Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	aaron_n	bring_v	rod_n	24	3	10.2174	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67926	Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.; Actes and monuments	Foxe, John, 1516-1587.	1583 (1583)	STC 11225; ESTC S122167	3,159,793	882

ridden 40. miles on horsebacke as their busines doth sometime require they should not be able to say at night that they sawe their horses all y e day but only the colour of theyr horsses and by hys reason Christe must go to schole learne of Aristotle to speake For when he saw Nathanaell vnder the fig tree if Aristotle had stand by he would haue said no Christe thou sawest not him but the colour of him After this Watson sayde what if it were graunted that Theodoret was on the other side whereas they had one of that opinion there were an hundred on the other side Then the Prolocutor called for M. Morgan to helpe and sayd Morgan is called for 〈◊〉 helpe at 〈◊〉 pinche that Theodoret did not more then he might lawfully do For first he graunted the truthe and then for feare of suche as were not fully instructed in the faythe he spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is couertly and in a mysterie and thys was lawfull for him to do for first he graunted the trueth and called them the body of Christ bloud of Christ. Then afterward he seemed to geue somwhat to the sences and to reason but that Theodorete is of the same minde that they were of the words folowing quoth he do declare For that which followeth is a cause of that whiche went before and therefore he sayth The immortalitie c. Morgan is taken with false allea●ging of th● texte Whereby it doth appeare that he meante the diuine nature not the humane Then was Morgan taken w t misalleging of the text For the booke had not this word for For the Greeke word did rather signify truly not for so that it mighte manifestly appeare that it was the beginning of a newe matter not a sentence rendring a cause of that he had sayd before Then was it said by Watson again suppose that Theodoret be wyth you whych is one that we neuer hearde 〈◊〉 printed but two or three yeres ago Yet he is but one and what is one against the whole consent of the church After this M. Cheyney inferred that not only Theodorete was of that minde that the substance of bread and wine doe remaine but diuers other also speciallye Irenaeus who making mention of this sacrament sayth thus when the cuppe whych is mingled with wine and the breade that is broken Irenaeus Lib. 5. contra Valen●●um doe receiue the worde of God it is made the Euchariste of the bodye and bloude of Christ by the whiche the substaunce of our flesh is nourished and doeth consist If the thankes geuing doe nourish our body then ther is some substance besides Christes body To the which reason both Watson and Morgan aunsweared that Ex quibus By the whych Watson in the sentence of Irenaeus was referred to the next antecedent that is to the body and bloud of Christ and not to the wine which is in the cup and the bread that is broken Master Cheiney replied M. Cheyn●● that it was not the bodye of Christ which norished our bodies And let it be that Christes flesh norisheth to immortalitie yet it doth not answere that argument although it be true no more then that aunswere which was made to my allegation out of S. Paule The bread which we breake c. w t certaine other like whereunto you answered that bread was not taken there in hys proper signification but for that it had bene no more then the rod of Aaron which was taken for the serpent because it had beene a serpent After this M. Cheyney broughte in Hesechius Anno 1553. and vsed the same reason that hee did of the custome of burning of Symboles and hee asked them what was burnt Master Watson sayd we must not enquire nor aske but if there were any faulte impute it to Christ. Then sayde M. Cheiney whereof came those ashes not of a substance or can anye substance arise of accidents Then was M. Harpsfield called in to see what he could say in the matter Harpesfield calle● 〈◊〉 to helpe watson Who told a faire tale of the omnipotencie of God and of the imbecilitie and weaknesse of mans reasons not able to attaine to godly things And he sayde that it was conuenient whatsoeuer we sawe felt or tasted not to trust our sences And he tolde a tale out of S. Cyprian how a woman sawe the Sacrament burning in her cofer Here is goodly 〈◊〉 as if 〈◊〉 were out of the Legends of ●yes and that which burned there quoth Harpsfielde burneth heere and becōmeth ashes But what that was that burnt he could not tell But M. Cheiney continued still and forced them with this question what it was that was burnt It was eyther sayde he the substance of breade or els the substaunce of the body of Christe which were too much absurditie to graunt At length they answeared that it was a miracle wherat M. Cheiney smiled and sayd that he could then say no more Then D. Weston asked of the company there whether those menne were sufficiently answeared or no West●● woulde know whether they were sufficiently answered when he and his had answered no argument Certaine Priestes cried Yea but they were not heard at all for the great multitude which cried No no. Which cry was heard and noised almost to the ende of Paules Whereat D. Weston being much mooued answered bitterly that hee asked not the iudgement of the rude multitude vnlearned people but of them which were of the house Then asked he of M. Haddon and his fellowes whether they woulde aunswere them other three dayes Haddon Cheiney and Elmar sayd No. But the Archdeacon of Winchester stoode vp and sayde that they should not say but they should be aunsweared and though all other did refuse to answer yet he would not M. Philpot. but offered to answere them all one after another Marke Weston● impudencie wyth whose profer the Prolocutor was not contēted but raised on him and sayd that he should goe to Bedlem to whome the Archdeacon soberly made this answer that he was more worthy to be sent thether who vsed himselfe so ragingly in that disputation without any indifferent equalitie Then rose D. Weston vp and sayde All the company hath subscribed to our Article sauing only these men which you see A strong argument of Weston Where he is not able to answere he would out face What their reasons are you haue heard We haue answeared them 3. daies vppon promise as it pleased him to descāt wythout truth for no such promise was made that they should answer vs againe as long as the order of disputation doeth require and if they be able to defend theyr doctrine let them so doe Then M. Elmar stood vp prooued how vaine a man Weston was M. Elmers reason why they would not answer for hee affirmed that they neuer promised to dispute but only to open testifye to

of others First the Masse sayeth he is a most subtile and pernicious enemie against Christ and that double wayes namely against his Priesthode and against his sacrifice which he prooueth by this way For the Priesthoode of Christe sayeth he is an euerlasting Priesthoode and such an one as can not go to another But the Masse vtterly putteth him out of place as though he were dead for euer and so God were a lier which said that Christ should be a Priest for euer which briefly commeth vnto this Argument Fes That thing is not perpetuall nor standeth not alone which admitteth succession of other to do the same thing that was done before ti But the Masse Priests succeede after Christ doing the same sacrifice as they say which he did before no. Ergo the Masse Priests make Christs Priesthode not to be perpetuall Another Argument Ba All Priests eyther be after the order of Aaron or after the order of Melchisedech or after the order of the Apostles or after that spirituall sort whereof it is written Vos estis spirituale sacerdotium c. ro But our Masse Priests neither be after the order of Aaron Minor for that is to resume that which Christ hath abolished neither after the order of Melchisedech for that is peculiar only to Christ neither after the order of the Apostles for then should they be Ministers not Maisters not Priests but Preachers and which of the Apostles was euer named by the title of a Priest Againe neither are they after the generall sorte of the spirituall priesthoode For after that prerogatiue euery true Christian is a spirituall Priest as well as they offering vp spirituall not bodily sacrifice as prayers thankesgeuing obedience mortification of the bodie framed to the obedience of his commaundements co Ergo our Masse Priests are no Priests vnlesse it be after the order of the Priestes of Baal Conclusi● Secondlye The 〈◊〉 iniurious the sacrifi●● or death 〈◊〉 Christ. Maior concerning the sacrifice of Christ aboue mentioned hee reasoneth in lyke manner whyche wee haue reduced in the waye of Argumente as followeth Da To reiterate a thing once done for the atteining or accomplishing of the end wherefore it was begon declareth the imperfection of the same thing before ri The Masse Priestes do reiterate the sacrifice of Christ once done for the end wherefore it was begonne that is Minor Conclusi●● for propitiation and remission à poena culpa pro viuis pro defunctis j. Ergo Masse Priestes make the sacrifice of Christe to be vnperfect and so are they iniurious to the sacrifice of Christ. ¶ For the confirmation of the premisses marke heere Reader I beseech thee the Rubrike heere following written before the Masse of the fiue woundes in the Masse booke BOniface Bishop of Rome lay sicke and was like to die to whome our Lord sent the Archangell Raphael with the office of the Masse of the fiue woundes saying Rise and write this office and say it fiue times and thou shalt be restored to thy health immediately and what Priest soeuer shall say this office for himselfe or for any other that is sicke fiue times the person for whome it is sayde shall obteine health and grace and in the world to come if he continue in vertue life euerlasting And in whatsoeuer tribulation a man shall be in this life if he procure this office to be said fiue times for him of a Priest without doubt he shall be deliuered And if it be saide for the soule of the dead anone as it shall be saide and ended fiue times hys soule shall be rid from paines This hearing the Byshop he did erect himselfe vp in his bed coniuring the Aungell by the name of almighty God to tell him what he was and wherefore he came and that he should depart without doing him harme who aunswered that he was Raphaell the Archangell sent vnto him of God and that all the premisses were vndoubtedly true Then the sayde Boniface confirmed the said office of the fiue woundes by the Apostolike authoritie An other Argument against the Masse for that it is an hinderance to the true seruice of God The Masse is an hinderance to the true seruise of God and to the Godly life of 〈◊〉 Maior and to the godly life of men the declaration whereof is more at large by the saide Authour set out but briefly in fourme of Argument may thus be contracted Another Argument Da Whatsoeuer causeth or occasioneth a man to rest in outward seruing of God whose seruice should be all inward in spirit and veritie that hindreth the true seruice of God ti The Masse occasioneth a man to rest in outward seruing as in hearing seeing and saying Masse which be but outward senses of a man Minor and as they say meritorious ex opere operato etiam sine bono motu intētionis si Ergo the Masse hindreth y e right true seruice of God Conclusio Another Argument proouing that Masse hindreth good life Di Upon the Masse riseth false hope and false remedie is promised to wicked liuers Maior For euill men hearing Masse in the morning vpō hope therof take more securitie in doing al day what they list And such as haue in bibbing brauling tauerning swearing whoring dicing The Masse ●●●dereth ●ood lyfe carding committed wickednes to them the masse is set vp promising sufficient propitiation sacrifice remedy of body and soule for man and beast a poena culpa pro viuis mortuis Though they neuer hearde preaching neuer vsed praying neuer repented or how wicked so euer they haue bene yet if they come to the Church take holy bread and holy water and heare a Masse or finde a soule Priest vpon the remedie thereof then they thinke themselues discharged and good Catholicke men sa Upon what cause soeuer riseth false hope and false remedy is promised to wicked liuers Minor that hindreth good life mis. Ergo the Masse hindreth good life Conclusio Another Argument Da Where one thing is sufficient and serueth alone there all other helpes be neadeles thereunto Maior wherein it serueth ti The Masse as they say hath all serueth for all for by it commeth pardon for sinnes Minor by it commeth deliuerance from Hell and Purgatory by it commeth health for man and beast In summa the Masse is Mare bonorum c. si Ergo all other helpes else be needelesse hearing of Gods word Conclusio faith praying in spirit repenting preaching pietie and other helps to good life c. An other Argument proouing that the Masse is diuers and contrary from the institution of Christes Supper 1. CHrist ordeined his Supper to be a memoriall of his death and passion to be preached vntill he come The Masse is no memoriall thing of Christ remembred in the Sacrament but rather they make the Sacrament to be Christ himselfe offered and sacrificed for remission of