Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	worship_n	worship_v	worthy_a	35	3	6.6890	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07763	Fovvre bookes, of the institution, vse and doctrine of the holy sacrament of the Eucharist in the old Church As likevvise, hovv, vvhen, and by what degrees the masse is brought in, in place thereof. By my Lord Philip of Mornai, Lord of Plessis-Marli; councellor to the King in his councell of estate, captaine of fiftie men at armes in the Kings paie, gouernour of his towne and castle of Samur, ouerseer of his house and crowne of Nauarre.; De l'institution, usage, et doctrine du sainct sacrement de l'Eucharistie, en l'eglise ancienne. English	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; R.S., l. 1600.	1600 (1600)	STC 18142; ESTC S115135	928,225	532

to this idol Magnificet animatua Demmum let thy soule therefore saith he praise the Lord c. Because thine eies haue seene thy saluation which we that is to say the Pope haue prepared before the face of thy people c. By the same meanes he sendeth vnto her Quaternum in in quo officium continetur a scedule or booke of the office which some hold to haue beene composed by Thomas Aquinas a great defender of this new opinion to haue had giuen vnto him therefore for a gift from the Pope a Doue of siluer whereupon it commeth that being painted he is alwaies set forth with the picture of a Doue at his right shoulder And namely he turneth the hymne Pange lingua gloriosi which Fortunatus had framed about the yeare 600. vpon the passion of our Sauiour to the honor of this feast But because as saith the Glose of Decretals In Decret de reliquils ve nerat Sanct. vbi Gloss Clem. l. 3. Pomerius De reliquiis veneratione sanctorum that this constitution was not receiued in euerie place about the yeare 1311. that is to say some 50. yeares after Clement the fift ordained in a Councell holden at Vienna that it should be obserued of all And about the yeare 1360. beganne the Processions and Tabernacles at Pauie the patterne whereof was recommended to all Christendome For in deed in that of Clements there was not as yet any mention made of bringing it forth in procession and offering of it in the streetes to worship for in it there are onely these words That this feast was ordained for the preparing of euery one to the better receiuing of him c. In like manner there is euery where mention made of two kinds But in despight that Berengarius who had striuen against and beaten downe transubstantiation was Deane of S. Maurice of Angiers hee was recommended vnto this same Cittie that he might in most singular and solemne sort celebrate this festiuall day And hence sprung the originall of the solemnities of Angiers more execrable cursed and in derision of our Lord then it was euer in any other place Since Pope Martin the fift and Pope Eugenius the fourth after the yeare 1400. redoubled the pardons againe so far forth as that those of the day of the Octaues calculated and reckned by Pomerius doe amount to fortie foure thousande daies of true pardon and that as well on his part and behalfe that looketh on as on his behalfe that communicateth And this is the goodly diuinitie of Popes vpon the holy Supper of our Lord. The pompe of Rome L. 3. Ceremon eccles Romā Let vs adde hereunto the pompe of Rome for it is yet come in of a later time after the other In the middest of the same a little before the Pope there is ledde a white ambling gelding which beareth the pretended Sacrament shut vp close and fast in a boxe This ambling gelding hath a little bell of a verie good sound hanging at his necke a sumpter-cloth is spread ouer it Lib. Pontifica lis sect 1. 2 5. 12. l. 1. 3. de offic sacrist wrought with the Popes armes twelue lustie cutters or ruffians walking before c. Sometimes also if the Pope go into the fieldes they send it with traine and baggage And hee that is desirous to know yet further let him reade the Pontificall bookes wherein they intreate of Processions through the Cittie of the Pope or of the Emperour his coronation But this is a thing for vs to marke and proue namely what agreement there is betwixt these inuentions and deuises of Popes and the institution of our Lord Take eate do this in remembrance of me c. As also what meanes there are for them to excuse this idolatrie There can no excuse be made for their idolatrie Summ. Angel Euchar. c 26. according to their owne Maximes They hold that If the Priest haue not had an intent and purpose actuall as some say habituall as others to consecrate that then he doth not consecrate That likewise if he had not any further purpose then to consecrate halfe a bread that then the other halfe is common breade Those then that worship if he haue not had any purpose to consecrate what do they worship but the creature And with what faith seeing when as he hath had a purpose they are not able to sound the truth and find it out Thom. Salisburiens de art predican c. 25. Wherefore it will behoue men to haue recourse to Thomas Salisburiensis his consideration as To worship vpon condition that euerie dutie and thing required to the action be well and truely done c. They hold also That the intent of him that consecrateth is not sufficient if his also that did institute the same doe not concurre Bonau in Còpend sacr theol l. 6. rub 11. that is to say that the Priest haue an intent saith Bonauenture if he worke not according to the institution of Christ To worship then in a priuate Masse is it not idolatrie seeing that Hugo of S. Victor Gabriel Biell and Gerardus Lorichius their great Maisters of transubstantiation doe openly hold and maintaine That the priuate Masse wherein there is not made any remembrance or publike Communion is against the institution of Christ And further seeing there is such an infinite number of cases such as are verie ordinarie Thom. p. 3 q 13. Ioh. de Burgo Pupilla c. 3. Gerson contr Florent Extr. de celeb Miss and notwithstanding not perceiued of those that are present wherein the priest doth not consecrate at all As If hee forget to put wine into the cuppe if the bread be made of any other then wheate flower if there be more water then wine if the wine be eager and sharpe if of seuen leaues moe or lesse he did thinke but of sixe if he haue omitted but one worde Of those wordes say I once againe whereupon they are not agreed amongst themselues c. who shall assure their faith that are present thereat of the consecration and by consequent warrant their consciences against idolatrie How that many notable personages of this time haue beene ashamed of the doctrine Pic. Mirand in Thesi● secund Thom. Scot Idem in Apo in disput de Euch. Now it is verie certaine that manie in these our daies and times haue beene ashamed of this doctrine Iohannes Picus Counte of Mirandula durst dispute publikely at Rome against transubstantiation And his Theses are That the true bodie of Christ is locally in heauen and sacramentallie at the Altar That these wordes also Hoc est corpus meum doe not consecrate if the former be not expressed that is Pridié quàm pateretur c. That is to say that the institution lyeth not in certaine wordes but in the institution of Christ That the foure words tenentur materialiter non significatiuè Likewise he deliuereth a particular manner of eating the flesh

as worthilie communicate therein Note that for the saluing of the honour of the Councell of Constance hee will haue the thing not to depend vpon the institutiō of Christ but vpon the custom of the church Againe how that hee maketh that to bee a matter of indifferencie in the Sacrament which is indeed essentiall vnto the same and further he will haue the Bohemians not onelie to take it thankefullie at his hands but also binde themselues that when hee hath solde them the blood of Christ they should quite claime and wholie burie in silence whatsoeuer other agreeuances which they had conceiued against the Church of Rome especiallie that of the iurisdiction and Primacie of the Pope If sayeth he the Bohemians persist to demaund this communion and according lie send their Legate with expresse commaundement to bee instant and importunate for the same then the holie Councell shall giue libertie to the Priestes of Morauia and Bohemia to administer the communion vnto their partishioners vnder both kindes but yet with condition sayeth Nauclerus that if so bee in all other thinges the onelie matter of communicating vnder both kindes excepted they doe conforme themselues vnto the faith Naucl. Gen. 48. f. 174. ordinances ceremonies of the church of Rome Wherfore were those deadlie and cruell wars wherefore was there so much blood shedde to purchase this decree in the end Let euerie man iudge if it were not vppon good ground and cause 1500. that Albertus Pigghius one of our great aduersaries said speaking of these two Councels That they haue made decrees against the law of nature against the cleare and manifest Scriptures against the authoritie of antiquitie and against the Catholike faith of the Church As also the Thomists doe holde that the Councell of Basill was assembled and called in ill sorte and ought to bee helde as no Councell And yet after these Councels the Doctors stoode not firme and well assured of the soundnes of their determinations so harde a thing is it for falshoode to get out of the clouches of Veritie and Truth for Gabriel Biel sayeth that The Priestes are more worthie then all the holie Laitie Gabr. Biel. Lect. 52. litera f. yea then the virgin Marie because that they doe communicate vnder both kindes And therfore the Sacrament vnder one kinde notwithstanding their concomitancie is more excellent then vnder both kinds And yet in another place he lancheth deeper That it is not sufficient to haue the grace of the communion by the taking of the bodie which is signified by the element of bread if we haue not the grace of redemption by the bloode signified by the element of wine otherwise sayeth hee The Sacrament is imperfectum alimentum that is an imperfect foode and nourishment In the ende wee are come to the Councell of Trent Concil Trid. Sess 6. wherein as appeareth by the tenor of the same it was required by many great Princes and estates of Christendom that the cup might be restored vnto the people which thing was put to be consulted vpon about the same was the whole summer in the yeare 62. passed ouer with great strife and contention in wordes some holding with the inhibition ordained in the Councell of Constance Consule Cassand de communione sub vtraque specie edita Coloniae 64. the hard tearmes onelie whereof they had been admonished by Gerson being somewhat qualified and others for the grant and allowance thereof made in the Councell of Basill vpon certaine conditions which being indifferent Talis confessio fieret sine detrimento imminutione plenariae potestatis ecclesiae Romanae such graunt and allowance should be made as might stand without the preiudice or diminishing of the ful power of the authoritie of the Church of Rome But manie words hauing passed to and fro they keeping a middle way ordayned That non conficientes that is such properlie as make not the sacrament but receiue it onely aswell Priestes as the Laitie are not bounde by the institution of Christ to receiue both kindes Wherein they doe not stretch the priuiledge of the Priestes but quo ad actum conficiendi so far foorth as it concerneth the acte of Consecration But what greater necessitie can wee looke for to bee laide vpon vs then the commaundement of God they goe about to proue That it hath beene alwayes in the power of the church to dispence of the Sacraments as hee shall thinke best salua eorum substantia that is reseruing their substance safe and entire vnto them But from whence shall wee learne the substance thereof but from the institution of Christ And yet notwithstanding they conclude That it is verie considerately and well done of the Church to ordaine the communion vnder one kind alone as if that the receyuing of it vnder two were not of the substance of the Sacrament But what is there notwithstanding that can bee more substantiall in the sacramentes then that which maketh them Sacramēts that is the signes instituted by Christ And moreouer That seeing that Iesus Christ is whole and entire vnder one of the two kindes it is not needfull to take anie moe then one and that those which take that one alone are not defrauded for all that of anie thing necessarie vnto their saluation Who doubteth that this Diuinitie was vnknowne vnto the Primitiue Church That Christ in what place soeuer hee bee is there whole and entire And notwithstanding who euer was so bold to draw from thence a conclusion directlie contrarie to the expresse institution and is the question in this place about the practising of that rule of naturall Philosophie That which may bee done by the fewer and lesse number should not be done by the greater c And if this might finde place who would not take vp some one colourable excuse and reason or other to reiect all the sacramēts seeing it is saide That Jesus Christ dwelleth in our heartes by faith Ephes 2. Heb. 3. Iohn 6. Calat 3. that we are made partakers of Christ by faith in his word that hee dwelleth in the belieuers and the belieuers in him that we put him on in Baptisme c. For who cannot conclude from thence Baptisme is sufficient what haue I to doe with the holie Supper The word sufficeth what neede haue I of the Sacraments if it were not that wee did giue that reuerend and Christian regarde vnto the institution of Christ to bound and limit all our conclusions within the tearmes of the same In the meane time it curseth all them which hold that the Communion vnder the two kinds is necessarie either in respect of saluation or otherwise in respect of the commaundement of God as all those likewise which say that the cuppe hath beene taken from the Laitie without anie manner of sounde ground or sufficient reasons and as for the sute and request amde by Princes that it might bee restored to them and their Subiectes they commit that to the

haue not any reward but that which is bestowed vppon vs in our free pardon Saint Barnard saith in one word Bernard in Psal 91. Serm. 9. 15. De Sepulch Idem in Cant. Serm. 22. By faith Christ dwelleth in our harts and as for works they giue testimonie vnto our faith how that it liueth Againe The fruit of the knowledge of God is the strong crie of prayer c. Death being dead life is restored into his place in like manner sinne being taken away righteousnesse succeedeth it c. And how Because saith he●e in an other place they that are iustified from their sinnes desire and resolue themselues ●o embrace and follow holinesse without the which no man shall see God For they heare the Lord who cryeth Be holy c. But All these workes saith he all these pretended merits Sunt vi●● regni non causa regnandi They are the way to raigne but not the cause thereof But as we said before these two righteousnesses are verie much differing namely that which approueth and iustifieth our faith from that which iustifieth our selues that burning and beeing consumed at the onely appearance of the shining bright●nesse of the face of God this beeing of proofe against the Cannon shot of Gods wrath and Hell it selfe that being the worke of the newe man which is renued but slowly in vs this of the eternall God himselfe who hath giuen himselfe wholly and intirely vnto vs. And therefore all that righteousnesse before this is held for nothing● by the Apostle himselfe for worse then nothing that is for corruption and filthinesse so farre off is it from meriting any thing And this also euen with the little● goodnesse that it hath in it is the gift of God and the worke of God working in our hearts by his spirit which saith vnto our pride What hast thou that thou hast not receiued That which is most rife in thee is the worke of Adam more weightie ordinarily then the rest and which concludeth against him Who can draw that which is cleane out of that which is foule and filthie c. For how should a perfect worke spring from an imperfect faith A sound fruie from a diseased tree But the case so standeth as that wee dayly crie here on earth Increase our faith strengthen it purge it from all diffidencie and distrust And notwithstanding wee admire heere the goodnesse of the mercifull God in respect of that which hee hath giuen to him whome hee hath iustified by the gift of faith and by the gift of righteousnesse hee will haue it called a reward but verily such a one as groweth due vpon free promise and not by purchase And thereupon our pride hath set in foote to build the matter of merit a word not heard of throughout the whole Scripture a word condemned throughout the whole Analogie of faith which setteth before it no other thing then the merit of Christ according to the free promise of the eternall father In the meane time where so euer there is Merces The abuse of this worde Merit Ierem. 31.16 Thom. l. 2. q. 114. art 2. a hire or reward promised of God the pride of man hath caused them to find out the merit of men Ieremie saith to the Church of the Iewes assuring them of their reestablishing They shall returne from the Countrie of the enemie Thy worke shall haue his reward From thence Thomas maketh an argument to proue their merit notwithstanding that there is properly handled the estate and condition which was to befall them in this world and not in the kingdome of heauen but hee concludeth notwithstanding that reward and merite cannot be but improperly spoken betwixt God and men betwixt whome there is no maner of equal proportion that is saith he That man obtaineth of God as in the nature of a reward it is because that he hath giuen him power and vertue to labour Quasi mercedem Hieronym in Esa l 15. c. 95. Mat. 5.22 Luke 6.23 Ambr. in Luc. l. 5. c. 6. But Saint Ierome hath spoken better alleadging this place That this reward is their inheritance which serue God In the Euangelists oftentimes Reioyce yee for great is your reward in heauen c. Ambrose verily wheresoeuer there is this word Merces interpreteth it praemium he causeth it to be attributed to the mercie of God and to be receiued by a Christian faith and in like manner all the rest as we shall see And as for that which Thomas argueth That that which is giuen according to iustice may seeme to be a condigne and worthy reward But the Apostle saith 2. Timoth. 4. Ambros in 2. Tim. c 4. Amplissima praemia The crowne of righteousnesse is reserued and laid vp in store forme which the Lord the iust Iudge will render vnto me in that day c. Verily he should haue called to mind that Saint Ambrose expounding this place saith Because that God giueth exceeding great gifts to them that loue him that is worthie of his greatnesse and not of our merits And the ordinarie Glose Seeing that faith is grace and eternall life grace it cannot be but that he hath giuen grace But Saint Augustine August in hom 50. Idem hom 14. as we shall see more largely and fully hereafter Nay saith hee Paul if he had giuen thee that which was due vnto thee he should haue bestowed punishment vpon thee c. Pardon me Apostle I doe not see any thing that is properly thine except euill and this is thine owne doctrine that thou hast taught vs That when God crowneth thy merites he crowneth nothing but his owne gifts c. And Thomas himselfe likewise may seeme to come neere to the same Thom. l. 2. q. 114. art 3. when hee saith That our workes considered as proceeding from our free will cannot merite but rather as proceeding from the grace of the holy Ghost giuen vnto vs. And in deed what man shall bee so proud as to dare to say That Abraham merited God by his workes vnder colour of those words which God saith vnto him I am thy reward Abraham saith the Apostle To whome faith was imputed for righteousnesse Now it were to be desired that the old writers had vsed this word more sparingly although their intention and drift be sufficiently cleare and manifest And whence it sprang But the truth is that that which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignitie or worthinesse the Latines haue translated Merit and consequently that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made or reputed worthie they haue expounded mereri for want of an other verbe to expresse it in one word And in deed the old Glosarie saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mereri to bee made worthie is expounded by this word to merit And it may be verified by many places In the disputation that fell betwixt the Orthodoxes and the Donatists in the time of Saint Augustine this word was ordinarily

there members owe yea what doe they not owe one to an other Seeing also that this head most liuely feeling all that which these members doe or suffer doe not disdaine to declare and manifest vnto vs that what is done or denied vnto the least is done or denied vnto himselfe and from him hath either reward or punishment And this is the cause why the Fathers haue called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assemblie a Communion And this second fruit and effect is also wanting in the Masse where there is no Communion betwixt the members nor any signification of this coniunction of Christ with vs of our selues together all men vsing of so many cornes to make but one Loafe and one wine and al of vs sucking life out of the same death nourishment from the same meate of the fleshe and bloud of our Lord But particularly in respect of our selues we being members of Christ and quickned by Christ are there nourished and strengthned both in Christ and of Christ And it is not more sure that the Minister doth giue vs the bread and wine that wee take them with our hands that we eate and drinke them that they are conuerted into our substance and become nourishment for our bodies to maintaine and strengthen this life then it ought to be sure and certaine to euerie Christian that our Lord in the holy Supper celebrated according to his institution dooth giue vnto vs at the same instant his flesh and bloud That we take them by faith that we eate and drinke them that they are turned into the life and substance of our soules becomming the foode of the same to maintaine and strengthen vs vnto eternall life Yea and which more is that by the predominant and ouer-ruling power that they haue they turne our soules both to Christ and into Christ vniting them vnto him and making them one with him and our bodies consequently and proportionablie after the manner of our soules doe make vs bones of his bones flesh of his flesh members of that head gouerned by his spirit and one with him to raise againe one day our bodies and soules to be glorified and raigne with him And this fruit also of the holy Supper is lacking in the Masse of the Church of Rome wherein there is not any thing at all representing this straite and neere coniunction with Christ or that true eating by the which it is cherished and maintained wherein such as are present doe neither eate nor drinke corporally nor spiritually wherein they become all together idle gasers and starers vpon the Priest which eateth and drinketh and vpon a pretended mysterie both deafe and dumbe and wherein in a word there is not any one action which stirreth vp their consciences nor any manner of instruction to helpe forward and ad vnto their knowledge These are the principall ends for which our Lord instituted his holy Supper and whereof wee haue beene altogether destitute vnder the Church of Rome which in steed of this sacred meate which we were wont to eate at our Fathers table hath fed vs with huskes apish toyes and mummeries intertaining in stead of all that which was the old fashion of Rome the poore people with vaine pompes and ceremonies and therefore famished with the want of the grace of God From that farre countrie whether our humane fancies had transported and led vs wee are put in mind of our Fathers table and become resolued to returne againe home vnto him from these abuses and deceits so farre differing from his institution to his truth and from our sinnes to his grace and that by his grace Father haue we said We haue sinned against heauen and against thee we are not worthie any more to be called thy children And hee hath according to the same euen his wonted mercie put a ring vpon our finger cloathed vs with Christ and caused vs to eate his flesh and his bloud They were dead hath hee said but they are returned to life they were lost and they are found againe c. To God bee praise and glorie for euer by the same his Sonne Iesus Christ our Lord Amen Let vs now runne ouer and briefely rehearse againe all that which we haue handled and intreated of in this whole worke In the first Booke we haue handled the rearing and raising vp of the Masse A briefe rehearsal of the whole worke from time to time and from parcel to parcell we haue shewed that the old seruice did consist of a publike confession of sinnes in the reading of the old new Testament and that of whole bookes of the same in singing of Psalmes by the whole Congregation in a Sermon vnto the people which was made by the Bishop or Pastor expounding either some place that had beene read or some such other as hee iudged fit for the edifying of the Church in offerings which were offered by the people for the poore and other vses of the same in a generall praier for all the necessities of the Church state in the institution of the holy Supper taken out of the Gospell or the Apostle in a witnessing of the sincere loue of the faithfull one towards an other before they should draw neere vnto the holy Table and in a denunciation vnto such as were not of this number to the wishing of them to abstaine in the distribution of the holy Supper vnto all the people vnder both kindes during the time of which action they ceased not to sing Psalmes or to read the Scriptures and finally in a solemne thankesgiuing for the benefit receiued as well in the death and Passion of our Lord as in the Communion of his body and bloud in the holy supper Which done the Bishop or Pastor sent the people away with a holy blessing And it is not to be forgotten as we haue seene that all this was done in an vnderstood and knowne tongue As for prayers for the dead praying vnto Saints the Canon of the pretended sacrifice and all the parts whereof it is framed wee haue seene them brought in many ages after and that at seuerall times and great distaunces betwixt one and an other and still impairing and growing worse from time to time Retaining therfore for our seruice that which we well perceiue to bee truely auncient and reiecting that which is notoriously new what shall such seruice bee to speake according to a good conscience but the same that is now vsed in the reformed Churches In the second Booke we haue compared the circumstances of the old seruice and those of the Masse First we haue found the Church vnder persecution without publike places to call vpon the name of God in Afterward wee did see Churches built for the same but without any manner of Images with tables let vs call them if you will Altars for the communicating of the holy supper but without Lampes burning of Incense Consecrations Dedications c. We haue obserued the lawfull election and calling of