Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	ghost_n	holy_a	son_n	6,613	5	5.5143	4	true

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

Sacramēte after the cōsecration then it was before For the second person in trinitie beinge incarnate and remaynynge inseparablye vnitted to the father and to the holye Goste it muste neades be that the manheade of the same persō beynge risen agayne from death is inseperablye vnited to the Godheade so that the Godheade is alwayes essentiallye presente wyth the bodye All thys is true but it foloweth not of thys that the Godheade is otherwyse presente in the bread after your consecration as you cal it then it was before bicause the bodye wherein Christe is incarnate is not nor can not be substanciallye presente there For that were as much to saye as that the body wherin Christ is incarnate is so mixed with the deite that it is in al places at once as the deitie is Whyche sayinge is agaynste the doctrine of Athanatius in the Creede that you synge and reade daylye in your prime Wherin he sayeth Deus et homo vnus est Christus non confusione substantie sed vnitate persone That is Christe beinge but one is boeth God and manne Not by the mixture of the substaunce but by the vnitie of the person If the substaunce therfore of God and man be not myxed togyther then is not the manheade so large to be in all places as the deitie is For of it owne nature it can be but in one place at once And thys is it that S. Austine speaketh ●d Darda●ine of in thys wyse We muste beware that we do not so set vp the diuinitie of the māhead that we take awaye the veritie of the bodye For it is not consequent that the thyng that is in God should be so in all places as God is For the scripture doeth moste truelye recorde of vs that welyue moue be in hym and yet be we not in all places as he is But man is in God after one sort and God is in man after an other sorte After a certain peculier sorte For one person is boeth God and man and boeth are one Christe Iesus In all places in that he is God but in that he is man in heauen If thys be not sufficiente heare yet more of the same Augustine As concernynge hys manhode he was in earth and not in heauen where he is nowe when he sayd No man ascendeth into heauē sauynge onelye the sonne of man whyche is in heauen who dyd also descende from heauen I passe ouer here manye testimonies of the auntiente doctours wherby is manifestlye declared the locall nature of the body of Christ and that it is nore can no more be in all places at once now then it myght when he yet liuinge vpon the earth But perchaunce you wyl not be ashamed to saye that it myght euen then be in all places at o●ce For in verye dede your Articles declare no lesse but that you thynke it to haue bene in .xiii. places at once the nyghte before he suffered Whych thyng graunted it must nedes fo●owe that it beynge a mortall bodye myghte be and was in manye places at once But to satisfye you in this matter I would you should thorowlie scanne the wordes of Christe to his Apostles when he told them that Lazarus was deade For youre sakes sayeth he I am glade that I was not there Now thinke you by these wordes dyd christ ieste wyth hys disciples or dyd he speake in earneste If he meaned good fayth by them as I suppose you wyll saye that he dyd howe can you denye but that his body was then locall and coulde not be in all places at once For if he dyd not ieste wyth hys disciples in these wordes he meante none other thinge by thē but that hys disciples shoulde beleue him to be God for that aboue the nature of man he beynge absente knew without any mannes relation that Lazarus was deade And so the verye wordes do sounde For he addeth That you maye beleue As he shoulde haue sayed and as the texte lyeth in dede I reioyse for your sakes that youre fayeth maie be confyrmed in the opinion of my diuinitie knowynge that I was not ther presente in body and canne tel you of the death of Lazarus wythout relation of anye that was ther. Now tel me if Christ might haue bene in many places at once in his māhead what should it haue holpē the fayth of the Apostles to saye that he was not there This matter is to manifeste Wherefore I thyuke it but waste laboure to go aboute to make the daye brighter For thed aye birdes can holde theym selues contente wyth thys lyght As for the lurkinge night byrds that fle the lyghte the encrease of lyghte shoulde but driue them into darcker corners Wherefore I shall desyre the Lorde of hys infinite mercye to open theyr eyes and to take the vaile from theyr hertes that they maye be able to abyde the lyghte and to receyue into their hertes the trueth of Goddes worde confessynge wyth the fayethfull mēbres of Christe that the sonne of God the seconde person in trinitie is and euer hathe bene God equale with the father and the holy Gost And that although as he is God he can not be conteyned in anye place but is immense increat almighty and euerlasting Yet as he is man he is and muste neades be in one o●ely place at once and beinge ascended into heauen is locally ther and not here as he was locallye here and not there before hys ascention Thys is oure fayeth in Christ Iesus the onelye sonne of God whome we honoure and beleue to be honoured neythere in the mounte of Samaria neyther in Hierusalem but in spirite and veritie Wherefore when you saye come o●te into the deserte for loe there Christe worketh miracles in our blessed Ladyes chapel And when you saye knele downe before the pyxe for lo ther is Christe reallie presente we say vnto you that our shepeherde Christ hath geuen vs warnynge to be ware of you wherefore we wyll not beleue you But we beleue confesse that he sytteth on the right hande of God the father wher he muste be honoured in spirite tyll he come to iudge the quicke and the dead and that no diuine honoure oughte to be geuen to any creature in heauen earth or in hell Shaxton The fourth Article THe churche by the ministration of the prieste offereth daylye at the masse for a sacrifice to almyghtye God the selfe same bodye bloud of our sauiour Christe vnder the fourme of breade and wyne in the remembraunce and representation of Christes death passion Crowley Before I canne saye anye thynge in thys matter I muste knowe what churche it is that doeth as you saye offer vp thys sacrifice by the ministration of the prieste Is it the same churche that offered vp Christe on the crosse or is it the churche that was redemed by that sacrifice If it be the same churh that offered vp Christe on the crosse then it is the congregation of the wycked For so sayeth

rage Twyg it sharply til that it doth swage Custome thys watche and praye God wil geue the his gift I dare well saye Hys promise wyll he surely fulfyll So thou aske thus sekest knockest styl Praye longe inough wythout this Thou tēptest God not doing that in the is And so prayinge cannest not obtayne But synnest greately labourest in vayne ❧ Probatum est is founde sure It shall heale the put it in v●e I Thought beste to write it in rime To remembre it the better in due tyme The ryme is base the medicine is good But to vse it ryght passeth flesh bloud So doeth it to thynke a good thought Desyre or do well can we nought To praye some while a man is content To the reste euen contrarywyse bent Yet by grace all maye be done Thoughe the fleshe rebelleth eft sone I haue learned saith Paule in whatsoeuer state I am in therwith to be cōtêt erly late I can be lowe I know also to excede In all thynges am I enstructe in dede Boeth to be satiate and eke to be hungry To suffer nede and also to haue plenty I can do all in hym that me conforteth So shal he do that duly to Christ resorteth To the wyllyng ther is nothyng to hard If good wyll be gone al is but marde Put good wyll to if and boldly begyn Thou hast half done cōtinue thou shalt win Thine enterprice I put the out of doubte Hope in God he wil bring it well about I wyll ioyne hereto a larger declaration At more leasure in solute oration Read it frende but set affection a syde Wher it is coūcellour ther is a leude guide Read it soberly and be no lenger blynde Blasyheme not God neither be to him vn●nd Say not it is impossible to liue chalte By Gods grace easilie do it thou maist Wythout whom we can do nothynge By whome to effecte we shall it well bringe The thing is harde but loue maketh it light None shal be crowned but he lawfully sight This crown is not traunsitory nor corruptible But euerlasting glorious immarcissible Which graunt vs God persōs thre The euer liuynge blessed trinitie AMEN ❧ To Nicolas Shaxton If Paule had knowê it to be Gods wyll To haue this medicine put in vre Thinke you it had passed his skill To vse the same in hys greate cure Me durste prescribe no remedie 1. Cor vil Agaynste fleshlye incontinence But onely chaste matrimonie Whyche kylleth all concupiscence Wherfore ech christian I exhorte To chose a make of honest minde To whose chaste bed they may resorte And do as nature doeth them bynde Finis Quod R. C. ❧ The true Coipe of a letter which the faithfull in suffolke made gaue it vnto Nicolas Shaxton when he had recāted in London and came to Hadley to declare the same A Wonderfull dreade maie be vnto the cōscience of those which are in daunger of the threateninge that Christe speaketh in the Gospel of Luke the .xvii. chap. that sayth It is vnpossible that offences should not come but vnto hym by whom they come it were better for hym that a mylstone were hāged about his necke be caste into the sea thē that he shold ossend one of these littleons Oh Shaxton shaxtō take hede to your self now although you haue in your recātation saied you were not perfectly sene in the scripture Yet howe can you excuse your selfe but that you be the offêder of many a pore soule But now you saye ye are better learned thê you were before Well seyng that you haue bene so wel scholled sithence you went to Lōdon it may be well gathered that you were simply learned afore And yet to saye the trueth youre learninge is not greatly augmented sithēce For these be the doctrines of men and not of the holy Gost that ye haue now set forth in your recātatiō which ye wold that we shold earnestly beleue and folowe not one title of the lyuelye worde of God haue ye authorised your dreaming articles withal vnto the whiche blessed S. Paule woulde that we should gyue no credite althonghe you were an Angell of heauen and had spoken them Oh merciful Lord thou that hast all grace it is thou that canst maist illumine the cōscience of all menne So that they shall not deny the trueth We besech the O Lord euē for the trueth sake graunte that thys loste shepe may come home agayne to thy graciouse folde not fearinge the worldly punishmentes of princes rulers but boldelye to cōfesse with al the holy prophetes and Apostles thy eternal wysdome whiche thou hast cōmaunded thy son the bishop onely sauiour of our soules Iesu Christ to declare And that with thy sernaunte Peter he maye weepe bitterlye for that he hathe denied the which art our gratiouse God Oh Shaxtō Shaxton praye to oure mercifull God that he may geue the hys grace againe For many by the are offended whose cōscience be so assured in Gods trueth that nother fyre nor h●●er can plucke it oute of theyr hertes Although in scilēce they do mourne yet thinke not but those newe vessels whiche are fille● with new wine must nedes haue hys vente You know that if we should hold our peace the stones in the streate wyl speke to declare the glorye of oure eternal god Yea ye haue brought your self in such case that none wil trust you which is illuminate with christes veritie Oh Shaxton weye in your cōsciēce And marke well to thend what glory to our Lord god thou shouldest haue offred if thou haddest stād strong in the vndoubted trueth of God ended thy life in that thou tokeste in hāde thou stodest manfully to cōdēnatiō Alas whi didest thou not perceiner thou saidest at thy departing frō vs whē thou were sēt for to London that either thou wouldest burne or els forsake Gods trueth In dede thou prophesiedest truly but it was more to preserue thy fleshe thē to honour the eternal god with thy deth thou fearedest thē the vn quēchable fire that iseuerlasting Thou stōbleist at the stone wher other wyth a strōge fayth wēt ouer Thou forsokest this but we pray God that for it thou findest not death euerlastinge Thou laideste thy hande vnto Gods plough but thou lokedest backward Thou deniedest thy onelye sauioure before mē yea thou waste ashamed of him of his word Thou haste vtterly forsakē the head-corner stone whiche thy fayeth should haue bent coupled wholy to it it is to be thought that sit hence your laste scholyng at London thou hast betrayed the innocent bloud Alas Shaxton remembre that our sauioure Christ in al the holy scriptures nor yet none of hys Apostles hathe promised vs in thys life to lyue wythoute anye trouble in thys worlde but for his wordes sake to be called a reprobat a seditious persō an heritike one that goeth aboute to make insurrection these with such other names must hys elect suffer so to be called

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