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
A81339	A discourse of proper sacrifice, in way of answer to A.B.C. Jesuite, another anonymus of Rome: whereunto the reason of the now publication, and many observable passages relating to these times are prefixed by way of preface: by Sr. Edvvard Dering Knight and baronet.	Dering, Edward, Sir, 1598-1644.; Glover, George, b. ca. 1618.; Jansson van Ceulen, Cornelius, b. 1593.	1644 (1644)	Wing D1108A; Thomason E51_13; ESTC R22886	86,894	157

that Christ is in every creature growing out of the earth as we acknowledge him in our bread and chalice whereby it is manifest by his very testimony that Catholicks did then believe the reality of Christs presence in this Sacrament as we do now S. Augustine first confuting and deriding that vanity of Christs presence in all things which Faustus spoke of acknowledgeth it of such bread and wine as is duely consecrated and explicateth how it comes to wit by consecration not according to the vain imagination of the Manichees as if Christ were tied and bound up in all their meats Vobis per fabulam vestram saith he in escis omnibus Christus ligatus apponitur Christ by your fable is set before you tied up in all your meats and thereupon he denieth our belief to be the same with theirs and addeth that in so saying he sheweth himself more foolish then some qui nos propter panem calicem Cererem Liberum colere existimant who in regard of the bread and chalice think that we worship Ceres the goddesse of corn and Bacchus the god of wine which is a proof no lesse pregnant for the truth and property of our Sacrifice then that of the Manichees for the reall presence the practise thereof being such in S. Augustines time as that the very Pagans took notice thereof For sacrifice was the worship which they gave to their gods and unlesse they had known that we did offer bread and wine in sacrifice they could have no shew of reason to imagine how we should thereby worship Ceres and Bacchus 4. Now for that Faustus speaks against the altars and sacrifices of the Pagans and in commendation of his own spirituall and improper temple altar c. and his onely Sacrifice of prayers S. Augustine having confuted him and shewed the falshood of what he said of his being the temple of God his mind the altar his prayers pure and simple or sincere he convinceth him of absurdity in acknowledging these things and denying a true sacrifice asking this question Volo mihi dicatis I would have you tell me from whence you have the names of these things which you praise in your selves as temple altar Sacrifice for if unto the true God these true things that is a true and proper temple altar and Sacrifice be not due why are they laudably spoken of in a true Religion But if to the true God a true Sacrifice be due from whence also they are rightly termed divine honours other things which are called Sacrifices are done after the similitude of a certain true Sacrifice Lo here S. Augustine counteth it an absurdity in the Manichees to acknowledge these things metaphorically and denie a true proper Sacrifice And why may not we say the same to Protestants But to go on with S. Augustine he sheweth that all the sacrifices of the Gentiles and Jews had some relation to the true sacrifice which is due to the true God onely and wherewith Christ alone did fill his altar The sacrifices of the Gentiles were the imitations of false and deceitfull gods that is to say of the devils proudly chalenging from such as they deceived that honour which was due to God onely the sacrifice being not to be blamed but the offering of it to the devil The Jews by their sacrifices of beasts did by way of prophecy foreshew the future sacrifice which Christ offered Wherefore Christians do now celebrate the memory of the same sacrifice as being passed by the most holy oblation and participation of the body and bloud of Christ But the Manicheans not knowing what was to be condemned in the sacrifices of the Gentiles nor what to be understood in the sacrifices of the Jews nor what to be believed or observed in the Sacrifice of the Christians do offer their own vanity in sacrifice to the devils S. Augustines Latine words of the latter part of this discourse in which the chief force consisteth are these speaking of Christs sacrifice of the Crosse Unde jam Christiani per acti ejusdem Sacrificii memoriam celebrant Sacrosanctâ oblatione participatione corporis sanguinis Christi Manichaei verò nescientes quid da●●nandum sit in Sacrificiis gentium quid intelligendum in Sacrificiis Hebraeorum quid tenendum vel observandum in Sacrificio Christianorum vanitatem suam sacrum offerunt diabolo Then which what can be more clearly spoken for proof of a true visible and proper sacrifice for having in the beginning of this discourse or rather immediately before he entred into it rejected that absurdity of the Manichees in ●●knowledging a metaphoricall sacrifice of prayer and denying a tr●e or proper sacrifice he comes to speak of proper sacrifices of which he maketh foure sorts The first is that of the Gentiles which he disallows in regard of the persons to whom it was offered to wit the devils The second is that of the Jews and their sacrifices many and severall were figures of the third sort of sacrifice which was that which Christ himself offered The fourth is the sacrifice of the Christians in the singular number also as that of Christ himself which they offer in remembrance of his sacrifice and this they do by the oblation and participation of the body and bloud of Christ Who can now say that the body and bloud of Christ is not truely and properly offered in sacrifice in the Catholick Church 5. To that which Faustus saith of our changing the sacrifices of the Gentils into our Agapes or feasts and of their idols into our Martyrs S. Augustine answereth thus Populus Christianus memori●● martyr●m c. The Christian people doth celebrate the memories of the Martyrs with religious solemnity to stirre themselves ●p to their imitation to be partakers of their merits and helped by their prayers So that we do not sacrifice to any of the Martyrs though we build altars for memories of the Martyrs For what Bishop standing at the altar in the place where the holy bodies lie did ever say I offer sacrifice to thee O Peter P●●l or Cyprian but what is offered is offered to God who crowned the Martyrs though at the memories o● places of b●●●●ll of the Martyrs whom he crowned that the very place putting us in mind our affection may increase to wh●● out charity both towards them whom we may imitate and towards him by whose help we may be able to imitate them We do therefore worship the Martyrs with that worship of love and fellowship wherewith the holy men of God are worshiped in this life whose hearts we know to be prepared to suffer in like manner for the truth of the Gospel But we worship those that is the Martyrs more devoutly and more securely after having overcome all uncertainty and we praise them with more confidence being conquerours in that more happy life then those which are yet here fighting But with that worship which in Greek is called {non-Roman}

the King in rayment of needlework but were nothing carefull to make the Kings Daughter all glorious within For at that time exteriour form was commendable but inward devotion by some not tolerable More liberty then piety Omnia cùm liceant non licet ●sse pium 17. Having said this now I find my self engaged to make proof by way of some instances that I slander not those pious times Let us then look into a few of those publications which were allowed and licensed by the Bishops for I must call the Chaplains imprimatur the Bishops imperat●r I may know his Lordships dyet by his Cook His Chaplain durst no● dish forth these Romane quelque choses if he had not the right temper of his masters tast Namque cocus domini debet habere ●ulam I will not step farre back nor trouble my Reader with the Pandects of all the impiety of the times The Aera for my computation shall be Ab anno translationis from the Archiepiscopacie of Dr Laud and the period shall be at the summons of this Parliament Nor do I intend to gather together all no nor the tithe of these infectious peices that were a labour for a greater patience then mine nor have I seen them all by many Take these that are here as they come to hand for I study no method in so ill a work 18. Sr Anthony Hungerford Knight father to my truly honoured and beloved friend S●Edward Hungerford Knight of the Bath being a reall convert from popery did write a treatise entituled the advice of a sonne to his Mother and the memoriall of a father to his sonnes wherein he piously doth render the cause of his conversion and religiously doth wooe his Mother and direct his children This treatise was denied publication by Dr Bray and his reason assigned was a distaste of the last lines in the treatise which are these I was withall perswaded in my conscience and so rest yet that this transcendent power and usurpation of the Roman Bishop in the spirituall and civill regiment of the world is so farre a stranger to the Church of God as that it could be no other but the kingdome of that MAN OF SINNE which agreeably to the prediction of the holy Ghost was to be raised in the bosome of the Church for the last the most powerfull the most dangerous delusion of the Christian world For which words the whole treatise was shut up in the dark a part of that mystery which then wrought very powerfully in this Island Dr Featly a worthy and learned Divine and one to whom the Church of England for his excellent Labours in publick both in Polemick and Homiliti●k Divinity is much indebted one who lived a man of noted learning when Mr Bray was under the feruler yet Mr Bray being now my new Lords young Chaplain he thinks good to show his authority with the forfeit of his discretion and of truth and therefore thus in two or three instances for severall scores he controlls the Dr. whose books he was not worthy to carry unlesse with purpose to open and to learn by them Clavis Mystica so the good Dr. calleth his 70. Sermons in one volume under-went a great deal of Spunge The whole 58. Sermon preached in Parise and entituled Old and new Idolatry parallelled as if it were a false ward against the key is filed quite away and for ought I can guesse by reading of it because he there strongly argueth against all kind of Image-worship The Sermon is since abroad but was expunged together with so many passages in the other Sermons all against Arminianisme and Popery as that the altering of them cost the Stationer near thirty pounds yet by the happinesse of this Parliament many copies of these printed Sermons are recured whereby the reader need not wonder to find me to instance him with some passages dashed out which in some of the printed copies he may now find In the late Archbishops chapell at Lambeth before the High Commissioners there the stout Doctour durst then preach these words What are the great foxes but the priests and Jesuits what are the little foxes but the Demi-pelagian cubbes which will spoyl our fairest clusters the Colledges of both Vniversities if in time they be not looked into as they have done already in our neighbour vine the Low Countreys This that then was preached might not in the new no-grace his time be repeated and therefore Mr Bray doth blot it out The Dr preached that on the house top publickly in S. Pauls church which the chaplain would stifle in a corner and therefore dasheth out this prayer I pray God we may never have cause to complain that the severity of our Laws and Canons should fall upon straying Doves silly seduced persons without any gall at all whilst the black birds of Antichrist are let alone If chast Lydia be silenced for her indiscreet zeal let not Jesebels be suffered to teach and to deceive Gods servants The honest labours of Dr Jones in his Commentary upon the Epistle to the Hebrews was altered from the words and sence of the Authour by additions and by subtractions to the number of above 500. lines by Mr Baker who by his Romane Plagiary did make the books unvendible having taken out the life and vigor of the book and as it were picked out the eyes of it The old Dr lived to see and wept to see his issue thus deformed All the alterations which are many are expresse to the advantage of our Romane adversaries I will give a taste of two or three The text calleth our Saviour {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a great priest our English translation an High priest over the house of God Here the Doctour observeth that the Holy Ghost thinks it sufficient to call Christ a great preist But this ●ill not content the Pope he must be Sacerdos maximus Christ hath but the Positive degree and he must have the Superlative degree A Proud prelate that Antichrist that exalteth him self above God The purgatory Doctour wipes out the whole period lest you should think the Clergy were without a Sacerdos maximus in this world These words are also blotted out being arguments against transubstantiation Heaven must contain the body of Christ till all things be fulfilled ergò it cannot be on the earth If the bread that Christ gave to his Disciples were turned into his body he must of necessity have two bodies the one held in the hand of the other I do desire Mr Baker to tell me wherein the Doctour hath offended that his supercilious pen must dash out these valuable arguments He dares not say he did it because they make against the Idolatrous artolatry of Rome Another dispunction tells me plainly that the very height of popery was the height of some designers wherefore else should this line be blotted out Be at peace with a papist but not with his Popery

thee which evidently convinceth that Christ is not bodily present if he be we need not pray for the holy Ghost upon him And if he be not there you must confesse as your Cardinall before that you have no proper Sacrifice Seventhly and lastly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Behold saith he we have the victime above we have the priest above we have the sacrifice above Let us offer these sacrifices which may be offered upon that altar No longer sheep and oxen no longer bloud and smoak all these things are abolished and in room of these {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} mark that is introduced a rationall worship But what is this rationall worship These things which are by the soul which are by the spirit which have no need of a body which have no need of Organs or members of instruments or places But your sacrifice is here below but your sacrifice hath a body the naturall body of Christ But your sacrifice hath partes organicas doth contain the flesh and bones and other parts and members of the body as by naturall concomitancy a they are really united to Christs humane body But your sacrifice is in places as well tyed to your altars as circumscribed within the accidents of bread and wine and the ambient place that roundeth them as by expresse words Ledesma granteth where he speaks of that which is contained under the species of bread Therefore S. Chrysostome and you are of two religions Cyril of Alexandria is the next who tells you that God in his wisdome did permit unto his people sacrifices and did so order them b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That they might in themselves make way for the form of spirituall worship which he plentifully shews to be the Christian Sacrifice Secondly Julian having objected unto Cyril that the Christians had no sacrifice Cyril declining and thereby denying all externall visible or proper sacrifice is copious in metaphoricall and spirituall sacrifices which in way of answer for the Christian Religion he calleth c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an intellectuall and I may say unsubstantiall worship or a service void of materialls and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} reasonable sacrifices {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a service or worship thinne or not grosse exact intellectuall and spirituall and gives this reason for his assertion {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} For saith he a most immateriall sacrifice doth become or is fit for God who is in his nature pure and immateriall Now then prove that your sacrifice is immateriall and then you and we will shake hands with this learned Father S. Ambrose is the third I promised you who saith Hoc est verum Christi sacrificium p●dicitia corporalis gratia spiritualis This is the true sacrifice of Christ bodily chastity and spirituall grace Secondly whereas you teach that yours is idem sacrificium cum P●ssione Dominica The same sacrifice with the passion of our Lord as Cardinall b Allan and others affirm saying Recordatio ac exemplar sic constituitur in nostro sacrificio ut tamen sit prorsus unum idémque cum immolatione in cruce The Remembrance or copie is so ordained in our sacrifice that it is notwithstanding altogether one and the same with the sacrifice on the Crosse And that c one and the same substance is in your severall hosts and the same also in that of the Crosse Now howsoever you would hereby avoid the severall varieties of many severall sacrifices yet can you never decline this that even by the ground of your own positions and principles you do repeat one and the same substantiall and very sacrifice often But S. Ambrose will deny you both variety of Sacrifices and also your daily repetition of that one and the same sacrifice once offered upon the Crosse mark what he saith upon the words of S. Paul Heb. 7. 27. Magnitud nem sacrificii ostendit quamuis enim illudunum fuerit semel oblatum sufficit tamen in sempiternum Nec hoc pro populo quotidie offerendum erat sed tantae sanctitatis honoris apud Deum fuit hoc sacrificium ut semel oblatum in aeternum profuerit populo Dei He sheweth the greatnesse of this sacrifice for although it were but one once offered yet it sufficeth for ever Neither was this to be daily offered for the people but this sacrifice was of so great sanctity and honour with God that it will be profitable for ever to the people of God Thirdly S. Ambrose did believe but a figure or image of Christ to be now here on earth and the truth of his presence to continue onely in heaven Hîc umbra hîc imago illic veritas umbra in Lege imago in Evangelio veritas in coelestibus Antè agnus of●erebatur nunc Christus offertur sed offertur quasi hom● hîc in imagine ibi in veritate Here is the shadow here the similitude there in heaven is the truth The shadow in the Law the similitude in the Gospel the truth in heavenly places heretofore the lambe was offered now Christ is offered but is offered as man here in similitude there that is in heaven in truth Fourthly S. Ambrose sheweth how he sacrificeth not by actuall exhibition of Christs body to God but by recordation and due remembring of our Saviours Passion The place is expressely parallel to that of S. Chrysostome touched before The words are Nonne per singulos dies offerimus offerimus quidem sed recordationem facientes mortis ejus Non aliud sacrificium sicut pontifex sed idipsum semper offerimus magis autem recordationem sacrificii operamur Do not we offer every day we offer indeed but making remembrance of his death we do not as the Priest offer another sacrifice but alway the same or rather we perform a remembrance of a sacrifice If then S. Ambrose did rather perform a remembrance of a sacrifice then a sacrifice indeed you ought also to do the like and no more Fifthly and lastly nothing can be plainer for spirituall and onely spirituall sacrifices then the words of this Father inviting us as the Text did lead him to draw near unto Christ look Epist. to the Hebrews cap. 10. 21. 22. Accedamus In quo accedamus sanctitate fide spirituali culturâ in veraci corde sine simulatione in plenitudine fidei quia nihil est visibile horum neque sacerdos neque sacrificium neque altare Let us draw near saith the Apostle Wherein saith S. Ambrose shall we draw near in holinesse faith and spirituall worship in truth of heart without guile in fulnesse of faith because none of these things are visible neither Priest nor sacrifice nor altar I need not tell you that invisible sacrifice priest and altar are improper sacrifice priest and altar But these authorities being