Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	false_a	religion_n	true_a	4,673	5	5.0261	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43546	A sermon preached before the convocation of the clergy in Ireland at the Cathedral Church of S. Patricks in Dublin, May 9, anno 1661, at the time of their general receiving the H. Communion / by Tho. Hacket.	Hackett, Thomas, d. 1697.	1662 (1662)	Wing H173; ESTC R25047	22,156	33

a Sacrament or Holy Communion which I must desire may for the present be a concession till the explication of the several parts do evince it and in it 1. The Service or Office at the Sacrament Bless 2. The Minister or Mystes thou 3. The manner an extraordinary adjunct concomitant with the Spirit 4. The Eucharist or Banquet it self exprest in the words at thy giving of Thanks And 5. The Communicants who are described 1. by their Name the unlearned 2. Their Room or station occupies the room of the unlearned 3. Their Duty at the Celebration to say Amen at the giving of Thanks Of which clause I shall say nothing because the Idiot and so his duty is excluded this day from this Society With the first of which the Holy Communion or Sacrament I should begin but that the first word of the Text is a part of it likewise and a string by which some sap will climb to it from the main Roots of the Context Thence I shall therefore commence my Observations Else Is the method of establishing a Principle by that Metaphysical way of probation call'd Ductu ad incommodum the Principle in this Chapter laid is That the Gift of Tongues like Foreign Ambassadors ought not to go without their Interpreters The incommodum will be Else how shallthe unlearned sing his part in this Divine Quire give up his assent or Amen to a Prayer which he understands not Besides which the Apostle seems to press another Absurdity from the speaker 1 Cor. 14 14. If I Pray in an unknown Tongue my Spirit prayeth but my Understanding is unfruitfull A Prayer in an unknown Tongue though that Tongue dispenc'd miraculously eludes all the benefit that should redound from it both to the speaker and hearer the Priest and the People Onely to this there will lie something cross from 1 Cor. 14 4. He that speaketh in an unknown Tongue edfies himself One of the Ancients labours to solve this by a partition of those that were gifted with Tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what if some understood not saith he what themselves said As if he should say Of those in the first times that had the gift of Tongues some understood what themselves said and these as vers 4 expresses edified themselves but others did not and to such as it is vers 14. their Understanding was unfruitfull But the Knot may be another way untied by making this not a several but the same Absurdity which is mentioned in the Text and then the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 14. My understanding is unfruitfull will be My understanding will be unfruitfull to others And this acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides that it seems so comented on in vers 15. of this Chapter so 't is derived from Antiquity like the former Use Which Principle and the attending Incommodum I shall enforce no other sequel from then that the Palm seem to be put into the hand of the Protestant against the Papist in that great question about Prayer in an unknown Tongue by the determination of this Chapter And when the Doctors of the Romish Confession do not onely reconcile but wring Arguments out of this Chapter against Prayer in a known Language they seem to me to shew us that little pretty device taught out of Opticks that is On some sheets of Paper through the light that their Glasses conveys to those Novices that must remain all the while within the Chambers of darkness they give an umbrage of all the radiant Truths that shine in this Chapter but so transposed that their Elocations are quite contrary to their natural site the head set where the heels should be and the left-hand marches into the room of the right The same Orders the Jews prescribe for Prayer In a known Tongue amongst themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If one come to you ignorant of Hebrew yet fearing God bid them learn to pray in that Tongue which they understand c. Thus did Gods first People begin the Copy for us to write after 2. As Else therefore redargues this practise in some persons so it must some persons for this practise the practise was the abuse of the miraculous gift of Tongues and therefore the persons must be such as were endowed with this miraculous Largess from whence this other sequel will gently be drawn out That even those that were immediately inspired and gifted from God both to and by a miracle were subject to the Governours and Church Reiglement of those times and places where in they lived I shall enlarge this position onely from a double process 1. Their institution or the apertures of the doors of the Church to them 2. Their acts and doctrine after their reception into office 1. Primitive Doctors and Prophets were accountable to their Superintendants or Governours of the Church for their calling or ordination into it Saint Chrisostome sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when the Divel had minted a great deal of false coin with the currant gifts of the Spirits in the first times so that men wanted a touchstone to discern the true prophet from the false God gave the Church likewise a miraculous gift to seperate between the impostor and the true which is alluded to Revel 2.2 Thou hast tried them which say they are Apostles and are not and bast found them lyars the thing and manner too is plainly confirmed by that expression of Clemens concerning St. John that he used to go abroad into the Country from his aboad at Ephesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To ordain such into the Clergy as the Spirit would give him secret indications of yet besides this they had it seems some establisht publick Canons to be a standard to measure such by The onely or a chief and grand one was that which 2. Apostles mention in words tantamount 1 Cor. 12.3 1 John 4.1 The confessing of Jesus Christs Divinity and Humanity This seems to be a rule of a wide extension but we must understand it 1. either negatively that the denying these Capitals in Religion shewed a false Prophet though the affirmation demonstrated not a true or 2 which fals in neerer with the words of those Scriptures and the sence of antiquity that God in those time would not suffer any fallacious Spirit to be able to preach those foundation Truths not onely to discover those persons that belonged to Satan but to evidence that those truths did onely proceed from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was said long agoe by Policarpus Socrates would have this place antiently to have been read he that dissolves Jesus which if true would make up another Reason 2. For their Carriage and Doctrine Sentiments and Actions It shines cleer from the rays lent it in this Chapter v. 26. The Apostle corrects the confusions exorbitances of such How is it then brethren when ye come together

is great need of searching after this that wandring brains may not homilize in their own sence for if the fountains be poysoned what will become of those that drink There is a spiritual circulation of blood as well as bodily what is in the head of the Minister will not be long absent from the heart of the people especially if it be bad for that like venome is easiest imbibed Therefore all the Jewish ProPhets first brought their speculations and nailed them on the gates of the Temple that they might be pryed into by every eye before they past Canonical But the Authentick Iustration was by the great court of 72. that had their rules prick'd down to examine by excellently described by Maimonides And they counted a false Prophet such a Wolf that they thought it pious to way lay him with any toils and traps and therefore that was not an envious insidiation which they laid for our Saviour in summoning false witness against him but a peculiar Stratagem they had for the discovery of any supposed by them grand Iinpostor to tell a lye as the law sayes to find out the truth Heretical Teachers they punished with excision nay their censures persecuted them even unto the confines of another life for thus bitterly they prognosticate their Doom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who explains the Law against its mind And reason although he have in always in his hand and perform many good works yet he has no share in the world to come Therefore the Pillars of the Gospel Church do so much labour to uphold the faith command to keep the form of found word and the first Church so meek and unpersecuting did not think her self too tetrical when she pronounced those sentences against pertinaciously heretical Doctors that their blessings might not be received by the people nor their tombs visited though they should die Martyrs for other Articles of Christianity c. Use 2. Yet another lesson may be attained by us before we part with this from the persons exercising this government as the last was from those over whom it was exercised The Apostle holds the reins in his own hand in this Chapter and ver 29. Let the Prophes judg and 32. They are subject to the Prophets Then sure the lay-mans claim to Church Government is usurpation and those Criticks delude us with a false scheme of the first times who in their Horoscopes say such was the figure and that the Lay-man was ascendent in the Nativity of the Church I demand did they rule the Apostles or not if they did not then they can have no Scripture for ruling now since all Scripture was written during the Regimen of the Apostles And for the Records that next succeeded I shall quote but one from an ancient Role 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. On the Monday Consistories let the Deacons and Presbyters be present and judg This is an account of the first word of the Text with its reflections on the faces of what anteceded and followed Now the service or office at the Sacrament follows next Else when thou shalt Bless Bless i.e. Pray at the receiving the Communion so Iinterpret it now for although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not so streightned in signification but as long as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which it answers and so in Scripture signifies either to praise wish well or do good to a person yet by a Jewish custom and accep●ilation it come to be narrowed in application thus before their meals they used a Grace which began thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art blessed and praised O Lord and this Prayer they called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sanctifying it from whom in their Rituals this word was traducd to thire holy things which came to be eaten as 1 Sam. 9.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to praise God or give him thanks for the Sacrifice from them t is borrowed by the Apostle St. Paul 1 Cor. 10.16 for the Eucharist The cup of blessing which we bless and by Ecclesiastical writers almost appopriated to the Holy Communion so this word to a holy use and in Justin Martyr and Clemens Romanus is expouned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beside this will be made more conspicuous in expounding the next word of the text till when I desire may not be vext with any scrupulous sollicitation but on the presum'd verity of it rather to entertain your selves with this practical note That in the first purest times receiving of the Sacrament was the frequent companion of Church Prayers For our fore-fathers thinking the blood of Christ to be the best Rhetorick could be used to God and that he was like Admetus held up his son to him in the offertories of their prayers especially their solemn general prayers for all the great necessities of mankind as we still have these prayers as the handmaids on our Communion they mounted their prayers on the wheels as I may speak of Crist blood and of prayers were used in the presence of the Cateachment exorcises c. but the Communion prayers was onely the service of the fideles the Eucharist the chief ingredent of this office and therefore in the Dialect of the fathers Orationes Sacrisiciorum and the Eucharist are but coincident terms to signifie one thing Use If Church prayers and the Eucharist were by God thus hand-fasted togather why should they by any man be afterwards put a sunder if prayers must be frequent then why the Sacrament so great a stranger to most of our Assemblies Would to God we might by this argument be sollicited to confederate them again for from the beginning it was so Every day was the Virgin Churches practise Acts 2.46 which the the Syriaque interprets of the Eucharist And why joyed with religious duties there if not meant of one In St. Basills time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four times a week we communicate besides on Martyrs dayes at A exandria twice then once every Lords day afterward it descended to thrice a year in a latter Councel to once and now in our unhappy times not once in twenty years in many places thus a great flame by succession was reduced into a spark and afterwards vanished into pale ashes But God be thanked that your zeal has promised life again to this grand piece of devotion this dayes practise is our Matriculation again into our old duty what is done in the mount this day I hope is but the pattern of what is to be set up in your little dispersed Rural tabernacles Since you thus aim on high give me leave to imp a few feathers to help mount your flight Innocent Adams was said to possess a symbole of this Sacrament and therefore needed it And lapsed Adam expulsed from it is made by Jews to mourn for his excommunication 300. years on the mountains of India The Jewes contempt of their Passeover was