Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	hour_n	spirit_n	worship_v	4,747	5	10.0865	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06985	A catholike and ecclesiasticall exposition of the holy Gospell after S. Mathewe, gathered out of all the singuler and approued deuines (whiche the Lorde hath geuen to his Churche) by Augustine Marlorate. And translated out of Latine into Englishe by Thomas Tymme, mynister. Sene and allowed according to the order appointed; Novi Testamenti catholica expositio ecclesiastica. English. Selections	Marlorat, Augustin, 1506-1562.; Tymme, Thomas, d. 1620.	1570 (1570)	STC 17404; ESTC S114262	1,206,890	792

othe to the which that which followeth by and by is quight contrary when it is sayde hee is gilty that is hee offendeth againste the commaundemente of swearinge And Christ himselfe in the twentye verce followinge expoundeth it sayinge Hee the sweareth by the Altar sweareth by it and by all thinges that are thereon C. Wherefore by this particle or clause it is nothinge Christ meaneth not that all honor is abrogated from the temple but hee speaketh cōparatiuelye For when the oblations were hyperbolically or out of measure extolled for their reuerence the common sort of mē were so rauished that the maiesty of the tēple and the Altar waxed vile and of no reputacion amonge them and to violate the same with periury was lesse religion than to haue sworne with lesse reuerence by the holy oblations But vvhosoeuer svveareth A. Hee calleth that the gould of the temple which was added to the temple to beutify the same and fell to the priestes gaine also moneye is vnderstoode by the name of goulde It was a wonderfull madnes truly to count it a greater matter to sweare by the goulde of the temple than by the temple and Altar it selfe Into the which superstition they therefore had broughte the people that the more the people estemed of the giftes and oblations as more holy and acceptable vnto God then the temple and Altar it selfe the more they might brynge them into the temple by the which the couetousnes of the Scribes was the more increased So also for gaynes sake they taughte that the gifte offered to the temple was greater than the dutie towardes the parentes Couetousnes alwayes found out wayes by the which it might helpe and sustaine it selfe And wheras some do take this woorde to sweare in this place for to appoint somewhat by an othe to the temple we are taught that it ought not to be so taken by the wordes of Christ which hee addeth in the two and twēty verce following And he which sweareth by heauen c. For in swearing by Heauen nothing could be appointed to the temple yet notwithstanding Christ maketh it all one to sweare by the temple and by the gould of the temple or by the Alter or the gift on the Altar But wee muste note that Christe by these wordes went about to withdrawe the people from the admiration of the Phariseis and from the false opinion which they had conceyued of them els what should the doctrine of Christ haue profyted Wee muste shewe therefore what the ennemies of the truth be leaste they be an impediment and hinderance to others For the people wyll alwayes depende vppon suche Idoles except the counterfeite shew be taken awaye frō them Hee is giltye E. The Greeke hath Hee is a dettar that is to saye hee is gilty or a deseruer of punishment sinne as is sayde before M. Our sauiour Christ correcteth this error and false interpretacion of the lawe in the fift Chapter goinge before The which place maye easlye be vnderstoode by this 17. Ye fooles and blinde for whether is 18. greater the goulde or the temple that 19. sanctifyeth the goulde Ye fooles nnd blinde for vvhether is greater Bu. Hee calleth them so both for their wante of Iudgement and ignorance of Scriptures and also for their couetousnes and exceding mallice Or the temple that sanctifyeth the golde That which is excellent and seperated frō other thinges is saide to be holye and that is sayde to sanctifye which is holy and seperated from prophane vses to a holy vse So that the temple doth sanctifye and the Altar doth sanctifye not by touching it selfe but by the vse For he speaketh of that outwarde holynes which was set in this that these things being brought into the temple of God were consecrated to deuine vses according to the word of god For at that time also that externall worship florished 20. VVhoso therfore sweareth by the Altar sweareth by it and by all thinges that are thereon VVhoso therfore svveareth C. The Lorde doth that thinge which oughte to be done in correctinge and reprouinge errors whē hee calleth vs to the welspringe and teacheth of the nature it selfe of an othe that the temple doth farre excell the giftes of the temple Hee taketh therefore this beginninge that it is not meete to sweare but by the name of God onely Wherevppon it followeth that what maner and forme of othes soeuer men take to sweare by the honoure due vnto God must be kept B. Because therefore they did teache that they did not sinne against the commaundemente of swearinge which sware by the temple Altar and Heauen because the name of God was not mencioned or put betweene hee teacheth them that they sweare by God not onely which sware by the gyfte of the Altar the which they counted more holye being as superstiouse as their teachers but they also which sware by the Altar it selfe For when men sweare by any thing the othe doth pertaine to all those thinges which are ioyned or consecrated vnto it as if any man do rashely or falsely sweare by any thinge let hym knowe and vnderstande that hee offēdeth and dishonoureth God to whom the thinge that hee sweareth by is dedicated and appointed 21. And whoso sweareth by the temple sweareth by it and by him that dwelleth therein And vvhoso svveareth C. By that which goeth before it may also be gathered howe and to what ende a man may sweare by the temple namelye because it is the seate and sanctuary of god euen as also by Heauen because there the brightnes of Gods glory shyneth For God doth suffer himselfe to be called vppon for a witnes and iudge in such externall shewes of his presence so that hee may lose none of his right For to tye that deity to the heauen is heauēly Idolatry Now by how much the more the Lord doth set forth a more manifest shew of his glory in the temple than in oblations by so much the more the name of the temple deserueth reuerence holynes Now therfore let vs note in what sence Christ sayth that a man sweareth by him that dwelleth in the temple when hee sweareth by the temple namely to the ende hee might directe al kinde of others to their lawfull ende and scope Svvereth by him that dvvelleth in the temple B. It ought to offende no man that the Lord here seemeth to graunte that God dwelleth in the temple For God did truly dwell in the temple of Hierusalem before that the hower came that hee woulde be worshipped neyther in it nor in any other place but in spirite and truth For he would be specially called vppon there and worshipped geue aunsweare of his grace as hee promised to Salomon But this proueth nothing that our Churches should haue Images in thē wee our selues must be the temple of God For this dwellinge of God was nothynge els than his singuler grace by the which hee chose the people to himselfe whose God hee was and that

knitt to a constant minde that it wil not one inche geue place to any temptation For all they buylde vppon the sandes whiche digge not inwardly euen to the denyinge of them selues VVhiche buylde on the sandes Bu. The sande signifyeth false hypocrisie fayned sanctimony and those thinges whiche aryse of the same as trust in creatures inuocation of sainctes choyse of meate and apparell fastinges hypocriticall prayers and suche lyke who soeuer trusteth in these maketh a sandy and frayle fyckle foundation There is a common prouerbe thou buyldest on the sande and others also like vnto these Thou striuest against the streame Thou drawest water in a siue Thou castest stones against the winde which all are spoken against those and applied to theim whiche go about anye thinge that will be vnprofitable and to none effecte 27 And a shower of rayne descended and the flouddes came and the windes blewe and beate vpon that house and it fell and great was the fal of it C. By these woordes Christ doth signifie that trewe pietie and godlynes cannot well be distinguished from hypocrisie til suche time as it commeth to a triall For the temptations wherewith we are proued are lyke vnto flouds or troublesom waues which easely ouerwhelm vnconstant mindes whose lyghtenes in calme weather is not knowne 28 And it came to passe that when Iesus had ended these sayinges the people were astonied at his doctrine C. When he had geuen the people a tast of his doctrine euery man that heard him was amased because a new and vnwonted maiestie did drawe vnto it the myndes of men Bu. The talk of Christ was liuely feruent and pearcing the mindes of men in so much that it moued the herers and specially because it was new in the peoples eares whervpon they sayde afterwarde what maner of thing is this what new doctrine is this For with authoritie commaunded he the foule spirytes and they obeied him The multitude therefore was amased because the doctrine of Christ was ioyned with a maiestie In the which doctrine the efficacy of the spirite was included 29 For he taughte them as one hauynge power and not as the Scribes M. Some expounde this place so as though the Euangelist shoulde say that Christe therefore taught with aucthorytie because by his aucthoritie he forbad that whiche the lawe graunted and required that whiche the lawe commaunded not thinking the .5 chapter before so to be the fulfylling of the lawe that it shoulde fulfyll that whiche was imperfecte in the same But if they marke well the sentence of Chryste they shall fynde that he addeth nothinge to the lawe but rather doth restore the law which before was broken and obscured by the Scribes and Phariseyes to his former place Wherfore others a greate deale better dyd vnderstande this sentence sayinge that this auctoritie was a certain vigour and force of parfecte doctryne veritie with the which Christe dyd instructe the people standinge before hym And there is no doubt but that the doctrin of Christ was of greate force to the people when as the doctryne of the Scrybes and Phariseies was obscure feble and colde E. And trewely the Greeke woord for the whiche we reade the auctoritie doth signifie power and right to do any thing B. But here it signyfieth aucthoritie and power of the spirite persing the hartes which parteineth to Chryst and the trewe mynisters although not by lyke measure For it is geuen to euery one by measure And some haue the same more plentifully then other some The .viij. Chapter WHEN he was come downe from the mounte muche people followed him VVhen he vvas C. Nowe Matthewe commeth to the pithe of the history Before he sayd that Christe ascended into the mounte and then he brought in many principelles of the doctrine of Christe And nowe he addeth that at the same tyme that he preached in the mounte he healed a Leaper The whiche miracle Marke and Luke do also declare although they shewe not the time Muche people M. The great multitude of people which are here said to followe flocked and came vnto hym a litle before as the Euangeliste shewed saying And there followed hym a greate multitude of people from Galilee and frō the tenne citties and from Hierusalem from Iurie and from the regions that lie beyonde Iordane Notwithstandinge the inconstancie of the common sorte of people is to be noted who for a tyme haue a feruent desire to knowe the truthe but when persecution commeth they flye and are sodenly gone 2 And lo there came a Leper and worshipped him saying Maister if thou wilt thou canst make me cleane And lo there came C. In this truely appeared the deuine power of Christe that only with his woorde and the touchinge of his hande he sodainly put awaye the leprosy of the man M. By suche workyng of myracles greater faythe credit and authoritie was gotten to the woorde of god Neither without cause was the healyng of bodies ioyned to the cure of soules For Christe is the true Sauiour of the whole man not only of the soule but also of the body the which he wil plainly declare in the ende of the world when as he wyll bestowe on vs the benefite of euerlasting lyfe C. But although the leprosy were of an other kynde then that whiche the Physitions call Elephanthiasis in Gréeke whiche leprosy also maketh amans skynne like vnto the skynne of an Elephant yet notwithstanding it is welenough knowen that this disease was incurable For if it continued any long tyme it was seldome heard or sene that any mā was deliuered frō the same VVhiche vvorshipped him saying B. What signifieth here to worshippe the other twoo Euangelistes do shewe whiche declare this same history Marke in stede of he worshipped hath he bowed the knee or kneled downe Luke saythe he fell down at his feete on his face Also the Samaritane which was clensed when he retourned to geue thankes fell downe on his face at Iesus feete And Symon Peter fell downe at Iesus knees also C. The Leper therefore by bowyng of his knee shewed some signe of reuerence We do knowe that Adoration was a common vse among the Iewes and among them in the easte partes Wherefore many thynke that the Leper did not worshyp Christe in his mynde with any deuine worship but did honourably salute hym as some great Prophet of god But with what affection he worshipped Christe we dispute not But what he obiected vnto hym we sée namely that he could make hym cleane if he would by the which wordes he acknowledgeth a deuine power to be in Christe And Christ when he aunswered that he would sheweth that he attributeth more vnto him then appertaineth vnto a mā For he must nedes be of great power whiche onely with a woorde or becke can restore helth vnto men But whether the Leprose man dyd beleue Christe to be the sonne of God or whether he were endewed

necessar that hee shoulde be geuen once for oure saluation that hee might be daily geuen to vs Let vs know then that by these woordes we are directed to the sacrifyce of Christ his death without the rememberaunce whereof the Supper shall neuer be rightly celebyated Neither trulye can the mindes of the faithfull be otherwise filled but by this that they know God to be fauourable to them M. But this is diligently to be noted that hee sayd in the plurall nomber Of sinnes not of one sinne againste the opinion of those which wickedly say that the death of Christ hath made satisfaction for Originall sinne but not for actuall sinne and for those sinnes also which were cōmitted before Baptisme and not after for the which they appoint a proper satisfaction Against whom S. Iohn also writeth thus My little children these thinges writ I vnto you that ye sinne not but if any man sinne wee haue an aduocate with the father Iesus Christ the righteous hee is the propitiacion for our sinnes Hee writ no doubt to the Christians which were already baptized and therfore hee teacheth also that the sinnes of those that are baptised are forgeuen by the propitiation of Iesus Christe To these woordes of Christe S. Paule addeth this Do this so often as yee shall drincke it in the remembraunce of mee And then what that remēbraunce is hee declareth in the words followinge For so often as yee shall eate this breade drincke this Cuppe ye shall shew forth the Lordes death till his comminge Therfore the Supper is ●… certaine memoriall which ought continuallye to abyde in the Churche euen till the last comming of Christe beinge instituted to this ende that Christ mighte admonishe vs of the benefite of his deathe and that wee might acknowledge the same before men wherevppon it is also called Eucharistia that is a thanckes geuinge 29. But I say vnto you I will not drincke henceforthe of this fruite of the vine tree vntil that day whē I shall drinke it newe with you in my fathers kingedome But I saye vnto you C. By this sentence the Dysciples were admonished as well of the death of their master which was at hād as of the newe and Heauenlye life For the more neere that the houre of his death approched the more they were to be confirmed least they should altogether quaile Hee sheeweth also that his Disciples shall in a short time haue the truth of this signe As if he should say I do not apoint a signe the truth of the which is farre of no it is at hand Hee commendeth vnto them his supper for this cōsideratiō because they shold not alwayes haue him present with them While hee was presente they were confirmed by his Sermones and now that he must be absent they had neede of another confirmatiō Great therfore is the force of the supper which supplyeth the presence of Christ and setteth him before vs But because it was sorrowfull tydinges when hee affirmed that he must now go out of the world there is by and by added a consolation that there is no cause why they shoulde abhorre death after which there shall followe a better life as if hee had sayd ▪ Now truly do I make hast vnto death but to this ende that I may thereby passe to blessed immortality not to liue alone in the kingdome of God by my selfe but that I may haue you partakers of the same life So we see that hee lifteth vs hys Dysciples to the hope of the resurrection after hee had ledde them by the hande as it were to the Crosse And as it was meete that they should be directed to the death of Christ that by that ladder they might assende into Heauen euen so now Christ hauinge tasted of death and beinge receiued vp into Heauen it is meete that wee be broughte from the behouldinge of the Crosse to the lifting vp of our mindes to Heauen that death and the repayringe of life may agree together And that they shal be partakers of the same glory with him it may euidentlye appeare by his wordes VVhen I shall drincke it nevve vvith you in my fathers kingdome Bu. As if hee should say I beinge now made immortall and translated into the glory of my father or els I beinge now in Heauenly glorye in eternall ioye For Luke hath almost the like wordes when he sayth And I appoint vnto you a kingdome as my father hath appointed vnto mee that yee may eate drincke at my table in the kingdome C. But whereas some do obiecte that meate and drincke doth not appertaine to the kingdome of God it is a friuolous and vaine obiection because Christe meaneth nothinge els but that his Dysciples should shortly want his presence insomuche that after this hee shoulde eate with them no more till that they enioyed the Heauenly kingdome together Againe the eatinge and drinkinge mencioned in Luke is spoken of our sauiour Christ allegorically To be shorte Christe here commendeth vnto vs the frute and effect of the redemption which he got by his death Whereas some thincke that this was fulfilled so often as the Lord did eate with his Dysciples it is contrary to his minde and nothinge so For seinge hee was the mydle state betweene the course of mortall life the goale or ende of Heauenly life the kingdome of God was not then as yet reuealed and therefore hee sayd vnto Mary Toutch mee not for I am not yet assended to my father Moreouer the Dysciples were not as yet entered into the kingdome of God that they might drincke new wyne with Christ and be partakers of the same glorye But whereas wee reade that Christ drancke after his resurrection when as notwithstādinge he had denyed to do it till such tyme as hee had gathered his Dysciples into the kingdome of Heauen that shewe of repugnancye may easlye be put awaye For hee speaketh not precisely of meate and drincke but of the custome of this present life And wee knowe that Christe did not therefore drincke eyther because hee was a thrist or because hee woulde retaine his Dysciples in his meate and drincke but onely that his resurrection beinge thereby approued of the which they were as yet doubtfull he might lift vp their mindes to Heauē Let vs therfore contente our selues with this true and proper meaning of the place that the Lord promiseth to his Dysciples the fellowship of the blessed and immortall life with him seing they had the fellowship of his mortall humanity in earth 30. And when they had saide grace they went out vnto mount Oliuet And vvhen they had saide grace C. The first three Euangelistes omit those deuine Sermones which S. Iohn sayth the Lord made as wel in the house as by the way that they wente For their purpose was to comprehende and set forthe the Historye of thinges done more than doctrine This onely they toutche that hee wente of his owne accorde to the place whether Iudas was