Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	fear_n	love_n	perfect_a	2,336	5	9.5198	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09618	The examinacion of the constaunt martir of Christ, Ioh[a]n Philpot arch diacon of Winchestre at sondry seasons in the tyme of his sore emprisonment, conuented and banted, as in these particular tragedies folowyng, it maye (not only to the christen instruction, but also to the mery recreacion of the indifferent reader) most manifestly appeare. Reade fyrst and than iudge.	Philpot, John, 1516-1555.	1556 (1556)	STC 19892; ESTC S100457	120,727	301

thanke God I haue patience to beare and abide all your cruell intentes against me not withstanding I speake this earnestly being moued ther vnto iustly to notifie your vniust and cruell dealinges of mē in corners without all due order of lawe At night I was conducted by three or foure to my collehouse and in the morning the next day called downe by tyme by my keper and brought agayne in to the wardrobe wher I remayned vntill the bishop had hearde his masse and afterward sent vp for me vnto his inward parler ther he called for a chayre to sit downe and braught his infamous Libell of his forged articles in his hand set downe willing me to draw nere vnto him and sayd I Am this daye appointed to tary at home from the parliamēt house to examine you your fellowes vpon these articles and you stand dalieng with me and will neither answere to nor fro I wys al your exceptions will not serue you will it not be a fayer hōnestie for you thinke you that whē thou comest afore my lord Mayer and the shriffes and other worshipfull audience when I shall say before them al that I haue had the these many times before me before so many learned men then thou couldest say nothing for that thou standest in for al thy bragges of learnyng nether woldest answer directly to any thing phil My lord I haue told you my mind plaine ynough but yet I do not intēd to lose that priuilege the law gyuethe me the which is free choyse to answer where I am not bounde and to this priuilege will I cleaue vnto vntyll I be compelled otherwyse London Well I perceyue you wil play the obstynate fole Lay thyn appellation when thou comest in iudgemēt and answere in the meane while to these articles phil No my lord by your leaue I wil not answer to them vntill my lawfull appeale be tryed London Well thou shalt heare thē and with that he began to reade them Phil. I shranke backe into the windo loked on a boke and after he had read them ouer he sayd vnto me London I haue read them ouer although it hath not pleased you to hear me I maruell in good fayth what thou meanest to be so willful and so stubburne seyng thou mayest do wel ynough yf thou list It is but of sigularitie doest thou not see al the realme agaynst thee phil My lord I speake vnto you in the witnesse of God before whō I stāde the I am nether wedded vnto myne owne will nether stande vpon myne owne stubbernes or singularitie but vpō my conscience instructed by Godes word And yf your lordship can shewe better euidence than I haue for a good fayth I wil folowe the same London What thou wilt not lo for al yt. wel al that is past shal be forgottē be conformable vnto vs I wis thou myghtest fynd as muche fauour as thou wouldest desire Phil Then I perceauing that he fawned so muche on me thought it good to geue him some cōfort of relēting to the ende I might openly geue him and his hipocritical generaciō openly a further foyle perceyuing that they dare reason openly with none but with such as be vnlearned and forlacke of knowlege not hable to answere or elles with such as they haue a hope that for feare or loue of the worlde wil recant I sayd my lorde it is not vnknowen to you that I haue openly in the audience of a great nombre stande to the maintenaunce of these opiniōs I am in and by learning dyd offer to defende them Therfore my Lorde I would it myght opēly appeare to the world that I am wonne by learnyng or els what wil they saye but that either for feare or loue of the worlde I am without any iust groūd turned frō the truthe And yf I haue any fynde of learning openly shewed I shal be as cōformable as you maye require me London Yea mary nowe ye speake sōwhat lyke a reasonable man I wis you myght haue had a great deale more fauour in my house and libertie thē you haue had And you shal lacke nothyng that is within my house call for it you shal haue it And what is it that you would openly by learning somwhat be satisfyed tel me phil My lorde I haue openly sayd and do beleue it also that your sacrifice of the masse is no sacrament London What do you denye the presence of Christ in the sacrament Phil. No my lorde I denye not the presence of Christ in the sacramēt but I haue denyed the sacrament of the altar as it is vsed in your masse to be the true sacrament of Christes institution And first it must be ꝓued a sacrament or ther can be any fynde of presence graūted London Why do you deny the masse to be a sacrament I praye you what is a sacramēt is it not a signe of a holy thing as Austine doth defyne it phil Yes verely that it is London Then I make this argument vnto you A sacrament is the signe of a holy thing but the masse is the signe of a holy thing ergo it is a sacrament Phil. You must adde this to your maior or first proposition as S. Austine doth meane that a sacrament is the signe of a holy thing instituted of God and commaunded for otherwyse it can be no sacrament for all men can not make a sacrament London I graunt that and suche a signe of a holy thing is the masse of Christes institution Phil. I denye that my lorde London I wil proue this by S. Austine by and by I will go shewe you the boke and you shall haue any boke I haue that you will demaunde Hoo who is without ther cal me maister doctor Chadsey maister Archdiacon maister Cosins and other chaplaynes hither M. Cousin and his morow masse chaplayne Here my lorde M. doctor Chadsey is gone to westminster and maister Archdeacon was here euen nowe London Maister Cosyns I pray you examine him vpon these articles and wryt his answer he maketh to euery one of them I wil go examin his felowes and sende you S. Austyne by and by I fynde this man more conformable then he was before Cosyns I trust my lorde you shal fynd him at lenght a good Catholike man Mary here be a syght of heresies I dare say you wil holde none of them neither stande in any of them Howe saye you to the first phil M. Cosyns I haue tolde my lorde already that I wil answere to none of these articles he hath obiected against me But yf you wil with learnīg answere to that which is in question betwene my lord and me I wil gladly heare and common with you Cosins No wil you Why what is that then which is in questiō betwene my lorde and you Phil. Whether your masse be a sacrament or no. Cosins What the masse to be a sacrament who euer douted therof Phil. Yf it be an vndoubted truthe

your yeares great exercyse do excell therin but fayth cōsysteth not only in learning but in simplicytie of beleuing that which Godes word teacheth therfore I wil be glad to heare bothe of your lordship or of any other that god hath reuealed vnto by his worde the true doctrine therof thanke you that it dothe please you to take paynes herein Chiche You take the first alleged amisse as though al mē should be taught by inspiration not by learnyng Howe do we beleue the Gospel but by the authoritie of the church and because the same hath allowed it Phil. S. Paule sayeth he learned not the Gospel by men neyther of men but by the reuelatiō of Iesus Christ which is a sufficiēt profe that the gospel taketh not his authoritie of mā but of God only Chichest S. Paule speaketh but of his owne knowlage how he came therto Phil. Naye he speaketh of the Gospel generally which cōmeth not from mā but from God that the churche must only teache that which cōmeth frō God and not mans preceptes Chiches Doth not S. Austine saye I would not beleue the Gospel yf the authoritie of the churche dyd not moue me therto phil I graūt that the authoritie of the churche dothe moue the vnbeleuers to beleue but yet the churche geueth not the worde his authoritie for the worde hath his authoritie only frō God not of man Men be but disposers therof for fyrst the worde hath his beyng before the churche and the worde is the foundacion of the churche and first is the foundacion sure before the buyldyng theron can be stedfast Chiches I perceaue you mistake me I speake of the knowlage of the Gospell and not of the authoritie for by the churche we haue all knowlage of the Gospel phil I confesse that For fayth cometh by hearyng and hearyng by the worde and I acknowlage that God appointeth an ordinary meanes for mē to come vnto knowlage nowe and not miraculously as he hath done in tymes paste yet we that be taught by men must take hede that we learne nothing else but that which was taught in the primatiue churche by reuelation Here came in the B. of Yorke and the bishop of Bathe and after they had saluted one an other and commoned a whyle together the Archbishop of Yorke called me vnto them sayeng Yorke Syr we hearyng that you are out of the waye are come of charitie to enforme you and to bring you into the true fayth to the catholike churche agayne willyng you first to haue humilitie and to be humble and willyng to learne of your betters for else we can do no good wyth you and God sayeth by the Prophete On whome shall I reste but on the humble and meke and suche as tremble at my worde Nowe yf you will so be we wil be glad to trauail with you phil I know that humilitie is the dore wherby we enter vnto Christ I thāke his goodnes I haue entred in at the same vnto him wil with al humilitie heare whatsoeuer truth you shal speake vnto me Yorke What be the maters you stāde on and require to be satisfyed Phil. My lorde and it please your grace we were entred in a good mater before you came of the churche and howe we should knowe the truth but by the churche Yorke In dede that is the heade we nede to beginne at for the churche beyng truly knowē we shal soner agre in the particular thynges phil Yf your lordships can proue the churche of Rome to be the true catholike churche it shall do muche to persuade me towarde that you would haue me inclyne vnto Yorke Why let vs go to the definition of the churche what is it phil It is a cōgregation of people dispersed through the worlde agreyng together in the worde of God vsyng the sacramentes and al other thinges accordyng to the same Yorke This diffinitiō is of many wordes to no purpose Phil. I do not precisely diffyne the churche but declare vnto you what I thinke the church is Yorke Is the church visible or inuisible Phil. It is bothe visible and inuisible the inuisible church is of all the electes of God only the visible consisteth of bothe good and bad vsing all thinges in fayth according to Goddes word Yorke The churche is an vniuersal cōgregaciō of faythful people in Christ through the worlde which this word catholik doth wel expresse for what is catholike elles doth it not signifie vniuersal Phil. The churche is diffined by S. Austen to be called catholike in this wyse Ecclesia ideo dicitur catholica quia vniuersaliter perfecta est in nullo claudicat The church is called therfore catholike bicause it is throughly perfyt and halteth in nothing Yorke Nay it is called catholyke bycause it is vniuersally receyued of all Chrystian nations for the most parte Phil. The churche was catholike in the Apostles tyme yet was it not vniuersally receyued of the world but bicause their doctrine which they had receyued of Christ was perfect and appointed to be preached and receaued of the hole world therfore it is caled the catholike fayth all persons receyuing the same be to be counted the catholike churche And S. Austine in an other place writeth ad Neophitos that the catholike church is the which beleueth a right Yorke Yf you will learne I wil shewe you by S. Austine writing against the Donatistes that he proueth the catholike churche by two principall pointes which is vniuersalitie and successiō of bishops in one apostolycal sea from tyme to tyme. Nowe thus wil I make myn argumēt The churche of Rome is vniuersal hath had his succession of bishops from tyme tyme Ergo it is the catholike churche howe answere you to this argumēt phil I deny the antecedent That the catholike churche is only knowen by vniuersalitie by succession of bishops Yorke I wil proue it And with that he brought furthe a boke which he had noted out of the doctors and turned to his commō places therin of the churche recyted one or two out of S Austen specially out of his epistle written against the Donatistes Here S. Austen manifestly proueth that the Donatistes were not the catholike churche bicause they had no succession of bishops in their opinion neyther vniuersalitie and the same force hath S. Austins argument against you phil My lord I haue wayed the force of that argument before nowe And I perceiue it maketh nothing against me nether it commeth to your purpose for I will stand to the tryall of S. Austen for the apꝓbacion of the catholike churche where of I am For S. Austine speaketh of vniuersalitie ioyned with veritie of faythful successours of Peter before corruption came into the churche and so yf you can deduce your argumēt for the sea of Rome now as S. Austen might do in his tyme I would say it might be of some force otherwise not Yorke S. Austine proueth the catholike churche