Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	age_n	church_n	holy_a	3,425	5	4.7165	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07423	The masse displayed. VVritten in French by Mr Iohn Bede, advocate to the Parliament of Paris, and now translated into English; Messe en françois exposée. English	Bédé de la Gormandière, Jean.; Chaloner, Edward, 1590 or 91-1625, attributed name.	1619 (1619)	STC 1781; ESTC S101392	100,322	152

never bee induced to receaue formally the Missall corrected by it But how much the more resolutly the eight Parlements of the kingdome and the Sorbone schoole which are the propps and pillers of the French libertie did keepe this Councel from being incorporated amongst the edicts of the land by so much the more eagerly did the Prelats sollicite the Princes in the behalfe of it And at length perceauing that they prevailed little in their suit being resisted with no lesse reason then authority they invented a new plot to effect their enterprise B●chel prefat ad decret Eccles Gallican For hauing procured Congye to call Synods in every particular diocesse they by a wile effected that in each Province by it selfe which in an vnited assembly of the three estates they could not doe Each of these Synods was begunne with this profession Also all other things deliuered defined and declared by the sacred Canons and Oecumenicall Councell especially the holy Tridentine Synod I doe vndoubtedly receaue and professe c. In these moreover they did establish the Missall and Brevearies corrected by the Councell of Trent Bochel lib. 1. tit 9. as may appeare by the Councell of Rhemes celebrated in the yeare 1583. That of Burges 1584. That of Rouen 1581. That of Burdeaux 1582. That of Aix 1585. Yet are not these Provinciall decrees touching the Missall of such validitie that they are field authenticke farther then the Clergy out of a voluntary subscription or particular respects to their Bishop shall condescend to admit them as is euident by a suit commenced by the Canons of the Church of the holy Trinitie in Angiers against the Bishop of the same place for changing by his decree the Breviary vsed formerly in that citie and introducing the corrected Tridentine where they procured of the Parliament of Paris an inhibition against the Bishop Ex curiae Paris Regestis an M.DCIII whereby he was forbidden to alter any thing in the celebration of divine service without the speciall authoritie of the King As also may bee gathered by comparing the Missall which my author followeth with the Tridentine wherein we may discerne some differences which notwithstanding being not very materiall I thought good to insert into my translation onely the Tridentine both for that it is most generally receiued by our adversaries as also least in transporting my author out of his natiue lists where the Goliah he is to provoke appearing in his French habit is not alike vallued as at home I should be thought to make him encounter an enemy alreadie slaine in the censure of his spectators or to gaine the spoiles where there is made no resistance Out of that which hath beene already delivered touching the beginning and progresse of the Romane Liturgie may an answer be drawne to satisfie those which conceaue a dislike in our common praier booke because they finde many things the same in them both perswading themselues that this conclusion might frō thence be deduced that our service booke is nothing else but the popish Liturgie translated An Apolog. of Brownists p. 38. For the Missall was not as I haue shew'd brought in at once both in respect of the parts and of the abuses annext to them The parts some of them are takē out of the Scriptures and introduced by the Fathers in the purer age of the Church others crept in with their abuses in after times Now whatsoever is found in this Missall which we also haue admitted into our Church booke being as it is now cleared from all superstition may evidently be demonstrated both to haue his foundation in the Scriptures and to haue beene vsed also by the primatiue Church and that within the space of 600 yeares after our Saviour That a Gal. 5. 2. Tim. 4.18 Heb. 13.21 Theod. hist l. 2 c. 24. Soz. lib. 3. c. 19. where they relate how when at the ending of Psalmes the Orthodoxe Christians did say Gloria patri filio sp sancto the Arians turned it thus Gloria patri per filium in sp sancto Gloria patri filio Glory bee to the Father is of this condition the Scripture phrase iustifies it on the one part and Sozomen Theodoret and Basil on the other That b It is taken partly from the forme of saluting amongst the Iewes Ruth 2 4. Iud. 6. as Aust●n on the 132. Psal saith religious men in his daies vsed Deo gratias and S. Hierome in the li●e of Paulina that in call ng together the Virgins she vsed this word Alleluia Bellarmine l. 2. de Miss c. 16. that Nunnes in saluting one another in their Nunneries say Ave Maria. Pa●tly from the 2. Tim. 4.22 as Cassander thinketh Liturg. p. 42. Chrysost Vbi nos c●●pimus lo●ui cum sp●t●o●pl●bs respondet in 1. Cor. hom 36. Dominus vobiscum the Lord be with you c. is the same the Bible witnesseth for the first and Chrysostome for the second That c Luk. 2.14 Bel. de Miss l. 2 c. 16. Innoc. l. 2. de Myst Miss c. 20. Gloria in excelsis Glory to God on high c. is no lesse we haue the Angels song at the birth of our Saviour the Hierosolymitan Liturgie and Innocent the third to testifie For d Coloss 3.2 Chrysost Quid sacis o homo no promisisti sacerdoti qui dixit sursum corda dixisti habemus ad dominum Homil. de ●ucharist Aug. Quod in sacramentis fidelium dicitur vt sursū corda habeamus ad dominum munus est domini de quo munere ipsi domino Deo nostro gratias à Sacerdote post h●nc vocem quibus hoc dicitur admonemur dignum iustum esse respondet de bono persev c. 13. Sursum corda Let vs lift vp our hearts on high c. We haue Paul Chrysostome and Austin For Sanct●● sanctus c. the Angels hymne the Jewes canticle a●d the Liturgies of Basil and Chrysostome For f 1. Cor. 11.23 Chemnit exam Conc. Trid. part 2. c. 4. Qui pri die quam pateretur The day before he suffered c. The Apostles owne words and Chemnitius opinion that it was inserted into the Canon in the yeare 110. Lastly for the g Es 6.3 Theodoret attributes the beginning of this custome to Diodorus and Flavianus lib. 2. hist c. 24. where he saith Hi primi in duas partes divisi coetibus psalmos accinentium instituerunt alternis Davidicam melodiam decantare quod Antiochiae fieri coeptum pervagatum vsque quaque est ad fines orbis terrarum pervenit And Basil ad cler Neoces Et nunc quidem in duas partes divisialternis succinentes psallunt To which may be ioyned Corpus Domini nostri Ie●u c. which besides the congruity which it hath with sundry phrases of the Scriptures Phil. Mornay acknowledgeth it to haue been vsed in Gregory the greats time lib. 1. de Miss c. 5. manner of singing the verses of the Psalmes

by it not only the administring of the Sacraments but also the preaching of the word in which two things consist the office and charge of the Pastor In the like manner doth Iustinian the Emperour interpret it and Cuias also Novel 7. Iustin Nov. 7. c. 11. de Ecclesiasticis bonis ibi Cuiac tom 3. p. 549. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. signifying that besides the reading of the holy Scriptures the litourgy was performed tradita populo sancta communione by administring to the people the holy cōmunion Whence we ought to conclude that in the time of Iustinian being 530 years after Christ the people stood not by only as meer spectators in a theater but to taste as at a feast Act. 13. and so must we vnderstand that passage in the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preaching the Gospell and administring to the people the Holy Communion From which two passages one may cleerely collect that the Church in those daies vsed not the tearme of the Masse and that Iustinian retained this word as being vsed in his time CHAP. IIII. Of the Sacrament AFter the three Greeke words wee will explaine three Latin and begin backwadrs to the end that one may deriue the one frō the other The first therefore shal be the Sacrament marueilous agreable to this actiō For Festus witnesseth that the ancients vsurped it in actions which they performed with an oath For when they entred Soldiers into their Rowle they exacted an oath either of euery one in particular or of the whole band in grosse this they stiled a conjuration because they sware altogether or particularly and these oathes they termed military Sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serui. 8. Aeneid L. 8. c. de leg 2. § miles de his qui notantur l. v. de re militari inde sacramento liberati From hence it commeth that Christian Souldiers which are the truly faithfull presenting themselues in Baptisme to bee enrowled and at the Supper to muster and receiue presse-money in the militant Church haue termed these actions Sacraments and because it is sufficient to be once enrowled Baptisme is not to be reiterated but in as much as Soldiers are often to muster to make open profession to beare the colours and to take the bread of munition during this spirituall warfare thereupon it is that this Sacrament of the Supper is often to be reiterated in which on Gods behalfe wee are assured by the truth of his Word by the exhibiting of his pledge by the character of his Seale by the efficacy of his Spirit that he loues vs in his Sonne will be fauourable vnto vs through his obedience will exalt vs in his fauour through the humility of his Lambe sacrificed vpon the Crosse And againe on our parts we accept that grace we protest that we will abide constant we sweare that wee will serue so good an Head that we will loue and honour such a Father and that we will renounce sathan and his promises the world and its delights Now if you consider it in its matter it wil be double to wit in signes and in that which they signifie which is called the matter of the Sacrament The signe in Baptisme is the water the thing which is signified is Blood the signe in the Supper is Bread and Wine the thing signified is the Body and Blood neuerthelesse in regard of the Sacramentall vnion which the signe and the thing signified have one with another they borrow one anothers name in this action sometimes the Body is called the Bread somtimes the Bread the Body For Saint Augustin saith Aug. ep 166. Idem cont advers leg prophet lib. 2. c. 9. Id. de civ dei l. 10. c. 5. Idem in Ioh. tract 26. idem n Leuit. l. 3. q. 57. Amb. de iis qui mysterii init tit 4 c. 9. Theod. dial con quosdam haeret the thing which signifieth is vsed to be honoured with the name of that thing which it signifieth and Saint Ambrose before the benediction of those heauenly words one kinde is named to wit the Bread and Wine after the consecration the Body is signified And Theodoret Our Sauiour hath honoured the signes Symboles which we see with the name of his Body and Bloud not in changing their nature but in adioyning his grace add that is the reason why euery part of the Sacrament is opposed the one vnto the other the one corruptible the other incorruptible the one the figure the other the thing the one earth the other Heauen the one visible the other invisible the one taken by the body the other taken by the soule the one presented by the Pastour the other by the Spirit of God Maxim schol Dionysii So Maximine opposeth the signes or symboles to the verity of the thing σύμβολα τᾶυτα καί οὐκ ἀλήθεια Following this truth there is no Sacrament to be found in the Masse for before the consecration there is no more but simple Bread and Wine and after the consecration according to their saying there is no more Bread yet notwithstanding Cyril l. 4. in Ioh. c. 19. August tract in Ioh. 59. Innocent de sacrament altar c. 4. 13. 14. the Sacraments ought to haue two parts to wit the signe and the thing signified of the Bread of our Lord and the Bread which is the Lord. CHAP. V. Of Sacrifice SAcrifice is a Latin terme and signifieth in generall Plaut Poen si hercle istud vnquam factum est tum me Iupiter faciat semper sacrificem neque vnquā litē to performe any holy thing and particularly to make prayers and oblations to God although one obtaine not that which he requires in which sense it is opposed to the Verbe Lito to appease More specially this word hath beene in vse amongst the Iewes and Pagans signifying to offer to God fruites beasts incense bread or wine and molam a round loafe from whence comes the Verbe Immolo As for the sacrifices of the Heathens the Church both ancient and moderne hath alwayes condemned them as being abominable before God The Iewish consisting in materiall things in types and figures of that onely and eternall sacrifice of our Sauiour were accomplisht in that sacrifice vpon the Crosse and now there remaine none but sacrifices of thanksgiuings and praises of the which Dauid in the Psalmes often speaketh For as concerning our Lord Iesus he can not be offered vp againe after his passion for then saith Saint Paul must hee often haue suffered Heb. 9. v. 26. Whence it followeth that as he can suffer no more so can he no more be offered vp Besides to reiterate his sacrifice is to argue it of vnsufficiency and to match it with the Iewish sacrifices of which it is written He. 10. v. 11. c Euery high Priest standeth dayly ministring and offering diuers times the same sacrifices which can neuer take away sinnes but this man after hee had offered