of destinie not the constitutiō or order of the celestial signes as y ● same is at the conception birth or beginning of any thing but the knitting together order of all causes whereby euerie thing that is done is brought to passe we néede not much to labour and contende with them about the controuersie of that word bicause they do attribute to y ● wil power of God that order and certain knitting together of causes which is verie well and truely thought to knowe all things before they come to passe and to leaue nothing vnordered of whom al powers haue their being although all mens willes doe not spring of him Here mayst thou sée gentle Reader howe Cerberus falleth out with him whose authoritie he woulde séeme chiesly to leaue to Austen sayth that whatsoeuer is done commeth to passe by that knitting together and continuall order of causes which the Stoikes call destinie But Cerberus will haue al set at six and seauen and that nothing should come to passe by any such order Austē sayth that it is verie well and truely thought that God doeth knowe all things before they come to passe and that he doth leaue nothing vnordered But Cerberus will none of that For then must Marten Swarth his men Syr Richard Simon Priest and his scholler Lambert the Irish men Lady Margret the Earle of Lincolne the Lorde Louell with the rest that rebelled in King Edwarde the fourthes time be appoynted and ordeyned of God to doe as they did But rather than it should be so Cerberus wyll say with Cotta that there is no God at all For so doth S. Austen conclude vpō Ciceroes disputation that he hath agaynst the Stoikes His wordes be these Quomodo igitur ordo causarum qui praescienti certus est Deo id efficit vt nihil sit in nostra voluntate cū in ipso causarum ordine magnū habeant locum nostrae voluntates Contendit ergo Cicero cum cis qui hūc causarum ordinem dicunt esse fatalem vel potiùs ipsum fati nomine appellant quodnos abhorremus praecipuè propter vocabulū quod nòn in re vera consueuit intelligi Quod vero negat ordinem omnium causarum esse certissimum Dei praescientiae notissimum plus eum quam Stoici detestamur Aut enim deum esse negat quod quidem inducta alterius persona in librii de Deorum natura facere molitus est Aut si esse consitetur Deum quē negat praescium futurorum etiam sic dicit nihil aliud quàm quod ille dixit insipiens in corde sur non est Deus Qui enim non est praescius omnium futurorum non est vtique Deus That is to say How doth the order of causes then which is certayne to God that knoweth them before bring to passe that there should be nothing in our will seing 〈…〉 wils to beare a great sway euen in the order of causes it selfe Let Cicero therefore striue with them that say that this order of causes is fatall or rather that do giue it y ● name of destinie which thing we do abhorre chiefly for the name which is not accustomed to be vnderstanded in the thing it selse But where as he doth denie that the order of all causes is most certaine and knowen to the prescience of God we do detest him more than the Stoikes did For either he doth denie that there is a God which thing in his bookes concerning the nature of the Gods he doth vnder an other mans person endeuour to do or else if he do confesse that there is a God whom he denieth to know of things before they come to passe euen so saying he doth none other thing than did that foolish mā which said in his heart there is no God For he that doth not knowe afore hand all things that are to come doubtlesse the same is not God If Cerberus had had so much leysure as to read ouer this ninth Chapter of S. Austens fift booke out of the which he would faine finde matter against vs no doubt he would not haue bragged so much of S. Austens authoritie But by like he trusted some other mens notes gathered out of S. Austen and neuer saw the bookes of S. Austen himselfe I speake this in his fauor But sée gentle Reader how well Cicero serueth for the purpose that Cerberus doth alleage him for And as thou findest him in this point so trust him in the rest Cicero doth not only reason against them that say there is a destinie called in Latine Fatum but also against all that say there is a God that hath knowledge of things to come And so consequently he affirmeth that there is no God at all Spoyling God of his foreknowledge as S. Austen sayth rather than he would suffer man to be spoyled of his frée will But y ● religious minde sayeth S. Austen doeth choose both doeth confesse both and with the faith of godlinesse doth cōfirme both That is to say the foreknowledge of God and the libertie of mans will So that whatsoeuer man doth we say and beleue that he doth it with the consent of his will Cerberus Alas who seeth not the destruction of England to follow this doctrine who seeth not the confusion of all common weales to depend herevpon What Prince may sit safely in the seat of his kingdome What subiect may liue quietly possessing hys owne What man shall be ruled by right of a lawe if thys opinion may be perfectly placed in the heartes of the people But to be short

say they that it is in mannes power to clense himselfe and to make himselfe a vessel méete for the Lordes vse and seruice These men will not vnderstande that commaundements admonitions exhortations and councelles be to any purpose except those to whome they be giuen be able to do the things that they be commaunded admonished exhorted or councelled to doe And so shall the commaundements of God be to no purpose For who hath bene is or shall be able to doe that God commaundeth when he sayth Thou shalte loue the Lorde thy God with all thine heart with al thy soule and with all thy minde And thy neighbour as thy selfe Doth not S. Paule say that we are not able of our selues so much as to think a good thought And is not this according to y t which Christ himselfe teacheth when he saith to his Disciples without me ye can do nothing But these men will not vnderstande that the vse of these things is to cause the chosen children of God to acknowledge their owne inhabilitie and humblye to begge at Gods hande his helpe that therby they may doe y t which is commaunded or taught and that the reprobate● may be without excuse yea or pretence of excuse Saint Austen whome Cerberus woulde faine haue to take hys parte doth vnderstande this place of Paule cleane contrary to Cerberus his purpose As appereth in moe places then one of his best writings Namely in the. viz. chapter of the .xx. booke De Ciuitate Dei that is of the Citie of God which is the Church of Christ where speaking of that Church called from among all the nations of the worlde he saith thus Has enim elegit Deus ante mundi constitutionem eruere depotestate tenebrarum transferre in regnū silij claritatis suae sicut Apostolus ait Nam seducere illum gentes etiam nunc secum trabere in aeternam po●nam sed non praedestinatas in aeternam vitam quis sidelis ignorat Nec moueat quod soepe Diabolus seducit etiā illos quiiā regenerati in Christo vias ingrediuntur Dei. Nouit enim Dominus qui sunt eius ex hijs in aeternam damnationem neminem ille seducit Sic enim nouit eos Dominus vt Deus quem nihil latet etiam futurorum non vt homo qui hommem ad praesens videt sic tamen videt cuius cor non videt qualis autem postea sit futurus nec seipsum videt Ad hoc ergo ligatus est Diabolus inclusus in abysso vt iam non seducat gentes ex quibus constat Ecclesia quas antea seductas tenebat antequam essit Ecclesia Nec enim dictum est vt non seduceret aliquem sed vt non seduceret inquit iam gentes in quibus Ecclesiam proculdubio voluit intelligi That is to say God did before the beginning of the Worlde choose these nations that he might deliuer them out of y e power of darknesse and translate them into the kingdome of the sonne of his owne brightnesse as the Apostle sayth For what faythfull man knoweth not that the Deuill doth euen now seduce nations and draw them with himselfe into euerlasting paine but not those nations which are predestinated into euerlasting lyfe Neither let it trouble anye man that the Deuill doth oftentimes seduce euen those that being alredy regenerated in Christ do walke in the wayes of God For the Lorde knoweth who be hys of them doth the Deuill seduce none to euerlasting damnation For the Lorde doth knowe them as God knoweth from whom nothing is hidde no not of the things to come Not as a man knoweth who doth for the present time see a man but yet so as whose heart he séeth not yea he séeth not himselfe so that he can tell what maner a man he himselfe shalbe hereafter To this purpose therfore is the Deuill bounde and shut vp in darknesse that he doe not now seduce the nations of whome the Churche doth consist Which nations he did before holde still in errour before the Church was For it is not sayde that he shoulde not seduce any man but that he should not now seduce sayth he y e nations in which nations no doubt he woulde haue the Church to be vnderstande This Booke was Austens owne without all doubt and therefore we maye be bolde to affirmo that this is Austens minde not only vpon this place of Scripture but also vpon this matter that is that not all mankind but a certaine chosen sort are restored againe by Christ And that none of those that are so restored can perishe although God doe sometime suffer them to fall Againe the same Austen writing against the Donatists in his fift booke De Baptismo that is of Baptisme saith thus in the .xxvij. chapter of the same Booke Numerus ergo ille iustorum qui secundum propositum vocati sunt de quibus dictum est Nouit dominus qui sunt eius ipse est ortus conclusus fons signatus puteus aquae viuae paradisus cum fructu pomorum Ex hoc numero quidam spiritualiter viuunt supereminentem viam charitatis ingrediunter Et quum praeoccupatum hominem in aliquo delicto instruunt in spiritis lenitatis intendunt ne ipsi tententur Et cum fortè ipsi praeoccupantur reprimitur in eis aliquantulum nō autem extinguitur charitatis affectus rursusque resurgens inardeseens pristino cursuirestituitur Norunt enim dicere Dormitauit anima mea praetaedio confirma me in verbis tuis That is That number therfore of the righteous which are called according to Gods purpose concerning which it is sayde that the Lord knoweth who they be that be his is the same that is the fensed garden the sealed fountaine the pyt of springing water and the paradisefull of the fruite of Apples Of this number there be some that lyue spiritually walke in the excellent waye of charitie And when they doe in the spirite of leuitie instruct a man that is ouertaken w t any fault they doe take good héede least they themselues be tempted also And when it happeneth y e any of them be ouertaken the affection of loue is something repressed in them but it is not vtterly quenched And when it riseth againe and waxeth feruent it is restored againe to his olde course or rase For these men can saye My soule did ●●omber for very wearinesse do thou make mee strong in thy wordes And againe in the same chapter Saint Austen saith thus Sunt etiam quidam ex eo numero qui adhuc nequiter viuant aut etiam in haeresibus vel in gentilium superstitionibus iaceant tamen etiam illic nouit dominus qui sunt eius Namque in illi ineffabili praescientia Dei multi qui foris videntur intus sunt multi qui intus videntur fores sunt Ex illis ergo omnibus qui vt ita dicam intrinsecus in

not to be feared the feare whereof caused the Stoikes so to deuide the causes of things that they pulled away some things from necessitie and thrust some things vnder it and amongst those things that they would not suffer to be vnder necessitie they haue placed our willes lest they should not be frée if they should be subiect to necessity c. But we hold that al things our willes altogether are subiect to Gods prouidēce Ergo there is more difference betwéene the Stoikes and vs than Cerberus sayth that there is And it is no dilusion at all that we vse in y t we refuse to cal it Fatum or destinie although we know that Priscianꝰ Tullie Eusebius Chrisippus other do in their sorts speake of Fatum after such sort that to the negligent Reader there may séeme smal difference betwene them and vs in the matter of Gods eternal and euerlasting prouidence and predestination For we follow herein S. Austen whose sentence Cerberus would faine frame against vs. But I pray thée gentle Reader marke well the wordes of S. Austen euen in the same booke out of which Cerberus citeth matter against vs. Yea and in the selfe same Chapter which is the first of the fift booke where the wordes that he fathereth vpon S. Austen are not found But these wordes are found there Prorsus diuina prouidentia regna constituuntur humana Quaesi propterea quisquam fato tribuit quia ipsam Dei voluntatem vel potestatem sati nomine appellat sententiam teneat linguā corrigat Cur enim nòn hoc primum decit quod postea dicturus est cum ab illo quisquā quaesierit quid dixerit Fatum Nam id homines quando audiunt vsitata loquendi consuetudine nòn intelligunt nisi vim positionis syderum qualis est quandò quis nascitur siue concipitur quod aliqui alienant à Dei voluntate aliqui ex illa etiam hoc pendere confirmant That is to saye The Kingdomes of this worlde are altogether ordeyned by the prouidence of God Which if any man haue giuen vnto destinie bicause he doeth call the will or power of God it selfe by the name of destinie let the same continue in his opinion but let him reforme his tong For why doth he not at the first say that which afterward he will say when any man shal aske him what he doth call destinie For when men do heare that thing they do not by the common maner of speach vnderstande any other thing than the force of the position of the starres as the same is when any is borne or conceyued which some men do seperate from the will of God and some do proue that the one doth hang vpon the other In these wordes S. Austen doth plainly affirme that euen Kingdomes of this world are appointed by Gods prouidence and yet he denieth that the same should be said to be appointed by destinie Wherefore in affirming the one and denying the other we doe but as S. Austen doeth How aptly Tullie is cited for the purpose of Cerberus shal plainly appeare in mine answere to that which here followeth Cerberus The same order of causes also is not forgotten of our mē that in al points their doctrine might agree wyth the Stoicall doctrine As in an English booke translated out of French lately set forth in print entitled a briefe declaration of the table of predestination where he sayth Seyng God hath appointed the end it is necessarie also that he should appoint the causes which leade vnto the same ende As if he should saye Like as God hath appointed some man to be hanged so hath he appointed him also to steale as a cause leading vnto the same end whervnto he hath appointed him Or else it was his destinie to be hanged Ergo it was his destinie to steale Or thus which is all one he was appointed by Gods predestination to be hanged Ergo he was appointed by Gods predestinatiō to steale For seyng God hath appoynted the ende sayth he it is necessarie also that he should appoint the causes that leade vnto the same ende As for ensaple If thys be true which they say that God doth predestinate all things or that God doth both appoint the end of all things and also the causes which leade vnto the same end then doth it follow may truly be sayd that Marten Swarth wyth hys men was appointed and predestinate of God to be slaine at the battel of Stoke And furder it foloweth as God appoynted Marte his fellowes to this end so was sir Richard Symō the Priest appointed predestinate of God to poure in the pestilent poyson of priuie conspiracie traiterous mischiefe of vayne glorie into the heart of Lābert his scholer as a cause leading to the same ende Item that the sayd Lambert was appointed predestinate of God to consent and agree vnto the pestiferous persuasion of his master Sir Richard in the pride of Lucifer to aspire vnto the high type of honor in deposing if it possible were the ryght and most noble heire of England and eleuating hymself lyke a trayterous villaine into the royall throne of the same and that thus he was appointed of God to doe as another cause leading vnto the same ende which God ordeyned Item that the Irysh men were appointed of God to be Rebellious traytours against their Soueraigne Lord the King of England and to maintayne the false and filthy quarrell of the said Lambert as another cause leading to the same end Item that the Ladie Margret sister vnto King Edward the fourth was appoynted and predestinated of God to be a traytouresse to Englande and to employ all hir wyt sorce and power to the vtter destruction of hir naturall countrie as another cause leading vnto the same end Item that the sayd Ladie Margret was appoynted of God to conduct and hire Marten Swarth and hys men to inuade the Realme of England as another cause leading to the same end Item that the sayd Marten Swarth the Earle of Lincolne the Lord Louell the Lorde Gerarde and diuers other Captaines of the Rebels were appointed or predestinated of God to be of such valiant courage in maintayning the false quarrell of trayterous Lambert that they were slaine on the other side many a true English mans bloud at the battell of Stoke which was the ende of this wofull Tragedie and by this theyr manifest forme of doctrine was altogether and euery part appointed and ordeined of God both the end and also the causes aboue rehearsed and other innumerable whych did leade vnto the same ende Crowley Here are many words and little matter Great Items and small summes A great deale of descant and no good plaine song Seing God hath predestinated the ende it is necessarie also that he should appoint the causes which leade vnto the same end sayth an English booke entitled a declaration of the table of Predestination And what hath Cerberus said here to disproue