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	prophet_n	scripture_n	1,653	5	5.5320	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14436	The waie home to Christ and truth leadinge from Antichrist and errour, made and set furth in the Latine tongue, by that famous and great clearke Vincent, French man borne, aboue .xi. hundred yeres paste, for the comforte of all true Christian men, against the most pernitious and detestable crafte of heretikes, which in his tyme by all subtell wayes, deuised to obscure and deface the doctrine and religion of the vniuersall churche. And now the same worke is englished, and by the Quenes highnes authorised to be sette furthe for the reliefe fo diuers Englishe menne, which yet stande in doubte, whether they may goe to heauen in the peace and vnitie of Christes vniuersall churche, or to hell in the dissention and confusion of heretikes; Pro catholicae fidei antiquitate libellus. English	Vincent, of Lérins, Saint, d. ca. 450.; Proctor, John, 1521?-1584.	1554 (1554)	STC 24754; ESTC S104650	58,039	228

expressed and throughly resolued the same to cōsolidate confirme and assure What hathe been confirmed and ratified the same faythfullye to kepe folowe and beleue For what hath the churche purposed at anye time by the decrees of general counsailles but that such thynges shoulde afterwarde more diligentlye be obserued whiche afore were simply beleued And that whiche tofore was but slackly taught should afterwarde be preached more in stantlye This I say at al tymes and nothing els the churche being vexed with the furious nouelties of wicked herelikes hathe purposed to doe in the decrees of her counseylles that suche doctrine as was receyued by tradition onely from the auncetours might be assigned sealed hensforth vnto the posteritie by scripture cōprising in litle writyng a great weight of matters And manye times for the better vnderstanding of them vttereth expresseth the olde sense and meaning of our faith in new termes newly deuised for the playne opening of suche matters as might otherwise apeare obscure But let vs returne to the apostle S. Paule He sayeth Depositum custodi Kepe that whiche was left vnto the auoidynge prophane nouelties of words auoide saith he hate as a viper as a scorpiō as a venemous cockatrice least they hurt thee not onelye with their touching but also with their sight and pestilent brethe What is it to auoide Forsothe not once to eate or drinke with thē Auoide sayth S. Paule What Yf anye sayth he cōmeth vnto you and bringeth not with him this doctrine What doctrine The catholycke and vniuersall doctrine which hath remained one and the same by all succession of ages through incorrupt tradition of verite shall remayne to the worldes end whosoeuer saye naye What then Doe not receyue him sayeth S. Paule into thy house neither shalte thou saye vnto hym aue God spede For he that sayeth vnto him God spede or all hayle he doeth communicate with hys wickednes He sayth prophane nonelties of wordes What is prophane Verely that whiche is neither God! ye nor goodly all whory and nothing holy that whiche straieth without the borders and boundes of the catholyke Churche whiche is the temple of God He saith Prophane nouelties of wordes or voices What is that No doubt nouelties of wordes opinions censures sectes contrarie to antiquitie repugnaunte to the auncient faieth of the vniuersal churche For if suche nouelties be receiued suche innouations admitted thē of necessitie must the faieth of the holy fathers be greatlye stayned then must all faiethfull of all ages all holye and chast fathers all contment and godly virgins all clerkes leuites and priestes theu must so many thowsande of confessours so greate hostes of martyrs so innumerable multitude of cities of peoples of Islādes and prouinces so many thowsande kinges and nations Finally in maner the whole world being incorporate vnto our heed Christ throughe the catholyke faieth must of necessitie I say be indged all this while so many hundreth yeres to haue been ignoraunt to haue erred and blasphemed God not to haue knowen what they shoulde beleue Prophane nouelties of wordes saieth Paule auoide Whye auoyde Because it was neuer the custome and propertie of catholyke men but onely of heretikes to receiue and folowe thē And in dede what heresie hathe there been that spronge not vp vnder a singular and certaine name in a singular and certaine bothe time and place Who euer forged any heresies but that he first diuided him selfe from the consent of the vniuersalitie and aunciētie of the catholike church Whoo euer presumed so greate force of frewill that he thought it sufficiente to worke all good actions without the helpe of Goddes grace before that prophane heretike Pelagius Whoo euer denaied all mankinde to be boūde in the offēse of Adam his preuaricatiō before Celestius the prodigious disciple of that monstruous maister Pelagius Who euer durst either to diuide the vnitie of the blessed trinitie before that cursed Arrius or confound the Trinitie of the ineffable vnitie before wicked Sabellius Who euer saied before that mooste cruell Nouatianus that GOD woulde rather haue the deathe of a sinner then that hee shoulde returne and liue Who euer before Symon Magus of whome that olde goulfe of filthes euen vnto Priscillianus by continuall and priuie succession haue issued dursie saye God our creatour to be the authour of euell that is of oure wicked impious abhominable dedes For he affirmeth that God hath created such a nature in man that by a certaine propre motion and impulse of necessarie wyll he neither can ne wil any thinge els but sinne for being exagitate in flamed with the furies of al vices he is pluct and pulled throughe insatiable desyre into al kinde of iniquitie There be inumerable examples of this sorte whiche I omit for breuities sake by whiche it is clerely and manifestly declared that this hath been as it were a solemne vowe euer moore amonges heretikes to set vp prophane nouelties to neglecte the orders of auncietie And by oppositions of doctrine falselye termed to hasarde the catholyke faith Of thother side this euermore hathe ben the propertie of the catholikes to kepe maintaine saue all suche godly orders and constitutions deliuered and left of the holye fathers to condempne vtterly all prophane nouelties according to the counsel of S. Paul Who earnestly warneth if any shal preache vnto you any other doctrine thē ye haue receiued accurse him Here perchaūce some wyll saye vnto me do not suche as ye call heretikes vse the scriptures And can the scriptures lye Surely the scriptures lye not Yet lyinge heretikes abuse the testimony of the scriptures yea and veray vehementlie For ye shall se them flye throughe euerie volume and parte therof throughe all the bokes of Moy ses of the kynges throughe all the Psalmes the Apostles gospelles and Prophetes Wheresoeuer and with whomsoeuer they talke beinge at home or a brode whether they preache or write be they at feast or in the stretes scripture droppeth out of their mouthes as thicke as hayle from heauen They bring not one iote of their owne but the same is shadowed with scripture termes Reade who list the workes of Paulus Samosatenus or Priscillianus Eunomius Iouinianus all other heretikes that euer haue ben or hereafter shal be And ye shall finde an infinite heape of examples yea ye shall se not one leafe in all their bookes almoost but it is painted set as thicke with quotations notes in the margente of sentences as well of tholde as the newe testamente as possybly the margente canne holde Yet are they detestable heretikes Of whome we oughte so muche the more to beware and feare the more priuely they lurk vnder the bowers of diuine scriptures For they know well that their trecherie and filthes ill stenches coulde not quickly please if they were nakedlye and simply brethed furth And therefore they all besprincle thē with the swet spices as it were of the heauenlye doctrine that he

awaie the carelesse securitie from the catholike sort and haue been occasion that they haue giuen them selues more earnestlie to watche and warde for their mothers right whiche tofore liued as careles without feare of enemies and here in thei were as profitable to the catholike as Apes to the Lyon Thus thoughe they woulde not abide to be papishe yet were thei stil apishe Thei haue lost but one letter of the name but they lacke an hundreth good conditions of them that be so named They will say here vnto me now ye talke at pleasure of vs but all this while why haue not you amongest you confuted by argument and learning our doctrine if it were so euill I saie vnto them what nede any of vs to cōfute your doctrine by argument whiche the vniuersall church of Christ by consent hath long ago cōdempued for heresie Tushe they will say againe you could say nothing against it How know ye that that when we speake you will not vnderstand vs or els your selues haue so many wordes that ye will neither vouchesafe vs time to speake nor your selues leisure to here Ye are so ful of wordes that ye cannot abide vs to speake and soo full of malice that ye will not sauer of it if it sounde contrarie to your opinion Ye are made like Porticus ī Olympia which was called Septiuoca hauing seuen voyces or seuen soundes because for one voice it woulde giue many Soo you were made Septiuoci for one worde you will haue the tellinge of seuen score or els the sprite woulde fume and be in a greate heate howe be it manye times and often we haue confuted your doctrine although you hetherto were not coufuted which coulde not be for two causes the one was because you were become heretikes which will neuer be perswaded against their conceiued opinion as Lucifer the heretike confessed of his disciples to S. Hierom. Vnum ribi confiteor quia mores meorum apprime nom facilius cos vinci posso quàm persuaderi I cōfesse this one thing to the for asmuche as I do so well knowe the nature of my disciples that to dye for they will not be perswaded rather will they by violent cōpulsion be vāquished Next because ye are apishe as I say For as the Ape whippeth here and there and neuer staiethe in one place lykewise pour custome and maner is so to sterte and whippe from place to place from matter to matter from texte to texte that it is not possible to preuaile against you in resoninge It is an olde saying some what to true Frensie Heresie Gelosie after that they haue ones crepte into man they will neuer lightlie out of him againe Blame me not if I be some what quicke You re quicke spede heretofore requireth no lesse hast Yet am I not so quicke to touch you for your euil doinges which deserue no fauor as ye haue been ouer hastie here afore to depraue vs for such matters as were worthye praise and commendation If ye haue taken pleasure in deprauing vs that offended not take not nowe displeasure to be reproued for that ye haue offended ye haue many times spoke what ye ought not and nowe nomaruell if ye heare what ye woulde not Who hath not bothe sene and hard in booke balet and plaie your spurning and kycking your croing and cryinge your barkinge and bitinge against the faiethfull beliuers and catholike preachers and why forsothe for two causes Let Diogenes tell the first and I will not sticke to tel the nexte One asked Diogenes what was the cause that some men woulde rather giue their almes to the creplte and lazar then to a Philosopher marye quod he because they hope soner to be a creple or lazar then to be a Philosopher that is a louer of wisedome truethe Nowe why haue ye so vehemētly inueighed against the true preachers of Christ and the trueth of hys spousesse our mother the churche and haue extolled the false ministers of Antichrist and the ministrie of his harlot the malignant churche Speake Diogenes speake It is because they soner hoope to be still the false ministers of Antichriste then at any time the faithfull preachers of Christ soner to go to dwell in hell with the deuill for heresye then to raigne in heauen with god for true religion Wel saide Diogenes and by promise I must tell the nexte cause I haue readde of an vnskilfull Painter who hauinge painted on a time in a table home lie and verie euill fauoredly a companie of croinge cockes and beinge preuie of his owne ignoraunce he commaunded his hoye to driue out al the pultry out of the house and that in no wise any liuelye Cocke shoulde come night the place where the table with his painted cockes stode least the beholder or byer by comparison and collation of them together might esely deprehende the grosse and rude ignoraunce of the Painter and so hinder the vttraunce of his ware So beware saide our preachers beware of these papistes beware of their Sophistrie harken not to them Kepe not companie with them Trie fye on thē and let them go Wherfore The painter hath told the cause They were priuie of their owne wicked ignoraunce For they feared I am out of doubte that if ye had truely conferred their doctrine and liues with the doctrine and liues of the other good and godlye teachers whiche they called papistes if ye had quietly and diligently with indifferencie of minde wayed well what they haue either saied in pulpit or writen in bookes ye had longe agone perceiued the blinde and grosse ignorance of your guydes Ye had eslie found out their treacherie crafte and falshood ye had soone tried that al their gaie painted wart was but bumling and fumbling peltrie and not as they made you beleue faithfull religion but deceitful delusion not wittie writing but wyly wresting of well written trueth not truethfull preching but rutheful brekinge of all christian ordres not right reformacion of thinges amisse but denellishe deformation of thinges that were well to be short not repairing but impairing of the catholike fayth Alas most deere countremen that euer ye should be somuch bewitched by that deuelishe harlot that for her whigge whay ye should thus leaue the nourishinge milke of your louinge mothers brestes for the durtie poudle of her vncleane pittes whiche bringeth death ye shoulde forsake the cleane fountaine and well of your mother where he●s springeth the water of lyfe O alas dere frendes ye haue greatly hasarded the wealth of your soules ye haue heaped the burninge coles of vengeaunce vpon your owne headdes ye haue vtterly cast your selues awaye for euer to be tormented body soule amongest the foule deuelles of hell in fire euerlasting if vpon this callinge ye repent not and make hast homewarde into the bosome of your louinge mother Ye haue ben often called and fewe of you haue regarded What pituous plages what meruelous miseries haue not you sene and

Iacob Verè hic est domus dci porta coeli id est In dede this is the house of God and the gate of heauen For be out of doubt if ye he not of this house ye cannot entre into heauen where God raigneth If ye kepe not your selues within the Arke of this vniuersall churche ye cannot auoide destruction Ye must nedes perishe bodie and soule Wherefore louinge frendes if you desire to be saued to raign with Christ be at home with his spousesse If ye louge to inherite as the children of our heauenly father despice not the doctrine of oure mother the catholike churche If ye longe to drinke the liuely water that springeth into euerlastinge life resorte home to the cleare fountaines of your kinde mother the churche and abandon the company of heretikes Leaue their broken and vncleane cesterues whiche can holde no water but poudle miere For briefe if ye desire to worshippe God rightly and to walke in this true religion accordinge to his most holy will pleasure then stagger not to embrace and folowe the olde religion newlye recouered and set furthe by our heauenlye and vertuous maiden Quene For bee out of doubt there is nothinge in this religion but what the scriptures of God haue occasioned the heauenlye spirite hath suggested our true mother the catholike church hath authorised the holye learned fathers of all Christendome haue set furth the consent of many generall counselles hath confirmed the longe succession and cōtinuaunce hath approued to be moost true syncere and perfect O moost dere beloued frendes be not ashamed to repent wherein the Angelles of heauen will reioyce Be not ashamed to arise that haue so shamefully fallen Be not ashamed to come home to your mother the churche sith she is not ashamed to receiue you Thinke it not vilenesse to forsake the society of heretikes that ye maie bee made the children of God Thinke it no folye to twyne your selues out of the armes of an harlot whiche will gripe you to deathe that ye maye sit in the lappe of so tender a mother whiche will cherishe you into life euerlastinge Well it is time I see to breake of for I haue exceded the iust measure of a Preface And yet am I loth to leaue Blame me not though I cannot obserue measure in my talke to you towardes whom my loue hartie affectiō knoweth no mean And though I am in doubte how you shall lyke my doinges yet be ye out of all doubte I haue done the same of a great zeale and most frendlye affection towardes you all And I protest before God I onlye seeke therby your soules health Neither haue I written this to shame you but as my dere beloued bretherne I warne you and call you into the feloweship of the soonne of God Iesus Christe our lorde Wherein if I ought preuaile wel is it with me but muche better with you Here I will leaue gyue place to holy Vincent Too whom I beseche you hartely giue attentiue eare and willinge harte to vnderstand his counselles and no doubt but ye shal be glad therof The blessed God in perfite Trinitie direct your hertes waies The booke THE Scripture saiing and admonishinge Demaūde of thy fathers Deu .xxxi and they wil tel the Enquire of thyne aūcetours and they wil shew the Lykewise Applie thine eares un to the wordes of the wyse Prouer .iii Agayne My sōne forget not my sayinges let thy harte kepe my wordes It semeth vnto me that am of al the seruauntes of God the verye basest Pilgrime a matter wel worth the trauel and lyke throughe Gods grace to profite verie much if I shuld comprise together in wrytynge all such godly comfortable and holsome preceptes and coūsels as I haue faithfullye receiued of the fathers concerninge the true and catholyke faieth A worke no doubte ryghte necessarye for mine owne infirmitie hauinge thereby prompte and redye that might through dayly reading repaire and help the wekenes of my memory Vnto whiche enterprice not the fruit onely of the selfe worke hathe moued me but also the iust consideration of tyme and oportunitie of place haue and doo vehementlye encourage me to attempte the same Tyme Tyme I saye for time we see passeth awaye irreuocablye suatching with it man and all humaine worldly thinges Wherefore sittinge it is that we of tyme catche also somewhat that might in tyme aduantage vs into lyfe lastinge beyonde tyme. And at this time especially when both a certaine terrible expectation of Goddes fearefull iudgement nowe imminent and approchinge verye nigh at hande exactethe in vs a more feruente studie towardes his religion and also the subteltie and crafte of newe fangled heretikes nedeth nowe greate care watche and diligence The place I saye Place because sequestratinge and deuidynge me from the frequencie and haunt of Cities and Townes I haue bestowed my self in an out smal village and in a Monasterie where without greate let or hinderaunce that maye be accomplished whiche the Psalme speaketh of Vacate uidete quoniam ego sum deus Moreouer the consideration of my purpose agrieth hereto well For whereas ones I was tossed with diuers and boysteous waues of the secular traffyque at length Christe beynge my helper I arriued vnto the porte of religion a moost sure hauen for all menne that there pullyng downe the combe of pryde and vanitie and applying my selfe to please God with the sacrifice of Christian humilitie I mighte happelye auoyde not onely the wrekes and troubles of this present lyfe but the inquencheable flames alsoo of the worlde hereafter But now I shall in the name our lorde sette vpon the matter purposed That is to describe and set furth such good lessons as by tradition are diriued by writtinge are lefte vnto vs frō our auncetours forefathers desirynge to be accepted rather as reporter thereof then presuminge to seeme authour of the same And further I shall obserue this ordre in writting not all but of all the moost necessarie matters to gather and reherse and that not in fyne and pyked phrase but in facile and cōmon speche so that the moost part may seeme rather signified thē explicated rather sleight lye touched then exactly discussed I leaue the florishinge curious and painted maner of endicting to other whiche either vpon confidence of their wittes or respect of dutie or office attempt the lyke enterprise As for me I intende nothinge els but to prouide vnto my selfe and for mine own singular vse a byll of remembraunce as it were agaiust obliuion wherby memorie moughte be holpen whiche I feele nowe to decaye in me And yet I shal endeuour with Goddes helpe to amende and daylye enlarge the same as my leysure and oportunitie shal serue to recognise and recompt suche thinges as I haue learned And this to this end I say that if thꝭ my treatise which I make for my selfe onely escape my handes and happe to lyght into the

neuer confesse two substaunces to be in Christ one diuine another humaine the one receiued of God his father the other of Mary his mother But he supposed that the nature of the worde was deuided as though a part therof remained still in God a part also was turned into flesh Insomuche that where as the veritie saith one Christ to be of two natures he being aduersarie to trueth affirmeth two substaunces to be made of one diuinitie of Christe And this was the error of Apollinaris Nestorius contrarie to Apolinaris whiles he feineth to distincte two natures in Christe Sodainly doth introduce two persons and so deuillishlye imagineth to be twoo Sonnes of God twoo Christes the one God the other man the one begottē of the father the other begottē of the mother And for this cause he affirmeth that holye Marye ought not to be called the mother of God but the mother of Christ For because of her was borne not that Christe which is god but he that was mā And if any man thinke that in his bokes he writeth one Christ and preacheth one persone of Christ let him not lyghtly credit hym For he doeth it vpon purpose to deceiue that by good he may perswade euil as Thappostle saieth Per bonum mihi operatus est mortem That is to say By that which was good he hath wroght vnto me deathe Vndoubtedlye this was his opiniō that Christ was borne veray man and not yet sociated in the vnitie of person vnto the word but that afterward the person of the word descended into him And although Christ now be assūpted sitteth in the glorie of god yet saith he betwene him and other mē was no differēce For mā he was only so now remaineth These be the blasphemies that Nestorius Apollinaris Photinus as mad dogges haue barked againste the catholike faieth taught and receiued in the vniuersall Churche Whiche truely and syncerely iudginge of God the father and our sauiour the sonne blasphemeth not either in the mysterie of the trinitie either in the incarnatiō of Christ For she honoreth bothe one diuinitie in the fulnesse of a Trinitie the equalitie of the Trinitie in one and the same maiestie She also confesseth one Iesus Christ not two the same one Christ to be both God and man Againe in that one Christ to be one person and twoo substāces or natures two natures or substaūces because the word of God is not mutable that it in parte or in all mighte be conuerted into fleshe neyther twoo persons but one person Least in professinge twoo sonnes she mighte seeme to worshyppe a quaternitie and not a Trinitie But it shal be good to declare enucleate the same somewhat more expresselye and distinctly Vnderstande therfore that in God is one only substaunce and three persones in Christe are two natures and one onely person In the Trinitie are mo persons but not mo natures in our sauiour mo natures but not mo persons Why so Because in the Trinite there is one person of the Father another person of the Sonne an other of the holye Ghost and yet of the Father of the Sonne of the holy Ghost there is one only and the same nature and no mo Euen so in oure sauioure Christe there be mo natures as one of the diuinitie an other of the humanitie yet not two persones For the deitie is not one person and the humanitie an other person but bothe is one onely and the same Christe one onely and the same sonne of God And of one onely and the same Christe and the sonne of God one only and the same person is and no mo As in man the fleshe is one thinge and the soule an other thinge yet is it but one and the same man the fleshe the soule In Peter or Paule the soule is one thinge the fleshe an other thinge yet are there not twoo Peters the soule and the fleshe or the soule one Paule and the fleshe and other Paule but one and the same Peter one the same Paule subsisting of ii sondry natures the one of the soule the other of the body In lyke maner in one and the same Christe be two natures but the one diuine and the other humaine the one of God the Father the other of Marye virgine the mother the one coequall coeterne vnto the father thother temporall and lesse then the Father th one consubstauntiall to the Father thother consubstantial to the mother Yet is but one and the same Christ in both substaunces not one Christ God an other Christ man not one increate an other create not one impassible an other passible not one equall to the father an other lesse then the Father not one of the father an other of the mother but one onely and the same Christe is God and man the same bothe create and increate the same incommutable and impassible the same was also commutable and passible the same equall and inferior to the father the same begotten of the Father before all worldes the same borne in the worlde of his mother perfite God perfite man being God he is in ful diuinitie being man he is in ful humanitie Hauinge perfecte soule and perfect fleshe perfect minde and perfecte vnderstandinge There are in Christ therfore the word soule and fleshe but all thre one Christ one sōne of God one sauiour one our redemer one not in corruptible confusion of the deitie and humanitie together but in a most perfect miraculous singular vnitie of persone Neither doth that coniunction conuerte and chaung them one into an other as the Arrians dreame but rather in one Christ both natures are placed that the singularitie of one and the same person still remaininge in Christe the proprietie also of eche nature abideth for euer that at any tyme god neither beginneth to be the bodie neither ceaseth to be the body To the better vnderstanding hereof the iuste consideration of mannes state shall easelye induce vs. For we knowe that not in this present worlde onely but also in the worlde to come euery man shall consist of bodye and soule Yet shall not the bodye at anye time be conuerted into the soule or the soule into the bodye but eche manne made to liue without ende in man necessarelye the difference of bothe substaunces shall remayne without ende for euer Euen so in Christ the propertie of bothe natures remayne for euer and yet in one vnitie of personne But wher as I name often times the personne and saye that God the persone is made man it is to be feared least some mistake vs to saye that GOD the worde hathe taken vpon him our nature and substaunce by onelye imitacion of the action and that he was here conuersaunt not as man in dede but as a counterfayte personne of man As in stage playes we see where one man resembleth sodaynlye diuers personnes and yet is he none of them all For as ofte as we woulde