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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	aaron_n	chief_a	priest_n	42	3	6.1933	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14268	Two treatises the first, of the liues of the popes, and their doctrine. The second, of the masse: the one and the other collected of that, which the doctors, and ancient councels, and the sacred Scripture do teach. Also, a swarme of false miracles, wherewith Marie de la Visitacion, prioresse de la Annuntiada of Lisbon, deceiued very many: and how she was discouered, and condemned. The second edition in Spanish augmented by the author himselfe, M. Cyprian Valera, and translated into English by Iohn Golburne. 1600.; Dos tratados. English	Valera, Cipriano de, 1532?-1625.; Golburne, John.	1600 (1600)	STC 24581; ESTC S119016	391,061	458

Christ waxed olde and lost it collour it being and worth Thus commeth one and casteth a peece vnto it afterwards commeth another and casteth vnto it c. So that now it is not the Supper of the Lord but the Masse of the Pope now it is not the robe of an honourable man but a cloake of a shamelesse begger By that which is said haue we answered to the second and third reasons wherewith our aduersaries doe confirme their Masse The fourth reason with which our aduersaries suppose to mainetaine their Masse is That all the Church Catholique from the death of Christ vntill this day with most great reuerence hath celebrated the Masse This their reason they confirme saying that God who loueth his Church as his spouse would neuer suffer it so long time to be deceaued especially with so great superstition and idolatrie as the Masse wee say is This fourth reason of our aduersaries in two thinges consisteth In antiquitie And in that God who loueth his Church as his spouse would not suffer c. concer-cerning the first of the Antiquitie of the Masse In answering to the second and third reasons of our aduersaries wee shewed that Iesus Christ neuer instituted the masse nor his Apostles euer said it and that the Church Catholique for the space of a thousand yeares neuer celebrated the Masse which our aduersaries now celebrate But the holy supper was celebrated with some humaine traditions and ceremonies inuented by man Notwithstanding all this the holie supper as touching it substaunce was euer in it beeing conferued by the space of a thousand yeares For fiue hundred yeares space hitherto the supper hath ceassed to bee a supper and hath euery day more and more bene conuerted into the Masse such as nowe wee see and chiefly since transubstantiation and the Communion in one kind were commaunded to be beleeued as an Article of faith Then fell wholy the holy supper not in name onely calling it the masse but also in substaunce as before we haue said Concerning the second part which they bring for confirmation of the first namely That God who loueth his Church would not permit that his Church so long time should liue deceaued To this I answere praying them to read the Histories of the olde and newe Testament Wherein they shall finde if they well consider that the Church faulted and mainteined errours and that no meane ones The people of Israel was the people of God the Church of God and the spouse of God and dearly beloued but for all this the same people fell into many errours superstitions heresies and Idolatries and not once by chaunce but oftentimes and of deliberate purpose Read that notable song which Moses the man of God made written in Deuteronomy There I say shall yee find that that people and that Church of God fell into idolatrie verse ninth Hee saith For the Lordes portion is his people Iaakob is the line or lot of his Inheritaunce And in the tenth verse hee saith that God kept this people as the apple of his eye And in the eleuenth God carried this people vppon his back like the Eagle c. But behould what hee saith in the same chapter and verse fifteene of this people so deare and so beloued Behould if they fell to idolatrie And hee forsooke saith hee God that made him and regarded not the strong God of his saluation They prouoked him with their straunge Gods and made him angry with their abhominations They sacrified to diuels and not to God But to Gods whom they knewe not new Gods newly come vpp whome their fathers feared not c. And in the two and thirtith chapter of Exodus it is said that the people of Israell pluct of their golden Earnings c. And that Aaron tooke them and made of them a moulten calfe And when the calfe was seene Israel sayd These be thy Gods which brought thee out of the land of Egypt And when Aron sawe that Hee built an altar before it c. As wee haue sayd in the beginning of the first Treatise Here may yee fee How all the people of Israel and Aaron their chiefe Priest committed idolatrie Let vs proceede fur●her When the people of Israel were entred into the land of promise How behaued they themselues they also committed Idolatrie Read in the booke of Iudges and chiefly the second chapter and the eleuenth verse And the children of Israel saith hee did wickedly in the sight of the Lord and serued Baal And verse nineteenth But when the Iudge was dead they turned and corrupted themselues more then their fathers following other Gods seruing them and bowing downe before them They ceased not from their owne inuentions Nor from their rebellious way All this booke is full of examples hereof The Iudges ended and this people of God gouerned by kinges How was it then As ill or worse then before Let them read the Prophets which they call great and small This people of God their Priestes and Princes condemned the good Doctrine and persecuted the holie Prophets that preached the same So obstinate was this people in turning away from God That God in indignation commaunded Esaie to say these wordes vnto the people in hearing heare and not vnderstand In seeing see and not perceaue The heart of this people is waxed fatte and their hearing dull and their eyes are blinded least they should see with their eyes and heare with their eares c. The prophet Ieremy protesteth to all the people of Iuda and to all the Inhabitantes of Ierusalem the diligent care which the Lord had vsed to conuert them from Idolatrie to himselfe and the small profect they receaued thereby Hee had this said hee preached vnto them by the space of twentie and three yeares and they heard him not Note what the Prophet saith in the second verse that hee spake this to all the people of Iuda and to all the inhabitantes of Ierusalem And note that onely this Hebrewe people and no other in all the world was then the Church of God And behould if the Church erred Who wounded and imprisoned Ieremy for his sermons Pashur the chiefe Priest of the people of God What was the state of the people of Israel when Elias supposed that there was none but hee that worshipped the true God of Israel S. Paul alleageth this place Rom. 11. 13. Let this suffice concerning the Church of the old Testament Come wee nowe to the newe When the diuine word taking flesh came into the world How found he his spouse the Church All to be smeared with dirt and sootte The Scribes and Pharisies priests and high priests with their traditions had wholely corrupted her As nowe doe the Priestes and Fryars Bishoppes and Popes So great then was the corrupption in Doctrine among the people of God that there was their principall sects of the Pharifies sadduces Essees The Pharises great hypochrits corrupted the scripture with their traditions The

same So comaunded he Iosua the Generall and most warlike captaine of the people of God saying vnto him The booke of this lawe shall neuer departe from thy mouth but daie and night shalt thou meditate therein that thou maist obserue and do according to all thinges that are written therein For then shalt thou make thy way prosperous And then shalt thou vnderstande God of his infinite goodnes giue to our king and Lord his captaines and gouernors the grace to reade the scripture which god hath comaunded them and the Pope hath forbidden that ruled thereby they may well gouerne his subiects Albeit by that we haue said it clerely appeareth the popes I meane from Boniface 3. which was in the yeare 605. vnto Clement the 8. or 10. which nowe tirannizeth to be of euill life and of worse doctrine by reason whereof they neither are nor in any wise can be successors of Peter nor vicars of Christ but truly Antichrists yet for better confirmation with reasons and notable sayinges of the doctors of the Church with Decrees of Ancient Councels cheifly with 3. passages of holy scripture admirable for this purpose we will confirme it not with standing But before we do this we wil set downe certaine ancient Spanish prouerbs declaring what are the liues of these ecclesiasticall persons and how we ought to flye them The Spanish toung is not only eloquent and copious but sententious also Many prouerbes it hath by vs called Refranes which be certen breife sayinges sentencious and true so by common consent and that of long time allowed To such prouerbes in all tongues aswell learned as vnlearned geue great credit because they be some cheife principles which the latines call Perse nota Contrary whereunto whosoeuer will speak shal be holden for vnlearned and ignorant That the Spanish toung is plenteous in prouerbes briefe sentences the booke called Celestina the first part I say for the rest is falsified a booke doubtlesse did it intreat of some other matter worthy to be read doth very euidently declare The book of Prouerbs which Hernan Nunes the Comēdador most excellent professor of Rhetho●icke and Greeke in Salamanca collected doth shew also the same Whose purpose was not only to collect so infinite a number of Spanish prouerbes but also would had not death preuented him haue glosed and commented vpon them as did Erasmus vpon the Latine prouerbes Verily had the Comendador effected his purpose our Spanish tongue should haue had a great treasure But to what end wilt thou say vnto me intreating of the Pope and his Clergie sayest thou this To great purpose I answere haue I sayd this because here I will alleage many Spanish prouerbes which very briefly and most truly do naturally with liuely colours paint out the life of the priests and Fryers and of all the other ecclesiastical persons from the little Nouice that helpeth to say Masse euen to the Pope himselfe Of the wicked life of the Clergie their deceits subtilties hypocrisies couetousnesse robberie whordoms ambition and simonie c. speake these vndoubted true prouerbes and so command vs to fly from thē All these prouerbes following are drawne out of the said book of the Comendador OF THE WICKED LIVES OF Ecclesiasticall men Sin Clerigoy palomar teruas limpio tu lugar Of priests and doues where is a want There 's cleannesse rife and foulnesse scant Siboo negocio trazedes frade podeys falar de la calle Potuguez Speake Frier if good it light doth craue If bad it darkenesse seekes to haue Entrays Padre sin licencia o os sobrà favor o falta verguen●a Here freely father entrest thou Or vnder leaue or shamelesse now Cregos frades pegas e choyas do à ordemo quatro joyas Gallego clerigos frayles pica●as y grajas do al diablo tales quatro alhajas ● joyas Priests Fryars Pyes Dawes and such like chaffer All iewels foure to the diuell I offer Frayle ni Iudio nunca buen amigo Nor Friar nor Iew euer friends true Hize ami hijo monazillo y tornoseme diablillo A nouice young my sonne do make For demi deuill do him take Quien quisiere su hijo vellaco del todo meta lo missario o mo●o de cor● Of knauery who listeth to haue his son heire Make him a Masse priest or youth of a Quire Moço missero y Abad ballastero y frayle cortes reniego de todos tres A massing youth a flattering Friar A hunting Priest a hatefull lyar Monja para parlar y frayle para negociar jamas se vido talpar A Nunne to prate a Fryer to proule Who ere two such hath seene so foule Ni amistad con frayle ni con monja que te ladre With flattering fryar nor puling Nunne No friendship els thou art vndone Ni fies en monje prieto ni en amor de nieto In coale blacke fryar haue thou no trust Nor rest on grandchilds loue thou must Ni à frayle descalço ni à hombre callado ni à muger baruuda no le des posada To barefoot Friar nor silent man Nor bearded shee subiect thee than Nunca vide de cosas menos que de Abrilee y Obisp●s buenos Things lesse I neuer vnderstood Then Aprils faire and Bishops good Bendita la casa que no tiene corona rasa quiere dezir rapada Este Refran es tomado de Italiano Beata quella casa que non ha cheregarasa The dwelling house is surely blest Wherein no shaueling hath his nest This Prouerbe is taken from the Italian Beata quella casa que nen ha cherega rasa Ni fies muger de frayle ni barajes con alcayde No woman trust a holy Freyr Nor yet scolde with a Iudge for feare Ni mula mohina ni moça Marina ni poyo à la puerta ni Abad por vezino No Mule of colour sad Nor bench haue at thy doore Nor maid of Marians trade Nor priest for thy neighbour Ni frayl● por amigo ui Clerigo por vezino A Frier for friend see thou forsake And priest for neighbour do not make Ni buen frayle por amigo ni malo por enemigo No good Frier for a friend do choose Nor bad for foe els shalt thou loose Por las haldas del vicario sube la moça al campanario By Vicars skirts the mayd Vp to the Belfry goeth Yet nought at all afrayd What makes she there who knoweth Muchas vezes de hombres casados Clerigos y soldados no son amados Holy Priests and Souldiers then Are oft not lou'd of maried men Obispo d● Calahorra haze los asnos de Corona For bribes do bishops orders giue To Asses shorne ô that they liue Ni de frale ni de menja no esperar de recebir nada Of Frier nor Nunne ought to receiue The hope that is will sure deceiue Si con Monia quieres tratar cumplete de guardar If with a Nunne thou list to deale Stand on thy gard

Christ Saint Ierome vppon the 66. chap. of Esayas saith Not being holie in bodie nor spirit they eate not the flesh of Iesus nor drinke they his bloud Manie other places bee there in the Fathers that proue our doctrine the wicked c. not to eate nor drinke the bodie bloud of Christ But those which wee haue alleaged are now sufficient Another absurditie there is and this it is that the banquet being to be common and generall to all by which it is called Communion one onely at his pleasure eateth it and swalloweth all without giuing part to others Who taught them thus to doe Not Christ nor his Apostles nor the primitiue Church In old time all those that were present when the Supper of the Lord was celebrated did communicate and that in both kindes And except they did communicate they depriued them of the Supper which our Aduersaries cannot denie So confesseth George Cassander in the Preface of the booke intituled Ordo Romanus de officio Missae for confirmation hereof hee alleadgeth the tenth Cannon of the Apostles where it is commaunded that all the faithfull which were found present at the holy solemnities of the Church and continued not till the Masse were ended nor receiued the holie Communion should bee cast from the Communion He citeth the Councell of Antioch the second chapter wherein it is ordayned that all they which enter into the Church of God and receiue not the holy Communion should bee cast out of the Church Hee alleaged also the Cannon of Calixtus or as say others Anacletus which commandeth that the consecration ended all should communicate Hee alleageth also Iohn Coclaeus in the booke which hee intituled De Sacrificio Missae contra Musculum In old time saith Cochleus Aswell the Priestes as the Laitie so manie as were found present at the sacrifice of the Masse the offering being ended did ioyntly with the Priest communicate c. And the same Cannon which they say in their Masse maketh this to bee clearely vnderstood because it maketh mention of the people standing about offering and communicating For which cause some expounders of the Cannons say that the Cannon ought not to be sayd in the Masse but onely when the people communicate Many more Councels and Fathers might be alleaged to confirme that which Cassander sayth but the thing being so manifest many witnesses shal be needlesse The Grecians vntill this day obserue the ancient custome there is no priuate Masse among them Vpon the Lords dayes and festiuall dayes the Supper of the Lord is onely celebrated and the people in both kindes communicate Our aduersaries may see what hath beene the cause of leauing this ancient and laudable custome and that as many also as heare the Masse and communicate not incurre thereby Excommunication The Communion in our time is but once a yeare celebrated and this with damage and great idolatrie and all the dayes in the yeare is no other thing done but saying of Masses in euery corner of the Churches and in those also of particular houses without any Communion except it be that some for deuotion will communicate and oftentimes it happeneth that none is found present at these Masses but the Nouice onely that answereth Et cum Spiritu tuo and with thy spirit when the Priest hath said vnto him Dominus vobiscum The Lord bee with you And note that the Nouice is wont to be commonly a little villaine according to the prouerbe Hize à mi hijo Monazillo y torno seme diabillo Make my sonne a Nouice and turne him a little diuell What agreement then hath this their priuate Masse with the holy Supper of the Lord which is a common banquet proposed to the whole Church Reade the tenth and eleuenth chapters of the first epistle to the Corinthians which before we haue alleaged What wickednes do they then that conuert the Masse into the supper of the Lord which they neuer celebrate except the whole Church or the greatest part of it do communicate acording to the institution of Christ according to that which his Apostles did and the Church many yeares after The 3. absurdity is that which before we haue said that were there Trāsubstantiation Christ shuld haue 2 carnal bodies one which sate the other which this sitting body did eate giue to his Disciples The fourth Absurditie is that they put the body of Iesus Christ in diuerse places at one instant in all the Masses which are sayd through the world Against the order of nature doe they in this according whereunto nothing created that is finite can be at one selfe same time in diuerse places The body of Iesus Christ considered it selfe is finite and in time created therefore can it not bee in diuerse places at one instaut In this do they also against the article of our faith which in the Creed we confesse that Iesus Christ sitteth at the right hand of God the Father From whence shall he come saith the article of our faith to iudge the quicke and the dead Also they do against common experience for seeing bread and wine with the eyes tasting them with the mouth and smelling them with the nose yet for all this say they that no bread nor wine remaineth I demaund now when they burne this their Sacrament for the causes that they themselues in the booke de Cautelis do command it to be burned I demaund of them what is that which is burned and conuerted into ashes Not the bodie of Christ which now being glorified is impassible nor the accidents of the bread nor of the wine for the substance of the ashes engendred of that which was burned could not bee engendered but of another substance according to that which commonly is said The generation of one thing is the corruption of another It followeth then Albeit it grieue them that they deny it that the bread is burned I demaund of them also when the Priest deuideth the Host into three partes what is that which he deuideth Some say they bee accidents without subiect To others this answere not seeming to be good because not the accidents but the substance which hath quantitie is parted Therefore say they that nothing is parted This people thinke vs to be blocks and fooles They will make vs as they say del cielo cebolla to beleeue things impossible Free should they be from all these absurdities would they with Iesus Christ with his Apostle Saint Paul and with the Catholike Church confesse true bread and true wine to be in this sacrament of which bread and of which wine being corrupted are engendred those things before spoken So that the wormes and ashes are engendred and made not of the body of Christ which is glorious and set at the right hand of the Father not of the accidentes which haue not other being but doe remaine in some subiect and by a miracle say they the accidentes in the Sacrament bee