Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	lord_n	spirit_n	word_n	8,458	5	4.2143	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06882	A declaration of the masse the fruite thereof, the cause and the meane, wherefore and howe it ought to be maynteyned. Newly perused and augmented by the first author therof. Maister Anthony Marcort at Geneue. Tra[n]slated newly out of French into Englishe. Anno M.D.XLvii.; Petit traicté de la Sainte Eucharistie. English	Marcourt, Antoine de, d. ca. 1560.; Vingle, Pierre de, attributed name. aut; Viret, Pierre, 1511-1571, attributed name. aut; Geranius, Cephas. aut	1547 (1547)	STC 17314; ESTC S103750	36,879	64

oughte owe will they or not to Princes and lordes For s Paul writeth thus Omnis anima potestatibus supereminētibus subdita sit Ro. xiiii That is to say euery soule be subiect to the hie powers But the holy Apostle sayd not Omnis anima laica that is to say euerye lay mans soule but eueri soul As it was once answred in a college of Paris by a master Asse whose nosethrels fete ought to haue bene clouē sent to pasture Out of all this spronge another fruite more pleasaunt agreable and dilicious to the tendre and dilicate gentilmen That is that by one accord yea by a commune lawe made among them selues they should lyue in mery wanton nes and lecherous idelnes without laboure or trauaile For their hādes be to soft but to plai at tennes boules tables cardes and dyce to leape and daunce for theyr pastime but for to labour fye because they be anoynted greased and their pates plucked And al this solatious goodnes commeth of this ioly masse O masse masse howe gentle art thou howe louyng and pleasaunte to these folke Howe can they hate the howe can they leaue the howe can the banysh the syth thou haste set them in such an easy quiete and rest to labour nothyng at al. And that mor is if they can reade or synge a masse lifte vp theyr armes and knele haueyng a portuouse to bable theyr mattens they nede none other thynge As for bokes volumes and quaiers of holy scripture to search and study it forceth not for they he not requisit for the masse ☞ And as for study it is a melancholious busines werines and a noyous not cōuenient for such ydle beastes that wold lyue wythout any thought and by the sweat af other mens faces Oh howe contrary is S. Paule to them The which not wythstandyng that he was an Apostle of Iesus Christ a Bishop but not mytred nor horned a Doctour of veritie a doctour of the church but not hooded nerthells he wroght wyth hys handes and for to do so he admonisheth and desyreth euery persō but what haue they to do wyth God or saynt Paule ☞ Yet an other fruite of this masse and thā a great euyl I wyl shewe as nowe The fruite is greate and encreased for neuer henne layed so many egges and hatched so many chyckens as this masse hathe brought vs shorne poules And what man can thincke the nombre of the cockerelles that runne after harlottes as cockes after hennes And whan these iolye louers haue layd their layghters and sitten their brodes thei sit in their temples singing as cockes on their perches yea properlier to say de skant in counterfeit thinges gapyng criyng howlyng So many cockes cockrels pullets that is to say of Monkes Friers Nūnes prestes laisisters this fat masse hatched fed that it is wōder to beleue and to satisfie so great anombre it was of force necessary to bild many henhouses nestes to lodge so many lapwynges Thā nōbre if ye can al the cloisters abbaies priories monasteries temples chanonries prebendes alters portatifs not portat ifs and such other thinges that the masse hath brought furth And vpon that thinke a litel I praie you and ye shall perceiue what it mā ye be is it not wel multiplyed Auarice hath wroghte a pase as wytnesseth one of theyr order named Willam de Peraldo in his tyme bishop of Lyons in the some that he hath made of vertues vices 〈…〉 de P●●at do in the seconde parte in the title of Simony Where as he sayeth the auarice hath found the multitude of al tars the colectes of the masse the whych thing finalli is tourned into horrible idolatry For by the meanes the pore people haue be lerned to seke worship god in tēples places made with mēs hand Albeit as Esaye saith S. Stephā allegeth that the most highest is not habitaūt in the maner as they wene for Esai 〈◊〉 Bi ●eta vii the tēple of the liuing god is the hert soule the spirite of the faithful For the whiche cause Iesus Christ said that the true worshipers worshipped not the Lorde God ueyther in the mountayne nor in Ierusalem Iohn .iiii. but in spirite and truth And therfore faith Saint Paule that the faithfull is the habitation and temples of the holy gost And also Iesus Christe wyllynge to geue consolacion to all faythfull people in speakynge of hys father of him selfe and of the spirite of verite which the world can not comprise sayd thus We shall come to hym and make oure dwelling wyth hym he sayd not that we shoulde come into a tēple or in such a place or in suche an aultar ● Cor. vi vi Cor. vi But he sayd we should come to him and make our dwelling with him Wherfore thā by your aduise hath the people thus be taught to renne hither and thyder Ioh. xiiii but for to catche such as they bringe O insaciable coueytousnes Lertaynly I dare wel saye that the brybats or watchinge theues lurkinge in wooddes be not to be dreade as these Antichristes the whiche haue not alonly pylled robbed the temporall goodes fro the people but haue caste out and by thyr false doctrine almooste al the world out of the waye of saluacion and streied it from the Lorde God and from all verite Hereabout we ought not to speake but onely he wayle sob and weepe by greate dolour heuines And therefore I leaue to speake of their false miracles of their idols of Golde Siluer stone earth and of woode c. Of their pilgrymages theyr viages and such maners deceites whereby the worlde is brought in to a darke botomles pyt ☞ This is the euil that at the beginninge of thys vngracious fruyte I was in purpose to speake that of all euills it is the greateste and neuer man coulde imagine worsse And what would ye worsse then to begiuen into reproued sences To be striken with so greate darkenes that they do come and iudge the good to be ill Be qui dicit is ma●●t Sonū and the ill to be good All thys by thys masse is come on the people as ye maye clerely vnderstande by this that is declared aboue Esaie .v. ☞ Of thys euil aboue all other the Prophet tes haue made mencion whan by greate threte ninges of the euyll that was to come ouer the misbeleuinge people Esaie .vii. Mat. xiii Mar. iiii Luc. viii Ioha xii Ac. xxviii Rom. xi Ps Lviii haue aforespoken the blindnes and cursednes therof And is it reason that be wyll not take and receyue blissinge that cur singe come to hym Wherevpon it nedeth not to pretende or allege ignoraunce saing if there be any euill it is onely for them that hath inuēted it truely also for them that foloweth it As it is writen Yf one blinde man lede another Mat. xv● both of them falleth in the diche And therfore I praye euery

charytable dilection for the which he gaue his onely sonne to say wherefore taried he so long why came he no soner I haue spoken this for to touche and abate the ingratitude and arrogaunce of many poore blynde persones the which at this present tyme to whom it hath pleased God by his infinite bounty many festing him selfe by his holy worde and gospell of saluacion the whych a certayn of tyme by the permission of tyme was dispised contemned caste vnder fote corrupt put in forgetfulnes sai these wordes of plasphemy or other like and wherfore hath he taried so longe wherfore shewed he thys no soner Haue not our predecessors lyued well It suffiseth vs to lyue as they ded so many great clerkes wise folkes folowing the counsailes and determinacions of the vniuersities the Cerimonies and ordynaunces of the Pope may they fayle which be wordes of ignoraūt folkes or mockers hard hertedand obstynate By the which wordes their ignoraūce so clerely doeth shew that it is noyesome as touchinge the misteries of God They vnderstand nothing but by infidelite beinge put in reproued sences wtout teare or reuerence preferring horible blasphemes whiche is a signe of the yre and furor of God decla ryng vpon suche folkes ineuitable ruyne and most dredfull damnacyon Also all suche wordes and allegacions vene inutile vaine without any efficace for the Turkes and Sarasins wyl say asmuch of their lawe Than we muste mekely tak and receiue the gift grate of God at suche tyme as hys good pleasure is to gyue it vs without disputing wherfore he hath taried tyll now wyth out allegyng multitude or puralite of persones nor also speke of the life or ende of them that haue leued here to fore For God is mighti to dispose his creatures at his wil and no mā may say wherfore dost thou so More ouer it were better to folowe the onely Myche hauyng the spirite of God ●o● ii than all the sacrifiers Prophetes of Baall hauing the spirite of errour ii Reg. 28. Howe be it I beuele stedfastly that if in the time past the euangelike truth had ben thus'shewed as it is now that many of our predecessours would rather haue indeuored them mekdly and faithfully to haue receiued it beter thā we do now the world is so peruerted and corrupt by the doctrine of mē which is a leuin of the Pharises Ma. xxvi the which Iesus Christ admonisheth vs to e●chue flee Mark viii Neuertheles we must not for the hardnes and malice of some aduersaries and enimies of the truth Actes iii. leaue to declare and manifest asmuch as shal be possible the pure true worde of God In the which without any doubt al they shall beleue that be ordeyned to the life eternal and none other all to the honor glory and prayse of god To the which thynge as true and obedient childrē to him we ought to procur wtout sparing anye thinge or in aniwise to dissimule This is for an aduertisment that in this presēt mater it behoueth eche one to stay wholy to the holy word of god as to that wherby al creatures shal be iudged All thing ought to be examined and proued and none maye contrary it Now for to touch the purpose wherof presētly we treate It is nedefull by holy scriptures to declare and euidently to shewe how the masse ordeined of the Pope and Bishops and other parsones whiche in greate pride againste right and reason named them selfe of the church is directly against verite manifestly against the holy worde of God And therfore it is an abhominoble thyng that ought not to be permitted to endure by cause the by the same the Lord god is greatly offended And the most parte of the world vnhappily seduced and begiled The whiche masse vnder shadow colour of holynes the more easily to seduse and deceyue the world hath ben brought and thus cautelously compassed not by holy scripture Wherin cannot onely be founde the name of masse But by sondri Popes and Bishops with other lyke it hath ben founde and put in the stead of the holy supper of Iesus Christ of the holy table of the precious holy bread of thākesgeuinge the which ought to be taken of the cōgregation of al faythful Christē people in minde recordation of the death and passion of Iesus Christ in remembraūce also of the charite dilection wherwith he loued vs so muche that he gaue his lyfe for vs Lykewise in significatiō of the charite and loue fraternall wherby we ought to loue eche other as members of the bodye of Iesus Christe In the stead of the whyche so salutary and cōsolable instituciō in pōpious Ceremony for theyr pleasure they haue caused vs for to worship a lytell bread as if it were the very God wherin all idolatry al iniquite and wickednes is reised And this haue they done the better to authorise theyr reygne and lordeshipe the better to exercise theyr tiranny the more easily to make marchādises of our soules deuour the substaunce of the people finally to cause thē selfes to be worshipped For as people effronted without shame hauing harlots foreheades they durst well say publy shed that they were more worthy than angels or the virgin Marye Because that if one of thē albeit that he is infect a harlot full of filthines helde a morcell of breade in his hande he hath the power if he wil furth with wythout declaration at his onely worde there to cause the sonne of god to come and descende in body and in soule all a lyue as byg and as hole as he hanged on the crosse to beare him here there to kepe him in a boxe or an almery to eate hym swalow him whan he list To be short and let him do what he wil it is an horrible thinge to thinke on it And if they be demaūded from whēs they haue cometh to thē this merueilous power more thā the other that be not disguised anointed shorne or cliped They answere better thā they wene For they say it is bycause of the caracter that is to say the tokē meruelous marke wher which they be sygned but if they thoughte well on that that they do say truly shame and feare would styll them For it is wrytten that none maye cheapen sell nor bye but he haue the marke of the beaste Apoc. viii How be it because that our mater may be wel builded clerely vnderstād proued It is necesary to touche declare and shewe in perticuler some pointes of abhominacion that be fosid in this masse For to shew all it is almost impossyble and I beleue that no mā can do it if any hade power gyuen for to do it it behoueth hym to haue a very great boke so much maledictiō is enclosed therin detestable perdition Not withstāding the to many it semeth precious and fayre But as it is writen in S. Luke

Iohn .vi. mat xiiii and .xv. at one tyme and of .vii. at an other in the desertes Other as it appeareth in the same Chapter estemed hym the sonne of Ioseph And by thys contempned hym wythout estemmyng any thinge of him but that he was a man and nothynge of diuinitie they knowledged in hym The whiche onely deitie feedeth and nourisheth our soules and spirites Wherfore bycause they shoulde not pretende any ignoraunce and that they should not excuse them of synne he sayed vnto them I am the lyuyng breade whiche descended from heauen That is to saye from eternitie in temporalitie by the onely mercy of my father wythout merite of any creature He sayed then I am the lyuyng breade that is descended from heauen as if openly he had sayed despise me outwarde asmuche as you wyll yet am I other then ye wene ye se the bodie wythout that ye do despise but in the same abideth the plenitude of diuinitie ☞ Therefore it foloweth the breade that I shal gyue for the lyfe of the worlde is my flesh The whiche he hath greatly accomplished by his death Collo ii In the whiche for to quycken vs he hath wyllyngly gyuen hym selfe in perfite sacrifice offerynge hym selfe by great obedience wyth a brennynge loue to his father for oure redemption And ryght proprely he calleth his fleshe breade ●hon .v. heauenly bread and lyuyng bread bicause that he his father be one selfe thinge In the whiche signification the holy Apostle calleth Iesu Christ an heauenly man or other wyse he shoulde not be oure lyfe and noury s●inge ii Cor. xv And in lykewise as the bread is not made for it selfe but for the nouryshynge of other so Iesus Christe the verie sonne of God is made man for our redemption and lyfe as it is sayed Uerbum caro factum est that is to saye the worde became fleshe Yea if that by liuely fayth Ihon .i. and assured and stedfast confidēce we be vnited and knit to hym Then the verie true intelligence and ryghte certeintie of thys chapter is nothinge of the corporal and carnal eating but of the spiritual cōmestion or eating that is made by a lyuely entier stedfast fayth which vniteh encorporateh and kniteth vs to Iesus Christe whiche causeth vs to taste his holy worde as him selfe declareth in the sayed place where as he sayeth The wordes that I speake ben spirite and lyfe the fleshe profiteth nothinge that is to wytte carnall thoughtes haue no place here about neither is the fleshe eatē and swalowed into the bealy or stomake But it hath profited much fastened on the crosse and to the Lorde offered and sacrified For truly the fleshe eaten profiteth not the soule and to saye that it were the feadynge of the body Iohn .vi. Mens ve●sci corpor●enescit it were to merily spoken And it behoueth necessarily for to vnderstande thys chapter as it is aboue sayed yea if it please not the aduersaries to make Iesus Christ a lyer for to defēde their fantasy The which by the same chapter is lightly and spedely shewed if it please you to consider it well ☞ In a certayn text he sayd thus Who so euer beleueth in me hath eternall lyfe I shall rayse hym vp agayne at the last daye In the other texte he sayeth Who so eateth my fleshe and drynketh my bloude hath euerlastyng lyfe Iohn .vi. and I shall reyse hym vp agayne at the laste day wherin it is manifestly sene that by these two textes all is one thing of the fayth and of thys eatyng and who that beleueth in Iesu Christ eateth and drinketh the body and bloud of Iesu Christe Or elles the firste preposition That is to witte that who soeuer beleueth in Iesus Christ hath the lyfe euerlastyng should be falsifyed by thys thyrd that foloweth Uerely verely I say vnto you if ye eat not the fleshe of the sonne of man and drynke not his bloud ye shall not haue the lyfe in you howbeit afore he affirmeth that who so euer beleueth in hym hath euerlastynge lyfe Whereby it foloweth infallibly that to eate the flesh and to drynke the bloude of Iesus Chryste Nota ☞ to come to hym and beleue in him is one selfe thinge and there is no man liuyng how subtyl that he be if he be not all oute of hys wyte that cā saye agaynste it and that it is not true How many thousandes of chyldren yonge adolescentes and other persones haue be and shal be in euerlastyng lyfe that neuer bodyly did eate of thys visible bread nor drynke of the Chalyce and euermore the processe is general whā he sayth verely I saye vnto you if ye eate not of the fleshe of the sonne of man drynke not hys bloude ye shall not haue the lyfe in you Wherfore it is necessarye to take and vnderstande thys texte Non sic ●●●duct●● intiqui not of the visible and outwarde eatynge but of the inu●●ble eatynge whiche is the inwarde fayth ☞ Saynt Austine vnderstode this wel whā in the persone of Iesus Christe and of the Iewes he wrote thus Illi putabāt erogaturū se corpus suum Ille dixit ascensurū in celū De cōfee● ii cap. prie antiqui de heres●● vtique integrum Cum videritis filiū hominis ascendentem vbi erat prius certe vel tunc intelligetis quia non eo modo quo putatis erogat corpus suū vel tunc intelligetis quia gratia eius non consumitur morsibus Item donec finiatur seculum sursum dominus est sed tamen hic nobiscum est veritas domini Corpus enim in quo resurrexit in vno loco esse oportet veritas autem eius vbique diffusa est That is to saye The Iewes thought that Iesus Christ wolde haue gyuen them his bodye for to eate and he answered thē that he woulde ascende into heauen whole and perfite bycause they shoulde knowe and vnderstande that they shoulde not receyue it in suche maner as they thoughte for hys grace consumeth not by morselles Moreouer v̄nto the ende of the worlde the Lorde is aboue But the truth of the Lorde remayneth here belowe wyth vs. For it behoueth that the bodye of the Lorde whyche is rysen be in one place But the truth of the Lorde spreadeth ouer all ☞ Itē Fulgētius speakyng of Iesus Christ wrytteth thus ●usgentis u● ad Thrasnti liber .ii. Absens erat in celo secundum humanam substantiam cum esset in terra et derelinquens terram quum ascendisset in celum Secundum vero diuinam et immensam substantiam nec celum dimittens quum de celo descendit nec terram deserens quum ad celū as cēdit That is to saye Christe by his humayne substaunce was absente from heauen whan he was in erth and was leauynge the erth whan he ascended to heauen But by hys diuine and infinite substaunce he lefte not heauen whan he descended from heauē nor also lefte

not the earth whan he ascended to heauen ☞ I haue alleged these two aūciēt doctours not for to gyue authoritie or by thē to approue the trueth of the Gospell for the vertue and power of the worde of God dependeth not of any creature neyther in heauen nor in earthe if al the worlde were againste it it remaineth true euerlastingly But I haue onely broghte them to shew the that whych is sayde before is no newe thynge as these false Antichrystes gyue to witte that alledge theyr lyes dreames and fantasyes settynge asyde asmuche as in them is possible the holy word of God by theyr gloses and traditions by theyr distinctions lunatike inuētions After the which worde of God notwythstandynge wyll they or not all the Popishe ordre shal be iudged afore God Wherby entyerly to the same I do holde and stey me castynge of all that is sayde by men in that whyche concerneth diuine thynges wythout euident and true authoritie of scripture after the whyche all Christen men oughte to be readye to gyue answere Duid h●c dicent facrifici● i. Pe. iti and to satisfie to all men that aske them a reasone of the hope whyche is in them Than sythe it is certayne that Iesus Christe as touchynge the bodye is in heauen liuinge and reignynge as saynt Peter witnessethe saiynge It behoueth certaynly that heauen receyue him vnto the tyme of restoringe of all thynges that God hathe spoken by the mouthe of all hys Prophetes in the times past Acta iii. We ought not to seeke him bodily in anye other place vnto the tyme that he shewe hym selfe openly Who that wyll not forsake all veritie of scripture oughte to lifte vp his herte vnto heauen with all his vnderstandynge and mynde abidynge in humble desire the houre that it shall please him to transfer vs in his reste Not worshippinge here belowe any visible thynge for the scripture sheweth vs otherwise ☞ Also Iesus Christ in ordeynynge his holy supper and the Sacramentall breade to his disciples sayde simply Accipite et manducate that is to saye take and eate and sayde not Respicite adorate that is beholde worshyp Nor neuer any of the Apostles inticed or prouoked any to suche wroshyppynge as the priestes of idolles haue done From whose tiranny it may please the Lord God in his strong hand to deliuer his pore people So he it Math. xv ☞ And if againe notwithstanding the thinges afore sayde stubbornly they do reply these wordes of Iesus Christ Hoc est corpus meum that is to say this is my body to be true to that I answere that there is nothinge more true so that it be wel vnderstādē of vs for it suffiseth not to allege textes of holy scripture but if thei be wel applied to the true knoledge of the holy goste wel expoūded and tried Or els Satan against Christ shoulde triumph Math. iiii yea false prophetes heritikes such folke as be agaynst the churche of God woulde beare him awaye ☞ In cōclusion of this mater it reiteth that euery one be wel aduertised that al that which we haue sayed in thys party is onely for to gainsaye their ignoraunces that do maynteine so fat grosse an assistence bodily presence of Iesus Christe in the Sacrament with suche a multiplication as they saye For it is not to be doubted that Iesus Christ assisteth not vs at hys holy supper but certaynly by a maner vnspeakeable vnable to be told and vnto vs for the tyme incōprehēsible Of the which assistēce he by his grace make vs partakers Amē ¶ The fourth declaration to vnderstande what the Masse is THinke ye not my deare brethren that in speaking against the Masse I do speake against the ordinaūce of Iesus Chriist or the institutiō of his holy supper But to the contrary it is for to yelde restore it into the puritie whiche Iesus Christe by his goodnes hath ordeyned and instituted it For truely there is nothyng sayd nor done in the masse but it is contrary to Iesus Christe hys worde the which lightly is to be knowen by this declaration ☞ Fyrst this worde masse is a new terme to speake of the which holy scriptures neuer made mētion The whyche terme signifieth all that which is said done in the same frō the beginnynge vnto the ende comprysynge cerimonies inclinations songes ryngynges melodies sensynges lyghtes washynges the introyte the confiteor the kyrye the gloria the oration one or many the epistle the gradual the prose alleluya the gospel the crede great and lytel the per omnia the canon the sanctus the paternoster the agnus the post communion the requicscāt or ita missa est Yea a masse is solēpnal or hye or els low or drye one vniuersall foral folke another perticuler and for the fraternites of patronage onely one for the ryche wherin is mooste ryngynge another for the poore wherein is least ryngynge one of the daye an other at pleasure of the trinitie of the holye goste of the .v. woūdes of the croune of thornes of S Fraunces of saynt Austine of S. William of S. George of S Roberte and a million of suche sortes One for the tyme an other for the goodes One to go a viage an other to come againe one for beastes of s Hubbert for dogs of saynte Antony for swine and hogges of saynte Loy for horses c. One for the lyuynge another for the dead one for mariage another for other fortunes One of Gaudeamus another of Requiem one De ventre another de teribilibꝰ c. Not forgettynge the huntynge masse And after as the masse is such vestimentes is assigned As louers and plaieres deuise by coloures That is to wytte yelowe for the apostles Reade for the martirs Grene for the confessors whit for the virgins Blacke for the dead or the soules and so consequently of other It is a dreame to thynke thereof ☞ Now it is so manifeste that the very blind folkes maye se that of these thynges a foresayde Iesus Christe neuer spake and of it all ordeyned nothynge Wherfore to caste awaye these fantasyes of men is not castyng awaye of that whyche Iesus Christe hath instituted And if any make obieccion that ther be good thynges in the masse at the leaste as is the epistle the Gospell the Crede the Pater noster and other lyke and oughte not thus to be dispised To that I answer that it suffiseth not to haue good thinges but they oughte to be well vsed and they must be applyed as they ought to be Also enchaūtours nicromancers and wytches that in their noughtines vseth some good wordes shal they be excused of crime which awyse man would not saye And like wise bi the same purpose maie be said to excuse the masse because of the good wordes saide therin which greatly is abused and done otherwyse thā the word of God supporteth And that it is so it appeareth clerely whan Iesus