Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	lord_n	moses_n	1,875	5	7.6833	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19657	The confutation of the. xiii. articles, wherunto Nicolas Shaxton, late byshop of Salilburye [sic] subscribed and caused to be set forth in print the yere of our Lorde. M.C.xlvi. [sic] whe[n] he recanted in Smithfielde at London at the burning of mestres Anne Askue, which is liuely set forth in the figure folowynge. In the nexte page shalt thou finde the contentes of thys little boke.	Crowley, Robert, 1518?-1588.; Shaxton, Nicholas, 1485?-1556.	1548 (1548)	STC 6083; ESTC S105139	70,962	161

howe shoulde they agree wyth the other that folowe God geueth no man leaue to synne For if I haue free wyll to do what I wil why haue I not libertie to sinne But Gods lawe maye geue no such leaue Thus se we that the fre wil mēs scriptur in this place faileth thē And Adam our fyrst father must notwithstādyng this scripture be predestinated to eate of the fruite forbodē For if he had not bene predestinate of God to eate of that fruite it had not bene possible for hym to haue done it bycause the desyre to synne was not as yet in his fleshe neither hath Sathan power to tempte anye vntyll he haue leaue of God so to do and yet beyng lycenced he maye tempt no further thē he is appoynted to do as appeareth by the story of holye Iob. Adam therfore beynge so perfect a creature that there was in hym no luste to sinne yet so weake that of hym self he was not able to withstād the assaulte of the subtile serpēte no remedye the onelye cause of his fal must nedes be the predestinatiō of god Now what shal we say of Caine was he predestinate to slea his brother Abel No saye the feewyl men For the Lord sayed to him Thyne appetite shall be subiecte vnto the and thou shalte rule it A playne texte Gene. 〈◊〉 saye ther that he had frewyl to those whether he woulde ●●ea hys brother or not In verye dede if these were wordes of promise as they are of commaundemēt they woulde make for the purpose But they are of commaundemente as appeareth by the circumstaunce of the text Fyrst the text hath thus Cayne was exteadynge angry hys countenaunce lowered Then sayed the Lord vnto hym Why art thou angrye Why lowrest thou If thou doest well shalte thou not receyue it And if thou doest euyll shall not thy synne be wyth the incontinente Thyne appetite shall be subiecte vnto the and thou shalt rule it As though he should haue saied Why art thou angry to se thy brother accepted wyth me thy self not regarded Doest thou not know that I rewarde thein that do wel punish thē that do euill Subdue that furiouse affectiō of thine and rule it Thus gaue he him a cōmaundemēt to refraine his anger that bi that cōmaundemēt the traunsgressiō myght be knowē to be sinne For we fynd not that before that time either anger or murther was forbodē If any mā thinke it strange to cal this a cōmaūdemēte let hym cōfer it with ● cōmaundemētes in the bokes of the lawe ge●ē by Moyses tel me whether the phrases be not at one Thou shalte haue none other Gods but me Thou shalt honour thy lord god c. But now sai the frewil mē what haue ye wou by this Graunt it be a precepte Yet muste it geue libertie For to what purpose were it to cōmaund if the party to whō cōmaundemēt is geuē had not power to execute the cōmaundemēt For soth euē as Paul writeth to make synne abound Rom. ● For wher no cōmaundemēt is there is no transgressiō And that the fre mercy of god might appere more aboūdant in remitting the syn which thorow the cōmaūdemēt is so opēly knowē The cōmaūdemēt is geuē euē to thē that haue not power to execute it for it is geuē to mā who of him self is not able so muche as to thinke a good thoughte for al our sufficiencie is of God who disposeth vnto euerie man euen as he wyll He taketh mercye on whome he lusteth and whom he wyll he hardeneth Can God be vn●ygh tuouse Are not all hys creatures in hys hande Maye he not do by theim as he lusteth What tyranuye were to be ascribed vnto God if he did presently destroy al his creatures or turne the glory of thē into perpetuall ignominie and shame Truly none For then myght he be co●nted a tyraunt for destroynge hys creatures in Noes ●●●ude What had the pore beastes of the fyeld that wrought but theyr kynde the foules of the ayre yea and the pore infantes offēded that they must all be drowned Who coulde excuse God of tyr●●●y in thys dede if it were possible that he myght be a tyrant The first b●rne also as wel of man as of beaste in Egypte what hadde they offended that they muste be all slayne in one night Awaye wyth youre fonde imaginations of God therefore ye vayue dreamers of fre wyll and let God be alwyghtye subiecte to none humayne constitution Take not from hym the libertie that you geue to the potte maker to make of one piece of claye boeth drynkynge pottes and pysse pottes Whye should not God predestinate some to persecute as well as he hathe appoynted some other to suffer If Abell were appoynted to haue hys innocente bloude shedde that he myghte be a fygure of Christes churche whyche shall euer be persecuted why was not Cay●● appoynted to shede hys bloude that he myght be a fygure of the bloud suchars and raue●inge wolues of Antichristes churche What stpcke you so muche vpon a cōmaundem●t geuē to man as though God were not iuste if he commaūded that which is not in oure power to fulfyll Examyne your selues by the fyeste commaundement and se whyche of you is able to do it Thou shalt loue thy Lorde God wyth al thy herte wyth all thy soule and wyth all thy strengthe Whythe of you is it that can do thys Yea when you be moostle strenthened wyth the grace of God whyche of you can stande vp againste God and saye I am cleare frō the 〈◊〉 of thys precept Yea it is necessarye that God commaunde thynges aboue mans power and that man neuer fele in hym selfe that he hath thorowly obserues Gods commaundement For so cometh it 〈◊〉 that the most pe 〈◊〉 knoweth hym selfe to be saued by 〈…〉 m●●cye and not by hys perfection in obs●●ninge Goddes commannde●eut Wher as if the thynges that are cōmaunded him were wythin his reach he mighte as●ri●● the cause of hys 〈◊〉 to the obseruatiō of Gods 〈…〉 to gods 〈◊〉 But here you wyll saye perchaunce All this is but daliaūce For although you haue ●nterpreted oure scriptures yet haue you broughte no scripture that doeth wyth open wordes teach either 〈◊〉 or els Cain his son to be so predestinated Wherefore we maye as wel credite our own reasōs as yours Trueth it is I know no scripture that doeth wyth expresse wordes affirme eyther of thē to be predestinated to theyr traunsgression Wherfore if you require expresse wordes I shall leaue thys exēple pome to the xi sons of Iacob who sold theyr brother Ioseph into Egypt And thē if I shewe you expresse words of the scripture to proue thē predestinate therunto ye shall haue the lesse cause to suspect myne opinion in the other Whē Ioseph had made hym selfe knowē to hys brethrē in the land of Egypt he saied Sene x●● thus vnto them Be ye not abashed neyther let it seme vnto you cruellye

blesse and brake it If I shoulde aske you what he brake I doubte not but you woulde answere that he brake breade and sayed take ye eateye thys is my body But if I should aske you what it was that he called hys bodye then I know your answer woulde be after youre olde maner that the same breade that he toke and brake was it that he called hys bodye But I wyl shew you a lyke thyng to proue whether you can learne to vnderstand this place of scripture by a simile Apelles toke pensell and paper and drewe theron sayed This is Venus Nowe aske I you whether thys that Apelles spake of were Venus in dede or hyr Image I doubte not you wyl saye not Venus but hyr Image Then tell me Was the pensell and paper hyr Image or the luniamentes that Apelles The lines you saye drawen on the paper and not the paper otherwise thē the glasse is the Image of a mans face whyche appeareth therin Euen so say I of these wordes of Christ Thys is my bodie He toke breade he brake it gaue it to his disciples said This is my bodye As who should say this breade brokē geuē to you receiued of you is a cleare image of mi body which is by the wil of my father brokē frely offred geuē to you by faieth receyued of you so that in like maner as this breade is receyued into the body and naturally nourisheth the same so doth it declare to you by that naturall propertie that my bodye eaten by fayeth that is by beleuynge and trustynge vpon saluation by my sufferynges in the bodye doeth nourish the soules of as manye as do so eate it In lyke maner toke he the cup after supper saying Thys cup is the new testament in my bloude Here maye you if you haue anye lytle glitteryng of the spiritual knowledge easilye perceyue that Paule knewe of no traunsubstantiation in thys misterie For he reporteth that he learned of the Lord all that he taught the Corhinthyans cōcernynge thys misterye and yet he reporteth that Christ sayed of the cuppe Thys is the newe testamente in my bloude And thyuke you that if Paule were here he woulde say that he beleued the substaunce of the cup to be chaunged into the substaunce of the new testament I knowe well you do not thynke it For your opinion is that by the vertue of those wordes the wyne whiche is in the cup is turned into the verye bloude of Christe And yet do not the wordes appertayne any thynge at all to the wyne vnlesse you wyll admitte the fygure whereby the thynge that conteyueth is taken for the thyng conteined And so doynge you must saye that the wine is the newe Testament in Christes blander and not the bloud it self So that if you wyl nedes haue traunsubstāciation it must be of the substaunce of wyne into the substaunce of the new testament That is the certentye wherby oure consciences are certified of the promise of God made to vs in the scripture Wyth thys transubstanciation we could beare if so be you would not denye that the substaunce of breade and wyne doeth stil remayne declarynge vnto vs sensibly by visible sygnes the thynge that is in the scripture taught vs by wordes For immediatly after Christe ▪ sayeth Do thys so ofte as ye shall drinke to the entente to remembre me therby That is to saye So ofte as you wil make youre selues partakers of one cup of wyne to the entente tu call to your remembraunce thereby the greate misterie of the participation you haue in me and al thinges that I haue or shal do for you do it after this forsayed fourme So that by thys are condempned as wel the priuate masses wherin one ministreth and receyueth al as the freshly transubstaneiation whereupon is grounded the sacrifice for the quicke and the dead as shall be declared more at large in the seuerall articies concernynge the same To perswade one that were wyllyng to learne thys were sufficiente But seyng that you your schomaisters are more readye to burn me al other that seke your soul health God geue you a better mynde then to accept our dortrine I am cōstrained to labour to drawe you by force of argumēts none otherwyse then Hercuses drewe the froward Cerberus out of hell I wyll therefore make thys argument grounded on the definition of breade Breade is a confection made of manye graynes vnited or made into one bodye by the myxture of water and force of fyre hauynge in it the vertue to nourishe the sensible bodyes But thys confection remayneth after the consecration as you call it Ergo there remayneth breade That thys cōfectiō remayneth I take wytnes of my Lorde of winchester in hys boke wrytten on thys matter And if you thinke hym not an Authour Autentyke make an experiēce vpon me Let me haue daylie a sufficiente weyghte measure of that consecrated breade wyne and shute me vp frome all other kynde of sustinaunce But thys one thyng I would desyre That the breade and wyne ye consecrate be free from all kyndes of poyson For thoughe I do knowe that God is able to preserue me frome all maner of poyson yet wyl I not neyther maye I tempte my Lorde ▪ God so far But if you do poyson me I shall gladlye suffer it for the trueth sake If all thys wyll not content you I praye you gyue eare to Gelasius who writeth on thys wyse Surely the Sacramentes of the In the ce cel holde● Rome bodye and bloude of Christe be diuine thinges and therfore are we by them made par takers of the diuine nature and yet doeth it not sease to be the substaunce either of bread or wyne but they do remayne in the propertie of theyr nature And no doubt the Image and similitude of the bodye and bloude of Christe are celebrated in the action of the misteries What thynge woulde you haue more plainlye spoken But if you wyll not beleue S. Paule who calleth it breade and the cup of the Lorde euen after the consecration it is not lyke that ye wyll geue credite to Gelalius although in dede you and all such are wont to gene more credite to the iudgment of men that lyued not these manye hundred yeres bicause of theyr antiquitie then to the verye trueth which was before thēal wherby al mens spirites should be tried Wherefore I would you shoulde not lacke testimonies of thē And to do you pleasurewithal I wil resite you i. or .ii. testimonies by the which you may perceiue that you haue erred in this your atticle and in yuur letter to the kinges highnes also wherin you say that this your opinion hath bene the vnifourme consent of the whole churche euen frome the Apostles tyme. Saynte Chrisostom whom I am sure you ●pon Math wyll not repute amonge theim whome you call heritykes sayeth So sone as the inner eyes se the bread they flye ouer the