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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	fear_v	lord_n	remembrance_n	1,962	5	9.9520	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03768	A most excellent treatise of the begynnyng of heresyes in oure tyme, compyled by the Reuerend Father in God Stanislaus Hosius Byshop of Wormes in Prussia. To the moste renomed Prynce Lorde Sigismund myghtie Kyng of Poole, greate Duke of Luten and Russia, Lorde and heyre of all Prussia, Masouia, Samogitia &c. Translated out of Laten in to Englyshe by Richard Shacklock M. of Arte, and student of the ciuil lawes, and intituled by hym: The hatchet of heresies; De origine haeresium nostri temporis. English	Hozjusz, Stanisław, 1504-1579.; Shacklock, Richard.	1565 (1565)	STC 13888; ESTC S113605	100,065	244

before hys deathe he termed Eight diuerse interpretatiōs vpon these wordes this is my bodye A shorte confession of the honorable Sacrament he rehearseth eight diuerse and disagreing interpretations vpon these wordes This is my body The first of the which interpretations Carolstadius dyd holde the second Zwinglius dyd maintayne the thyrd Oecolampadius did defend the fourth Swinckfeldius whom in derisyon he nick named Stinckfeldius and after other interpretoures Campanus was the seauenth for he telleth not namely who were the authoures of the other three expositions But if he were now a lyue he myght recken on hys fyngers endes a greate number mo interpretations of those fewe wordes of Christ For since his tyme many haue ben so mad and so blindly bolde that they haue not feared in the consecration of oure Lorde hys supper to choppe and chaunge Christ his owne wordes and in stede of that which he sayde This is my body they haue made no bones at it to say Ioach. in his booke intituled A ryght faythe of oure Lord his supper this is my breade Others haue not shronck one whit to leaue oute the wordes of cōsecration for thus they bryng oute theire wordes Take eate do this in remembraunce of me as I haue readen it noted of Ioachimus Westphalus Schnep in his confession of the Eucharist Pflug ī his epistle to ●rasm Reterodamus and Erardus Schneppius Althoughe Iulius Pflug whose Godlynes is so greate adourned with norable learnyng that the very ennimyes of God his Churche be inforced to confesse that he behaueth hym selff as a Bishopp ought to doe wryteth that whilst Luther lyued there stepped forthe a straunge fellow no man knewe frō whence he cam peraduenture he was ingendred of the slyme of the yearthe no fleas and many other vermyn be which denyed that the wordes of Christ were necessary to consecrate the Sacrament more ouer he sayde that the kindes of breade wyne neaded not but that it was inoughe if the Sacrament were receaued with the spirituall mouthe of the hart Beholde I pray you The horrible frutes of this nue Gospel what frutes this fyft Gospell hathe brought in among vs by reason of the which wycked wretches wyll take vpon thē either to clyppe or ells to ouer hyppe Christ his owne wordes in the consecration of this Sacramēt which of all other is moste excellent Which missyng minssyng of wordes Thou Brentius who hathe dedicated this booke to you which I haue taken in hand to proue false dothe think to be lawfull yea in the administration of the Sacramēt of Baptisme which is the only Sacrament with oute the which we can not be saued thoughe Caluyn say neuer so muche to the contrary For whereas Christ hathe prescribed vs this forme in playne wordes that we shold Baptize in the name of the Father and of the Sone and of the Holy ghoste he sayth that he ment nothing lesse then to bynde the efficacie of Baptisme to certayne wordes Brentius beaneth with the en●…ng of the forme of the wordes in Baptisme for so muche as he dyd not institute any inchauntment or charme whiche is bownde to an exact manner of wordes scrupulouse obseruacions so that he thinkes it no heyuouse offence to chaunge that sound if so be there remayne the meaning of Christ his wordes this opinion held he whome Bergerius made a God of whose wordes and wrytinges he wold haue men beleve to be as true as the Ghospell Nowe see you not howe frutefull heretykes be in delyueringe and bringing forthe theire monsters for you shall scantly fynde one of them which hath either hatched a new heresye or newe furbushed any stale and condemned opinion which hathe not many erroures wonders and monsters following him hard at his heles And this is a common qualitie to all heretykes that they wil not be cōptroled or gayne sayde if they se theire fautes corrected Heretykes can not abyde to be corrected which they love beyond home and worshipp as idolles made with their owne handes they are so farr from bending or mending with suche corrections that they be more set on fyar with hatred against them which sought to reforme them and so they war euerye day wurse and wurse erring them selues 2. Tim. 3. and making others also to erre A certayne wicked desire to reuenge doth leade them thus farr with the which their myndes be so blynded that they can not see the truthe but embrace false thinges in steade of true Luther in his captiuitie Bab. Luther may be a sufficient profe of this matter who wryteth that a fryar founde fault with him because on a tyme he thought that it shold be a goodly matter if a generall Councell wold make a decree that the lay people myght communicate vnder bothe kyndes Luther ful of disclame and arrogantie Think you that he was content to set the fryars correction light for a matter of so greate weight no mary I warrant you But I perceaue sayth he the Papistes leane on their elbowes for leasure and I see that they haue good store of paper I will do my diligence that they may haue their handes full of wryting for I will run so farr before them that whilst my ioly aduersaries do triumphe that they haue cōquered any one of myne heresies as they thinke in the meane tyme I may haue aduauntage at them by laying a newe heresye in theire way By by he blaseth a newe herisye abroade proclameth all them traytours to God which denie the cōmon people to receaue the Sacrament vnder bothe kyndes And truly in the same place he doth only accompt them diuelish doctours which kepe backe the laytie from the vse of the cuppe But hercken with in a lyttell whyle after how farr he raungeth at ryot in a rage as thoughe he had a familiar spyrit of fury sayd reuerence in his tayle That authorite of prescribyng the laytie bothe kyndes which at the fyrst he wolde haue to be at the appoyntment of a Generall Councell Luther in his booke of the forme of the Masse with in a lyttell whyle after he maketh of none effect in so muche that the shamelesse Syr feareth not to vtter these wordes If a generall Councell at any tyme sholde make a decree in no case we wolde receaue bothe kyndes but then in despyte of the Coūcell we wolde take but one or ells none but in no sauce bothe them whiche wolde admit bothe we wolde curse as they say with boke bell and candell What myght be pend more presumptuouslye If the Councell vnto the which the moste learned the moste auncient the most holy men were sommoned oute of all quarters of the world to be assistauntes wolde shewe no cause why the cuppe sholde be any longer kept from the laytie that Canon of the Councell sholde be cancelled but if Luther sholde ordayne it so then sholde it preuayle and take place But certaynly after Luther began

c. his gratiouse Lorde Stanislaus Hosius Byshop of Wormes profereth his lowly seruice I CAM to the syght most excellēt King of a certayne booke cōpyled by Ihon Brentius whiche Petrus Paulus Vergeriꝰ feared not to dedicate vnto youre grace and I haue readen it ouer not withoute greate troble and vexation of mynde He calleth it a golden boke but I can not easyly be persuaded that the * A Prouerbe which had this begynnyng when Quintus Cepio toke bi assaulte the citie of Tolosa in Italy there was founde in the temples greate plentie of golde which being taken away all that had any parte thereof dyed myserably whereof happened this prouerbe whē anye man fynished his lyffe miserablie men wolde say that he had golde of Tolosa golde of Tolosa which is a prouerb in euery man his mouthe Aurum Tolosanū dyd worke more harme to them which dyd handle it then this boke may bryng to vncircircumspect and symple soules which shall take in hand to reade it so that if it deserue to be called golden in this respect it shall be so called because it semeth to be made of the golde of Tolosa For why dothe he not in that boke ouerthrouwe all order dothe not he destroy all polytyke gouernemēt dothe he leaue any thyng vndone which helpeth to disquiet the peace and tranquillitye of the Churche If it be true which a certayne holy father dyd say that the peace of al thinges dyd consist in the quyet maynetenaunce of an vniforme order what place can be there left for peace where this is only intended that nothing may be done in order where laboure is spent in nothing more then that the Churche which is described terrible set in battayle ray lyke an hoste of warryars which also in the scripture is often tymes called the Kyngdome of heauē sholde be made that most pestilent place where no order dothe remayne but euerlastyng horrour dothe dwell And that Vergerius procured that boke to come abroade in prynt I maruayle nothing but in that he had the face to dedicate it to you a Catholyke Christyan and ryght ruled Kyng and by suche meanes to stayne the name of youre Maiestie which throughe the whole worlde as it is for other vertues so for the prayse of true godlynes is notable and famouse euen with the cheifest that is the thyng which I can neuer wunder inoughe at But what can he feare to doo Vergerius his blynde boldnes which not contented to deface as muche as lay in hym youre Maiestie by dedicatyng that boke vnto you durste presume also to abuse a man farre vnlyke vnto hym named Aloysius Lipomanus Byshopp of Verone then the which man for the space almost of six hundred yeares synce what tyme oure countrye receaued the Ghospell of Christ we haue sene in Poole not one of the Apostolicall legates ether a better lyuer ether better learned notwithstandyng this sckyppe Iacke durste take vpon hym with more impudencye then Auxentius the heretyke once vsed towarde the moste graue learned and holy man Saynt Ambrose to prouoke this worthy Prelate to dispute with hym vpon the principall poyntes conteyned in this golden boke as he calleth it before youre Maiestie whome he wolde haue to sette as a Iudge in that controuersye I say what can he be afearde to doo whome we see to haue growen so farre past grace after that denying Christ his faythe and embrasyng Luther hys Lore he hathe lept from one sect to an other that he boasteth of his beastlynes lyke vnto Sodoma nether is ashamed to glorye in his maliciouse manners whilst he openly maketh his vaunte Vergerius twyse periured that he hathe broken that promisse which he twyse had made vnto God the forme of the which he caused to be prynted that he myght make all the worlde wytnesse what manner of merchaunt he was But I maruayle the lesse at his blynde and beastly boldnes whome those writynges only if there were nothing ells which he caused to be scattred among the common people at the laste Parlement holden at Varcauia do planely proue that he hathe shaken of all shamefastnes and that there is not one sparcke of the feare of God left in hym But I can not chose but maruayle greatly that notwithstandyng his naughtynes there be some which reade and in reading gyue credit to this fellowe his fansies which semeth to haue framed hym selffe so to false fordgyng that he hathe had regarde to nothing more then that neuer a true worde sholde scape oute of his mouthe I wyll not speake of all his other mischeuouse doinges for it were to long for me to wryte and for youre grace to reade Only this his epistle Vergerius hys lying epistle whiche he dyd wryte to youre Maiestie howe is it loden with lyes He fayneth that youre grace at the fyrst called a Parlament to set an order in religion whereas in very dede nether in the letters which you commaunded to be sent to youre Councelloures nether in the message which was gyuen to them which as the manner is went to the lower Sessions there was so much as one worde spoken of religion moreouer this is well knowen in many of youre Maiesties dominions that strayght charge was gyuen to them which were appoynted messengers to the hygher Sessions that thei shold not make any mention of religion nether that thei sholde suffer any chaunge to be made in it because thei wolde wyllingly rest in the auncient Religion Of the which charge and cōmaundimēt when they cam to the hygher Sessions some of them were admonyshed Yea that is not hydde from cōmon knowledge that youre Maiestie wolde haue consultation to be had of no other thyng in the Sessions by the Messangers of youre dominions then suche consultation as properly sholde appartayne to the Sessions that is to debate and to consyder howe the Realme myght be mayntayned and defended because you dyd very well iudge Reformation in religion to whom it belongeth that the handlyng and ordryng of Religion dyd belong to the Synodes and cōuocations of Byshoppes not to the Sessions of youre Realme and Empyre VVherefore when the matter required that there sholde be some mention made of religion so your grace caused the thing to be proponed by Ihon Oczieski Lorde Chauncelloure of youre Realme a man indued not only with a syngular wytte and prudence and a maruaylouse grace of vtteraunce but allso with specyall constancye in the Catholyke and true faythe that you gaue in commaundiment that it sholde be declared in euident wordes that it was not youre Maiesties pleasure that they sholde speake they re myndes concerning the reforming of religion which was wellinoughe reformed before but that they sholde say what they thought of this howe in youre Maiesties absence from youre Realme prouision might be made that peace and tranquillitie myght neuer the lesse be preserued and at the lengthe with the consent of all youre Senatours you dyd decree that if hereafter any