Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	know_v	time_n	2,050	5	3.5238	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26752	A discourse on my Lord Arch-Bishop of Canterbury's and my Lord Bishop of London's letters to the clergy touching catechising, and the sacrament of the Supper with what is required of churchwardens and ministers in reference to obstinate recusants : also a defence of excommunication, as used by the Church of England against such : preached March the 9th and 16th in the parish church of St. Swithins / by William Basset ...	Basset, William, 1644-1695.	1684 (1684)	Wing B1052; ESTC R9117	26,279	41

he that was not Circumcised was to be cut off from his People And what reason can be given why the neglect of Positives under the Gospel should not be severely punished as well as under the Law Why the neglect or contempt of Baptism should not be a Sin now as well as that of Circumcision was then And this of the Sacrament as well as that of the Passover The Author to the Hebrews doth argue it to our advantage Chap 2. 2 3. If the word spoken by Angels was stedfast and every Transgression receiv'd a just recompence of reward how shall we escape if we neglect so great Salvation which was spoken to us by the Lord As the Son of God is greater than a Created Spirit so the Transgression of the Law given by him is a greater Sin than a Transgression of the Law given by the other and if it be so as to the whole it must be so as to the like parts of each Dispensation Therefore a man hath but little cause to hope he may safely neglect a Positive institution of Christ when a like neglect was so severely punished under the Law There is a contempt of Divine Authority in the neglect of a Positive as well as there is of a Moral Duty and every Contempt and Disobedience must have a due recompence of reward This is the nearest Communion we have with God in this World therefore the neglect of it is the greatest neglect of God himself It is a means of conveighing Grace and Life to the Soul which is strengthned and refreshed by the Body and Blood of Christ as the Body is by the Bread and Wine and a contempt of the means is a contempt of the thing it self For which reasons as well as others the Duty is great and indispensable But I presume few of us here are against the Duty it self so much as against the Modus of it according to the Use of the Church of England Therefore I shall answer the most Common and material Objections I have met with that by giving reasonable and satisfactory answers to them I may leave every wilful neglect without excuse And some object 1. Against the Posture we receive it in which is Kneeling against which they plead 1. That it is not agreeable to that Posture which the Disciples received it in To which we answer That no Pretenders to Christianity in these Parts of the World do receive it in that Posture that the Disciples did which was not sitting but rather lying The same men plead that they received it in a Table gesture which to them was such but to us is sitting therefore say they we agree with 'em in a Table gesture though not in the same Posture of Body which is nearer to 'em than the Church of England goes We argue 1. That no reason can be given why a Table gesture which is different according to different places should be obliging and not the very Posture it was then given in There is no Precept nor Example for choosing the one rather than the other Therefore this is merely Election and not done upon any sufficient warrant 2. Here were many Circumstances considerable as the gesture lying the Persons to whom which were Men only the number but twelve the time at Night and that after Supper Now if we must observe one Circumstance why not the rest It is perfectly humoursom to make one obliging and not another when the Scripture leaves all alike 2. It is pleaded that Kneeling seems an Adoration either of the Table we kneel before or of the Bread and Wine 1. Adoration of the Table was a thing never used in the Christian Church There are some indeed that have bowed toward the East and therefore toward the Table because it stands in the East end of the Church but the reason of this was not because the Table stood there but because they expected our Saviour should at the last day appear first in that part of Heaven from that saying Mat. 24. 27. As the lightning comes out of the East and shines even to the West so shall the coming of the Son of man be For the same reason they turn'd toward the East at the rehearsal of the Creed and from thence we bury our Dead with their Faces that way 2. Others have bowed this way because as the Jewish Temple had it's Holy of Holies so they reckon a Divine Presence in this above what there is in other parts of the Church For though every part hath the same Consecration and the whole is the House of God yet this say they is as the highest Room and the Presence Chamber here the Christian Sacrifice is offered here the King comes down to see his Guests and is graciously present with every Communicant above what he is in other places in regard of the intimate and extraordinary Communications of himself Those that have made it motivum cultûs have ever denyed that they make it terminativum All Christian Professors would ever have look'd upon it to be as vile and unjust an imputation as those did who were accused to worship an Asses Head or to kill a Child and eat his Flesh and drink his Blood We are all Commanded to a Publick Worship and are here determin'd to such and such parts of the Church and Kneeling is the very Posture of Prayer which therefore all without lawful impediment ought to use whence it may as well be said that they worship the part of the Seat they Kneel before as that they Worship the Table who Kneel about it at the Sacrament This is such a surprizing Objection that the Church which hath been careful to remove every scruple never speaks to as not dreaming any would be so vain in their Imaginations as to make such an Objection And indeed I must look upon it not so much a real scruple as a malicious slander of the Order of our Church 2. Some think Kneeling an adoration of the Sacrament of Bread or Wine Indeed the worshipping the Bread is practised in the Church of Rome therefore our Church expecting some scruple this way doth declare at the end of the Communion That Kneeling is injoyn'd for a signification of our humble and grateful acknowledgments of the Benefits of Christ therein given to all worthy Receivers no adoration is intended or ought to be done either to the Sacramental Bread and Wine there bodily received or to any corporal presence of Christ's Natural Flesh and Blood For the Sacramental Bread and Wine remain still in their Natural Substances and therefore may not be adored for that were Idolatry to be abhor'd of all faithful Christians and the Natural Body and Blood of our Saviour Christ are in Heaven and not here it being against the truth of Christ's Natural Body to be at one time in more places than one This is so plain and rational that where it cannot please certainly nothing can I am confident few that make this Objection know of this

Declaration I have that Charity as to believe did Men well study what the Church injoyns and her Reasons and Motives why they would be asham'd of their own scruples 2. Obj. Some are against the Administration of it by a set Form of Prayer for Christ Blessed the Bread c. but the form of Blessing is not set down Ergo he never intended it should be given by set forms but that all should be left to their own conceptions in imitation of him We answer That had he repeated the Sacrament he might perhaps have used the same form again For he that gave a form to his Disciples and that twice and did himself Pray the same words three times in the same day Mat. 26. 39. 42 44. cannot in reason be supposed to be against a form in the Sacrament If what Christ hath not done in this case be so obliging what he hath done in the like case must be much more obliging because there is a fairer Expression of his Will in this than can be supposed in that therefore if because Christ hath not given us a form for the Sacrament the Church may not appoint one it must needs be that since he hath given us a General Form and indeed a Common Prayer suited to all Times Persons and Places that therefore we may use no other Therefore while they argue against a Form they do but put us in a way to establish that most perfect Form Christ hath taught us to the exclusion of all other Some private Teachers have at this very Sacrament as well as at Baptism used the same Prayer without any material Alterations of which some instances may be given now this though of their own making is as much a Form as that appointed by the Church yet these Men never judge this unlawful why then should they judge the other so Unless because injoyned which brings the dispute to another Question viz. from Forms to the injunction of 'em Even Presbyterian Writers as Calvin Jenkins c. tell us that where there is the Word taught or as some sound Doctrine and Administration of the Sacraments there is a true Church Ergo according to them the manner of Blessing is not material to the being of a Church The truth is Christ hath given us the Substance but hath left the Circumstances to the Church as when how c. and for several Reasons the Church thought fit to appoint very early Forms and Luther tells us that they of the Reformation still retain'd the Publick Prayers and Administration of the Lord's Supper He speaks this by way of Purgation and saith that their Church is falsly accused in that it is said she hath abolished the Missa This is one difference he makes between themselves and that Spirit of Phanaticism which he elsewhere saith is crept into the World that delights in corners c. And such was the sense of the Augustane Confession presented to the Emperor Charles the Fifth by the Duke of Saxony in the Name of the Protestant Princes c. of Germany Therefore these Men do reproach and condemn not only the first Reformers from Popery beyond the Seas whom they pretend to admire and call the Lights of the World But our Reformers and that Reformation too which even themselves are apt to speak the greatest Mercy that God hath done to his Church in these Nations And indeed such scruples serve only to evidence to what Unreasonable excesses a wild and roving spirit is apt to run Men and how destructive a lawless Liberty is to all Religion and Government in the World And if any Form for the Communion be allowed there can be no Objection against that appointed by our Church for however some Parts of our Liturgy be cavill'd at this hath escap'd as free as any For those Men who put in their Objections against the Common Prayer to the Convocation called by His Majesty An. Dom. 1662. had nothing material in this Service to fix upon but that they may say something they plead a little impropriety of speech in the Prayer after Receiving viz. may be fulfill'd with thy Heavenly Grace Which is but a composition signifying satisfactory measures of Divine Blessings a being filled full with thy Heavenly grace While Mr. Baxter himself hath acknowledged that he hath sometimes heard such Extempore Prayers from his Non-Conforming Brethren that no wise man could say Amen to ' em 3. Object Is mixt Communions To which we plead that our Saviour who knew the hearts of all men gave the Sacrament to Judas even after he had Covenanted to betray him For Luke 22. 14. he sat down with the Twelve of which number Judas was one V. 19. 20. he institutes and gives this Sacrament which done he faith V. 21. The hand of him that betrays me is with me on the Table Therefore Judas was present when it was given and consequently did receive with the rest unless excluded or suspended by our Lord which cannot be supposed because 1. There is no mention of any such thing and we ought not to presume beyond what the Text may seem to bear And 2. When our Saviour said that one of them should betray him V. 21. they are surpriz'd and inquire Master is it I But such an Exclusion and such a Declaration immediately upon it would have given 'em a just suspition who it was The Condition of the Church in this World is mixt and therefore is compared to a field of wheat full of tares which Argument Calvin speaks largely to in his Institutions against the Anabaptists and Novatians It is contray to that Right which Baptism gives to every Person till suspended by the Minister or excluded by the Church Therefore though the impure Corinthian was meritoriously Excommunicate upon the commission of the Fact yet he was not legally shut out till it was made the Act of the Church till which time he had a Right still to come For which reason St. Paul was so pressing to that Church to purge out that leaven And in the interim we do not find any Precept or Example of a Separation from the Communion of that Church because that Person was not yet shut out Nor from the Church of Galatia where there was such a defection to Mosaick Rites that St. Paul saith I am afraid of you lest I have bestowed upon you labor in vain None from Laodicaea or Thyatira And therefore what Texts soever they found this Opinion on are abused for we must not expound any place contrary to the Practice of Christ his Apostles and the Churches of God These Men make themselves more pure than Christ himself and greater Precisians than the very Apostles It is a most Pharisaical Doctrine that saith to others like the Hypocrite in the Prophet stand off for I am Holier than thou The wickedness of this conceit will appear from hence viz. 1. That it adds to the Commands of God for which cause Calvin saith that these Men are rigidiores