Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	age_n	church_n	true_a	1,952	5	4.9061	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68859	Holsome and catholyke doctryne concerninge the seuen Sacramentes of Chrystes Church expedient to be knowen of all men, set forth in maner of shorte sermons to bee made to the people, / by the reuerend father in God. Thomas byshop of Lincolne. Anno. 1558. Mense Februarij.	Watson, Thomas, 1513-1584.	1558 (1558)	STC 25112.5; ESTC S100033	209,288	398

lambe is sprinckled vpon both the postes of our doore when it is receiued not onelye wyth the mouth of the body for redemption but also with the mouth of the hearte for imitation Whyche bloude is not nowe shedde vpon the handes and coates of the souldiours that crucifyed him but is powred into the mouthes of the faithfull that receyue hym And this newe doctryne was not knowen to the worlde tyll our Sauiour Christe taught it hymselfe in his ghospell For the olde lawe dyd forbydde the eatinge and drinkinge of bloude with theyr mouthes and the newe law dothe commaunde it so to be dronken for which cause we that pertayne to the newe lawe do vse often tymes to drinke of this bloud knowynge that except we eate his flesh and drink his bloud we shall not haue lyfe in vs. Wherein wee are called to more dignitye than any of the prophetes of the olde testamente was For Dauid dyd neuer eate of thys bodye nor neuer dranke of this bloude although he beleued in Chryste as well as we or rather better and so was onelye pertaker of them spirituallye by fayth and not corporally by the sacrament as we be See with what great dignity almighty God doth honour our mouthes by which as by certeine gates and doores our sauiour Christ entreth into vs when we communicate and receiue his bodye and so hauing Christ within vs by his fleshe in hym corporally vnited by the sacrament of perfit and natural vnitie we shal likewise be partakers of his propretie which is life euerlasting I wil no more at this time good people occupy you with any longer processe concerninge this most true euidente matter but shall speake of it at other times besechinge you in our lordes name not to wauer in your faythe lyke reedes blowen a syde with euery wind but to stand stedfast in the certein belief of this most holy sacrament whiche is set forth to vs by the mouth of our sauior Christ himself and the sacred bookes of al his holye Euangelistes and is confirmed with the bloud of his martirs with the miracles of God and hys faintes shewed for that purpose with the testymony of all catholyke wryters in euery age and with the aucthoritie and consente of the holle church of Christ throughout the worlde as well in general coūsels assembled in the name of oure Lord Iesus Christ as in euery perticulare prouince and realme which is the piller of trueth the surest staffe to leane vnto for a christen man to holde himselfe stedfaste in trueth so that the mooste manyfeste woorde whyche was spoken by Chr●ste oure Lorde vpon this holye Sacrament and the true meaninge of the same woord declared from tyme to tyme by his holye Catholike church deliuereth vs from all ignoraunce what it is and assureth vs that in this most holy sacrament is present by the omnipotent power of god the real and true body and bloude of our sauiour Christ god and man vnder the sensyble formes of bread and wine and is there receyued of the faithfull people not onelye spirituallye by faithe but also corporallye with their mouthes for the attayninge of immortalitie and euerlastinge life both of body and soule the which GOD of his infinite goodnes graunt vs through the merytes of his sonne Iesus Christ and the sanctification of hys holye spirite to whom bee all prayse honour and glorye world without ende Amen ¶ Of the chaunge of the breade and wyne that is to say of Transubstantiation Serm. viii WHat is the substance of thys blessed Sacrament we haue learned good people of oure sauiour Christes owne wordes who the nighte before he suffered at hys laste supper with his disciples toke breade and blessed it and brake it and gaue it to hys dysciples and sayd take and eate this is my body and takinge the chalice he gaue thankes gaue it to them saying drinke al you of this for this is my bloude of the new testament whiche shall bee shed for many for remission of sinnes Upon these wordes of Christe all true christen men ground their fayth concerning this blessed Sacrament and beleue verelye that the inwarde substaunce of this sacrament is the fleshe of oure Sauiour Iesus Christe whyche suffered for oure synnes and that in the chalyce consecrate is the same bloude that dyd runne foorth of Chrystes syde when it was opened with the speere And furthermore vpon the same woordes of Christ the holy churche and all true christen men her members doe grounde their faithe concerninge the chaunge whiche the holye ghoste by his vnspeakable power worketh in this sacrament where t●e inwarde substaunce of breade and wyne is chaunged into the substaunce of the bodye and bloude of Chryste the outwarde formes of the saied breade and wyne with the quantitie and qualities of the same still remayninge vnchaunged Whiche maner of chaunge because it is singuler and hathe none like it eyther in nature or otherwise therefore the holy Churche dothe call it by the name of Transubstantiatiō the whiche woorde was inuented by the holy churche in the greatest generall counsell that euer was which was called the counsell of Lateranense where there were present seuenty Archbyshoppes and foure hundred Bishops and they spake of thys chaunge by that name to thintent that lyke as the holie church of Christ in euery age dyd agree and was of one minde concerninge this chaunge of the bread and wyne euen so they should agre and be of one tong in the vtteringe and speaking of that chaunge that the diuersitie of manye wordes vttereth diuersly in the bokes of learned men should not impayre and bring in doubt the olde knowen trueth reueled to the Churche by the holye ghoste This olde trueth the Churche learneth of Christes owne woordes For where as it was but one thinge or substance which our Sauiour Christ gaue out of his hand to his disciples to eate whiche one thinge he saied plainly was his body which shoulde be geuen for them and in saying so made it so to be by hys almightie word for that cause the holy church beleueth that it is not breade but his very bodye in dede And also where as it appeareth to al a mans senses to be very bread which sēses be not deceiued so farre as they can skyll of reache vnto which is onely to the outwarde apparaunce and qualities or qualitie not to the inwarde substaunce therefore the holye Churche beleueth that the chaunge which is in the sacramente is made in the inward substaūce of the bread and not in the outward forme of the breade whiche remayneth as it was for whiche cause the Churche calleth that chaunge Transubstantiation For that bread which our lord reached to his disciples being chaunged in nature and not in forme by the omnipotency of his worde was made flesh And as in the person of Christe hys humanitie was sene and his diuinitie was secret vnsene

foreheade as in the place and seate of shamefastnesse to thyntente he shoulde neuer bee ashamed to be a Christian and to folowe the doctryne and woord of the crosse whiche was an offence to the Iewes and thought foolishnesse to the Gentiles but to vs and all them that be saued it is the vertue the power and the wysedome of GOD. The same sygne also is marked vppon the chyldes eyes whereby we be taughte that he is elected and prepared to see GOD in thys worlde by true faythe and in the nexte worlde to see hym face to face in the fruition of hys glorye Hys eares be also sygned wyth the crosse declaringe that he is nowe dedycate to GOD to heare hys woorde and to learne the truthe of hys Catholyke doctryne and to obey the same in hys lyuinge and to stoppe hys eares from the hearinge and beleuinge of errour and the false doctryne of Heresie Lykewise his nose is sygned wyth the crosse to thyntente he shoulde alwayes remember to lyue so that hys doynges and woorkes bee a swete sauour to almyghtye God Moreouer his breste and mouthe be sygned wyth the crosse that by the vertue thereof he shoulde conceyue and beleue in hys harte the true faythe of Christe to his righteousnesse and shoulde with his mouth speake and confesse the same faythe to hys saluacyon without feare of anye daunger or trouble that myghte worldlye come to him thereby And laste of all hys shoulders be signed with the crosse to the intent he shoulde take vppon hym to beare the swete yocke and lyghte burthen of Goddes seruyce accordinge to the commaundement of oure Sauioure Christe saying take my yoke vppon you and learne to bee meke and humble in harte and ye shall finde quietnesse and rest in your soules After the sygne of the crosse foloweth the Ceremonye of puttinge salte in the childes mouth whereby is signified that the childe is prepared and made the salt of our lord and a swete vessel to receyue into it the salt of gods heauenly wisdome of his spiritual grace by the presēce of gods holy spirit and that all his woordes and dedes ought to be sauourye and well seasoned with the sayde heauenly wysedome and grace not putrifyed by the wormes of synne nor yet smellinge euyll by the corruption and poyson of abhominable iniquity After this like as our sauiour Christe when he healed the deafe and dombe manne he putte his fingers into his eares and with his spittle touched his mouth and saide Bee thou opened euen so after that maner the Priest in the persone of Christe doth open the eares and touche the nose of the childe that is borne spiritually deafe and dombe that he shoulde nowe begynne to heare the voyce and woorde of GOD and to obey hys mooste holye commaundementes hauynge the eares of hys harte opened to vnderstand and approue that whyche is the good well pleasinge and perfyte wyll of GOD and also that he shoulde haue discretion by the openinge of his inwarde smellinge to discerne the good smell of lyfe from the euyll smell of death and to receyue the swete sauour of Gods knowledge by the vertue of the incarnacion of Gods sonne which is signifyed by his spittle and to thinke continuallye vppon suche thynges as bee true chaste iuste holye and of good name and fame and that the power and illusions of the wycked spirite the deuyll might bee restrayned and that the grace of GOD mighte bee geuen to the childe whereby the spiritual effectes and al that is taughte and signified by these Godlye Ceremonies mighte be wrought in the childes soule The Priest with them that represent the whole Churche saye the Pater noster and make theyr mooste humble prayer to almightye GOD and in spirite and trueth do cal vppon his name and after all these thinges done without the dore of the Visible Churche whereby is sygnifyed the true Churche and misticall body of Christe oute of whiche the chylde remayneth tyll he bee baptysed at laste they enter into the Churche and bringe the childe to the fountayne of baptisme and there is made the solemne league and couenaunt betwene GOD and man First the league and vowe of the mans parte with God when he voluntarily by three solemne professions renounceth the deuyll and all his woorkes and all his pompe and pryde The pompes of the deuyll bee the vnlawfull desyres that defyle the soule as the desires of the fleshe the desires of the eyes and the ambition of the worlde He that wyll ouercome the worlde muste ouercome these three thinges whyche bee in the worlde and thereby shal he ouercome the deuyll that by perswasion of these three deceyued the worlde On the other syde the league of Gods parte wyth man is to remytte hys sinnes to receyue him as hys sonne to endue him with his holye spirite and to bringe him to eternal saluation This league and couenaunt is neuer broken of Gods parte but whosoeuer beleueth and is baptised shall be saued which promise of our sauiour Christe is euer fulfylled excepte the man breake his vowe and promise before by seruinge the deuyll and doynge his workes and so finally loose by sinne the grace whiche is geuen vnto him in baptisme After this league made the child is anoynted with oyle vppon the breast to the intent he should vnderstand when he commeth of age that the holy ghost which is signified by the oyle shoulde alwaies possesse his hart by faith and alwaies dwel in that hart by charitie as in a holye temple euer in all aduersytyes comfortinge it with the oyle of spiritual ioy and gladnes and he is also anoynted in the backe that he should vnderstand that the same faythe whiche he hath receiued into his hart oughte to be exercised with good woorkes to the glorye of god and the edifyinge of his neighbour And so is he anoynted as a champion of Christe as one that euen than entreth into the battayle of thys world to fight with the deuil and al his wicked Aungels And because Christ sayde he that beleueth and is baptysed shall be saued therefore the partye that is brought to be baptised is inquired and asked what he beleueth concerninge the holye Trinitye and all the other artycles of our common Crede and yf he bee of age and dyscretion he professeth hys owne faythe in hys owne persone withoute the whiche professyon he maye not be admytted to the holye Sacrament of baptisme And this fourme was alwayes obserued in the beginning of the church when menne of perfyte age were baptised but after that the multytude of the Gentiles were conuerted to the faythe of Christe the holye Churche prouydinge for the saluation of theyr chyldren whiche can not be saued but by regeneracion of the water and the holye ghost hathe euer vsed to baptyse them in the Sacramente of faythe that lyke as they were alyenated from GOD by an other mannes

entent and feruent desire to be saued yet the same desperation shal let his purpose and stoppe the wayes and passages to the saluation of his soule Yf the waye penaunce bee be once stopped then is the doore that leadeth to saluation shut also And how can he that is oute of the way and to whom the dore is shut do any good worke when as he can finde no entrye to goodnesse beyng let by desperation For thys cause the deuyll by all meanes he canne goeth aboute to plant suche thoughtes in our hartes For when desperation hath caried vs farre from the waye of truthe then hath the deuill no more contention against vs Against whom should he fighte when no man wythstandeth But if the man can loose this band by and by his strength commeth agayne and taketh delyte to renewe his battayle a freshe For he shall perceyue howe he chaseth awaye the deuill whom he fledde before and shall haue a pleasure to pursue his olde persecutour And if perchaunce hys foote slyppe and he fall as oftentymes the cōdicion of warre is he maye not by and by dispayre for shame of a fall but hee muste remember that thys is the lawe of fyghting not neuer to fall but neuer to yeelde for men do not cal him ouercommed that oft falleth but hym that at last yeeldeth Lykewyse he that is ouercommed by the thoughtes of desperation how can he recouer hys strēgth or withstand his enemy seing he runneth awaye and wil not turne backe to fight againe I wold not ye should think that I speake onely of those that were a litle blotted with a fewe smal spots of synne but I speake of hym that hath geuen place to all kynde of synne that for the outragiousnes of his wicked lyuing hath excluded hym selfe from the kyngdome of heauen and not of infidels but of Christen men and suche as haue before times pleased God highly but afterwardes haue fallen to adulterye and other fylthye liuyng suche as the Apostle saythe is shame to speake of These men I saye oughte not to dyspayre of saluation although they had lyen walteryng in suche lyke filthynesse euen to their extreme age what the reason of this sayeng is ye shal heare If Gods anger were a passible affection wee myght well saye that the flambe of it could not be quenched which was kyndled with so many and great offences But whē the truth of Gods woorde doth define the nature of God to be vnpassible we must vnderstand that nowe although God doth punish and afflict vs yet he doth it not with passible anger but wyth moste vnspeakeable clemencie with thaffection of him that healeth and not of him that punisheth and for that cause he verye gladlye receyueth the penitent seyng that God doth not punish for hym selfe sake as I sayde before as it were auenging hys owne quarell and iniurye agaynst the synner for Gods nature receyueth no such passion into it self but he doth al for our profit For our profytte and correction he doth punishe not to reuenge hymselfe but to amende vs. He that abydeth styll in the hardnesse of his hart is lyke to a man that turneth hys eyes from the lyghte whyche dothe no harme to the lyghte but bryngeth hym selfe into darkenesse Euen so he that throughe an vnpatient harte thynketh to contemne the power of God hurteth in God nothynge but secludeth hymselfe from all healthe and saluation If a Phisician suffer a lytle iniurye of his pacient vexed wyth a phrensye or distempered in hys brayne yet is he not greued wyth the same nor yet angrye but dothe all thynges that his arte of Phisicke requyreth althoughe hys pacient seemeth too bee greeued wyth hys medicines whyche greefe is not auengynge of the Phisitians iniurye but a curynge of the patientes maladye And if the sycke man begynne a lytle to amende in hys health ye shall see by and by the Phisitian reioyce and wyth more gladnesse doo the rest of hys cure not remembrynge the iniurye he suffered before but procuring the patientes healthe more and more Howe muche more almyghtye GOD when we fall into extreme madnesse of the soule is not moued wyth the affection of vengeaunce for the offences we haue done agaynste hym but is desyrous too heale the olde rotten sores of synne that are corrupted wythin vs for the whyche he saythe and dothe all thynges as onelye tenderynge oure health not delited wyth our payne Such is the goodnes of God towardes man he neuer refuseth penaunce if it be symplye and purelye offered vnto hym Althoughe a man were come to the heyght of synne and yet from thence would returne agayne to the waye of vertue he receyueth hym hee moste fatherlye embraceth hym and dothe all thynges to reuoke hym to his first state agayne and also whyche is greater and more excellent than all thys althoughe a man coulde not fulfyll all the order of satisfaction yet he refuseth not hys penaunce howe small howe shorte so euer it bee done but accepteth the same and suffereth hym not to loose the rewarde of hys conuersion be it neuer so lytle This seemeth Esaias to shewe where he speaketh suche lyke of the people of the Iewes For his sinne I haue a litle made him sadde and haue smytten hym and haue turned my face from him and he is sadde and walketh an heauy manne and I haue healed him and haue comforted him But the wicked kyng Achab geueth vs a more euidente testimony which through his wiues wickednes obteyned the pray of his owne couetousnes but afterward being troubled with the great enormitie of his owne sinne did repent and putting on heare and sacke cloth wepte for his offence prouoked so the mercye of God towardes hym that he pardoned hym of al his sinnes For thus sayde God And God saied to helias Haste thou not seene the contrition of Achab before me And because he hath wepte in my sight I will not bring in these plagues in his dayes Manasses also that passed all other tyrauntes in crueltye of wyckednesse that fylled Goddes temples wyth Idolles that ouerthrewe the seruice of God in true religion and the obseruation of the lawe this man I say excedinge all men in abhomination of sinne yet because he repented he was afterward numbred 〈◊〉 the friendes of god And therefore if eyther thys man or the other we spake of before consideringe the greatnesse of their sinnes had dispaired to come to Gods fauour again by conuersion and penaunce they had lost al these benefites that chaunced to them by their amendement But they castyng their eyes vpon gods vnspeakable mercye the depenesse of his infinite goodnes losed the deuelishe ●heynes of desperation from theyr neckes and lifting vp themselues were cōuerted to the way of vertue Thus much haue we spoken of the examples of holy men Heare now how we are prouoked of god to conuersion by the wordes of the prophetes Euen thys daye sayth Dauid yf ye heare his voyce do