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A30889 John Barclay his defence of the most holy sacrament of the Eucharist to the sectaries of the times book II, chap. II / Englished by a person of quality. Barclay, John, 1582-1621. 1688 (1688) Wing B715; ESTC R28347 15,059 28

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being term'd a Propitiatory Sacrifice and lastly the Doctrine of Transubstantiation The Mass is to you so hateful a Word that the Hating of it is amongst you a token of Love. And yet were it not that I confine my self to that briefness I began with it might abundantly be shewn that this Holy Word has always been us'd to signify the Celebration of the Eucharist 'T is now about thirteen hundred years since the time of St. Ambrose who in his Epistle to Marcellina says I began to say Mass And soon after I began to Pray unto GOD in the Oblation that he would help c. St. Telesphorus Pope and Martyr who might for his Age have seen St. John the Apostle testifies the Mass to have been in his Time ordaining many things in the Celebration of it Which very thing the Sectaries themselves confess For the Magdeburgians in their second Century cap. 10. blame him for Multiplying Masses encreasing their Ceremonies and tying them to a certain time Behold how whilst they unwarily accuse Telesphorus they acknowledge the Antiquity of the Mass Confessing even the Name to have been us'd in the very beginning of the Primitive Church But whatever becomes of the Name let us consider the thing it self We say that the Celebration of the Mass is a Sacrifice truly and properly Propitiatory You or rather some of you deny it for the more Learned agree at least tacitly with us Isaac Casaubon but few Months before his Death being in the Presence Chamber of the most Serene King of Great Britain I fell in Discourse with him as did also another Gentleman a Courtier but no Catholick whom were it necessary I could easily Name Passing from one thing to another we hap'ned amongst the rest upon the Eucharist which I earnestly defending You need not said Casaubon take all this pains I willingly profess and do assert it to be manifest from the Rites of the Antient Church that the Eucharist is a Sacrifice and not only a Sacrifice of Praise as many amongst us would have it but a Propitiatory Sacrifice Sacrificium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These were his very Words Thus did he in two Languages express what kind of Sacrifice he thought it to be I was not a little glad to hear him whilst the third person who was present at our Discourse wondred at this his Opinion affirming that he was more startled at these words than at an hundred Arguments of the Papists He can testify the Truth of this being still alive and daily attending on the King. And he has been so far from being a Catholick that it cannot be fear'd he would advantage us by speaking contrary to the Truth And the Oblation indeed of the Eucharist is so frequently by the Fathers call'd Sacrifice that the Sectaries no longer dispute with us about the Name but only about what is to be understood by it It cannot says Kemnitius be deny'd that the Antients when they spake of the Celebration of the Lords Supper us'd the words Sacrifice Immolation Oblation Host and Victim as also the Verbs to Offer Sacrifice and Immolate Hear therefore Sectary but St. Augustin alone and thou wilt say that the Church in his Age us'd not these Words as borrowed or Figuratively taken but understood them in their proper true and usual Sense that the Eucharist is a true Sacrifice properly so call'd and Propitiatory not for the Living only but also for the Dead He relates therefore in the ninth Book of his Confessions Ch. 11. that his dying Mother spake thus Lay this Body any where let not the Care of it trouble you in the least This only I desire of you that when you shall be present at our Lords Altar you will there remember me And again Chap. 13. he says of her She thought not of having her Body Sumptuously Bury'd c. She commanded us not this but only requested that she might be remembred at thy Altar where she had without one days Intermission constantly serv'd whence she knew the Holy Victim to be dispens'd by which the Hand-writing that was against us is blotted out He had also before Chap. 12. said more plainly Behold when her Corps was carry'd out we went and return'd without Tears Nor did I so much as weep at those Prayers we pour'd forth to thee when the Sacrifice of our Redemption was offer'd for her her Body now being plac'd near the Grave before it was deposited therein as the Custom there is but I was all the day in secret exceeding sad c. Thou hear'st now O Sectary not only St. Augustin's Mother not only St. Augustin but the very Custom and Sense of the Church in that Age. When the Sacrifice of our Redemption was offer'd for her Here thou hast three things That the Oblation of the Eucharist is a Sacrifice that 't is also Propitiatory For in vain or impiously would the Church offer a Sacrifice to our Lord for the Dead which could not render him Propitious to them Thou hast lastly The Church in that Age wherein you are wont to say she was yet Pure by Publick Consent Praying for the Dead Hence the Matter is so clear and certain that the Blindness of those is to be lamented who refuse so clear a Light. Now what is their Complaint against Transubstantiation Does the Word offend them Or the Thing that is signify'd by this Word They say 't is a Popish Fiction sprung up under Innocent III. in the Lateran Council To wit Because Transubstantiation is there manifestly Decreed Now I ask Sectary if Pope Innocent deliver'd this Faith to us who deliver'd it to the Greeks For certainly they wholly agree with us in this matter Would they who have rejected our Communion who hate the very Name of the Roman Pontifs have all generally admitted and inviolably held such a Doctrine of so great moment so newly as you would have it devis'd by the Latins But they have not the Word Transubstantiation What then They hold and believe th● Thing For they believe that the Bread and Wine after Consecration cease to be such and that instead of them succeed the true Body and Blood of our Lord. Why then may we not believe that the Roman Church holds still the same Faith which she held before the Word Transubstantiation came into use when the Greeks at this very day use not the Word Transubstantiation and yet have in this matter altogether the same Belief with the Romans Was not the Holy Trinity believ'd to be Homousian or Consubstantial before the Word Homousian was ever taken up What matter is it if some Significative Word lately found out by Divines be received into use as long as the thing signify'd by it was before part of the Christian Faith though express'd in other Words and Phrases Now that the Christians before the time of Innocent the III. had the same Belief of the Eucharist as we now have may be easily shewn from approv'd Authors who preceded Innocent St.