Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	according_a	life_n	work_n	2,217	5	5.2779	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69104	A necessary doctrine and erudition for any Christen man set furthe by the kynges maiestye of Englande &c.; Institution of a Christen man.	Henry VIII, King of England, 1491-1547.; Church of England.	1543 (1543)	STC 5168.7; ESTC S110763	117,759	234

the same whervnto sainte Peter exhorteth vs saying ii Pet. ●… Fall not frome the sure estate wherin ye be sette but increase and grow in grace in the knowlege of our lorde and sauiour Iesu Christ And to ascribe this dignitie vnto good workes it is no derogatiō to the grace of god Forasmoch as it is to be cōfessed that al good workes come of the grace of god And our merites as saint Augustine sayth be but the gyftes of god and so in our selfe we may not glory nor loke backe on our owne worthines or dignity whiche is naught as of our self but of the onely acceptation of goddes mercy And therfore we must as saynt Paule sayth Phili. iii. Extende our selfe to that whiche is afore vs to the rewarde of the heauenly callynge whiche is in Christe and stille procede in good workes knowynge our selues to be euermore greatter debtours to god for his grace And whan we haue done all whiche we be bydden doo the scripture teacheth vs to say that we be vnprofitable seruantes Luc. xvii bicause that what so euer we haue done it is but our duety nor we haue done nothing but that we haue receyued of his gifte to do and that to our profite and not to his But yet must we take hede that seing we haue receyued the grace of god we be not found vnprofitable seruātes in this wyse that is to say idell seruauntes to whome it shall be sayde Cast out the vnprofitable seruauntes Ma. xxv into the outwarde darkenes where shal be wepynge and gnashyng of tethe And saint Paule also exhorteth saying ● Cor. ii Receyue not the grace of god in vayne that is to saye worke well For the grace of god is giuen you to that entent and to that ende we are redemed by Christe and delyuered from the thraldom of synne and captiuitie of the deuyll that we shulde serue god 〈…〉 as Zachary sayth in holines and rightuousnes afore hym all our life And in an other place saincte Paule saythe The grace of god hath appered to bryng saluation vnto all men teaching vs that we renouncynge all vngodlynes and worldly desyres shulde lyue in this present worlde sobrely iustly and deuoutely loking for the blessed hope and apperance of the glory of the great god and our sauiour IESV CHRIST Which gaue hym selfe for vs to redeme vs from all wykednes and to clense vnto hym selfe a special people whiche shoulde be studious folowers of good workes In whiche godly sentence of saint Paule besides other great plenty of fruitfull lerning and edifienge he toucheth in thre wordes all the good workes of a true christen man where he saith Soberly Iustly and Deuoutly For in this worde Soberly he comprehendeth all abstinence and temperance and our duetie touchinge our body And in saieng Iustly he conteineth al workes of charitie towardes our neighbour with due obedience to our princes heades and gouernours And in this word Deuoutly he concludeth all our workes spirituall which be done immediatly vnto god as praier thinkinge of god desiringe of his glory c. And vnto all these workes ought we moste diligently with all labour and care to apply our wyl for these effectes and endes that is to saye the glorye of god the profite of our neyghbour and our owne merite that we may shewe our self thankful seruantes to our sauiour Iesu Christ and to be the very people of god and that he may be glorified in vs that his churche maye be edified by our exaumple that we maye auoyde falling into temptation and sinne that we maye scape the scourge of god that the grace of god and the giftes therof may encreace and be made perfecte in vs that we maye make our election stable and sure that we may attayne euerlastinge life being founde fruitful in the daye of iudgement where euery man shall receyue according to his workes Of prayer for soules departed FOr as moche as due ordre of charitie requyreth and the boke of Machabeis and dyuerse auncient doctours playnely shewe that it is a very good and charitable deede to pray for soules departed And for as moch as suche vsage hath continued in the churche so many yeres euen from the beginning men ought to iudge and thinke the same to be wel and profitable done And truely it standeth with the very ordre of charitie a christen man to pray for a nother bothe quycke and deade and to cōmende one an other in their praiers to goddis mercy to cause other to praye for them also as wel in masses exequies as at other times and to giue almes for them according to the vsage of the churche ancient opinion of the old fathers trusting that these thinges do not only profite and auayle them but also declare vs to be charitable folke bycause we haue mynde and desire to profite them which notwithstanding they be departed this present lyfe yet remayne they stil membres of the same mystical body of Christ whervnto we pertein And here is specially to be noted that it is not in the power or knowlege of any man to limit and dispence how moch and in what space of time or to what person particularly the said masses exequies and suffrages do profite and auayle Therfore charitie requireth that who so euer causeth any suche masses exequies or suffrages to be done shuld yet though their intente be more for one then for an other cause them also to be done for the vniuersal cōgregation of christen people quycke and deade for that power and knowlege afore rehersed perteineth only vnto god which alone knoweth the measures and times of his owne iudgement and mercies Furthermore bicause the place where the sowles remaine the name therof the state condition which they be in be to vs vncertaine therfore these with al other suche thinges must also be left to almighty god vnto whose mercy it is meete and conuenient for vs to cōmende them trustyng that god accepteth our prayers for them reseruyng the reste holy to god vnto whome is knowen theyr estate condition And not we to take vppon vs neyther in the one part ne yet in the other to gyue any fonde and temerarious iudgement in so hyghe thynges so farre passing our knowlege Finally it is moch necessary that all such abuses as heretofore haue bene brought in by supporters and mainteners of the papacye of Rome and their complicies concerning this matter be clerely put awaye and that we therfore absteine from the name of purgatory and no more dispute or reason therof Vnder colour of whiche haue ben aduansed many fonde and great abuses to make men beleue that through the bishop of Romes pardōs soules mighte clerely be deliuered out of it released out of the bondage of synne And that masses sayde at Scala celi and other prescribed places phātasied by mē did there in those places more profit the soules them in an other And also that a prescribed numbre of prayers soner than other thoughe as deuoutly said shuld further their petition soner yea specially if they were saide before one image more than an other which they phantasied Al these and such like abuses be necessary vtterly to be abolished and extinguished This boke bounde in paper boordes or claspes not to be solde aboue .xvi. d. ❧ IMPRINTED at London in Fletestrete by Thomas Barthelet printer to the kynges hyghnes the XXIX day of May the yere of our Lorde M.D.XLIII CVM priuilegio ad imprimendum solum

hym our god is to conceyue hym in our hartes to cleaue faste and surely vnto hym with harte and mynde to put all our trust confidence in him to set all our thoughtes and care aboue all thynges to please hym and to depend holely of hym takyng him to be infinitely good and mercyfull vnto vs beynge his creatures and continuyng in his flocke Secondly god commandeth vs thus to do to hym onely and to no creature nor to no false and fayned god For as a kynde and louynge man can not be content that his wyfe shulde take any other husband So can not our most kynd most louing god and creatour be pleased if we shulde forsake hym and take any other goddis And surely he is more presente with vs and more ready to shewe vs all kyndnes and goodnes than any creature is or can be And already of his gyft we haue al that we haue meate drynke clothe reason witte vnderstandynge dyscretion and all good thynges that we haue perteynynge bothe to the soule and the bodye And therfore he wylle not suffre vnpunysshed soo muche ingratitude and vnkyndenesse at our handes that we shoulde forsake hym and fyxe our faythe and godly truste in any other thinge besydes hym Thyrdly by this precepte god commandeth vs not onely to truste thus in hym but also to gyue hym the hole loue of our hartes aboue all worldly thynges yea and aboue our selues so that we may not loue our selues ne any other thyng but for him according as Moises saith in the boke of Deutronomie Thy lorde god is one god Deut. vi and thou shalte loue hym with all thy harte and with all thy soule with all thy minde and with all thy strengthe and power And this loue muste brynge with it a feare that euen for very pure loue we ought to be muche ashamed and afrayde to breake the leaste of his commaundementes Lyke as the chylde the more he loueth his father the more he is lothe and afrayde to displease hym in any maner of case Fourthly all they offende agaynste thys commaundemente whiche set theyr hartes and mindes vpon any worldly thing aboue god For what so euer we loue aboue god so that we set our myndes vpon it more than we do vpon god or for it we wyl offende god truely we make that for the tyme our god For as saint Paule sayeth The couetous man maketh his goodes his god And the gluttonous man maketh his bealy his god For the one setteth his mynde vpon his goodes the other vpon his bealy more than they do vpon god and for them they will not sticke to offende god Also all they whiche haue more confidence in the creatures of god than in god do make the creatures of god theyr god And howe greuousely god is offended therewith we fynde in the boke of Paralipomenon ● Par. xvi where it is written that whan Aza kynge of Iuda beynge sore constrayned by Baasa kynge of Israell sente for helpe to Benadad kinge of Syria and gaue hym greate treasure for to allure hym to his ayde Our lorde sente the prophete Hanani to Aza the kynge of Iuda who sayde vnto hym on this maner Bycause thou haste trusted in the kynge of Syria and not in thy lorde god therfore the hoste of the kynge Syria is escaped from thy handes Were not they of Ethiopia and Libia of farre greatter power bothe in charyottes and horsemen and in numbre and multitude whyche were innumerable and yet our lorde as longe as thou dyddest put thy truste in hym dyd yelde them in to thy handes The eyes of god do beholde all the worlde and gyueth strength to them that truste in him with all theyr harte In whyche wordes it dothe appere that it is layde to Azaes charge that he dyd not beleue in our lorde bycause he dyd more trust in Benadad the hethen prince thā in our lord It is noted also in the same chapiter that where as Aza had very great peyne in his feete he sought not to our lorde for remedy of his disease but trusted more in the art and remedy of phisike Wherby we maye learne that it is one great parte of perfit belefe in our lorde god to put our truste and confidence moste principally and aboue al other in him wherfore they that do otherwyse do transgresse this commandement and make to them other goddis Also all they transgresse this commaundement whiche eyther presume so muche vpon the mercy of god that they feare not his iustice and by reason thereof do styll continue in theyr synne or elles soo muche feare his iustyce that they haue no truste in his mercy Also they be of the same sorte whiche by lottes diuination chatterynge of byrdes and lokynge of mens handes or other vnlawfull or superstitiouse craftes take vpon them certeinly to tell determine and iudge before hand of mens actes and fortunes which be to come afterwarde For what do they but make them selues goddis in this behalfe as the prophete Esaie sayeth Tell vs afore what shall come Esai xii and we shall say that ye be goddis Also al they which by charmes and witchecraftes do vse any prescribed letters sygnes or carectes wordes blessynges roddes christall stones sceptures sweardes measures or for any superstitious entente charmes or wytchecraftes hange saincte Iohns gospelle or any other thynge aboute theyr neckes or any other partes of theyr bodies or vse to drynke holy water or any other suche vayne obseruation trustyng therby to continue in long life to dryue awaye syckenes to preserue them from sicnes fier water or any other peryll otherwyse than phisike or surgery dothe allowe doo also offende agaynst this commaundement But moste greuousely of all and aboue all other they do offende agaynst this commaundement whiche professe Christe and contrary to theyr profession made at theyr baptisme do make secrete pactes and couenantes with the deuyll or do vse any maner of coniurations to rayse vp deuyls for treasure or any other thynge hydde or loste or for any maner of cause what so euer it be for suche committe so hygh offence and treason to god that there can be no greatter For they yelde the honour due vnto god to the deuyll goddis ennemie And not onely all suche as vse charmes wytchecraftes and coniurations transgresse this chiefe and high commandement but also all those that seke and resorte vnto them for any counsayle or remedy accordynge to the sayinge of god when he sayde Let no man aske counsayle of them that vse false diuinations Deu. xviii or suche as take heede to dreames or chattering of birdes Let there be no witche or enchanter amonges you or any that asketh counsaile of them that haue spirites nor of sothesayers nor that seke the trouthe of them that be dead for god abhorreth all these thinges The exposition of the seconde commaundement of god ¶ Thou shalte not haue any grauen Image nor any lykenes of any thyng that