Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	jesus_n	lord_n	precede_a	40	3	16.1156	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56588	A full view of the doctrines and practices of the ancient church relating to the Eucharist wholly different from those of the present Roman Church, and inconsistent with the belief of transubstantiation : being a sufficient confutation of Consensus veterum, Nubes testium, and other late collections of the fathers, pretending the contrary.	Patrick, John, 1632-1695.	1688 (1688)	Wing P729; ESTC R13660	208,840	234

not Things The Flesh is Meat and the Blood Drink yet Christ remains whole under each Kind Uncut unbroken undivided he is received whole by him that takes him When a thousand take him one takes as much as they nor is he consumed in taking The Good and Bad both take him but their Lot is unequal in Life and Death He is Death to the Bad and Life to the Good behold an unlike end of a like taking When the Sacrament is broken Be not stagger'd but remember There is as much in a Particle As the whole covers Here is no division of the thing Only a breaking of the Sign Whereby neither the State nor Stature of the thing signified is diminished c. Another Hymn of the same Author which begins Pange lingua gloriosi In Breviar Rom. in sesto Corp. Christi In supremae nocte coenae Recumbens cum fratribus Observata lege plenè Cibis in legalibus Cibum turbae duodenae Se dat suis manibus Verbum caro panem verum Verbo carnem efficit Fitque sanguis Christi merum Et si sensus deficit Ad firmandum cor sincerum Sola fides sufficit Tantum ergo Sacramentum Veneremur cernui Et antiquum documentum Novo cedat ritui Praestet fides supplementum Sensuum defectui c. Thus translated in the Manual of Godly Prayers At his last Supper made by Night He with his Brethren takes his Seat And having kept the Ancient rite Using the Laws prescribed Meat His twelve Disciples doth invite From his own Hands himself to eat The Word made Flesh to words imparts Such strength that Bread his Flesh is made He Wine into his Blood converts And if our Sense here fail and fade To satisfy Religious Hearts Faith only can the Truth perswade Then to this Sacrament so high Low rev'rence let us now direct Old Rites must yield in dignity To this with such great Graces deckt And Faith will all those Wants supply Wherein the Senses feel defect c. In another Hymn of Th. Aquinas which begins Verbum supernum prodiens they pray thus to the Sacrament In Breviar Rom. in Festo Corp. Christi O salutaris Hostia Quae Coeli pandis ostium Bella premunt hostilia Da robur fer auxilium O saving Host that openest Heaven's Door Th' Arms of our Foes do us enclose Thy strength we need O help with speed We humbly thee implore There was published at Paris with the approbration of three Doctors of the Faculty there An. 1669. a little Book in French called Practique pour Adorer le tres Saint Sacrament de l' Autel Or A Form for the Adoration of the most Holy Sacrament of the Altar Which begins thus Praised and adored be the most Holy Sacrament of the Altar And then adds Whosoever shall say these Holy Words Praised be the most Holy Sacrament of the Altar shall gain an hundred days of Indulgences and he that do's reverence hearing them repeated as much He that being confessed and communicated shall say the above-said words shall gain a Plenary Indulgence and the first five times that he shall say them after his having been Confessed and Communicated he shall deliver five of his Friends-souls whom he pleases out of Purgatory Then follows the Form for honouring the Holy Sacrament consisting of two Prayers as follows which I shall set down in Latin and English because I find them in the Hours of Sarum Fol. 66. and in the S. Litaniae variae p. 44. printed at Colen 1643. The first of them has this Rubrick before it in the Hours of Salisbury Our Holy Father the Pope John xxii hath granted to all them that devoutly say this Prayer after the Elevation of our Lord Jesu Christ three thousand days of Pardon for deadly Sins Anima Christi sanctifica me Corpus Christi salva me Sanguis Christi inebria me Aqua lateris Christi lava me Hor. Sar. Splendor vultus Christi illumina me Passio Christi conforta me H. Sar. Sudor vultus Christi virtuofissime sana me O bone Jesu exaudi me Intra vulnera tua absconde me Ne permittas me separari à te Ab hoste maligno defende me In hora mortis meae voca me Et jube me venire ad te Ut cum sanctis tuis laudem te In faecula soeculorum Amen Soul of Christ sanctify me Body of Christ save me Blood of Christ inebriate me Water of Christ's Side wash me Passion of Christ comfort me O good Jesus hear me Within thy Wounds hide me Suffer me not to be separated from thee From the malicious Enemy defend me In the Hour of my Death call me And command me to come to thee That with thy Saints I may praise thee For evermore Amen At the Elevation of the Mass Hor. sec us Sar. Ibid. Ave verum corpus natum De Maria Virgine Vere passum immolatum In cruce pro homme Cujus latus perforatum Unda fluxit sanguine Esto nobis praegustatum Mortis in examine O Clemens O pie O dulcis Fili Mariae Thus translated in the Manual of Godly Prayers All hail true Body born of the Blessed Virgin Mary Truly suffered and offered upon the Cross for Mankind Whose Side pierced with a Spear yielded Water and Blood. Vouchsafe to be received of us in the Hour of Death O good O Jesu Son of the Blessed Virgin have mercy on me After this the French Form adds what follows These two good Prayers were found in the Sepulchre of our Lord Jesus Christ in Jerusalem and whosoever carries them about him with Devotion and in Honour of our Lord Jesus Christ shall be delivered from the Devil and from suddain Death and shall not die of an ill Death He shall be preserved from Pestilence and all infectious Diseases No Sorcerer nor Sorcery shall be able to hurt him or her that has these two good Prayers about them The Fire from Heaven shall not fall upon the House where these Prayers are rehearsed with devotion A Woman with Child saying them devoutly shall be brought to Bed without any danger of her own or her Child's Death Lightnings and Thunders shall not fall upon the Houses where these Prayers are rehearsed with Devotion Such a one shall not die without Confession and God will give him Grace to repent of his Sins Now I will add a Specimen of Litanies of the Sacrament Litaniae de Sacramento S. Litaniae variae p. 30. Panis vivus qui de Coelo descendisti Misere nobis Deus absconditus Salvator Misere nobis Frumentum Electorum Misere nobis Vinum germinans Virgines Misere nobis Panis pinguis deliciae Regum Misere nobis Juge Sacrificium Misere nobis Oblatio munda Misere nobis Agnus absque macula Misere nobis Mensa purissima Misere nobis Angelorum Esca Misere nobis Manna absconditum Misere nobis Memoria mirabilium Dei Misere nobis Panis Supersubstantialis Misere nobis Verbum caro factum habitans in nobis

that upon the Sign given all may fall down together and worship him S. Chrysostom (t) Loc. citat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls it a contumely against him that invites one to Feast to be present and not to partake of it and asks Whether it had not been better for such a one to have been absent But the Council of Trent was of another mind and their Opinion is (u) Conc. Trid. Sess 22. c. 6. Non propterea Missas illas in quibus solus sacerdos Sacramentaliter communicat ut privatas illicitas damnare sed probare atque adeo commendare That those Masses in which the Priest communicates sacramentally alone are not to be condemned as private and unlawful but to be approved and commended And not content with this they thunder out an Anathema (x) Ibid. Can. 8. Si quis dixerit Missas in quibus solus sacerdos Sacramentaliter communicat illicitas esse adeoque abrogandas anathema sit against those that say and let S. Chrysostom look to himself that such Masses are unlawful and to be abrogated At these Masses the Novices and Catechumens may be present and no Deacon cries out to them to withdraw for tho' indeed they may not eat yet they may worship And the Penitents that were excluded while their Penance lasted from so much as seeing the Sacrament in the Ancient Church in this Church the oftner they come for this purpose the more welcome and by direction when publick Penance has been enjoined the Holy Altar has been the place chosen before which to perform it as their Annals (y) Annal. Japan ad An. 1579. tells us of one Sangunus a noted Courtier in Japan that for the expiation of a Crime came and fell down at the Altar in the Church of the Royal City and there before the Holy Sacrament claw'd his Back with Scourges so long as one of the Seven Penitential Psalms was recited These Practices tho' so contrary to one another are yet natural enough and well-suited to the Principles of each Church but then it is plain their Principles and Opinions concerning the Sacrament were widely different and that such things were never practised of old was not because Christians then wanted their Devotion but their Faith. 2. Instance A second practice of the Christian Church of old was giving the Communion in both kinds the Cup that is as well as the Bread tho' now by a Law of the Roman Church in the Council of Constance and Trent abolished That the ancient Practice was to deliver it in both Kinds has been often proved by Learned Men on our side and particularly by an excellent late Dicourse against the Bishop of Meaux (x) Discourse of the Communion in one kind in Answer to the Bishop of Meaux's Treatise upon this Subject and has been also acknowledged by the Learned Men of the Roman Communion such as Cassander Wicelius Petavius c. Which makes it needless to insist further upon the proof of it We are sure it continued thus even to the Age when Transubstantion was established by the Lateran Council since we find a whole Army of Charles King of Sicily as the Historian (a) Apud Du Chesn Tom. 5. Hist Franc. p. 840. citante Dallaeo de cultib Latin. lib. 5. c. 12. Cum exercitus esset in procinctu Decanum Meldensem associatis sibi Monachis corpus sanguinem Christi regiis militibus dedisse tells us just before they went to the Fight against Manfred Ann. 1265. or 1266 as other Historians will have it all received the Body and Blood of Christ Aquinas agrees That it was the ancient Custom of the Church That all that communicated of the Body communicated also of the Blood (b) In Joan. 6. Propter periculum effusionis But for to prevent spilling the Blood he says in some Churches the practice is that the Priest alone communicates in the Blood and the rest in the Body of Christ We see then about what time this grand Sacrilege as P. Gelasius calls it (c) Speaking of some Persons that taking the Body abstained from the Cup of the Holy Blood says Aut integra Sacramenta percipiant aut ab integris arceantur quia divisio umus ejusdemque mysterii sine grandi Sacrilegio non potest pervenire Apud Gratian. decrit 3. part 2. dist of dividing one and the same Mystery made a more publick entry into the Church it was when Transubstantiation had been newly made an Article of Faith and it was very natural that this practice should within a while by easy steps be a Consequent of that For Transubstantiation makes Christ's Flesh and Blood the same which he took of the Virgin and which he had when he was crucified to be actually and corporally present in the Eucharist and that in a glorified State to which Divine Adoration is due this is apt to beget a profound Veneration and a mighty Concern lest any thing contumelious should happen to that which Men justly account so very precious Now it being certain that the Blood which is under the Species of Wine is subject to those Casualties by reason of its fluidity which the other Species is not so liable to and that in the glorified State the Body and Blood are inseparable and therefore that one Species viz. that of the Bread contains under it both the Body and Blood together what could be more agreeable to such Sentiments as these than that Men should willingly part with their Right in a Matter wherein they seem not to be much wrong'd being only deprived of a few Accidents of Wine when the Blood was secured to them to secure the Honour of their Saviour It is true indeed that the Stream of the contrary Custom made it difficult to remove that at once notwithstanding this danger of effusion of the Blood which they had been wont in all preceding Ages to receive therefore the Wits of Men being set on work by a new Transubstantiating Doctrine found out some new Devices practised first in the Cells of the Monks but afterwards about the time of Berengarius brought into the Churches to secure that dreadful Danger and yet not deprive the People of communicating in the Blood of Christ One was the Device of Intinction or steeping the Bread in the Wine and thus receiving both at once which as Card. Cusanus informs us (d) Epist 3. ad Bohem. Non parva altercatio in principio mutationis illius prioris tamen universalis Ecclesia quia ita tempori congruebat populum cum intincto pane communicare permisit tho' it went not down without great contention at the first change from the old Practice yet the Universal Church complying with the Times permitted it But it was not long it was thus suffered for by a Decree of Pope Vrban 2. in the Council of Clermont and by an enforcement of it by his Successor P. Paschal 2. whose Epistle to Pontius Abbot of Cluny