Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	canonical_a	new_a	testament_n	5,320	5	8.3782	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10444	The third booke, declaring by examples out of auncient councels, fathers, and later writers, that it is time to beware of M. Iewel by Iohn Rastel ...	Rastell, John, 1532-1577.	1566 (1566)	STC 20728.5; ESTC S105743	190,636	502

the Canons of Auncient Councels But as I doe graūt vnto you that the Councel of La●dicea hath that such only bookes as are of the old new Testamēt should be readen in the Church so that y ● like also is declared as you boldly say in the Councel of Carthage it is so manifestly vntrue y ● it may not be suffered For these are the verie wordes of the Councel Item placuit vt praeter Scripturas Canonicas ●ihil in Ecclesia legatur sub nomine Diuinarum Scripturarum that is Vve like it also that nothing besides the Canonical Scriptures be readen in the Church in the name of the Diuine Scriptures The Councel therefore forbiddeth not other things bysides the Canonical scriptures to be readen in the Church but it prouideth that nothing be readen there as in the name of Scripture which is not true Scripture in dede And this appeereth most euidently by other wordes which folowe in the selfe same Canon where it is sayed Liceat etiam legi Passiones Martyrum Cum Anniuersarij eorū celebrantur Be it lauful also to haue the Passions of Martyrs readen vvhen their yerely Daies are celebrated and kept holy By this it is most euident that other thinges bysydes the Canonicall Scriptures as the Passions of Martyrs such vndoutedly as we haue for a great part in the Legends of the Church were permitted to be readen in the publike Seruice And that M. Iewels comparison that the Lessons then read in y ● Church were taken out of y ● holy Bible ONLY as he meneth as it is now vsed in the church of England hath no agreablenes and Proportion For wh●t one Martyr is there in al the whole booke of the Common praier of England S. S●euen only excepted which hath any Festiual day appointed out for him or any storie of his Passion declared But like perfite Diuines you wil no other thing but Scripture onely readen in your Churches in which pointe you would be seene to follow the Councel of Carthage You deceaue the people by your glorious lying The Coun●●l of Carthage as you perceiue by the wordes which I haue alleged alloweth not onely Ca●onical Scriptures but Martyrs Passions also to be Readen in the Church Why say you then so impudentlie that it it was there Decreed that nothing should be read y ● Church vnto the People sauing onely the Canonical Scriptures I aske of you also where the Passions ●f those Martyrs are which at the beginninge had their Holidaies in the Churche And should to this daie haue them if as you doe chalenge it you were of the holie and Catholike Church S. Clement Cornelius Cyprian ●istus Lawrence Uincent Sebastiane and other whom the whole world honoreth what solemme Feastes haue you of them or what Lessons and Homilies are Readen in your Churches of their Passions Were there no Martyrs in the world after the Apostles were once departed this lyfe Or know you any more excellent than these whome I haue named Or haue you no mynde or affection to any of them Or haue you spied a Canon in the Councel of Carthage that nothing but Canonical Scriptures shal be readen in the Church And could you no● see the plaine Exception which is straite waies in the same Canon made against it that notwithstanding the former wordes the passions of martyrs should be readē in the Church when their yerelie daies are celebrated But of the beggarlines of this new Religion ▪ and how it is altogether d●stituted of Martyrs Confessors ▪ Uirgi●s of all kinde of Sainctes it is to be spoken at more leasure in the meane tyme this I lea●● most euidentlie proued th●● M. Iewel hath abused Councels How M. Iewel hath abused the Decrees of the Canon Lawe THere is smal hope that he whiche dareth wrest Beli● and Peruerte Councels wil spare to vse al Losenesse and Libertie in squaring o● Decrees and Decretals to his purpose And manie will thinke on the other side that M. Iewel is so honest and good of nature that he would not no no● of the diuell himselfe if he might winne ●ny thing by lying and muchlesse in the cause of God his true Religion reporte any thing of any man that euer yet wrote otherwyse ther ▪ the Trueth is and the wordes of the Author Examples then muste confirme my obiection emonge which this is one Fabianus s●●●th M. Iewel Bishop of Rome hath plainely decreed that the people should rec●aue the Communion euery sondaie His wordes be plaine Dec●rnimus c. We decree that euery sonda● the Oblation of the Aultare be made of al men and women both of bread and wine True it is that Fabianus willed such Oblations of bread and wine to be made and them to this end 〈◊〉 à peccatorū suorum ●ascibus liberentur that the people might be deliuered of the burden of their sinnes But offering euerie Sonday and Receiuing euerie Sondaie are two thinges To prouide that the people should Offer Bread and Wine euerie Sondaie it was necessary because that is the proper mater of which the Sacrament of the Aultare is made and because the Clergie also liued then of the offerings of the people But to decree that al men and women should Receiue eu●rie Sonday it is altogether vnreasonable that it should haue ben Fabianus mynde For in the verie same place there is an other Decree of his that men should Communicate thrise at the least if no oftener in a yere that is At Easier ●itteso●●ide and Chrisimasse except perchaunce some man be letted by anie kind of the grevous crime● If then ●e required no more but that the people should Receaue thrise a yere how is it possible that by this decree of which M. Iewel speaketh and in which there is no m●ntion of the peoples receauing ●ut of their Offering only of Bread and Wine any charge should be laied vppon al men and womens consciencies to Receaue euery Sondaie Ye might as wel conclude that in euery parish of England th●re was some one or other of the laie people that Receaued alwaies on Sondaie in one kinde at the leaste with the Priest because an holy loafe as we cal it was Offered euery Sondaie But consider yet further Indifferent Reader how finely and properly M. Iewel gathereth Argumentes out of Auncient Popes decrees He noteth out of the foresaied wordes not only that men and women Receaued euery Sondaie but also that they Offered bread and Wine euery Sondaie according to the Order of Melchisedech By which accompte so manie Priestes and Sacrificers were in the Church as were men and women that offered bread and wine Yea not only men and women that are of perfitte discreation but all the bo●es and wenches of the Parishe may with litle charges be quickly within orders For as M. Iewel compteth there is no more in it but to Offer bread and wine to the Aultare and straitewaies al that doe so are

Sacrament of our ●ord From henceforth therefore vvhatsoeuer Priest shal come to the Diuine Aultar to offer vp Sacrifice and vvithhold himselfe from the Communion let him knovv that for one yeres space he 〈◊〉 repelled frō the grace of the C●̄muniō of vvhich he hath vnsemely depriued him selfe For vvhat maner of sacrifice shal that be of vvhich no not he that doth Sacrifice is knovven to be partaker Therefore by all meanes it must be obserued that as oft as the Sacrificer doth offer and Sacrifice vpon the Aultar the bodie and bloud of our Lord Iesus Christ so ofte he geue himselfe to be partaker of the bodie bloud of our Lord Iesus Christ. Hitherto the Councel of Toledo How thinke we then Hath not M. Iewel properly alleged it for his purpose could he haue brought a place more plaine against himselfe M. Iewel saieth that Sacrifice and Receiuing are sundrie thinges And meaneth thereby that the priest may do y ● one leaue the other that is Offer and not Receiue the Councel defineth that what so euer Priest do Offer and not Receiue he shal be kept away from the Communion a tweluemonth togeather And what other thing is this to say then that Sacrifice and Communion are so sundrie that the Priest for al that can not put them a sunder Or do one without the other Thus hath M. Iewel to put more weight to his seely reason confirmed it by a fact condemned by the same Councel in which it is foūd reported And this is one way of Abusing of Councels In an other kinde it is an abusing of Councels when that is Attributed vnto them which at al is not in them As in Example The Intention saith M. Iewel of the Churche of Rome is to woorke the Transubstantiation of bread and wine The Grek church had neuer that Intentiō as it is plaine by the Coūcel of Florence Thus you say M. Iewel and in the Margin you referre vs to the last session of the Councel of Florence but in that Session there is no mention at al of Trāsubstantiation Or Intention The greatest and the only mater therein Discussed and defined was concerning the Pr●ceding of God the Holyghost from the Father and the Sonne in which point the Grecians then were at one w t the Latines It folowed then after a few dayes that the vnion was made that the Bishop of Rome sent for the Grecians and asked of them certaine questions concerning their Priestes and Bishopes and Anoynting of their dead Praiers in the●● Liturgie and choosing of their Patriarches But it was neither Demaunded of them what Intention they had in Consecrating Neither Aunswered they any thing to any such effect Neither did the Bishop open vnto them his Faith and beliefe therein So that altogether it is a very flat lye that M. Iewel here maketh vpon that Councel Except he meane the Doctrine that there foloweth geauen to the Armenians in which Trāsubstantiation and Intention both is cōprehended wh●revnto the Sacred Coūcel whe●●of the Grecians were a parte gaue their consent A third maner of Abusing Councels is to allege them truely in dede as they say but yet to allege them to no purpose As in example The fourth Councel of Carthage decreed that in certaine cases the Sacrament should be powred into the sicke mans mouth of which worde powred being proper only to thinges that are fluent and liquide D. Harding gathereth that the Sacrament whiche they receaued was in the forme of win● and not of bread Herevpon M. Iewel commeth against him and he calleth it a Gheasse that the bread can not be powred into a sicke mans mouth But howe proueth he it to be but a Gheasse Or what sayeth he to the contrarie It foloweth And yet he maie learne by the thirde Councel of Carthage and by the abridgement of the Councel of Hippo that the Sacrament was then put into dead mens mouthes Your Argument then is this One y ● is so foolish or superstitious may put the Sacrament into a dead mans mouth Ergo D. Harding doth not gheasse wel that bread can not be powred into a sicke mans mouth But al thinges are here vnlike both Persons and Actes and Termes First of al dead men are distincted from Sicke men and the dead you may order violentlie but the sicke wil be vsed Reasonablie except none but Enemies be about them Then in the one side the Act is vnlauful to put the Sacrament in a dead mans mouth On the other it is lauful to power it into a sicke mans mouth Beside this Putting is one thing and Pouring is an other and whether it be bread or wine you may be suffered to say that they are put into the mouth but how bread should be poured into ones mouth except in al haste you minded to choke him or fil him I can not tel Last of al the terme Sacrament which is forbidden to be put in the dead mans mouth may signifie any of the two kindes That is either of Bread or wine ▪ but in naming the Bread you are bound to that one kinde only of the Sacrament and must not meane thereby wine So that there is neither Rime nor Reason in it to tel vs ful solemlie that the Sacrament was put in dead mens mouthes the Propositiō which you therby would disproue being onely this that Bread can not be poured into sicke mens mouthes And therefore to speake the least and best of it this is a very vain and idle Abusing of the Authorities of Councels But of al other it passeth when M. Iewel taketh as much as pleaseth him of any Canon of Councel and maketh a ful point before he come to the end of the Sentence Mainteining his Heresie by that Peece which he pulleth away And dissembling that which remaineth by which his Obiection should be straitwaies refelled For otherwise to reherse no more of a Canon than serueth our purpose it is cōmon and tolerable But when that point which an Heretike leaueth out pertaineth to the qualifying of that other Peece which he would haue to be vnderstand absolutely that is such a point of an Heretike as may wel cause any reasonable mā to BEVVARE of him But is it possible that M. Iewel maie be taken in this fault If he be not then wil I graunt that he hath not in as Ample and Shamfull maner abused Councels as any of the most Desperate of all that euer wrote And if he be I aske nomore but that he may goe for such as he is The Example shal make this plaine In the Councel of Laodicea it is decreed like as also in the Councell of Carthage that nothing be readde in the Church vnto the people sauing only the Canonical Scriptures I wonder then what your Homelies doe in the Church except you thinke that they be Canonical Scriptures Or els that you so precise folowers of Antiquitie are not bound to