Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	king_n	law_n	lord_n	4,135	5	3.8427	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13955	A godly and necessarye admonition of the decrees and canons of the Counsel of Trent, celebrated vnder Pius the fourth, Byshop of Rome, in the yeares of our Lord. M.D.LXII. and. M.D.LXIII. Wrytten for those godlye disposed persons sakes, whych looke for amendement of doctrine and ceremonies to bee made by generall counsels. Lately translated out of Latine.; Pia et necessaria admonitio de decretis et canonibus. English	Flacius Illyricus, Matthias, 1520-1575.; Parker, Matthew, 1504-1575, attributed name.	1564 (1564)	STC 24265; ESTC S118528	89,422	138

of Priestes But what profyte I praye you redoundeth vnto the Churche of GOD whether the Byshoppes be resident here or in any other place when as they neither teache nor yet can teach the people of y e wil of God which thyng ●…et is the dewty and office of Byshoppes But they neglectyng that haue turned thys office into Princely gouernamentes and vnder the rytle and name of Byshops they inuade the kyngdomes of the worlde hauyng no regarde vnto soules whose saluation tey ought by teachyng diligently to prouide for 〈◊〉 ●…he when they are preseut they are more hurte than when they are absent Whiche thing the Byshops them selues vndersta●… better than my pen is able to expresse If they of the Papacy mynde in the Counsell earnesssly to prosecute the matter of Reformation why do they not wayghe the griefes proposed by the Orders of the Empyre vnto the Legate of Adrian the Bishop of Rome in the Imperiall assemblies at Norimberge in the yeare of our Lord. 1523. Unto whiche vnlesse they as it is mete aunswere who will beleue that they haue any regarde of thys thyng But whilest I exactely consider and waygh with my selfe all singular these things I can not hold my selfe but that I muste talke a fewe wordes with the Fathers of the Counsell Ye remember as I suppose the moste seuere admonition of the Lorde made by Malachy vnto the Priestes of the olde Testament And nowe sayth he vnto you is this commaundement Dye Priestes It ye will not heare nor consider in yput heart to geue glorye vnto my name sayeth the Lorde of holles I will send vpon you pouerty and will curse your blessynges and I will curse them bycause ye haue not considered it in your heart Beholde I will corrupte your seede and will cast vpon your faces the dongue of your solemne feast dayes and it shall cleaue faste vnto you And ye shall knows that I haue sent thys commaundement vnto you that my couenaunt myght stande whiche I made with Leuy sayeth the Lord of hostes I made a couenaunt of lyfe and peace with hym and I gaue hym feare and he feared me and was afrayed before my name The lawe of trueth was in hys mouth and there was no wickednesse fou●… in hys lyppes he walked with me in peace and equitye and dyd turne many one awaye from their synnes For the Priestes lyppes shoulde preserue knowledge and they shoulde se●…e the lawe at hys mouth for he is the Aungell of the Lorde of hostes But ye are gone out of the waye and haue caused many to be offended at the lawe ye haue broken the couenaunt of Leuy sayeth the Lorde of hostes Therefore haue I also made you to he dispysed and vyle before all people bycause ye kepte not my wayes but haue bene parciall in the lawe but the Lorde shall destroye both the master and the scholer out of the tabernacle of Iacob with hym that offreth an offring vnto the Lorde of hosses Knowe ye that thys admonition pertayneth vnto you vpon whome ye haue turned all the eyes of whole Christendome For euen as the Lorde made a league with the tribe of Leuy whose office was to kepe knowledge that beyng demaunded concernyng the will of GOD they shoulde aunswere and instructe the people of GOD So also woulde he haue the Byshoppes to be diligent kepers of the Apostolicall doctrine and to be successors vnto the Apostles not so much in seate as in doctrine But alas that thyng hath happened in our tymes and in the tymes of oure Elders which the Prophet complayned of concerning the priestes of hys tyme. For in steade of knowledge and the lawe of God are kept humane traditions whiche are repugnaunte vnto the lawe and will of God Ye haue departed from the way of the Lorde and haue bene an offence vnto many in the lawe of the Lord which haue embraced these doctrines Christ sayd vnto the man that was sicke of the palsey Haue confidence my sonne thy sunnes are forgeuen thee But contrarily ye Fathers of the Coūsell of Trent saye Doubt my sonne and appoynt not assuredly of the remission of thy synnes The Apostle sayth The holy ghost beareth witnesse vnto our spirite that we are the children of God Contrarily ye in your Counsel decree that we must perpetually doubt and y t we must haue more regarde vnto our own vnaptnesse and weakenesse then to thys testimony of the holy ghost Christ sayth concerning the cup of the supper Drinke ye al of this Ye contrarily say Let not all but the priestes onely drinke of the Cup. Iohn sayeth Christ is made a propitiation for the sinnes of the whole worlde And againe The bloud of Iesus Christ clenseth vs from al sinne Contrarily ye fathers of the Counsell say That not only the sacrifice of y e crosse but also the sacrifice of the masse is a propitiation for oure sinnes Also that not only the bloud of Christ but also the fire of Purgatorye clenseth vs from some sinnes Christ teacheth vs to call vpon God only Ye being gathered together in this Counsel teach cōmaund tocal vpō Saints also Christ concerning y e bread of y e supper saith Take ye eate ye Ye cōtrary ordayne y e it must be kept til to morow included and ear●…ed frō place to place Christ sayth That whiche entreth in through the mouth defileth not man The counsel sayth If any man at certaine times abstaine not from the eating of flesh let him be accursed S. Paul sayth Led a Bishop be y ● husband of one wife which hath obedient children The counsel sayth Let a Bishop haue neither wife nor children and let such as be ioyned in matrimony be put out and suspended from this so holy an office But who can recken vp all the thinges in whiche ye papistical priests haue departed from the law of the Lord This also was the cause why the Prophet sayde in thys place I haue made you to be despised vile to all people bicause ye haue not intended in your hart to geue glory to God Therfore also is your glory troden vnder foote as in an other place the Lorde of hostes speaketh vnto Eli the priest Whosoeuer shall glorifye me I will glorifye hym but they which contemne me shal be made vile To y ● end ye would establish the glory of the priestes ye violate and teare in peces the Testament and laste will of the Lorde●… namely y ● priestes should be had in honor and estimation let the lay men be spoyled with the vse of the cup as the Counsell of Constance hath decreed It greueth you very much that the glorye hon●…ure and estimation of priestesis euery where decayed which sometymes were moste highlye esteemed of Kynges and Princes and of the people of God Inipute this contempt vnto your selues your owne sinne is the cause thereof for that ye haue forsaken the law of the Lord and haue departed

cause why all thinges are not done in the vulgare tongue when as the Eucharist was instituted for all the faythfull that the Lorde myght with one mouth be celebrated Forsoth the holy fathers are affraid lest the holy mystery should be prophaned but let them declare vnto vs whether the Greke Churche vsed the Latine Canon to auoyde the prophanacion of the mystery Who seeth not that the Counsell of Trent doth not this that the people should vnderstand the way to theyr eternall saluation whilest with toth and nayle they go about to retayne an vnknowen tongue in a sacred matter whiche pertayneth to the vniuersall Churche of Christ whiche onely thyng were not to be suffred thoughe all other things in the Canon as touching the thing it selfe were vpright For Christ whome Paul also followed commaunded that in the vse of the Eucharist we should shewe forth the Lordes death And bycause the Byshops sacrificers for the most part are ignoraunt them selues of that thyng the Counsell commaundeth that by other somthing should be expounded out of the wicked Canon not that the true Churche should therby be instructed but that the impiety of y e sacrifice should be confirmed But I pray you what secret thing is ther in the Eucharist which may not without danger be set forth in a tongue knowen to the vulgare people This daunger will I open by the wordes of Christ Euery one that doth euill thinges hateth the light neither cōmeth to the light lest his workes should be reproued And these deceauers seme herein not to haue done vnwisely For so long as the Canon of the Masse was vnknowen vnto the common people it was had in price and honour but when Christian people whō Peter calleth the Clergy perceaued this decease they draue awaye the sacrificyng Priestes together with theyr sacrifice and Canon But we neglecting this decree of the Counsell let vs folowe the example of the primatiue Churche in whiche the Churche Sacramentes of God were celebrated in a tongue knowen vnto the common people The xiii decree is a lightening going before the thunder and lightening of y t curse of the doctrine of our Churches and teachers which haue by the worde of God truly perspicuously and thoroughly cōfuted this pontificall impiety of the Papistical Masse By this decree therfore are abolished all bookes written and set abrode by al the godly and learned men against the Papistical Masse in which bookes is expressed the aūcient doctrine of the Supper of the Lorde deliuered by Christ and the Apostles But y t these decrees being for the most part all of them vngodly should haue y t more authoritie should for euer be fyrme ratified there are by the publicque authority of the Coūsel published abrode brefe Canōs but yet such as are vtterly ful of vngodlynesse striking w t a curse al those that go about to reprehend the lest error of the Masse Howbeit I wil not make any confutation of these Canons of which all and singular although briefly yet sufficiently is spoken in the confutatiō of the decrees Of this thing only I thought good to admonish the godly reader diligently to waighe these horrible curses of the Counsel wherein the doctrine and practise of Christe of the Apostles and of the primatiue Church concerning the Sacrament of the Eucharist is horribly cursed For vpō those which thinke cōtrarily vnto their opinion they geue not iudgemēt y t they should be borne withal as weake ones but they geue sentence that they are to be ac cursed downe vnto hell and to be deliuered vnto Sathan which go about to derogate euē the least poynt of the Papisticall doctrine in this part For all they are condemned and cursed euen as many as deny that in y e Masse the body of Christ is offred not to God y t father but is offred vnto y t Church to be eatē which ▪ denie y t the sacrifyce of the masse is a sacrifice propitiatory neither ought to be offred for y e quicke and y t dead for sins paynes other necessities which deny y t masses ar to be celebrated in y t honor of saints for y t obtein mēt of their intercession which say y t the canon of y e masse containeth errors for whiche it shoulde be abrogated which iudge that masses wherin the priest alone cōmunicateth are vnlawfull and vtterly to be abrogated And that al the faythfull may see y t the councell wil not relent no not so much as in the lest of their rites it curseth those also which affirme y t the words of cōsecratiō ought to be spokē not with a soft voyce but w c a loude voice or y t the masse ought to be celebrated in y t vulgare ●…onge as if there were required to chaunge no impiety at al. For as much as the words of the supper are a part of the shewing forth of the Lords death wil they also prohibite the shewing forth of y t death of y t lord But here lieth hiddē the magicall impiety of consecratiō whiche they attribute not to the institution of Christ but to y t magical pronunciatiō of words which if it were done in the vulgare tong the people might imitate I thinke the godly reader doth now sufficiently vnderstand how much y t decrees of this coūcel of Trent are to be estemed what is to be hoped for of it Of al which forasmuch as we haue sufficiently spokē in the confutation of the decrees we wil here cease to speake farther But let vs heare somewhat also what the councel hath decreed of the communion vnder both kindes of the vse of the cup. The doctrine of the Communion vnder both kinds and of the Communion of infantes published in the v. Session of the Sacred Oeconomical counsel of Trent vnder our most holy Lord Pius the fourth most high Byshop the xxvi day of Iuly 1562. The Proheme THe sacred Economicall and general Sinode of Trent lawfully assembled in y e holy ghost the self same Legates of the Apostolicall seate being Presidents in it Forasmuch as of y ● dreadfull and most holy Sacramente of the Eucharist there are in diuerse places sundry monsters of errors caried about by the artes of the most wicked deuil by reasō of which in diuerse prouinces many seme to haue departed frō the fayth obediēce of the catholike church hath thought good y t those thinges in thys place shoulde be set forth whiche pertaine vnto y e cōmunion vnder both kinds also of litle children Wherfore it forbiddeth all the faythful of Christ y ● hence forth they presume not eyther to beleue or to teache or to preache otherwyse of these things than is expressed and determined in these decrees That the Laitye and Clergye which celebrate not are not bound by the law of God to the communion vnder both kyndes Chapter i. WHerfore the holy Sinode instructed by the holy ghost which is the spirit of

at Easter for x. or xx thousand persons The sixt daunger should be in the costlynesse of y e wyne at y t least in many places where is scarcely founde wyne ynough to celebrate and in some places also it is very deare Farther there should be daunger in the congeling of it Agayn there should be daunger in the bringing in of a false belief and that manifold wayes First that the dignitie of the Laymen touchyng the receauing of the body of Christ shuld be as great as the dignitie of y e Priestes Secondly that so to do ●…uer hath ben and is continually of necessitie And so all they y t thinke do or teache otherwyse haue perished and do perishe And in generall all as well the Clergy as teachers and Prelates whiche haue not to their power resisted suche a custome by wordes wrttinges and sentences and that they peruerted the holy Scripture Thirdly that the vertue of this Sacrament is not more principally in the consecration than in the receauing Fourthly that the Churche of Rome iudgeth not ryghtly of the Sacramentes neither should it in this be imitated Fiftly that generall Counsels and specially the Counsel of Constance erred in faith and good maners Sixtly it should be many wayes an occasion of Seditions and Schismes in our Christianty as experience now manifestly declareth in Bohemia whiche sedition tendeth to the dissipation not onely of the spiritualty but also of the temporalty vnlesse the prouidence of God the prudence of the king of the Romanes should prouide and order thynges The same Gerson a litle before these wordes in the selfe same treatise HOwbeit so long as it was so receaued of the Laymē the Churche so commaūding or permitting or counseling it was well done as also when the Priests did consecrate in leuened bread But now for so much as vppon certayne consideratious a contrary custome hath growen in vre praysed and commaunded by the Churche which commaundement is apparant by such a custome which is the best interpreter of lawes Such a receauing therfore is rashe presūptuous offensiue seditious a disturbing of Ecclesiastical order consequently induring eternal damnation Neither is that of any force when they affirme that the Laymen deserue more in receauing vnder both kindes than vnder the forme of bread only We aunswere it is false bycause obedience is better than sacrifice c. But for the simples sake let vs examine all these reasons by the rule of Christiā fayth and heauenly doctrine y t they may se y t they are not only partly ridiculous foolishe but also partly blasphemous horrible to be heard First they feare the effusion or shedyng of the bloud of Christ if it should be ministred in the cup or be caryed frō place to place But this superstition sprang of the fayned lye of transsubstantion which they haue taught contrary to the nature and definition of this Sacrament namely that the substaūce of the wyne is changed and turned into the bloud of Christ whiche thing the Apostle testifieth to be false For he calleth bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corporis Christi that to y e cōmunicating of the body of Christ the cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanguinis Christi that is the communicating of the bloud of Christ and that with the bread and wyne the body and bloud of Christ are exhibited For euen as y e body of Christ can not be torne with teth no more also can his bloud be shed It is a thing spirituall celestiall not of this world but of an other world Wherfore this daunger of sheding is not to be feared as well in the dispensing of it as in the carying it from place to place The third reason is vtterly contumelious agaynst the holy Churche of Christ namely lest the vessels being touched with y e lips of y e Laymē should be made filthy which ought to be holy and not filthy What do the mouthes of the Laymen clensed and sanctified by the bloud of Christ seme stil vncleane and filthy or are the mouthes of the sacrificers purged with the kisses of their harlots puret thā the mouthes of the Laymen And if it were but by this thing only al Christian Princes and kynges may gather in what estimation the sacrificers haue them The fourth cause why the cup is denyed abrogated is bycause of y e long beards of y e Laymen vnto which y e bloud of Christ may happe to cleane If this be a sufficiēt reason of efficacy why are womē debarred which want beards ▪ And also as touching mē which haue beardes were it not better they shuld shaue their beards thē y t the institutiō of Christ shuld be chāged his testamēt last will violated The fifth reason is vtterly vngodly which is le●…t perad uenture it shuld be turned into vineger if it shuld be reserued for y e sicke ones Oh thing most wicked Cā y e bloud of Christ be turned into vineger But say they the wyne not y e bloud of Christ is turned into vineger But they cā not say so For the cōsecratiō being done they affirme y t y e wyne is changed turned into the bloud of Christ which mutatiō they by a new name cal transsubstātiatiō Wher fore if y e opiniō of transsubstātion be true thē the bloud of Christ and substaūce therof is made vineger But y t bloud be farre frō vs which can so easely specially in so great a carelesnesse of y t sacrificers be turned into vineger It is maruayle y t the good holy fathers of the Papacy are not ashamed of so foolishe and vngodly reasons whiche they most manifestly oppose agaynst the institution of Christ to defende their sacriledge Gerson addeth a greater daunger Sometymes also sayeth he it would putrifye and be made as it were abhominable to drinke and this reason sayth he is of very great efficacy Howe contumelious by this reason are the sacrificers agaynst the bloud of Christ For they speake of the cup beyng consecrated and so dare affirme that the bloude of Christe may putrifye If our men should inuent the lyke thynges what thunders of ercommunications would they not laye vpon them But they themselues for that they be a nation holy and a kyngly priesthode handle at their pleasure their newe GOD fabricated of the substaunce of bread and wyne But the reason which is brought as touching wormes and flyes whiche they affirme may in the sommer time be engendred in the vessel how close so euer it be shut in my iudgemēt it semeth rather to confirme vnto the Papistes the vse of the cup than to abrogate it For for so muche as the bloud of Christ newly created of the substaunce of the wyne is lyuely they may by the flyes and wormes whiche are engendred of it proue the veritie thereof But awaye with this impiety For in a thing of so great and enormeous blasphemy I dare not

Cuppe but also from the bread of the Supper than with so greate offence to God by theyr testimonye to allowe horrible Idolatrye and sacrilege For by it they are not grafted into the libertie wherinto they are deliuered by Christ but are caste into a greater bondage the conscience is not eased but oppressed with a greater burden I truste I haue briefelye and perspicuouslye shewed that the Counsell of Trent hath not onely allowed erroures that are repugnaunte vnto the holy Scripture but hath also confyrmed horrible impietie Iolatrye superstitions and abuses and that not in doctrine alone but also in the Sacramente deliuered of Christ vnto the Churche Euen as therefore for theyr sakes we haue muche cause to lamente for that the Fathers of thys Counsell in so manifeste a lyghte of the Gospell are enfected with so greate a blyndnesse that they will not acknowledge or abolyshe no not euen the leaste erroure so also agayne on the other syde oughte the Churche of GOD and all we euen from the hearte to reioyce that euen nowe at the laste by the decrees of thys Counsell●… we maye stay vppon some certainety of the will and meanyng of the pontificall Counselles For hytherto the Christians which are euery where dispersed abroade in the papacye haue hoped y ● it would haue come to passe that by some lawfull Counsell and publiqu●… authority errors and abuses whiche thorough the negligence of Byshops and auarice of sacrificing priestes haue exept in into the church should be abrogated For thys office they thought to pertayne unto a counsel not to priuate men Neither also thought they it the office of a Magistrate to chaunge or abolysh any thing in doctrine or ecclesiasticall ceremonyes Whiche thyng for that many Kings and Princes Earles Barons Noble me and Imperiall cities haue done very many were offended bicause they taryed not for some lawfull knowledge of the cause and determination of a Counsel They confesse that they acknowledge that in the Catholyke Churche as they call it are very many errors but they affyrme ther withal that it pertayneth not to the Magistrate to take them awaye but that office belongeth vnto a Counsell And whereas many yeares and long tyme a Christiā generall and 〈◊〉 counsell hath bene required and promysed and euen vnto this yeare suspended nowe at the length the Counsell of Trent deliuereth vs from al doubt and farther expectation For as be in Terence sayth Nulla circuitione vsum est rem aperte prolocutum est that is It hath vsed no circu●…ution but hath opened the matter playnly that they wil not abolyshe the least abuse the leaste ceremonye or ryte but rather haue decreed to curse all those whiche e●…en in the least thyng accuse them of any errour So farre is it of that they thynke to abrogate and take awaye manifest Idolatrye Sacrifice for the quicke and the dead Carying aboute and worshipping of the breade Inuocation of Saints pilgrimages to the Images of the dead Doctrine of perpetuall doubting Doctrine of the merite of good workes Of purgatory and such lyke errors Nowe also shoulde we speake somewhat of the reformation of manuers whiche shoulde bee taken in hande and defyned by the Counsell whiche thyng the Embassadoures and Legates of the Emperoure of the Frenche Kyng and of other Princes requyred moste earenestly For not onely the Courte of Rome aboundeth with all kinde of vices and wickednesse as Ryot Simonye Auarice or couetousnesse and moste horrible fylthinesse but thys mischiefe is so farre and wyde spred abroade through oute Christendome that the Embassadoures and Oratours of certayne Princes were not ashamed to declare vnto the Counsell that the fylthinesse of the priestes in theyr prouinces was so greate that amongest a hundreth priestes coulde scarcely bee founde two whose helpe and industrye they myghte with honestye vse in any ciuile rusticall iudgementes so farre are they paste ●…l shame of moste horrible fylthynesse whoredome and such like wickednesse And the Fathers of the Counsel being ouercome with the truth testifyed that for theyr sakes thys garboyle and trouble is rysen in the Churche and that theyr wickednesse is the cause of so great euills But if we diligentlye weyghe the requestes of the Kynges and Princes we oughte euen from the bottome of the harte to lamente that in the Councell sit not suche Fathers whiche should be affected which the considerations of these thynges For although the aboue mentioned Kinges and Princes are still addicted vnto the Byshop of Romes kyngdome yet they see that vnlesse there be had a more seuere reformation of manners and especially in the Clergye the Popes kyngdome can not long continue safe and sounde Wherefore they vrge and requyre a reformation with as muche fayth diligence as they can But what doo they of the Papacye and the good holy Counsell of Trent They dooe euen as if a man shoulde go aboute to washe one hauing the leprosye or if a man should endeuour him selfe to ryd an olde scalde head from lyse which thing may manifestly be sene by the. xii Articles set forth of reformation and by the decrees confirmed by authority of the Counsell Twelue principal poyntes of reformation proposed the. xi day of March to be considered of the Fathers in the Counsel of Trent 1 LEt the Fathers consider what meanes may be had that Patriarches Archbishops bishops al those that haue cure ouer soules should be resident vpon their Churches and should not be absent from them but vpon causes iust honest necessary and profitable vnto the Church 2 Also whither it be expedient that none bee admitted vnto holy orders vnles it bee to some certayne tytle of a benefice For it is founde by experience that muche disceate is practised by reason that for the moste parte they are admitted by the tytle of Saltimonium 3 And that they whych geue orders receaue nothyng for the bestowyng of any orders whatsoeuer they be neyther also the Ministers nor Notaries 4 Whyther it may be graunted vnto them that of the Prebendes of suche as serue not they may distribute dayly distributions in those Churches in whyche are no distributions or els so slender distributions that they are not regarded 5 Whyther all Parishes whych for their greatnesse requyre many Priestes ought also to haue tytles to be instituted of the Ordinary 6 Benefices also that haue cure whych want a sufficient prouision of lyuyng for the Priest whither they be to be reformed so that of many by the Ordinarye may be made onely one 7 Forasmuche as Persons of Churches are for y ● most part very vnm●…ete so that eyther through ignorance or filthines of lyfe they destroy rather than edifye And somtymes they haue Uicars far woorse than them selues it is to bee consydered how thys euyll maye bee prouided for and whyther it should be expedient that vnto them should be geuen a meete fellowe helper wyth the assygnation of the fruites at the arbitrement of the Ordinary 8