Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	eternal_a	glory_n	immortality_n	1,513	5	10.0609	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10745	Holy pictures of the mysticall figures of the most holy sacrifice and sacrament of the Eucharist: set forth in French by Lewis Richome, prouinciall of the Societie of Iesus; and translated into English for the benefit of those of that nation, aswell protestants as Catholikes. By C.A.; Tableaux sacrez des figures mystiques du très auguste sacrifice et sacrement de l'Eucharistie. English	Richeome, Louis, 1544-1625.; C. A., fl. 1619.; Anderton, Christopher, attributed name.; Apsley, Charles, attributed name.	1619 (1619)	STC 21022; ESTC S115932	200,986	330

Church of God for the attaining of life eternall 5. OF THE EXCELLENCIE OF THE HOly Sacrament of the Altar farre aboue the Tree of Life THe likenesse of the Tree of Life with our Sacrament makes vs to admire the wisdome and power of God who had both knowledge and power to exhibite so diuine a portraiture of this most excellent Sacrament but if we contemplate the difference and the excellencie of the one so farre aboue the other we shall more admire his vnmeasurable liberalitie towards vs. The difference is first in this that the Tree of Life was but an earthly body and corruptible brought foorth and nourished by the earth insensible after the manner of other created things quickned with the life of a plant hauing neither sense nor discourse Our Tree of Life is an immortall body celestiall and diuine engendered in the wombe of a Virgin by the worke of the holy Ghost quickned by an intellectuall soule carrying the Image and likenesse of God expressed therein with the most liuely and compleate draughts of perfection and beauty that euer humane soule enioyed so that if the working hand of the Creator shew it selfe admirable in the common Fabricke of mans body what tongue shall be able to tell what spirit to comprehend the beauty of the bodie of his Sonne Or so much as of that earth out of which he brought foorth and with which he nourished this body which was the holy body of the Virgin Mary O deified body of the Sonne O di●i●e body of the Mother O fruitfull Virgin aboue all mothers O chast Mother aboue all virgins hauing engendered such a Sonne O heauenly earth true earth of theliuing paterne of the Church Garden of God infinitely more noble then this first earthly Paradise Virgin diuinely and truely fruitfull which hast brought forth a Tree of so precious fruit surpassing in goodnesse and beauty al the fruits of the earth O the bountifull liberality of him that gaue it 6. THE BODY OF THE SAVIOVR NOVrishment of the soule and cause of the glorious resurrection of the body THe second difference betweene our Sacrament and the Tree of Life is that this Tree was onely for the body to make it immortall and to preserue it from death Our Tree of Life is also for the soule which it beautifieth nourisheth and maketh sat with celestiall and diuine vertues and besides it imparts much more to the body then did the other for it disposeth it not onely to immortality but also to a glorious resurrection and therefore it is without comparison more worthy to be called Tree of Liues then the other to be termed the Tree of Life for this giues three liues the life of grace to the soule the corporal life to the body to both the life of glory prerogatiues most diuine and alone proper to the body of the Son of God for although the heauens the starres and other naturall bodies furnish the soule with some spirituall nourishment seruing her for an obiect to contemplate their fiame and beauty and to feed and refresh her with the knowledge of their natures it is notwithstanding a farre off by imagination alone wheras this deified body marieth it selfe vnto her by a contracted knot of celestiall and diuine loue and being really present with her imprinteth in her his qualities of grace and glory which no other naturall body can do it being aboue their force and vertue and reserued to the onely body of the Master of Nature 7. THE SACRAMENT OF THE BODY of the Sonne of God Tree of all the earth FInally the first Tree of Life had for her onely and last dwelling the earth and that for a little time and in one parcell alone It may be it had been multiplied in many quarters if that man had perseuered constant in his first innocency But the second is in many places of the earth continuing alwayes one and abideth not for a little time but remaine in heauen for euer for on earth as contained in this Sacrament it feedeth the children of God during their peregrination in whatsoeuer coast of the world they be dispersed and to them it is and shall be the high obiect and eternall meate of felicitie in proper forme and cleare vision of glory when the soule implunged as it were in the profound contemplation and loue of his God shall enioy to the full the riches of his Diuinity and the body cloathed with immortality and honor shall see and admire with corporall eyes the wonderfull glory of that body by which it was redeemed 8. CERTAINE SPIRITVALL ASPIRATIons of the soule desiring the cleare vision of the body of our Sauiour and a giuing thankes for the same O Good Iesus when shall the Sunne of that day shine wherein we shall openly see this bright body of thy holy humanitie which yet we heere behold by faith hidden in the depth of this profound mystery when shall that season be in which we shall enioy with full libertie this Tree of selicitie alwayes youthfull greene flourishing and bearing fruit planted within the inclosure of the celestiall Paradise in the Land of the Liuing A Land in which the Orient-Sunne shineth perpetually causing an euerlasting Spring to abound with the Autumne fruites of immortalitie watred with delicate riuers of pure delights ennobled with all sorts of beauty inhabited with diuine spirits Habitation of honor felicity and peace euerlasting When O sweete Iesus shall we be in possession of this happinesse thou knowest when O Lord from whom nothing can be hid and thou alone hast the cleare knowledge hereof we haue nothing but faithfull hope and know no more thereof then that which the mouth of thy deare Spouse hath tould vs. This shall be when thou shalt please This shall be when the decree of thy wise mercie shall haue put an end to all our misery and the tearme of our mortall life shall giue beginning to that which knoweth neither death nor ending This shall be then when farre from all griefe we shall reioyce with the fulnesse of all goodnesse in thee and by thee eternally happie But in the meane while O Soueraigne Creator we haue an eternall oblation to thy infinite bountie that prepared for our first Father and vs the diuine benefite of that Tree which was to haue been a preseruatiue from death and a soueraigne electuary of immortality with a thousand other goods for the sustenance pleasure of the life of our body And if he receiued not the fruitfull vse of this Tree it was his owne most faultie ingratitude no lesse enormious then thy liberality was great towards him and the practise thereof so much the greater that thou wast not hindered from conferring so great a benefit vpon him although thou didst foresee that he would offend thee and so depriue himselfe by his owne crime of this comfort Much more ought we to thanke thee that thou hast giuen vs in the Law of Grace a Sacrament of Life infinitly better then

did eate of the flesh to participate of the Sacrifice so hath he giuen vs the body of his Sonne and we honor him with it and pray vnto him endeuoring by it as by a rich present to pacifie him and to make him fauourable towards vs and afterwards we take it for our refection but yet without euer consuming the same as the bodies of beasts were consumed which could serue but once and therefore to euery Sacrifice was required a new beast But the body of our Sauiour is immortall and alone sufficient to honour God and to be the food of immortalitie to all the members of his Church S. Aug. lib. 10. de Ciuit. cap. 6. at all times and in all places We haue said before that good workes done for God are sometimes called Sacrifices as Prayers Fastings Almes and other actions of piety but these are called Sacrifices only by way of resemblance and this kinde of Sacrifice euery one may and ought to offer whereas the proper and true Sacrifice cannot be offered but by him who is a proper and true Priest by office such as was Melchisedech and the Iewish Priests of olde and now are the Priests of Christ 9. THE DIFFERENCE BETWEENE A Sacrament and a Sacrifice FIrst a Sacrament is instituted of God for the sanctification of his creature but a Sacrifice is ordained to ho●ior the Creator the one regardeth man the other respecteth God for albeit that the sanctification given by the Sacrament redounds to the honor of God and the action of Sacrifice to the sanctification of his creature the proper end notwithstanding which a Sacrament aymes at is to sanctifie man and that of the Sacrifice to doe homage vnto God neither more nor lesse then in a Ciuill Monarchie Alleagiance is for the King and the administration of lustice for the People though administration of Iustice honor also the King and Alleageance be profitable to the Subiect Euen so then in the Church a spirituall Monarchie the Sacrament is ordained to helpe man and the Sacrifice to honour God What more is done in the one or the other it is rather by consequence then of the first intention and therefore as a Sacrament is properly the signe and instrument of the grace of God so a Sacrifice especially setteth foorth the greatnesse and Maiesty of God Secondly a Sacrament profits onely him which receiueth it being well disposed and prepared as Baptisme sanctifieth only the baptised the Sacrifice may profit all the world absent present iust iniust disposed indisposed liuing and departed if they be not in deadly sinne for though it be not directly instituted for the Sanctification of man as hath beene said yet notwithstanding it openeth the do ore to the sanctification of all men for as much as it pleaseth God by honor and prayer and by this office of piety it obtaines of him mercy and grace and new blessings of repentance and remission of sinnes to all those for whom it is offered And so therefore the Sacrifice of the Masse is profitable for all those which heare it and for whom it is offered 10. NO RELIGION WITHOVT Sacrifice AS the Church hath alwayes had Sacraments for a meanes to sanctifie the children of God so it hath neuer been nor euer shall be vpon the earth without a Sacrifice And sure great reason there is it should be so for since that al true religiō is instituted for the soueraigne acknowledgement seruice of God it is necessary that in his Church which is his Kingdome and Monarchie there should be a publike worship of supreame honor by which men assembled in one body and societie might professe their faith and dutie towards him This worship is the Sacrifice by which God is knowne and adored publikely as our soueraigne Lord Master of life and death and Author of all our good the most high honor that can be giuen proper to God and vncommunicable to any creature as onely due to diuine Maiestie Wherefore a Religion without a Sacrifice is a body without a soule and a Monarchie without homage or publike acknowlegement of authoritie that is to say without a signe of Monarchie The Church then onely keeper of true Religion hath euer had proper Sacrifice and Priests appropriated by their office to administer the same The most famous Sacrifice in the Law of Nature was that of bread and wine offered by the High-Priest Melchisedech in the Law of Moses there were many in the Law of Grace our Sauiour hath established this of his body one alone in the place of all the Ancient adumbrated by them all and alone the most sufficient of all as well by reason of the thing offered which is of infinite price as of the dignity of the Offerer who is the Sonne of God for the Priest is nothing but his Vicar so as this onely Sacrifice is in estimaon aboue all those of olde as the Sunne is aboue all the Starres A Sacrifice most perfect and most worthy of our Sauiour who hath instituted it in the Law of Grace the most perfect Monarchie that euer was or which euer shall be and instituted it after so noble a manner as it is full of mystery to wit after the resemblance of the Sacrifice of the most noble King and High-Priest Melchisedech vnder the formes of bread and wine which he shall offer euen vntill the end of the world by his Priests and Vicars he himselfe remaining High-priest for euer after the order of Melchisedech 11. TESTIMONIES OF THE HEBREW Doctors vpon the same subiect that is of the Sacrifice of MELCHISEDECH RAbby Samuel renowned amongst the Hebrewes Rabby Samme● in Gen. speaking of this that Melchisedech offered saith Hee did an act of Priest-hood for he sacrificed bread and wine to God holy and blessed Rabby Phines also a great Hebrew Doctor Sabby Phinee See Gal. 1.10 In the time of the Messias all the Sacrifices shall cease but the Sacrifice of bread and wine shall remaine alwayes as it is written in Genesis And Melchisedech brought foorth bread and wine Melchisedech that is to say the King Messias shall except out of this cessation of Sacrifices the Sacrifice of bread and wine as it is said in the Psalmes Psal 109. Thou art a Priest for euer after the order of Melchisedech His meaning is that Melchisedech was the figure of Iesus Christ who is the true Messias and that Iesus Christ is an High-Priest for euer according to the order of Melchisedech instituting in his Church an eternall Sacrifice of his body and blood vnder the formes of bread and wine making all the other Sacrifices to cease they being but shadowes and figures of this heere And so wee see it to be fulfilled since the death of our Sauiour wherein all the bloody Sacrifices Figures of his death were finished whereas contrariwise the institution of the Eucharist which is our Masse the Sacrifice sigured by that of Melchisedech then tooke its first beginning 12. TESTIMONIES OF THE ANCIENT

in their writings called our Sauiour a Fish but the Greeke word Iethus which they vsed containeth a remarkable Anagram which is not found in the Latine nor in any other Language for the fiue letters whereof it is composed make Resus Christos Theon Vies Seter Iesus Christ Sonne of God Sauiour He is then our Fish and the Fish giuen for food to the Church is no other but Iesus Christ giuen in the table of the Eucharist And it skilleth not that in this miracle there are two Fishes for both did signifie one self-same Iesus Christ God and man as doth also the fiue Loaues and it is not necessary that a Figure should bee like in all things to that which is signified Moreouer Christians in respect of their Head are also called Fishes We are bred in the water saith Tertullian Tertul. l. Bap. c. 1. as little fishes to the likenesse of our Fish Iesus Christ For it is the water of Baptisme which regenerateth vs in Iesus Christ to his Spouse the Church and whosoeuer are not Fishes of this water perish in the sea of this world 4. WHEREFORE NO MENTION IS MADE of any drinke in this miracle and other circumstances of it THe Euangelist makes no mention of any drinke in this miracle it being probable that as Manna was both meate and drinke euen so were these Loaues and Fishes multiplied which is also agreeable to the mystery for seeing they that follow Iesus Christ are fishes which naturally neuer drinke these also need no drinke being already become the Fishes of our Sauiour beleeuing in him albeit the mystery is yet greater in that hereby is noted a rare fingularity of the holy Sacrament For euen as Manna alone the Loaues and the Fishes did serue both for meate and drinke So the Sacrament in one kinde is both meate and drinke the body of our Sauiour seruing for both together as did Manna and those Loaues and Fishes Figures of it Now for other circumstances of this miracle wee obserue first that it was done in the Spring-time vpon the euening in the Desart before them which had heard and followed our Sauiour they being bidden to sit vpon the grasse These circumstances teach vs that the Sacrament of the Eucharist was instituted in the spirituall Spring of the world Psal 103.32 when Iesus Christ shortly after was to send his holy Spirit to renew the face of the earth to make a new Testament amending the old to wit a new Law a Law of Grace vpon the euening that is to say in the last houre of the world and in the Desart that is during this mortall life And that for those which should beleeue in his Word and which constantly follow him euen vnto the breaking of bread taming of their flesh despising of worldly vanities and the doing of that which they there did corporally eating also vpon the grasse in the Desart For all flesh is grasse Esay de 6. and all his glory is as the flower of the field saith Esay and he who subdueth his flesh and makes no reckoning of the flourishing beauty of the world is set vpon the grasse worthy to be fed with the blessing of our Sauiour by the seruice of his Apostles that is to say to receiue the food of immortality in the Church of God by the hands of his Vicars which are the Pastors and Priests thereof 5. WHY THE PEOPLE WOVLD CREATE our Sauiour King and why he fled them THese people thus satisfied were about to create our Sauiour King not entreating him but compelling him to accept the Royalty which hee foreseeing stayed not vntill they came to him but quickly withdrew himselfe from them and fled into the Mountaine to pray But from whence comes this desire in these men and wherfore did Iesus Christ refuse this honour fithence that he was Prince of heauen and earth and absolute King without dependance of any other If for the miracle they would haue made him King wherefore had they not the same will when they saw him cast foorth diuels out of the bodies they possessed and make those mighty wicked and rebellious spirits obedient to his Commandements Why had they not the same will when he commanded all diseases and maladies and was obeyed Making the blinde to see and the lame to goe c. These wonderfull miracles did not they also merit the same Diadem which this refection in the Desart did In truth if men consider them in their greatnesse they merited a diuine respect and acknowledgement but this miracle had some particular thing which moued these men to this desire and designe First it was a kind of miracle neuer heard of before Moyses had made Manna descend frō heauen Elias had made the flower and oyle to encrease in fauour of the Widow but Moyses made not the Manna with his owne hands Exod. 16. 3. King 17.14.16 as our Sauiour wrought this miracle and that which Elias did he did not by his owne power but receiued power of God to doeit Our Sauiour multiplied these Loaues in his owne hands and with his owne proper blessing this made them beleeue that he could be no lesse then the Messias King promised to Israel and for this cause they sought for to declare him King Secondly the other miracles of our Sauiour were particular principally effected for their good which were deliuered and healed This heere was a publike benefit done in the sight of all the multitude and to the profit of euery one of them in particular which caused in them a generall desire to acknowledge the same by conferring a publike honor vpon our Sauiour and by making him their head to whom they were so much obliged Thirdly they did acknowledge that this refection was a benefit worthy of a King For the principall office of a King is to guide and feed his subiects for which cause they are compared to Feeders and called Pastors of the people They would then haue proclaimed him King Esay 44.28 Homer Iliad 2. Philo Iudaus l. de Agricult as the Roman Souldiers made their Emperours and the other Nations of the world their first Kings But our Sauiour was not come to take vnto himselfe any earthly Kingdome but to establish a spirituall Kingdome of his elect who are the inheritance of his Church in the which hee is King of the Iewes and raigneth likewise in the hearts of all his faithfull subiects The earth is too base and too little for such a King it is heauen which is the true throne of such a Maiesty 〈◊〉 109.2 the earth is but his sootstoole Wisely therefore did hee to contemne this royalty reading vs a Iesson by his example to despise and slye the honours of this world as transitory and deceitfull and not to make esteeme but of such presents as come from heauen which are firme and permanent and onely worthy to bee giuen by an Almighty King and to be sought after by reasonable creatures capable

of immortality 6. GOD NOVRISHER OF EVERY CREAture true nutriment of his Children IF this good people seeing that Iesus Christ had so I magnificently and so miraculously filled them would haue made him King and honoured him with an honour which they held to be the greatest of all greatnesse heere vpon earth as wee haue heard what would they haue thought and what would they houe done if they had a little vnderstood that this Lord was hee which of olde had freed their Fathers in the Desart and which nourisheth the Angels in heauen and the blessed Spirits with food of his felicity who giues to eate to euery creature who keepes open table in the spacious ayre vpon the face of the earth within the depthes of the waters prouiding for the fowles in the ayre the beasts of the earth for the fishes of the sea and for all liuing creatures their proper food in their owne dwellings What would they haue said if the eyes of their soule had been opened to behold the grearnesse highnesse and profoundnesse of that miracle without comparison saire more admirable then the they did so much admire and esteemed worthy to bee rewarded with a Kingdome It is a farre greater miracle saith Saint Augustine to prouide for the whole world S. Aug. Tract in Ioan. 24. then to feed fiue thousand men with fiue Leaues and two Fisves And sithence this miracle is the greater wheresore did these men perceiue onely the lesser Was it not for so much as the most part of them had not the entire faith they should haue had of the Messias whom they did esteeme indeed a great man but not great God as they ought But what would they heue said had they knowne that this Sauiour would giue his slesh to men to eate and feed them to immortality And that with so many miracles as Nature it selfe stands wondering at them Would they not foorthwith haue proclaimed him not onely the King of men but of Angels also and of all the world Nay would they not haue inferred by good discourse that hee was God both of heauen and earth For it is God alone who hath power to giue himselfe in meate without diminution and detriment he alone in heauen giues his Diuinity for food of the blessed and he alone giues on earth the body of his Humanity to his seruants for food to saluation remaining no lesse entire then before a worke worthy of God infinite as well in power as in goodnesse Mortall Kings may wel prepare magnificent feasts such as were made by Holofernes Salomon Cleopatra and many Romane Emperours 3. Reg. 4. Plutarch in Anton. but they made them not of their owne substance it was not of their owne bodies that they were liberall it was but of the bodies of beasts and of other prouision which they had taken from the storehouse of Nature God alone can giue himselfe to be eaten he alone is almighty not to bee exhausted vncapable of diminution If then these things be so great and if we beleeue and see heere that which they neither saw nor beleeued If wee see the prouidence of our Sauiour to gouerne and nourish all the world his charity to vs in norishing vs with his flesh from the Table of his Church his truth in promising moreouer the food of felicity Why doe we not admire his benefits Why doe we not magnifie them Why doe wee not giue him immortall thankes for them The multitude of his wonders doe they dazell our eyes as a bright lightning or as the light of the Sunne The continuall multiplying of his presents doth it make his great liberality lesse admirable to vs But if as mortall men we take no heed to the workes which God doth in Nature euery day as being ordinary and common let vs at least regard the rare excellencie of this Table furnished with a meate more worth then all that Nature can affoord The Iewes filled with fiue Loaues and two Fishes thought not of the miracle which God doth in nourishing the whole world because that was a miracle frequent and common And yet they adwored that of the fiue Loaues S. Aug. Tract in Ioan. 24. not because it was greater saith S. Augustine but because it was more rare and lesse vsuall Wherefore admire not we then the rarenesse of our Sacrament sithence it is the miracle of miracles hauing no like and which by no continuance of time can become vulgar as the miracles of Nature Wherefore cry we not in our hearts Liue the King of Kings Raigne the King of Kings Immortall glory to the King of Kings which hath giuen a refection of so great a wonder filling with one loafe and with one fish that is with his sacred body not fiue thousand men for one time but millions of men and of women that haue wandered in the Desart of this world these sixteen hundred yeers and wil fill yet as many millions moe of Christian soules as shall feed vpon it to the end of the world who will fill them not as he hath filled those with the materiall food of the body for the maintenance of this mortall life But with spirituall food of the soule for to bee nourishment of immortality and mernall felicity Liue then O King of Kings true Life of our soules and bodies Raigne O King of Kings truely worthy to raigne Immortall glory to thee O King of Kings most wise to guide most mighty to defend most blessed tenderly to nourish the sheepe which follow thee in the mountaines and barren desarts of this mortall life O when shall this bee that wee shall arriue to the high mountaine of thy eternity there to take without end the food that thou thy selfe art true felicity of such as shall haue followed thee in the pathes of thy holy Commandements THE TWELFTH PICTVRE OVR SAVIOVR PREACHING OF THE SAcrament of his bodie The Description THE Sauiour of the world speakes the Diuine Word preacheth Iohn 6.59 the supreame Wisdome discourseth of the Sacrament of his body in the Synagogue of Capharnaum where he had done many great miracles The preheminence of the Orator and the dignity of the subiect deserueth an attentiue eare neuer man spake so and of such a matter He sees that the people follow him enticed by the miracle of the fiue Loaues and two Fishes and taketh occasion from their earthly desire to inuite them to a celestiall banquet of his flesh which he is about to prepare for those that shall beleeue in him and haue the appetite of their soules in good disposition Heare what he saith I am the bread of life Iohn 6.48 your Fathers haue eaten Manna and are dead this is the bread which descended from heauen that if any man eate of it he may not die I am the liuing bread descended from heauen he that eateth this bread shall liue eternally and the bread which I will giue is my flesh for the life of the world Iohn 6.52 The