Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	article_n	church_n	true_a	3,598	5	5.1162	4	false

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 reuelatioÌ„ 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 maÌ„ 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 grouÌ„ded 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 vpoÌ„ 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 eueÌ„ 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 souÌ„les 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 SermoÌ„ 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 froÌ„ 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

not what they them selues say and yet beleeue confesse these holy words Of the Nycene and Constantinople Creede containing the sound faith of the true and auncient Church CHAPTER XXV ANd wheÌ„ he hath made the signe of the crosse he kisseth the booke a And afterward let him say if it be to be said I beleeue in one God Then let him beginne in the middest of the Altar with his handes a sunder and after he hath begunne let him ioyne his handes a while together and make an ende after this sort The Father Almightie e maker of heauen and earth and of all thinges visible and inuisible d in Iesus Christ the onely begotten Sonne of God And borne of the Father before all worlds God of God light of light verie God of verie God begotten and not made Consubstantiall with the Father by whome all thinges are made Who for vs menne for our saluation came downe from heauen and was incarnate by the holy Ghost of the virgine Marie Here he boweth his knee And was made man And was also crucified for vs vnder Pontius Pilate suffered and was buried And the thirde day arose againe accordinge to the Scriptures e Hee ascended into heauen and sitteth on the right hand of the Father f And shall come againe in glory to iudge the quick the dead Whose Kingdom shall haue no ende And in the holie Ghost the Lorde and giuer of life who proceedeth from the Father and the Sonne Who with the Father and the Sonne together is worshipped and glorified who spake by the Prophets And one holy vniuersall and Apostolike Church I confesse also one Baptisme for the Remission of sinnes and do looke for the Resurrection of the deade and the life of the worlde to come Amen ET facto signo crucis osculatur librum Deinde a dicat si sit dicendum Credo in vnum Deum DisiuÌ„ctis manibus in medio Altaris incipiat postquam inceperit paulatim iungat manus sic finiat Patrem Omnipotentem factorem Caeli terrae visibilium omnium inuisibilium in vnum Dominum Iesum Christum filium Dei vnigenitum ex Patre natum ante omnia secula Deum de Deo lumen de lumine Deum verum de Deo vero Genitum non factum consubstantialem patri per quem om nia facta sunt Qui propter nos homines propter salutem nostram descendit de caelis Et incarnatus est de Spiritu sancto ex Moria Virgine Hic genu flectitur Et homo factus est crucifixus etiam pro nobis sub Pontio Pilato passus sepultus est Et resurrexit tertiae die secundum Scripturas Et ascendit in caelum sedit ad dextraÌ„ Patris iterum venturus est cum gloria iudicare viuos mortuos cutus regni non erit finis Et in Spiritum sanctum Dominum viuificantem qui ex Patre filioque procedit Qui cum Patre filio simul adoratur glorificatur qui locutus est per Prophetas Et vnuÌ„ sanctam Catholicam Apostolicam Ecclesiam Confiteor vnum Baptismum in remissionem peccatoruÌ„ Et expecto resurrectioneÌ„ mor tuorum Et vitam venturi saeculi Amen Of the thinges that are to be considered in this Crede concerning those matters which we are presently in hand withall CHAPTER XXVI a WE haue already spokeÌ„ somwhat largelie of the singing sileÌ„ce of the crede in the Masse In the Masse booke it is commaunded to be said on this festiuall day and on the octaues thereof There is concerning the recitall of the Creede a Decree in the third Councel of Tolede solemnized in the dayes of pope Pelagius the second which expreslie commaundeth That it should be recited and deliuered verie loudly before the Lordes prayer throughout all the Churches of Gallice and Spaine after the maner of the East Churches and Councell of Constantinople to the end that the faith might be manifested and haue testimonie so that the hartes of the people which were purified by faith might go receaue the bodie and blood of our Sauiour Iesus Christ Which Decree manifestly confirmeth that which we haue alreadie spokeÌ„ hereof elsewhere There is also a Decree in the Councel of Basil against such as should say it by halfes as I haue oftentimes sene them do Ex lib. Con when I went to Masse being then very yoÌ„g Our Priests song the creede after the Almain maner which they called the Almaine crede it went no further then to homo factus est there they ended it They vsed it when they had hast to their dinner and were wearied to say the Creede out at length and no doubt of it they deale so with it euen at this day for all the decreÃ© of the Counsell of Basill b This aduertissement concerneth the iollie shew of the countenance sleight of the handes which Sir Gurdegobresse must hold maintaine c A Creatour is more proper and vsuall then a maker and the Greeke word is so set downe for that purpose And therefore seeing it is so that God is the creatour of all thinges and consequeÌ„tly the Gouernour and Guider of them and vpholdeth and mainteineth them why runne the priests to creatures and other what soeuer they are whether it be to men or women Saintes but to him alone if they take him for the creatour father and all the rest for creatures For to pray to any other then vnto God is against this Article For prayer without faith cannot be right Now none of vs all confesse in this Creede which conteineth the very whole some and effect of Faith and Christian religion that we beliue in any other then in God the Father the Sonne the holy Ghost No we do not say that we beleue in the Church her selfe But only that we do beleue the Church For there is a difference betwene that that we beleue of the Church and that which we beleue of God the Father of the Sonne and of the holy Ghost in them in whom we say we beleue that is to say that we put our whole trust and confidence in them but not in the Church For it is composed of men and as the Prophete sayeth cursed is that man which putteth his trust in man Wherefore we onely say that as we put our trust in the Father the Sonne and the holy Ghost we beleue also that ther is a Church that is to say an holy assemblee by reason of this affiaunce that it hath in the Father the Sonne the holy Ghost by whom it is sanctified and stayeth it selfe vpon one God who is father vnto it by the loue of his sonne Iesus Christ through the sanctification of the holy Ghost Then is it not God neither the Father nor the Sonne nor yet the holy Ghost nor any parte or member of the Deitie no not the Angels them selues but are all creatures And therefore if it be

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