Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	bishop_n	council_n	nicene_n	3,055	5	12.2441	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14460	The cauteles, canon, and ceremonies, of the most blasphemous, abhominable, and monstrous popish Masse Togither, the Masse intituled of the body of Iesus Christ. Fully and wholy set downe, both in Latine, and Englishe, the Latine faithfully taken out of the Masse booke after the romishe vse. Imprinted at Lyons by Iohn Cambray, in the yeare a thowsand fiue hu[n]dred and twenty, the title whereof hereafter ensueth on the next page. With certaine annotations for the vnderstanding of the text, set forth by that godly and learned minister in the Church of God Peter Viret, and translated out of French into English by Tho. Sto. Gent.; Cautèles et canon de la messe. English	Viret, Pierre, 1511-1571.; Stocker, Thomas, fl. 1569-1592.; Catholic Church. Liturgies. Missals. Rome.	1584 (1584)	STC 24775; ESTC S119146	152,334	417

not lawfull to beleue in them neither is it lawfull to call vpon them in steed of God and of our Sauiour Iesus Christ our Lord and giue them the honour which apperteineth to God alone if we will not gaine say the whole volume of the word of God the Church it selfe and the faith thereof I meane not the Popish church which is not pleased with such a faith but the true auncient Christian Church d Againe this onely Article by which the true Church confesseth Iesus to be the onely Lord true Christ the onely true and naturall Sonne of God is of it selfe sufficient enough to ouerthrow not onely the Masse but also all the rest of the Popish doctrine and religion For if he be Christ he is the very anointed of the Lord our very King high and euerlasting Bishop and Priest and true Prophet who freed vs from the power and tyrannie of Satan from sinne death and hell as our very true King and reconciled vnto his Father by the sacrifice of his death which is spoken of in the Articles following as our true sacrificer who onely hath power to do it our alone Mediatour and Aduocate and plainely reuealed and manifested to vs the whole will of God not onely as a Prophet but as the very true sonne of God comming from the bosome of his Father Iohn 1.14 And therefore we neede none other doctrine and reuelatiō nor yet mens traditions for our saluation neither yet any other Sacrifice Sauiour Redeemour Mediatour Aduocate and patron to God for vs. For as there is none other that is very God and very mā but he alone Euen so likewise can none other performe this office And this is the cause of that incarnation which was spoken of a litle before by which the sonne of God being one and the selfe same God and of the selfe same substance with the Father tooke vpon him mans nature was made man Iohn 1. 1. Tim. 2 3. to the ende that both God and man might in him be conioined and reconciled e If the doctrine of transubstantiation be true and such as doth admit and allow the carnall presence of Iesus Christ in the Masse this Article of Iesus Christ his Ascension into heauen is false or else the body of Iesus Christ is no true body For it is not said that he hid him selfe and became inuisible continuing here below vpon earth but that he is Ascended into heauen f There is none other comming of Iesus Christ in the flesh and in proper person spoken of throughout the whole Creede saue onely these two which haue hetherto bene here spoken of There is here no mention made of this inuisible comming of the hoste of the priestes nor yet of this carnall presence deuised by them of the Popish church Seeing then it is so why are they iudged for heretiques which beleue all that is conteined in that Creede neither yet deny any thing that is thereof conteined throughout the whole volume of the holy Scriptures wheron it is groūded Contrarywise why are they taken for Catholikes and faithfull Christians which beleue it not but beleue mainteine teach all to the contrary denying both by their doctrine and workes that which they here confesse with their mouths as we might presently shew from point to point if we had not already very largely and plainely handled the same in our Dialogues vpō the common Creede called the Apostles Creede Of the third parte of the Masse called Oblation CHAPTER XXVII FRom the singing and rehearsing of the Creed euē vnto the Canon there is almost no speach had of the Oblation This parte also of the Masse is so named which in old time was the beginning of the Masse of the Catechumeni Now a man may in it see many goodly thinges for the building vp of his faith and beleuing of that which heretofore we haue treated of touching the offringes of the faithfull in the auncient Church the presentation of them vnto the Lord lifting vp on hie and recommending vnto him the thinges which they offred All this geare is now at this present referred to the bread and wine which are prepared in the sacrifice with prayers that the offring of them is for the saluation of quicke and dead of bodyes and soūles and not by the merite of Iesus Christ alone but also through the merite of men and women Saintes As concerning the principall part of this point of the enterlude after that this scraping Squibbe hath gotten the mony into his maungy fistes he then maketh his Sermō Howbeit we will here cease to speake any farther of this matter Dict. 3. Ca. Omnis Christianus Nico. de Plou expo 3. part Miss For it shall suffice that we speake onely of the offringes amongest which there are some of them which Christians in some feastes are bound vnto according to the ordinarie custome as is conteined in the Decres Because forsooth it is writen Thou shalt not come before me empty fisted And againe there are other Canons amongest the auncient Councels which are not at this day very well obserued For first it was decreed in the Elibertine Councell celebrated in Spaine about the time of the Nicene Councell Libr. Con. of Syluester the first that the Bishop might not receiue either gifts or offrings of those who communicated not at the Lordes Supper But at this day it is cleane contrary For euery man bringeth giftes and offringes to the churches and no man communicateth there saue only the priest which sayeth the Masse except it be some dayes in the yeare Libr. Con. And in the Councell of Aquisgraue called Bawmorte celebrated vnder king Pepin the son of Lewys it was decreed that no man should offer any thing which he had not receiued from the hand of the Lord which he had not iustly got and was acceptable in his sight For it is writen He that offreth to God of the spoile of the poore is like vnto him that offred a child in the presence of his Father Who soeuer he be then that will offer any thing vnto the Lord as be commeth him let him first of all Rom. 12. offer vp him selfe as the Apostle teacheth a liuely and holy hoste or sacrifice which pleaseth the Lord and afterward those thinges which he hath iustly gotten that is to say which he hath receaued frō the hand of the Lord and giue it blessedly to his benefit vnto the Lord for vsury Thus we see what is said in these Councels of the offringes of the Church which should not be giuen to the profit of the priestes if it were rightly obserued For with what kindes of offringes are they most of all enriched saue onely with the riches of the great theeues and extortioners And besides if they should receaue no offringes but of those which communicated at the Supper they should receiue none but vpon such dayes as they communicated it to all the people This

AFter all these preparations the roge must also put on the masking garments which are appointed for him Nicolas de Plo. tract Sacer. de 〈◊〉 expos Miss Duran Rat. l●b 3 Inocen de Offic. Miss Ber●ard de Parenti for the playing of his part in this enterlude howbeit there is great difference betweene the simple Priestes vestimentes and the Bishops For a Bishop putteth on nine and a simple Priest but six And for the first it is ordained that euerie one be shod so that it is not lawfull for him that hath vowed to goe barefooted to saye Masse vnshodde For as they say the Priest that sayeth Masse is likened to a man of warre and a valiant Champion who goeth to fight with the Deuill in the defence of Christians And therfore it is meete that he should be armed well furnished for he hath to deale with a dangerous beast And therefore the first thing that he must put on must be hisshooes in steade of buskins of maile which as they say do signifie also the incarnation humility of Iesus Christ Is not the humane nature of Iesus Christ Nicolas de Plo. de expos Miss Duran Rat. lib. 3 Rub. de Calig which he tooke vpon him for vs verie reuerently here honoured as to be called a shoe and compared vnto it And because they would yet shewe them selues more horrible blasphemers against it they alleadge Saint Iohn Baptist for the authour of this iollie misticall exposition saying that he so called it Doeth not this deserue burninge Is there anie deuill in hell that is able more notablie to make a ieste of the worde of the Lorde and tourne it more villanouslie into a straunge sense then these blasphemers haue done But let vs nowe leaue the feete and come we to the head whereon the Byshop weareth an horned Myter in stead of an helmet Beurgonet where a simple Priest hath nothing on but his coyfe a womans couerchefe which ouer and besides this signifieth also accordinge to their exposition the wimple wherewith Iesus Christ his face was couered Mat. 27. Marc. 15. Luc. 23. when as the souldiers stroke him sayinge Tell vs nowe thou Christ who is it that strooke thee Nowe the Bishops in verie deede are a great deale more worthy to weare the miter then the simple priests because it is a tokē of infamous pillary knights as hath beene sayed elsewhere because they are more abhominable then they Because they are the men which make the Priestes And therefore when Iohn Hus was burnt at Constance because they meant to make a laughing stocke of him declare him to be more infamous they put a paper miter on his head whereon two deuilles were pictured and betweene them was written Heresiarcha to wit the Prince of heresie Thus here we see the true deuise agreeing not onely with Iohn Hus the seruant of Iesus Christ but with the Bishops miters also to the honouring of the order of Bishops with such honour as belongeth vnto them But let vs leaue nowe to speake of the Bishops miters and of the Priestes coifes and kerchefes and speake of the rest of the harnesse of these villanouse Champions Where good labourers are wonted to cast of their clothes when they go about their worke for feare they should be to hoate the Bishops and Priestes do cleane contrarie putting garment vpon garment when as they go to worke But here we must vnderstande that to make an amendes for that they cast of their clothes when they goe to meate For there they intende to play their part in good sad earnest so that they will eate till they sweate withall But here where they meane to mocke God and his people they put their mothers smocke which they call an Abue vppon their gownes which as they interprete it is in stead of a shirt of maile and therwith representeth the gowne which Herode gaue to Iesus Christ in a mockerie For these peeces of harnesse ioyne iumpe together And besides the girdle wherewith he girdeth his smocke doeth signifie the bowe wherewith these Archers serue in this bloudie warre and the scourge wherewith they scourged Christ and the little corde wherewith the stole is tyed to his girdle signifieth the quiuer wherein to put the Arrowes The stole that is to saye the brest plate which goeth about the necke and is crossed ouer the bellie like a Saint Andrewes crosse as the swadling bandes of young children are serueth for a launce to shake against the enemie and also in steade of the corde wherewith Iesus Christ was bound when they scourged him The manipule that is to say the young childes swadling bande which is put about his arme as a braselet is his mace or courtelance and the corde also wherewith Iesus Christes handes were bound The chasuble is his buckler or Curate the purple garment wherein Iesus Christ was skorned The booke is the sworde to fight against the enemie I meane not a● this time to speake anie longer of the vestementes and ornamentes which the Bishops haue ouer and aboue the simple Priestes Neither will I any longer busie my selfe in recompting the sundrie expositions nor yet the diuerse misticall and spirituall senses which the Doctors of the Romish Church set downe in their bookes for the interpreting of the misticall significations of these holy reuestiments For there are as many diuersities of thē as their fond braines can dreame dolteries on It is enough that I haue superficially runne ouer thē as slightly passing ouer that which hath bene already touched that you might vnderstand with what furniture this valiant Champion Popish knight entreth into the field to battell to fight with the Deuill that is to say to play his maisters prize then like a Roge ef●sones to play the passion Wherein he farre differeth from Iesus Christ who meaning to wash his Apostles feete would put on no more garmentes then he had at that time on but rather put of those which he had on sone after offred vp him self a sacrifice stark naked on the crosse Moreouer we must also vnderstand that it is meete that all this harnes all these masking robes must according to the maner be cōsecrated that is to say coniured charmed for if they shold not so do the deuil wold neuer be aferd of thē But what mā is he that wold not sone iudge how fearfull they are on thē when as in this behalf they se thē so strāgely disguised so notably armed frō top to toe Surely they are so afeard of thē as that they wil not once step a fotoe either from them Iohn 13.19 Nicol. de Plo. de expos Miss or yet from their churches Now they make Pope Steuē the 1. the very author of the ordināce of the cōsecratiō of these habits albeit the ordināces which haue bin aleaged vnder his name concerning this matter haue bin no whit at all so spokē of as in his place hath bin sene

maketh no mention of any reall materiall and sensible presence of the bodie and bloud of Iesus Christ in the Sacrament of the Supper as the doctrine of transubstantiatiō importeth But onely a memorial of the secrets Sacramēts of thē of the vertue efficacie of the death passiō of Iesus Christ of whō we are made partakers through a spirituall communion which we haue with his body and blood in the Supper as is represented to vs therein by the signes Breui R.S.L. and in the action and administration thereof They vse the same prayer and collect at the euensong of the selfe same feast whereof we haue expounded the Masse What gestures he must keepe with his handes Of the second part of the Masse called instruction and for what causes it is so called and of the preaching that was vsed in the avncient Church and of the charge which was giuen to the Bishops thereof CHAPTER XV. THis title of instructiō Nicol. de Plo. de expos Miss which these Popish doctors them selues giue vnto their Masse doth the better confirme that which we haue heretofore said of the order of the ancient Church concerning publike prayers and the preaching of the word of God of the Ecclesiasticall assemblies For we se by this selfe same order which is at this day obserued in the Masse that the doctrine of the Apostles Euangelists is preferred before prayers by which as well the people as the Ministers of the Church ought to prepare them selues for this doctrine the one of them to teach it and the other to heare and vnderstand it And therefore manie ordinances were made by the Councelles appertaining to this matter as well for the ministers of the Church as for the people And for the first it was decreed by the fourth Councel of Carthage Ex lib. Con. That whatsoeuer they were that went out of the Church and auditory whiles the Priest was preaching of the word of God vnto the people should be excommunicated neither were there any forbidden to heare or come into the Church were they heathen Iewes or heretiques euē vnto the Masse of the Catechumeni whereof we haue spoken elsewhere And to th' end that the people should neuer be without this food It was also decreed by the councell of Arles solemnized in the dayes of Charlemaine That the Priests should not preach onely in cities Ex lib. Con. but also in euerie Parrishe Church in the countries and that they should not contēne nor neglect the doing herof And at the Councell of Tours holden also in the dayes of the said Charlemaine the Bishops thēselues were enioyned to do it to haue Homilies that is to say Sermons containing necessarie doctrine for the instruction of the people but especiallie concerning the principall pointes of Christian religion and those to be verie familiar meete for the capacitie grosse vnderstanding of the simple people and to that ende were they translated into a tongue wherein euerie man might best vnderstand them By the like reason ar the Bishops commaunded to studie diligently the holy Scriptures but especially the holy Euangelists Pauls Epistles to be so familiarly acquainted with thē as that they might haue them by heart and study also verie diligently the bookes of the holy Doctors and ancient fathers in which they had made an exposition of the holy letters to the ende they might be instructed to be able to teach and edifie the people as well by good holsome doctrine as also by their good life and holy conuersation Ex lib. Con. The like was also commanded and confirmed by a Coūcell at Chalen celebrated again in the daies of the said Charlemaine which saith That God in the holy Scriptures hath commaunded and so haue also the holy aunciēt Canons That Byshops should dayly be studying of holie writ seekinge out the misteries and secreates of the woorde of God to the end they might shine in the Church thorough the brightnesse of this doctrine Ex lib. Con. and neuer ceasse nourishing and filling the soules committed to their charge with the foode of Goddes worde And for the establishing of a verie good order that no want should be founde herein it was againe decreed in the first Councell of Magonce celebrated in the yeare 813. That the Bishoppes should perfourme this duetie in theyr owne personnes except they were sicke not at home or else were withdrawn by some necessary businesse and that in such cases they should haue meete men to do it in their steades to the ende the people might neuer be without a Sermon vppon the Sondaye nor vppon anie holye dayes The Councell of Rheims celebrated about the tyme of Pope Leo the thirde Ex lib. Con. still commaunded and confirmed that which was before decreed at the coūcell of Tours concerning the Bishoppes studies of the holy Scriptures of the Homilies Sermons in the vulgar tong for the common people Ex lib. Con. Moreouer it was ordained in the Lateran Councell solemnized in the dayes of Innocent the 3. in the yeare 1215. that in those cities and cuntries where there were people of sundrie languages had sundrie ceremonies and fashions in the seruice of God and yet were of one faith and of one religion that they all should be prouided of meet men to say their seruice and administer the Sacraments and to teach them also both by worde and example according to their fashions language The like also was ordained concerning the Preaching of Bishoppes and the aide that they should haue if they could not preach being withdrawne therefrom vpon lawfull causes or were not them selues alone able to do it And then it is eftsoones said that they shall in no wise be borne withall who by reason of ignorance are not able to do it Wherupon it was likewise established that there should be appointed learned diuines to teach the Priestes and the rest and Maisters also to instruct the poore without wages to the ende the Churches should not be vnprouided of Pastors to feed them with spirituall foode Ex lib. Con. that is meete necessarie for the soule Lastly the Coūcell of Oxinford holdē in England ordained againe the like which others before had done cōcerning the preaching of Priests in euerie parish Church Here now we may see how they who haue alwayes the Councels decrees in their mouthes obserue thē And therfore euery mā may see what instruction there is at this present in this part of the Masse which is called by the name of instruction We may easilie iudge by this what is in it VVherefore let vs somwhat narrowly consider of whatsoeuer is in it Of the order which the anciēt church held in the reading of the Epistle and Gospell and of the ordinances which the ancient Councelles made thereon CHAPTER XVI THere was mention made in the Councell of Rheimes which wee earst alleadged Ex lib. Con. of