Selected quad for the lemma: truth_n
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A00726
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A learned sermon preached before the King at VVhitehall, on Friday the 16 of March: by M. Doctor Field: Chaplaine to his Maiestie; Learned sermon preached before the King at Whitehall, on Friday the 16 of March.
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Field, Richard, 1561-1616.
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1604
(1604)
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STC 10855; ESTC S115098
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14,831
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44
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sent away and excluded whence the whole mysticall action is called Missâ— This custome continued till the time of Gregory the first in whose time the Deacon after the reading of the Gospell pronounced those solemne words si quis non communicat exeat This doth Cassander proue at large in his preface before the booke called Ordo Romanus shevving that many doubted whether the wordes of the Canon of the Masâ—e which imply a communion of the people may be vsed in priuate Masses By degrees they feâ—â— from the publique and solemne communion of the people the Clergie alone communicated with the priest Afterwards they also though present abstâ—â—ned and communicated not VVheâ— these priuate Masses began it is noâ— knowne The custome was to giue the sacrament in both kindes to the people as Lindan proueth and it was thought necessary as the booke called Ordo Romanus sheweth And all the Churches of the east retaine this custome vnto this day When the halfe communion began it is not knowne In the time that Luther began almost all beleeued and taught that Mary was conceaued without sinne and thought it a matter of pietie to be of that iudgement Bonauentura in his time â—ime professeth that he neuer saw the writings of any one that was of that opinion nor neuer could meet with any one that so thought Who was the first that â—roached this opinion published it in writing vnto the world it is hard to â—inde Besides all Romish religion standeth of contradictory assertions as that the Pope may erre and that he cannot erre â—hat he may depose Princes and that he may not that one body may be in many â—laces and that it cannot be in many â—laces the one sort of them denying that the other affirmeth yet is not 〈◊〉 first author of any of thâ—se contradictory opinions knowne Thus we see how weakly the Romanistes proue the antiquitie of their faith and religion whereof they so insolently glory and boast But leâ— vs leaue them returne to the words of the Apostle The second circumstance whereby the doctrine of faith for which we must contend is noted and described vnto vs least we should mistake it is that as it was once deliuered so it was deliuered to the Saints So that if we desire to finde the vndoubted truth of Heauenly doctrine we must seeke it non in confusione paganorum non in purgamentis haereticorum non in languore schismaticorum non in coecitate Iudâ—orum not in the confusions of pagan Infidels not among out cast and forsaken Heretiques not in the conâ—enticles of Schismatiques not among the blinde hard harted Iewes but amongst those Disciples of Christ Iesus which cannot be iustly challenged either for innouation or diuision According to that in the Canticles where Christ is inquired after Show thou mee O thou whom my soule loueth where thou â—eedest and where thou lyest aâ— noone For why should I be as shee that turneth aside to the flockes of thy companions and immediately he sheweth how he may be found If thou knowest not O thou the fairest among women get thee forth by the steps of the flockes and feed thy kids by the tentes of the shepherdes In which words we are directed to seeke our Sauiour Christ in the troupes and companions of Christian people and pastors which are named Saints in this place by the Apostle because they are called to sanctification haue the happie meanes of it In these companies we shal be sure to finde our Sauiour Christ and the doctrine of faith â—e left vnto vs if we haue an eye to them vppon whom no note of innouation or â—iuision may iustly be fastened So that â—f those societies in which we liue haue â—orrupted their wayes and left theyr first â—uritie we must as Lâ—rineâ—sis â—irecteth vs looke to other Churches â—â—st our eyes vp higher to the times that â—ere before vs. For example in the daies of our Fathers they had priuate Maâ—â— halfe communions and sundry others abuses the most of the guides of God people taught men to put trust in papall indulgences and such like lying vanities Who soeuer doubted and made question of any of these thinges if they did but cast their eyes vpon the Easternâ— Churches that then presently were or the Churches in former times they might easily find that in them there was no such thing Thus then in the Church we haue certaine direction to find out the truth neyther are any other to hope to find it but such as reuerence her iudgement seâ—â— it in her communion Whereupon Terâ—ullian pronounceth that none but such as are so affected are to be admitted â—â— any question or dispute of the Scriptures and matters of fayth and bringeth in the Church speaking vnto herâ—â— tickes and praescribing against them iâ— this sort quid agitis in meo non mei what do you medling with my things you that are none of mine By what right doâ— thou Marcion cut downe my wood â—ho gaue thee leaue Valentinus to turne â—he course of my Fouâ—taines By vvhat â—uthoritie doest thou Apelles remoue â—â—y auncient bounds It is my possession â—hat do you here the rest of you sowing â—nd feeding at your owne pleasures It is â—â—y possession I possessed it of old I â—ossessed it before you I haue the cerâ—ine originall of it from them whose the â—hing was I am the heyre of the Apostles as they disposed by their last vvill testament as they committed it vnto my â—â—ust as they adiured me so I keepe it â—ou they know not you they disclaimed â—nd reiected as strangers as enemies This true and Orthodoxe church which is the onely mistresse of Heauenly truth maketh vse of them that erre to her owne good and their bettering and correction if they refuse not her instrucâ—ions Vtitur Gentibus ad materiam opeâ—ationis suae haereticis ad probationem docâ—â—inae suae schismaticis ad documentum staâ—â—ilitatis suae Iâ—daeis ad comparationem pulâ—hritudimis suae altos inuitat alios excluâ—it alios relinquit alios antecedit omnibus â—ratiae dei participandae dat potestateÌ„ siue â—lli informandi siue reformandi siue recoâ—â—â—â— di siue admittendi sunt Infidels are thâ— matter of her diuine worke of conâ—eâ—â—ion Heretiques serue for the tryall prouing and approuing of her doctrine Scismatiques to shew her constancy thâ— Iewes imperfection to shew her perfection and beauty some she inuiteth some she excludeth some she forsaketh and some she goeth before in diuiâ—â— perfections to all she offereth the participation of diuine grace whether they be to be informed or reformed or râ—conciled or to be admitted to a higâ—â— degree of knowledge and a more perfect estate Thus haue we heard the exhortation of the Apostle mouing vs to conâ—end earnestly for the maintenaunce of thâ— fayth and describing it to vs by the Antiquitie of it and that company of meâ— amongst whom it is to be sought Let uâ— beseech almighty God to enlighten or vnderstandings that we may know it 〈◊〉 frame our harts to the loue of it and 〈◊〉 make vs euer constant in the defence oâ— it Amen Math. 16. Iohn 21. August de ciuitat dei de fid et oper In enchir ad Laur Epist. 15. Epistle to Cassulanus Georg Cassa in praefa ordiâ— Roma August dâ— peccat rem In 3 sent dist 3. quaest 2.