Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	authority_n	old_a	testament_n	2,803	5	7.9085	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07942	The temporysour (that is to saye: the obseruer of tyme, or he that chaungeth with the tyme.) Compyled in Latyn by the excellent clarke Wolfangus Musculus, and tra[n]slated into Frenche by M. Vallerain Pullain. And out of Frenche into Inglishe by R.P. 1555.	Musculus, Wolfgang, 1497-1563.; Poullain, Valérand, d. 1559 or 60.; Pownall, Robert, 1520-1571.; Curione, Celio Secondo, 1503-1569. Excellent admonicion and resolution, of the godlye and famous learned man Celius secundus Curio. aut	1555 (1555)	STC 18312; ESTC S104523	59,452	128

auaunced thesame by the ayde and Authoritie of the ordinary Maiestrates So that in dyuers places all Papisticall doctryne and supersticious seruices were vtterly abolished withal theyr false constitucions which rather semed an apyshe maskinge then a holy ecclesiasticall ministratiō The land of Almayn was also replenished with plentye of good Bokes compyled by sundrye excellente Clarkes both learnedly and godly Yea the noumbre of Bybles of the olde and newe Testamentes were infynite which not onely the learned but also the vulgare people dyd diligently reade Euery where and in euery Temple was contynual preachinges and sermons agreing in one vnite of doctryne There was no place in the lande but ye should haue heard songe the psalmes of Dauid yea the wysdome of God dyd crye in the stretes And to conclude it seemed that in these last dayes the trew religion and the simplicitie of the auncient Church so longe tyme defaced was perfectly restablished and restored agayne But nowe for one lytle myste and storme of temptacion which is sodenlye hapned after so longe a caulme and fayre wether dyuers are become so afrayde that they are vtterly declyned and fallen backe to those supersticions before expelled And of which noumbre some are so reuoulted that not onely they do willinglye abandon the verite manifestlye knowē but also persist in tearing and renting thesame with theyr abhominable blasphemes to th ende it mighte not appeare that they are turned from God but from errour and heresye in making theyr reuoultinge to seme no reuoulting but rather a repentaunce and reconsiliation The other sorte although they vse no such blasphemes agaynst the truth but as thei haue knowē it do kepe it secretely hyd in theyr hartes yet neuerthelesse they do not refrayne to assiste and to present at the execrable masse and supersticious ydolatryes nomore thē the fyrst And do not onely dissemble that which is in theyr hartes but also the worste is agaynst theyr owne knowledge and conscience they do outwardlye make a showe of that thinge that they do not inwardli aproue but detest hate And yet neuerthelesse in doyng hereof they do curiouslye searche the meanes to heale the secrete gnawing of theyr wounded conscience They wryte to dyuers learned men to knowe the certayntie whether it be lawfull for a man that hath knowledge to communicate and be present at the supersticious Ceremonies or rather Papisticall blasphemes of the vngodlye or no They make semblant to enquire of those thinges as though they dyd not know what a mā fearing God ought to do or leaue vndone But most of these do it not because thei would learne but rather to th ende they mighte fynde some staye and comfort in the abusing of their consciences But what man is that that is so ignoraunt of God and of all religion that directly vnderstandeth not that this questiō no thing apperteyneth vnto those that truly feare God neuerthelesse I wyl more dyligently frō henceforth aduyse my selfe how I maye directely aunswere those that shal interrogate and question with me hereof ¶ Mondayn I cannot tell what deuylishe rage hath of late occupyed the myndes of a sort of fooles They do complayne of these folyes that hath brought all the worlde in trouble in the which also there is so lytle certytude that for the space of these .xxx. yeares they haue contended together without any agrement or certaynte therin And this euyll is not newe For what tyme hath there bene that this supersticious contencion hath not vexed and troubled the world Through a heape of foolish questiōs of God of the trew seruyce of God of the truth of the religion and I cannot tell what other fantasies At whom I laughe at pleasure withoute bynding my selfe to any maner of religion vnles it be to my commoditie and profyte and so I fynd my selfe most at rest and ease vsing all thinges at my pleasure in casting a syde al solicitude and care that occurreth and hapneth by the occasion of religion But me thinkes I see yonder my Cosyn Temporisour who is in myne opinion wyser then a great manye of other in that he hath without any greate difficultie abandoned this new found religiō lately introduced For as I remembre it is not past xx yeares agone that this fantastical newe opinion began to budde forth and reuyue And then this felow was one of the fyrst that chaūged his opinion accordinge as the tyme then requyred And hetherto ther hath no euil hapned vnto him therefore as it hath done vnto dyuers others For he hath in euery condicion sought to lyue at his ease in pleasure and hath wittely wounde him selfe oute of many troubles wherwith amongst the rest he was afflicted and that not onely in his outward cōuersacion but also inwardly in his conscience He hath nowe persisted and continued in this lybertie that they terme Christian as long as it serued to his purpose and quietnes But nowe in as much as he cannot perseuer therein the tyme so altering without ymmynent daunger both of body and goodes he loueth rather to folowe the thing that serueth to his commoditie then as abedlem to put him selfe in daūger for so vncerteyne a hope And therfore now he beginneth to strike his sayle and frameth him selfe vnto the present tyme. But herein he I do differ For I do not care of any maner of religion nor any opinions of thesame nor do not passe a strawe to semble or dissemble in any maner of thinge that is But he contrarye wyse although vpon euerye mocion he doeth chaunge his opinion accommodating himself vnto the tyme cannot refrayne his harte from this conceyued rage but continually as a sort of other fooles do tormenteth and vexeth him selfe therwith And in this he is more vnfortunate and vnquiet then I am in that he cannot all together vnborden him selfe of these fantasticall opinions as I do And yet neuertheles he is more wise and prudent thē the other sort the which I cannot tell for what supersticion sake do submit and geue ouer them selues to a thousand maner of myseries afflictiōs leading a difficile and perilous lyfe aswel for thē selues as theyr frendes and fynally do fal into dyuers extreame daungers But now I wyl call hym Whence comest thou Temporisour ¶ Temporisour I come from the College and from the ser●yce of the blowers and organ players Mondayne What hast thou done there seyng that thou art not accustomed to haunt that place ¶ Temporisour Yf I had the lybertie that I had in tyme past I would not nowe haunt those seruices that my conscience so muche abhorreth but I am now constrayned to do otherwyse then I haue bene accustomed yf I wyl auoyde to fal into extreame daungers And thus hath tyme altered my doynges ¶ Mondayne Thou doest wyselye in myne opinion for what haue we to do with those strifes and cōtenciōs that are rysen vp in our dayes amōgst the wyse vayne and ydle persons Lette vs obeye those that rule and haue

the auctorite to ordre these thinges and can do vnto vs good or euyl wel or wo. ¶ Temporisour Euen so I do and so lyue in quietnesse as concerning the world But for all that my cōscience is wonderfully troubled ¶ Mondayne Wherfore I pray thee ¶ Temporisour Astest thou that Doest not thou knowe that those sinne greuously that do any thinge agaynst theyr conscience ¶ Mondayne That is nothing els but a dreame of the Theo logians which I haue oftentymes hearde before but I praye thee consider dyrectly what maner of conscience thou hast ¶ Temporisour Be it as be maye I sinne as often as I do any thing agaynst the same ¶ Mondayne I wyl not entre in disputaciō with the touching the qualitie of the conscience but I demaunde of thee yf thou thinke that the Princes and Maiestrates that constrayne thee to go to the seruyces of the Papistes are not moued thereunto by theyr consciences to wytte to restablishe by theyr power and auctorytie the olde accustomed Religion that hath bene abolished these certayne yeares ¶ Temporisour I wyll not denye but that it maye be that some of them do it theyr consciences mouinge them thereunto but it cannot be also denyed that dyuers of thē do so lyue that it is not possible to iudge whether they haue any conscience or feare of God or no. ¶ Mondayn Thou mayst not for all that doubt but that they are constituted in auctoritie and haue power ouer theyr subiectes ¶ Temporisour I do acknowledge and allowe theyr power and auctoritie ¶ Mondayn What maner of conscience then hast thou that refusest to obeye the hygher powers ¶ Temporisour I do not al together refuse that but rather thinke that they ought to be obeyed onelye in worldly matters and secular causes and not in religion I thinke certainly they haue auctoritie in temporall regimentes but not in mens consciences which are subiect vnto one onely God ¶ Mondayn Thou abusest thy self wherfore laye a syde this thy foolishe and scrupelous conscience desiste from all care and pensyfnes of mynde which consumeth thy body without any occasion or purpose And know this that the Maiestrates haue receyued auctorytie ouer all thinges they haue in this worlde all maner of power and preeminence Art thou ignoraunte of this saying Dimidium imperij cum Ioue Cesar habet Iupiter and Cesar haue the Empire deuyded betwene them And because thou shalte not reiecte this as the saying of a Panym see how the scripture confyrmeth it Psal 115. The heauen is the Lordes but as for the earth he hath geuen it vnto the chyldren of men God hath no maner of care of these thinges that he hath cōmitted vnto the power of those that he hath or●e yned Monarches and Gouernours of the ●orld to th end they may at theyr pleasure or●eyne the state of religion as it shal seme vnto ●hem expedient for the better ordre and regi●●ent of theyr subiectes and to them we muste ●beye in all thinges Furthermore thou hast a wyfe and childrē ouer whom by the appoyntmente of God thou haste especiall charge by what conscience then I praye thee seyng thou doest so often alledge thy consciēce canst thou abandō and forsake them in withdrawing thy helpe from them whē they haue nede of thee Furthermore thou hast thy neyghbours with whom thou art bound to lyue in peace tranquilite as yf thou wart but one bodi with thē With what conscience canst thou then refuse theyr honest request to remayn and dwel with them and do as they do See howe thou arte circūuented and inclosed on euery syde Aboue thee is the auctorite of the Maiestrate to whō thou knowest and cōfessest we ought to obey Equal by thy syde is thy wyfe who is straytly commended vnto thee of God Vnderneth thee are thy chyldren and familie who all as right requyreth cal vpon thee for thy help Yf thou then do abandon and withdraw thy helping hand from them hast thou not falsifyed thy fayth as often tymes thy preachers haue taught thee Neare vnto thee are thy neyghbours to whom thou oughtest to be fyrinelye vnited as one membre with another I omitte here what thou owest of duetye vnto thy self wherfore then without any occasiō doest thou so much afflicte and disquyet thy self in a matter so apparant for a lytle folyshe and scrupelous conscience sake Folowe rather my counsayl frame thy selfe vnto the wyl and pleasure of the Maiestrates not onely by an outwarde simulation as I see thou doest but also with the inward mociō of thy harte and leaue those disputacions vnto the learned deuynes prudēt Maiestrates yf thei thinke mete to chaūge olde thinges wel obey thou let it suffyse thee that thou haste bene of that secte and opinion these .xx. yeares Yf they thinke it expedient to restablishe auncient customes and to redyfye agayne that whiche of late hath bene ruyned content thy selfe lykewyse yf they make anye inhibicions beware thou do not transgresse agaynst them yf they commaunde any thinge obeye the same and by this meanes thou shalt please all men and shalt be reputed prudente discrete and well aduysed so thyne affayres and substaunce shall remayne in peace tranquilitie and shalt possesse thesame in quietnes for what follye is it to do that thinge by constraynte and compulsion that thou mayest do willingly and although thou would est not do it yet shalte thou be compelled ¶ Temporisour Truely thy counsayl is very pleasaunt and agreable vnto the fleshe but for all that thou hast not as yet healed the wound of my conscience This is a good counsayl to concerue and kepe my goodes but my conscience doeth vtterlye reponge agaynst it For all that thou hast alleged of the auctorytie of the Maiestrates and Princes and then of my wyfe chyldren and neyghbours is not according to the worde of God as I could sufficiently proue by dyuers obiections But I perceyue yonder Eusebius who is a man truely fearing God and louing pure religion I wil speake with him we must make a little haste for he goeth apace he hath some boke in his hand it may be that he commeth forthe to walke abroade to recreate hys mynde in meditating some good thing ¶ Mondayn What occasiō moueth thee to go vnto him he is a simple supersticious Idiote There is no doubt but the boke that he hath in his hand is a new Testament that is to say the doctrine of supersticion where withall the worlde is troubled ¶ Temporisour For all thy sayinges I wyll go to hym ¶ Mondayn I wyll go also to heare what these fooles shal deuyse together learne by what meanes they do thus torment theyr conscience ¶ Temporisour Hearest thou Eusebe Stay a lytle yf thy busynes requyre not to much hast ¶ Eusebius Yonder commeth he that I haue dyuers tymes desyred to talke withall Eusebius speaketh to himselfe to proue yf I coulde reduce him into the righte waye but I feare me

continually wyshe for as myne owne I haue taken vpō me to reduce into our natyue tounge according to my promyse in my former translated Boke a worthye worke that latelye happened into my handes no les necessarye then profytable and no les profytable then Godly for this present tyme. The which doeth most dyrectly and inuincyble aunswere to all maner of obiections and wronge alleged examples that may be produced for any dissimularion in religion Compiled iu. iiij Dialoges by the faythful seruaūt of Iesus Christ and excellent learned deuine Wolfangus Musculus for the comfort edifycation and instruction of his contryemen the● Germaynes then oppressed by the tyrannye of Antechrist in his fylthy mēbres And nowe I dedicate the same vnto the O Inglād with thesame mynde for thy singuler premonition consolation in these thy dayes of aduersytie myserye oppressed with the lyfe or rather greater Antechristian crueltye and tyrannye In this Boke are .iiij. Collocutors or speakers aptly set forth of the Author The fyrste is named Eusebius who according to the signification of hys name occupieth the place of a faythful Christiā alwayes perseuering in the feare of God voyde of all dissimulation hauing alwayes a trew and lyuelye fayth without declining at any tyme frō thesame for any thing that the deuyl the world or the fleshe cā do or ymagine The .ij. is called Irenius who as his name importeth is all together peace able and a louer of vnyte and concorde therfore he perseuereth in his accustomed maner of lyuing without caring for any trouble that ryseth through any alteratiō of religiō wherin he differeth from the other two in as much as he doeth not condemne all religion as doth the Mondayne nether yet is he so variable as is the Temporisour but for all that he swarueth from the rules of a trew Christiā in that the peace and tranquilitie of the cōmen welth is more deare vnto him then is the glorye of God the florishing of his word and his own saluacion The .iij. is named the Temporisour because of his dissimulation who obserueth more the tyme then the rules of a Christian tendering his owne saluation The last is called Mondayn that is to saye a worldly man or an infydell who hath neyther God nor any religion in any reputacion These .iiij. persons thou shalt heare speake in these Dialoges and that so aptlye and decentlye that yf they had the lyke grace in the Inglishe as they haue in the Frenche thou wouldest rather iudge them the lyuely voyces of men then otherwyse As it is take it in good worth as a testimonye of my good wyll and earnest zeale vnto my natiue countrye Trusting gentle Reader that after thou hast diligently perused thesame and examined it with the touchstone of Gods word and thyne owne conscience thou wilt searche no more excuses to couer thy dissimulatiō and impiete withall For truely suche inuented excuses are manifest argumentes of the vtter cōtempt of the sonne of God and his Kingdom as the Parable of those that were inuitated to the mariage doeth notably testifye Mat. 22. wherfore flee all excuses Luk. xiiij and come vnto the banket now whyle thou art called leaste thou with thyne excuses be for euer excluded and peraduentur neuer after called agayn Mat. xix Wo worth those oxē that farme Luk. xiiij that wyfe or anye other earthlye pleasure that shall staye vs from comming to that celestiall supper whereas thou shalte behold the sonne of god frendly imbrasing thee sayinge Come thou blessed of my father and possesse the lyfe euerlasting mate merye and reioyce the Lord graūt you to be found in the noumbre of those his gestes in that daye Mat. xxij xxv hauing on the wedding garment not amongst the folishe slepinge vyrgins who hauinge no respect vnto the comming of the brydegrome Mat. 24. were shut out from the mariage Mar. xiij whose triumphant coming I assure you is not farre of Luk. xix xxi for the signes goyng before thesame haue already appeared ij Tess ij The sonne of perdition is reueled Iniquitie hath alreadye the vpperhande i. Tim. 4. The loue of many is abated What a noumbre is there that depart from the fayth in geuing hede vnto spyrytes of errour and deuylish doctrines of them that speake lyes through ypocrysye Howe are men nowe become louers of them selues ij Tim. iij Couetous boasters proude cursed speakers disobedient vnthankful vngodly vnkynde trucebreakers false accusers traytours highmynded despysers of them which are good gready vpon voluptuousnesse more then the louers of God hauing a similitude of godlines but haue denyed the power thereof whose madnes is now made apparant vnto al menne These are the tokens as wytnesseth the scriptures that shall immediatly go before his coming as the blossome leaues of the fygtree before the Sōmer The which tokēs yf they haue lately appeared or no I appeale to all mens consciēces Wherfore ye holy ones of the lord reioyce for the day of your redemption draweth nyghe And in the meane tyme the Lorde Iesus the onely Sauiour of our soules graūt vnto euery one of vs his holy spyrite to thend ●hat we vnderstandinge these thinges maye ●yefullye beare in oure bodyes the mortification of the LORDE Iesus to th end that the lyfe of Iesus Christ maye appeare in vs his grace and peace be with you all AMEN ¶ R. P. ¶ The Temporisour that is to saye the obseruer of tyme or he that chaungeth with the tyme. Compyled in Latyn by the excellent Clarke Wolfangus Musculus and trāslated into Frenche by M. Vallerain Pullain And out of Frenche in to Inglishe by R. P. 1555. ¶ The fyrst Dialoge ¶ The persones or Colocutours are Eusebius the Temporisour and Mondayne ☞ Eusebius I Cannot sufficiētly coniecture what wyl be the fynall ende of this so peruerse corrupted world Which is so straūge so wicked and troublesome that a Christian man can fynde no place no not amonge those that haue or seme to haue the knowledge of God to rest in Manye yeares hath it bene argued and debated how to knowe the veryte from the errour the truth from the lye and the light from darkenes aswell in the doctryne as in the Ceremonies of longe tyme vsed in the Christian church And this contenciō hath not bene sinal but hath cost much christian bloud The which thing finally could none otherwise be resolued and brought to passe thē by onely cleauing vnto the holy Scriptures in searching therin the veryte taught vnto the world by Christe and his Apostles and that beynge ones found out not only reuerētly to imbrace the same but also to forsake all erronious and supersticious doctrynes were they neuer so olde and so often confirmed by the vniuersall authoritie of the Church The which thing to bring to passe dyuers excellent personages haue not onely imployed theyr pryuate studye and labour but also publikely without al feare haue