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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	rome_n	scripture_n	3,077	5	6.0120	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01923	A panegyrique of congratulation for the concord of the realmes of Great Britaine in vnitie of religion, and vnder one king To the most high, most puissant and magnanimous, Iames King of England, Scotland, France and Ireland. / Written in French by Iohn Gordon Scottish-man, Lord of Long-Orme, and one of the gentlemen of the French Kings chamber. Translated into English by E.G.; Panégyrique de congratulation pour la concorde des royaumes de la Grande Bretagne. English.	Gordon, John, 1544-1619.; Grimeston, Edward.	1603 (1603)	STC 12061; ESTC S118946	22,215	52

learning as the seedes of the Idolatry of former ages came to the accomplishment of the abhomination of dissolution at which time Berengarius Archdeacon of Anger 's with his disciples and Peter de Valdo with the Schooles begun by him about the same periode resisted the Romish idolatry planted in all the West We will likewise obserue an especiall grace which God powred vpon your Ilands realmes during these ages of ignorance idolatry for euē as the great men of the former periode disciples to the English Beda who maintained the onely worship of God went out of the Iland euen so God during this fourth periode preserued the same realmes defended them against the tyranny of Rome for Peter of Clugny writing to Bernard saith that the Scotishmen in his time did celebrate their Easter after the Greeke manner which is a testimony they were not yet subiect to the church of Rome which held thē heretickes that followwed the cerimonies of the Greekes who in the time of the said Bernard had their Lyturgie and seruice of the Church as they haue at this day which is a communion like vnto that of the reformed Church of these times neither did the Greeke Church euer allow of that heathenish worshippe of the Sacrament of the Lordes supper as in the Romish Church which caused Marcus Ephesius who was Orator for the Greekes at the counsell of Florence in a sermon printed at Paris in Greeke and Latine at the ende of the volume of Lyturgies to confute the Masse of the Latines as directly contrary to the institution of Iesus Christ. So as the Scottishmen who maintained the ceremonies of the Greeke Churches had not yet receiued the new Romish Masse nor the heathen adoration of the hoast whereby we see that the people of your realmes were the first that made publike profession of Christ and abolished Gentilisme during the cruell persecutions of Romish Emperours and when as the tyranny of the Bishops of Rome brought into the Church about 400. yeares since the worship of the hoast as God the Creator the same British peopl were also the last of the West part of Europe which receiued the abominable worship of things created insteede of the Creator This heathenish worship began vnder Pope Honerius 3. about the yeare 1225. who commanded all Priestes and Curats to teach the people to kneele at the Eleuation of the hoast in the Masse or when it should be carried to sicke persons yet this idolatry was not long after receiued in the Churches of Germanie and France For Ralfe de Riuo printed a booke at Rome de Can. obser propos 22. witnessing that Nicholas 3. about the yeare 1277. tooke the olde missalles out of all Churches of Rome bringing in a new forme of Masse inuented by the Fryers minors or Franciscans At this day saith hee all the bookes at Rome are new after the manner of Saint Francis and meaning to discribe the forme of Masse obserued in those dayes in Germany France other nations hee saith Leauing the manner of the Fryers minors let vs follow the holy Canons the ancient Scriptures and the generall customes of places and in doubtfull things the most auncient bookes And in the twenty three proposition he describes particularly all the ceremonies of the Masse as it was vsed in his time who liued in the beginning of the foreteenth age of Christianisme at what time it is found that the coniuction of the Breade and Wine was obserued according to the institution of our Sauiour and that both the Priest and people did eate and drinke togeather standing without adoration or inuocation of the Sacramentes and in the ende of the saide proposition hee saithe It is sacriledge to vse bread onely dept in wine in the Sacrament of the Communion So as there was no difference betwixt the Communion of the reformed Church and the Communion of the Masse in those daies except the signe of the Crosse and some other ceremonies vestaments and incense The Masse therfore of our age is a new fiction of Cordiliers or Franciscan Friars the worship of a pretended God and the priuation of the cup is a plaine sacriledge for if they abuse to vse bread steept in wine instead of following the ful institutiō of our Sauiour was as they said Rodolphus de Riuo writeth cōdemned as sacriledge with greater reason is it a more horrible sacriledge to haue quite taken away the vse of the wine from the people The Romish Church of our age cannot bee called the true Church seeing they haue no Communion of the Cuppe and are fallen from the true Priesthoode as the Arrians and Nestorians by their errours los● the outward markes of Priesthoode During the fift Period of the ages of Christianisme which contains the thirteenth fourteenth and fifteenth ages the Westerne Church was deuided into two parts for in the time of Bernard Peter de Valdo a rich Bourgesse of Lions hauing beene instructed in the onely worshippe of God by the reading of the holy Scriptures had the Romish Idolatrie in such horror as he sould all his goods and caused the Bible and many writings of the auncient fathers to be translated into French he made assemblies at Lions and appointed penfions for religious learned men to set vp Schooles of diuinitie who beeing since persecuted by the Popes and their adherents the said Schooles were dispersed ouer all France and a good part of Spaine Germanie and Bohemia who haue euer since maintained the same articles of the faith which are professed at this day in the Churches of your realmes whereof some were called Albige●is and others Taborites which haue florished and raigned vnto this day notwithstanding all the persecutions fires flames and cruell torments vsed against them by the supporters and fauourers of Rome Out of this Schoole also came Iohn Hus and Ierosme of Prage Wickliffe an Englishman Paul Cra● a Scottish man who maintained the true and onely worshippe of one onely God and other articles of the faith confessed by the reformed Churches of Europe the which is seene by the articles recited by Aeneas Siluius beeing since Pope which shewes a notable correspondencie betwixt the first Period of Christianisme and the fift for euen as in the first three hundred yeeres the true Christians who worshipped one onely God without mingling the adoration of Creatures had beene persecuted by Pagan Rome euen so the worshippers of this true adoration haue beene cruelly persecuted during the three hundred yeres of the fift Period by Roome disguised with a Christian maske There is an other admirable correspondencie betwixt these and the second Period for euen as in the end of the first Period the God of armies did raise vp that great Constantine to plant his Church by force throughout all the Romaine Empire beeing then Pagan abolishing Idolatrie in the worship of men of Images and of visible and material formes euen so after the end of th● fift Period God suffered the restoring of

same Rome the idolatry and abhomination of the Gentiles the which Sathan hath sence brought in vnder the name of Christ which is the true meanes to purchase you the iust title of protector and defender of the faith and restorer of Christianitie And as God by that marriage of Henrie the seauenth with Elizabeth his wife made the Vnion of the houses of Lancaster and Yorke who had a long time beene in bloudye warres and by the marriage of Iames the fourth King of Scotland with Marguerite the eldest daughter of the sayde Henrie the seauenth your great graundfather the coniunction of the crownes of England and Scotland within these hundred yeares So wee hope that the same God will imploye this admirable Vnion vnder your commaunde to vnite the Christian and vniuersall Church vnder one spirituall royalty which is the worship of one God and to abolish idolatry which hath in a maner swallowed vp and deuoured the true Church My intention is to represent in briefe vnto your Maiesty and to all Christians desirous of eternall health the infinite graces benifits which God hath powred vpon your Ilands in the planting maintaining the preaching of his Gospell that it may plainely appeare that neither the deceased Queene Elizabeth of happy memory nor your Maiesty haue established any new religion in your Ilands but banished the new being polluted and defiled with errours and false worshippes of the Gentiles Arians Nestorians and Eutichians that the Religion which dooth now flourish in your Realmes is the same which soone after the death of our Sauiour was preached and receaued by the Kings your predecessours and by the people of your Realmes Theodoret a Greeke bishop and one of the most ancient of the Church in his bookes de curatione Grecarum affectionum sermon 9. de legibus makes a goodly comparison betwixt the power of the Romaine Empire and their Lawes the Empire of Iesus Christ and of his Lawe receiued throughout the worlde He saieth the Romaines could neuer make the Persians and Parthians of the East subiect to their lawes nor towardes the North the Cimbrians Danes nor the people of Brittaine But the power of Iesus Christ hath beene greater for saieth he our fisherman that is Saint Peter and our maker of tents which is Saint Paul haue made the Brittish people subiect to the lawes of Christ the which would not obey the Romaine lawes so as antiquitie doth testifie that the Apostles haue preached in our Ilands Metaphrastes cited by the Cardinall Barenius sayeth that Saint Peter came thether Ioseph of Arimathie and Simon Zelotes came likewise as Histories do teach vs. This seede of the Gospell in your Ilands tooke such increase as King Lucius and all his subiects about the yeere 180. did publikely receiue the Christian religion And indeede the Chronographers haue noted that about the yeare of our Lord 180 Brittaine was the first part of the world which did publiquely receiue the fayth of Christ for Lucius King of Brittaine did in those dayes depose the Priests of the Gentiles and did substitute in their places Bishoppes and Christian pastors hee banished Gentilisme out of his countrie which hapned not in any part of the worlde vntill the time of Constantine the great Tertulian and Origen who liued about the same time testifie that the countries of Brittaine beeing inaccessible for the Remains were subiect vnto Christ. The Bishops of this Iland were at the councell of Nice held vnder Constantine the great three hundred yeares after Christ which is the first period of Christianisme during the which the Christians did suffer twelue most cruell persecutions vnder the tyrannie of Paganisme and the Idolatrie of olde Rome We well wot that during the three first Periods of Christianitie whereof eyther conteynes three hundred yeares the true and onely worshippe of one God which hath beene planted since the Apostles time in your Ilands hath beene continued there during the said time and yet the Christians which liued in those ages no not the Romaines did euer allowe in the publique vse of the seruice of the Church of the worship of the host in the Romish masse nor of the pretended woode of the very crosse nor of the Images of Iesus Christ or his sepulcher seated neare to Mount Caluarie all which are worshiped in the new Romish Church as God himselfe which worships are abhominations of the Gentils Arriens Nestoriens which bring with it the shipwracke of eternall health The Christians vvhich liued during the first Period of the three hundred yeares of Christianitie did inuiolably keepe the first commaundement Thou shalt haue no other Gods against my face or before mee which the Thargum of the Caldeans hath interpreted besides mee or any other then mee The Greeke translation saith other Gods besides me Athanasius interpreting this commaundement sayth Hee hath not forbidden them to haue other Gods for that there were other Gods but least any one falling from the true God should make him a God of that which is not like to those Gods which the Poets and writers make mention of which haue but the name of God and not the effect And the same Authour sayeth If reason and the esteeme we houlde of God doth make vs beleeue that hee may bee in all places and that nothing of all that which God hath vnder him is God and that all things are vnder his power why doe not they which make a creature God see that it is out of the definition attributed vnto God Theodoret vppon the same commaundement saith that the Arrians offend against it and the true Christians obserue it They doe not allowe any thing to be held or worshiped for God but the deuine nature but those which follow the error of Arrius and Eunomius sinne directly against the deuine law for they confesse the onely Sonne of God but they maintaine that he was created and is deuided from the deuine substance God hauing sayde Thou shalt haue no other Gods but me doubtlesse these men bring in another God By these authorities we do inferre that the Romains which worship the host in the Masse breake this commaundement for they agree that it is no part of the deuine nature but of the substance and nature of Iesus Christs humanitie who is worshiped according to his diuinitie and not after his humanitie according to the auncient simboles of the Church The Christian faith then hath for a firme and onely foundation the worship of one God according to this first commaundement and the worship of any thing created by God which is vnder him ought not to be receiued in the Christian religion but the onely deuine nature of the Father Sonne and holy Ghost ought to be worshiped and called on in Triple vnitie without the which nothing ought to be worshiped without manifest impietie and idolatrie The same Theodorei interpreting this commandement saieth Serm. 2. God the maker of all things in the beginning of the law which he

him yea they should make infinite numbers of pictures like vnto the starres of heauen to be in all assemblies of Christians and to shewe that he had put on a bodie like vnto those pictures but he who knewe the spirite of man commonly inclined to Idolatrie would not leaue his representation in the figure of a man to take from him all subiect of Idolatrie but hee chose rather to institute the Simboles in the Elements of bread and wine wherewith his humaine nature was nourished as ours is now the which is nourished dayly when there is no reason to worship them seeing we doe eate them as Theodoret saith yet the spirit of darkenes hauing in the olde time induced men to eate the beasts and then to worshippe their Images hath since found meanes to pull from the Church the firme breade in the Communion bringing in a kinde of wafer which cannot properly bee called breade beeing so thinne on the which are printed the Images of Iesus Christ the which they haue since worshiped whereas it was instituted onely to be eaten in remembrance that Iesus Christ had a humane bodie nourished like vnto ours to continue betwixt him and vs the communication of this incarnation by the Elements wherewith we are all nourished This onely adoration of one God hauing continued the sixe first ages after our Sauiour Gregorie the first Bishoppe of Rome brought in the inuocation of deade men in the beginning of the seauenth age with many other superstitions yet did he neuer teach that we must worshippe the Images of Iesus Christ as Christ himselfe as Thomas Aquinas and other Romish Doctors do teach vs neither did he teach that we should worshippe the consecrated Host as God but contrariwise writing to Serenus Bishoppe of Marseilles he commandes him in expresse wordes that he restraine the people from the worship of Images and that the people should prostrate themselues with all humilitie in the worship of the onely Almightie and holy Trinitie So as the Romish doctrine of the last ages is directly contrarie to that of the first six ages after our Sauiour And yet this Pope commaunded them to hold Images in their Churches yet not to worshippe them but to serue as a commemoration vnto the people of the Histories of the Bible onely but to what end serued this It was as much as if they should forbid one to be drunke who is naturally inclined thereunto yet command him to lodge in a Tauerne and to consorte himsele with drunkards or like to him that should cōmaund a young man in the heate of his youth giuen to licentiousnesse to abstaine from it and yet to lodge in a brothell house Mans nature is as much or more inclined to Idolatrie then to drunkennesse or luxurie therefore the deuine prouidence knowing this imperfection in man would take from him all subiect of Idolatrie Theodoret Serm. 7. de cur Grec affect saith That the wicked spirit to deceiue ignorant men inuented the Arte of painting grauing and other workemen to forge Images and pictures to serue for matter of Idolatrie and that they haue not onely filled the Temple with Images but also the market places streetes and publique places yea euen rich mens houses the which we see practised at this day in the Temples markets streets and houses of our aduersaries Arnobius in the sixt booke against the Gentiles saith that they tooke the same pretext for the vse of Images in their Churches To serue the ignorant and vnruly people whom they made to worship them giuing them venerable formes to the end saith he they should beleeue there were some vertue in their brightnesse which did not onely dazle their eyes but stroke a terrour in their harts by the brightnesse of their resplendent light Wee are to obserue the speciall grace which God continuing his worke hath shewed to the Ilands of great Britaine in the beginning of this seauenth age for Gregorie the first hauing sent Augustine the young into the same Iland to plant many superstitions with the inuocation of Saints neither he nor his doctrine were receiued but the miserie was that soone after the death of Gregorie the worshipping of Images did so encrease as it was the cause of many troubles betwixt the West and the East as we shall shew hereafter In the seauenth eight and ninth ages making the third Period of Christianisme the Hebrewe Greeke Latine tongues were almost rooted out in the Westerne parts of Europe through the inundation of Barbarians which did teare in peeces the Romain Empire with the true diuinity wherby we obserue that euen as the true religion began with the said Empire and so encreased euen so the Empire decaying the sinceritie of Christian religion was almost abolished and declined so by their deuisions in the West that Sathan working the mistery of iniquitie in the harts of the Easterne Bishoppes made them to haue no respect to the purity of antiquity bringing in a new worship of the Creatures of the Crosse and of the Images of Iesus Christ the Apostles and Martires an Idolatrie meerely Pagan We reade in the actes of the second Councell of Nice printed both in Greeke Latine in Paris that the said Councell did decree that we must esteeme the image of Iesus Christ as Iesus Christ himselfe that as the person of Iesus Christ is distinguished from that of the father in hîpostasis and vnited in substance euen so his image should differ from him in substance and be vnited in person the which is an intollerable blasphemy and as great as the herefies of Arrius and Nestorius for that were to make a God of a materiall thing o● made by hand and to worshippe it as God as the Gentiles did worshippe the workemanshippe of man At that same time God raised vp in the Ilane of great Brittaine that venerable Beda who taught the Hebrew Caidee Greeke and Latine tongues Diuinity and Philosophy out of whose Schoole came Iohannes Scotus and Alcuinus who planted learning and the sciences in the Citty of Paris was afterwards spread ouer al Europe This Iohannes Scotus was Schoolemaister to the Emperor Charlemagne who with stood the idolatry of the Eastern Churches causing the second counsell of Nice to be declared hereticall and abusiue by that of Frandfort as we reade in Ado viennensis The same Emperor became so learned as he writ a booke against the Pagan worship of images the which is found among the learned Out of the same schoole came one after another Rhabanus Ma●rus a Scotishman as many writers doe testifie Cla●dius Taurinensis Bertr●● a priest with other lights of the Church in the third period of Christianity which are the seauenth eight and ninth ages which haue fought against idolatry and the grosse errors of the sacrament as wee shall hereafter shew The fourth period of Christianisme which containes the tenth eleauenth and twelfe ages was so destitute of men adorned with true piety