Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	scripture_n	use_v	word_n	8,279	5	4.6676	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35730	The foure cardinall-vertues of a Carmelite-fryar observed by Sir Edvvard Dering, knight and baronet ; and by him sent backe againe to their author Simon Stocke, alias Father Simons, alias Iohn Hunt, alias Anonymus Eremita.	Dering, Edward, Sir, 1598-1644.	1641 (1641)	Wing D1109; ESTC R31322	25,900	66

the three was so farre from Orthography that it was no Greek Furthermore not to teach you I have more modesty but to shew you that I have otherwise learned then as you expound I do finde that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the word in this text is derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} just as the Latine Donum from Dono and because gifts are given and presented with the hand Pliny doth tell you Graeci Antiqui {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Palmum vocabant ideo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} munera quia manu darentur The ancient Greeks called the Palme of the hand {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and therefore called gifts {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} because with the hand they were given By this time it appears seasonable for me to use the words of your own Doctor Triple-cord 5. All sides agree that it is most impious to corrupt the words or true sence of Scripture by adding or substracting mistranslating or false interpreting But you appear guilty of mistranslating and of corrupting the sence of Scripture Ergo All sides c. It further appeareth that setting aside the fraud of your word Hoast this Text doth not speak of Sacrifice but of gifts of Gifts brought by the people not offered for the offering is stayed the words of our Saviour are plain who stops the offering thus If thou bring thy gift c. and there c. go and then come and offer Not as your Rhemist and you worse then they If thou offer go and then come and offer c. Which can hardly be made a sensible period I have an old Manuscript that concurreth very well herein it is of this Gospel by Saint Matthew written before the Bible was divided into Chapters together with a brief commentary thereon where the word relinque ibi munus leave there thy gift is expounded Differ offerre Deferre to offer The meaning is that though thou bring thy gift yet thou may est not offer thy gift because our Saviour commandeth the offering of it not the bringing it to be stayed untill reconcilement first tendred And then come and offer thy gift as our Saviour saith So that your text here alleaged viz. If thou offer thy Hoast must be new Englished thus If thou bring thy gift You saw that from this Altar in this Text you could by no Analogy prove your Romish Altars therefore to draw it nearer to you you thought good to mend the Text hoping thereby to gull some English Readers who finding Offer Hoast and Altar all in a breath a period might then swallow you Roman sence in all Are these your Piae fraudes light and darknesse Truth and a lye shall meet together with the same greeting as Fraud and Pietie I can not disgest this corrupted Text of yours untill I have made this expostulatory question to you which I finde in Athanasius {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} What folly of immodesty is this in you to speak things that are not written and to conceit things different from Pietie Now the Text is freed make your best use of it If you would prove the point in controversie why do you not make your inference upon the Text and so conclude and tye it to your cause here is no such work You do not look I hope that I should make your argument for you If you do I can make no more but this Our Saviour preaching of forgivenesse and brotherly attonement upon injuries received biddeth us Leave our gift before the Altar and be reconciled So doth our Church when in our approach to the holy Communion we are charged If any of us be in maliee c. not to come to the holy Table Which Holy Table is both Table and Altar properly a Table improperly an Altar primarily a Table where in a holy and most admirable Communion we receive the body and bloud of Iesus Christ Secondarily an Altar but improperly so called where immediately after We do offer our selves our soules and bodies to be a reasonable holy and lively Sacrifice If you mark it well you shall finde the name of Table in the first age of Christianity to have the forehand of the word Altar I need not prove this to you further then by your learned Cardinall Apostoli non utebantur nominibus Sacerdotii Sacrificii Templi Altaris c. The Apostles did not use the name of Priesthood Sacrifice Temple Altar If then the first age did un-learn the use of Altars and gave us the use of a Table what would you prove unlesse in your proof you confesse the name of Altar to be reducible to the use of Table The holy Scriptures tell me that the blessed Sacrament was celebrated at or upon a Table So Saint Luke 22. 21. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} on the Table And that I might not doubt what manner of Table this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} was Saint Luke again doth tell me 16.2 that Lazarus desired to be fed with the crums which fell {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from the Table The same word in both places I finde again that the twelve Apostles did ordain seven Deacons because they would not themselves intermit their praying and preaching {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to serve Tables Which Tables you will not doubt were Sacramentall Tables could you finde two such Texts for your Altars how quick you would be upon me But now I suppose you will be quiet And that you may guesse how un-altar-like these Tables were you may take the Grammarians Etymology of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a foure-footed Table The same word used by Nonnus of Panopolis who describeth our Saviour and his Apostles sitting round about the Table which posture an Altar cannot admit {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It is time to close and make an end of this piece I desire to avoide all tedious prolixity yet am guilty before I am aware But have patience and read the Holy Fathers Athanasius Ambrose and Augustine upon this very Text by you alleaged Athanasius quaest. ad Antiochum qu. 73. calleth this gift {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Prayer For which the propriety of your Altar is no use S. Ambrose will teach you what gift and what Altar also in his Book de vitiorum virtutumque conflictu c. 9. Munus nostrum est oratio nostra Altare vero nostrum est cor. Our gift is our prayer our Altar is our heart You will confesse that to be an invisible Altar Saint Augustine also de verbis Domini Serm. 16. expoundeth what gift is here expected saying Te quarit Deus God seeketh thee And I hope we may offer up our selves without the help of a materiall proper Altar I do think

in Tertullians phrase are Lucifugae Scripturarum owle-eyed in Sunshine Run-awayes from the brightnesse of the Scriptures Men that loved darknesse rather then light because their deeds their doctrines were evill These men to bring a disregard upon Gods Sacred Word give it prophane Nick-names Lesbiam Regulam Evangelium Nigrum Theologiam Atramentariam Nasum Cereum A Lesbian Rule The black Gospel Inky Divinity and a Nose of Wax You in as hatefull a way of irrision have invented or do pretend to have invented another by-word for the sacred Word of God and have with smiling scorne for which you may chance one day to howle derided it by name of Sheeps-Cloathing intimating it to be the wearing of Wolves what shall sheep now cloath themselves withall I pray without scorne shew me what other cloathing you have for the sheep But I must not stay thus at the threshold the doore is open and I now am entring within the wals of your discourse yet again saluting you at my entrance with thanks for yeilding us the honour and our true Right in having the holy Scriptures for our Iudge But take heed of this and consider it next time you shall read Saint Paul to the Romans who will there put you in minde of that great and terrible day when as he saith God shall judge the secrets of men by Iesus Christ according to his Gospel Which Gospel you dare not deny to be a written Gospel Take heed then how you mock our Iudge hereafter since that you hear your own doome shall be by Iesus Christ the eternall Iudge according to our present Iudge The written Gospel Anonymus B WE Christians have an Altar whereof they have not power to eate who serve the Tabernacle Heb. 13. 10. Sir Edward Dering THe title of your Chapter and your pretension is to prove the use of Altars even by our Iudge the holy Scriptures This Text you bring against us and for your self Habemus Altare we have an Altar saith Saint Paul If there be no more but this The Text hath as much for us as for you we also have and ever had this Altar But that which you assume to prove and would pretend to be hereby proved or else you say nothing to the cause in difference between us is that we have not such Altars as you have How is this we have Altars figuratively and improperly so called But you have Altars materiall Altars and properly so called Here then lyes all the difference and upon this hinge the whole cause doth turn whether Saint Paul do here mean a materiall visible and a proper Altar You have daily sacrifice properly called sacrifice as you say and therefore by the necessary consequence of Relatives you must have or say you have Altars properly so called This is the true state of the Difference between us you may beleeve Cardinall Bellarmin who takes it for granted on both sides Altaria non consuevisse erigi nisi ad sacrificia propriè dicta The Altars use not to be erected unlesse for sacrifices properly so called And again Sine Altari non potest sacrificari without an Altar sacrifice can not be And a third time in his first Book of the masse Nunquam Altare propriè dictum erigitur nisi ad Sacrificia propriè dicta An Altar properly so called is never erected but for sacrifices properly so called Now you pretending that your Sacrifices are proper Sacrifices must contend for Altars properly so called The nature of Relatives is such that as Sacrifice Altar do in generall relate each to other so of necessity if one be proper the other must be proper if one improper the other improper also If then you prove not the propriety of your Sacrifice you are gone for your Altar and if you prove not your erroneous transubstantiation you are gone from your proper Sacrifice But you have not gone this way and therefore I will not strive to refute you this way But briefly meet and close with you upon this Text alledged which Text if it prove an Altar properly so called the cause is yours and I will yeild my self to Rome If this Text do not prove it for you nor any other Do you give glory to God and submit unto our Iudge But by what means shall we now try the true sence of these words and the meaning of the Apostle or rather of the Holy Ghost herein That this may appear I offer you afair tryall and Iudges undeclinable 1. The plain series scope of the context it self 2. The opinion and interpretation of the ancient Fathers 3. The opinion and confession of your own eminent Doctors and others within these last 600. yeers First The Text is not for you for we differ not about having and not having an Altar but as is said about an Altar proper for Sacrifice proper wherein the words of this Text come farre short and the sence of this Text is farre more distant Our {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} our holy Table is a holy Altar yet neither your Altar nor our Holy Table here intended by this Text What then is the meaning of Habemus Altare mark the context {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. We have an Altar whereof to eat c. You will not say Saint Paul here meant the eating of a materiall Altar Be it of stone or wood your teeth had need be iron if you say there is a figure in the word Eat I say that must necessarily infer the same figure in the word Altar If then this Text can not be interpreted of a materiall Altar what have you to do to produce it against us for your materiall Altars Let the Apostle expound himself and he will plainly shew you what Sacrifice he would have and then tell me what Altar must be for such Sacrifice Presently he begins to apply his speech unto our blessed Saviour and so annexing his conclusion to his premisses Ergo c. saith he By him therefore let us offer the Sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name Do you mark what manner of sacrifices are here commended unto us can you finde any use of a proper materiall Altar for them would you have a visible Altar for invisible Sacrifice Beside it will not be enough for you to finde Habemus Altane we have an Altar but you must get a Text Habemus Altaria we have a plurality of Altars else your practice will prove unjustifiable when God with his Quo warranto shall demand of you as the Prophet enquireth To what purpose is the multitude of your sacrifices unto me saith the Lord Who hath required this at your hand Secondly To come to my second sort of proofes and withall to shew you what Altar is here meant I do affirm that no one or not above one of the holy Fathers in the pure primitive Church hath