Selected quad for the lemma: book_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A10441
|
A briefe shevv of the false vvares packt together in the named, Apology of the Churche of England. By Iohn Rastell M. of Art and student of diuinitie; Briefe shew of the false wares packt together in the named, Apology of the Church of England.
|
Rastell, John, 1532-1577.
|
1567
(1567)
|
STC 20725; ESTC S105169
|
95,697
|
284
|
As doeth appeare by the chiefe Apostles of the new Ghospell Luther Oecolampadius Peter Martir Bale Barcâ—let Barlowe Scorie c. Which departed out of the Churche on theyr owne heade and perill and liued not well in the Churche whyles they were interteined in it And so although some faithlesse and wretched fellowes might be proued to haue sold theyr Masses in the Churche that conuinceth them to be naught and not that the Churche consenteth vnto it We verelye Apolog. because we knowe the shedding of Christe hys Bloud vppon the Crosse to be the onelie Sacrifice are well content with it alone and looke for none other And forasmuche as yt was to be offered but once we commauÌ„d it not to be renewed againe You woulde I perceaue haue the Catholikes compted exceading couetous and insatiable Conf. 123. as thoughe they shoulde thinke the shedding of Christe his Bloud vppon the Crosse to be vnsufficiente to saluation But yet howe thinke you Notwithstanding ye are so well content as ye saye with Christe his Passion alone doe ye not thinke it necessarie for you to obey the Churche to obey your Prince to absteine from lying from adultery from Simonie c If besides the passion of Christ you must also keepe the Commaundementes and doe as manie good workes as ye may then as you are content so are we And you are no wiser by this rekening than other poore folkes are But if Christ his Passion doth so content you that ye seeke not to suffer also with him after your degree in a certaine proportion then doth it plainlie appeare that you are quickly satisfied And in such sorte to be well content is for suche as neuer thincke to ascend after Christ and are verie vnlike vnto him Why hath he hys Legates as much to saie as moste suttle spyes lying in wayte in all Kinges Courtes Apolog. Councelles and priuie chambres Why doth he when he lyst sette Christian Princes one against an other And at his owne pleasure trouble the whole world with debate and discord First Con. 178 let it be proued that the Pope doth it and then afterwardes aske the cause why And coÌ„sider also whether it becommeth the Church of England that such an Apologie should goe furth in the name of it as meddleth with the legats whom other Princes of Christendome doe interteyne And which obiecteth to a person of much Authoritie at the least such an heygâ—nous and shamefull crime as that at his plesure he should trouble the whole world If the Pope were no more quiet and peaceable than ye make him had England all this while continued in schisme and heresie and not ben made a praye to some that would haue taken it What is he that coÌ„maundeth the Emperour to goe by him at his horse bridle Apolog. the Frenche King to hold his stirope Some Pope by lykelihode of your owne making Con. 185. For the Catholiks know of none such at al. Yea Pauluâ— Iouius when Charles the fifthe of worthie memorie would haue helde Pope Clements stirope he was not suffered so to doe the Popes modestie ouer coÌ„ming the Emperours deuotion Why doe they hyde Apolog. why doe they keepe vnder the Ghospell which Christ woulde haue preached alowde from the house toppe We beleue Con. 222. it is not hyddeÌ„ that which is openlie readen in the Churche Catholikelie expounded in Vniuersities Ordinarelie readen in Religiouse houses And commonlie solde in Hebrue Greeke and Latine to all that will studie it This lye is dilated by the Authours of the Apologie Fo. 264. this also is emong the flatte lyes Why doe they not proue theyr Religion Apolog. by the examples of the Primitiue Churche and by the Fathers and Councels of old tymes Our bookes doe aunswer for vs Conf. 231. that this is a lye Why be they afrayd to take a paterne Apolog. of the Apostles and old Fathers We be neuer afraied Con. 20â— but when we come to such heretikes as wil not admit the old Fathers nor theyr interpretatioÌ„s vppon the Apostles then in deede we alleage not so thicke theyr Testimonies whose Authorities the loftie and prowde mindes doe easelie contemne Why dyd Iohn Apolog. 1. Clement a Countrie man of ours 2. but fewe yeares paste 3. in the presens of certaine honest men and of good credite 4. teare and 5. caste into the fyere certaine leaues of Theodorete the moste 6. Auncient Father and a 7. Greeke Bishoppe wherein he playnlie 8. and euidentlie taughte that the nature of Bread in the Communion was not chaynged abolyshed or brought to nothinge And thys dyd he of 9. purpose bycause he thought 10. there was no other copy thereof to be found Ye haue done well so particularlie to set furth this mater Con. 231. declaring by manie circumstances that Doctour Clement shoulde Teare and Caste into the fier certaine leaues of such an Author of such a mater before men of good credite and for suche a purpose and 〈◊〉 â–ª as you specifie And nowe as though the mater needed no further 〈…〉 aske why Iohn Clement a Counâ—rieman of yours dyd so But I will tel you firste 〈◊〉 he dyd not so For as him selfe hath 〈◊〉 me and other asking this verie quâ—stion of him that you appose vs withall he neuer had anie parte of that booke in Greeke or in Latine in written hande And therefore could not wel burne that which he neuer had Nowe if the honest men that you speke of did not only se him cast certeine leaues into the fier but did reade also the contentes of those leaues before they were cast into the fier and vnderstoode vpon what intent D. Clement dyd it c. name them that they maie be knowen for theyr honestie When they did of late put in print Apolog. the auncient Father Origenes worke vp on the Ghospel of Iohn why left they quite out the whoâ—e sixte chapiter wherein it is lykely yea rather of verie suerty that the 〈…〉 had writen many thinges conâ—â—rning the Sacrament of the holy Communion contrarie to these mens myndes We could not leaue that Chapiter out Con. 233. which was not founde in anie Copy But if you can bring anie such chapiter furth ye shal make it lykely aÌ„d ê“bable that we are to blame for not putting it in And if you can not you proue your selfe to be verie suspitiouse and slaunderouse which reproue the Catholikes for not putting that in which is not as farre as we or you doe hitherto know to be found in any place extant Yet you haue suche a grace as in speaking so also in reading without booke that you further saie it to be not onlie lykelie but rather of verie suertie that such and such things should be in that place of Origen which yet you neuer sawe in al your lyfe that you might be able to reporte anie thing of it Which of al the Fathers haue at anâ—e time called you
came also thither And seeking the fauâ—â— of his frinds in a certain cause of his owâ— at length he coÌ„meth to Cardinal Martin Yea sayth he Decepisti me Nesciebâ—tibi imminere negotiuÌ„ tolle equuÌ„ tuuÌ„â— ecce in stabulo est you haue deceued me I knew not ye had any sute in haÌ„d Take your horse to you loe yonder he is in the stable This is one and he I truste no deceauer or Pilate An other Cardinal Gauâ—rid is Gaudfridus Bishope of Cartres which many yeres together was at his own charges Embassadour and legat froÌ„ the Pope in the costs of Gascoigne Of whoÌ„ he telleth that ther was a sturgeoÌ„ brought vnto him by a certain priest but I wil not take him sayd the Cardinall except I pay for him Againe a Ladie of the towne where he lodged brought vnto him for deuotioÌ„ and good wil three treen disshes with a towel he behâ—ld theÌ„ he praised theÌ„ but in any case he would not take them And at both these tymes S. Bernard was present And saieth herevpoÌ„ vnto Eugenius O that we might haue store of such meÌ„ geueÌ„ vnto vs as thes were whoÌ„ I brefly haue spokeÌ„ of If therefore the Pope him selfe was good and some Cardinalles and Bishopes were holie men how can you withoâ— impudencie drawe S. Bernard to such 〈◊〉 sense as thoughe he should condemâ—â— the whole See and Church of Romeâ— And if as I saied before you thinke him not to speake generally what helpeth it your cause in departing from the Church to proue that some Prelates be Pilats Secondly I might wel and truely say that S. Bernard speaketh against the maners of the Court of Rome and not against the faith of the Church of Rome And though he should name the Pope for his euill behauiour which he doth not a Pilate yet concerning his Authoritie and office he geueth vnto him all the titles of excellencie that are found in the Scriptures from Abel to Christ. Affirming besides him to be the shepheard not only of shâ—pe but of all other Shepheardes also â–ª and Others to haue bene called to take parte of the cure but hym to haue fulnes of power with other such wordes more of like sense Thirdly I aunswere he neuer spake so vnreuerentlie of the Pope in all hys workes And that the testimony which you alleage is not in the bookes ad Eugenium The old Father Epiphanius saieth Apolog. it is an horrible wickednes Epiph. and a sinne not to be suffred Haere 61. for any man to set vp any picture of Christ him selfe See how these felowes caÌ„ amplifie and â—et furth a lie Confut. â—35 Epiphanius they thinke â—aketh for theÌ„ and therfore they dresse â—im in their own colours Ye find not in hiÌ„â—either these greauous and mightie terâ—es horrible wickednes and Synne â—ot to be suffred Neither these precise â—onclusions that any man shal not set â—p anie picture Neither this aggrauaâ—ing additioÌ„ of Christ him self He speaâ—eth quietly and he speaketh not geneâ—ally but against a certaine kind of Imaâ—es or honor done to them as appeareth by the words istiusmodi vela such kinâ— of veiles And he prescribeth nothinâ— against the Image of our Sauiour Christâ— If ye wil not leaue this place but proâ—â— that it maketh against Images Pluckâ—â— out first these lies and repaire the testimonie making it neither better neither worse then Epiphanius doth permit you and then shal you be otherwise answered The old fathers Origen Chriysosâ—â— exhort yâ— people to reade the scriptures Apolog. to bye them bookes to reason at home betwixt theÌ„selues of diuine maters wiâ—es with their husbaÌ„ds parents with their childreÌ„ These men condeÌ„ne yâ— scriptures as deade â—lemeÌ„ts And as much as eueâ— they may barre the people from them Ye ioyne these two Fathers togeather as though they both confirmed your lyes Confut. 236. But Origene neither speaketh of byeing bookes Ho. 9. in Leuit ca. â—16 nsither of reasoning at home 〈◊〉 the scriptures but of comiÌ„g to church aÌ„â— heariÌ„g the scriptures and of thinking afterwardes at home vpon the keping of them in mynde and folâ—wing them Then as concerning S. Chrysostome he speaketh agaynst suche as neglected the reading of Scriptures and thought this to he a sufficient excuse for them that they were no Monkes Ho. 2. in Matth. as who shuld saâ—e we haue wife children and household with other things besides to thinke vpon and therefore it is not our vocation to looke in the lawe of God and by that to amende our liues He speaketh likewise against other which loued to haue faier and trym books of the Gospel for ostentation sake not to reade them and profit by them Of which sort ther may be found at this preseÌ„t som in the world which liuing loosly and regarding their soules health slenderly cary yet the testameÌ„t or some parte thereof bouÌ„d vp in goldeÌ„ forel and hang it about their necks like a Iewel But as for the biyng of Scriptures he spaketh it by occasioÌ„ oÌ„ly in reprouiÌ„g such as had books in their cupbords aÌ„d no vnderstaÌ„ding or sense of them in their mind For after he had saied Hom. 3â— in loan This hauing of bookes coÌ„meth of the Iewish ambition and craking vnto whom the coÌ„maundementes were geuen in letters and vnto vs not so but in the tables of our hart which are of fleash least he shuld sem to derogate somwhat hereby vnto the written Scriptures he addeth yet I do not forbid it to gette books yea rather I pray you most ernestly get them but so that we maie repere often in our minde both the letters and sence the of them He was not therefore so careful of it that euery man shoulde bye the scripture but this he studied for that euery man should be diligeÌ„t in bearing away of the scriptures readen â–ª or preached in the open church Proue ye now that S. Chrysostome exhorted all and singular of his people to bye them bookes especially in the vulgar tounge And iudge ye whether he had so little discretion to moâ—e al therevnto which verie few could bring to passe the raritie and pryce of the written bookes being considered Nowe as concerning the other lie that wiues at home with theyr husbandes or children with theyr parentes should reason betwixt themselues of diuine maters either I vnderstand not your englishe or els ye abuse S. Chrysostom most shamefully For if ye meane that al that reasoniÌ„g which you imagin signifieth no more but that the father shuld instruct his sonne aÌ„d the wife geue eare to her husbandes good counsel then surely you must pardoÌ„ me I neuer vnderstood this much before that reasoning of diuine maters should haue so litle question in it But if reasoning betwixt parties doth importe an argueing to aÌ„d fro with obiections solutions replies resolutions diuises suppositioÌ„s c. And if reasoning of diuine maters doth signifie the questioÌ„ proponed not to be of so smal