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
A27112	Certamen religiosum, or, A conference between the late King of England and the late Lord Marquesse of Worcester concerning religion together with a vindication of the Protestant cause from the pretences of the Marquesse his last papers which the necessity of the King's affaires denyed him oportunity to answer.	Bayly, Thomas, d. 1657?	1651 (1651)	Wing B1507; ESTC R23673	451,978	466

Testament was but should be performed in every place as well in one place as another This is that which our Saviour said to the Woman of Samaria Woman believe me the houre commeth when ye shall neither in this Mountaine nor yet at Ierusalem worship the Father The houre commeth and now is when the true worshippers shall worship the Father in spirit and in truth c. Joh. 4. 21 23. S. Paul also to the same purpose I will therefore that men pray every where lifting up holy hands c. 1 Tim. 2. 8. This is that incense and pure offering which the Prophet Malachy said should be offered unto God in every place This incense and pure Offering are the prayers of the Saints Revel 5. 8. And all spirituall sacrifices which Christians offer acceptable unto God thorough Iesus Christ 1 Pet. 2. 5. What is this to prove that Christ is truly and properly sacrificed in the Eucharist It is true the Fathers sometimes apply that place of Malachy to the Sacrament of the Eucharist but not as if Christ were there in that Sacrament truly and properly sacrificed nor as if that place concerned this Sacrament more then any other spirituall worship now to be performed under the new Testament Irenaeus in one Chapter applies it to the Sacrament and in the very next immediately after hee applies it to Prayer Having cited the words of Malachy In every place incense is offered to my Name and a pure offering immediately hee addes Now Iohn in the Revelation saith that incense are the Prayers of the Saints So also Hierome in his commentary upon the words of Malachy Now the Lord directs his speech to the Iewish Priests who offer the Blind and the Lame and the sick for sacrifice that they may know that spirituall sacrifices are to succeed carnall sacrifices And that not the blood of Buls and Goates but incense that is the Prayers of the Saints are to be offered unto the Lord and that not in one province of the world Iudea nor in one City of Iudea Hierusalem but in every place is offered an offering not impure as was offered by the people of Israel but pure as is offered in the ceremonies or services of Christians Here it is very observable that Hierome writing professedly upon the place of the Prophet to shew the meaning of it was so far from thinking it to be peculiarly meant of the Eucharist that hee doth not so much as mention that Sacrament otherwise then it is comprehended in those spirituall sacrifices which hee saith are here spoken of but as hee saith that spirituall sacrifices in generall are here signified so particularly hee applieth the words of the Prophet unto prayer saying that it is the incense which the Prophet speaketh of The other place of Scripture viz. Luke 22. 19. is as little to the purpose though Bellarmine also doth alledge and urge it in the same manner saying that Christ did not say Vobis datur frangitur effunditur sed pro vobis is given broken shed to you but for you But what of this Wee know and believe that Christs Body was given and his Blood shed for us on the crosse in remembrance whereof according to Christs institution wee receive the Sacrament but doth it therefore follow that Christ is properly offered and sacrificed in the Sacrament The ground of this conceit is that the word is in the present tense datur is given not in the future dabitur shall be given But this is too weake a foundation to build upon For Bellarmine cannot deny but that in the Scripture the present or the preter tense is often put for the future And well might it be so here Christ being now ready to be offered he instituting the Sacrament the same night that he was betrayed 1 Cor. 11. 23. the night before hee suffered And therefore Cardinall Cajetan was much more ingenuous then Cardinall Bellarmine For upon 1 Cor. 11. 23. he notes that both the Evangelists and also Paul relating the words of the institution of the Sacrament of the Lords Supper use the present tense is given or broken and is shed because when Christ did institute the Sacrament though his Body was not yet crucified nor his Blood shed yet the crucifying of his Body and the shedding of his Blood was at hand and in a manner present Yea the time of Christs suffering hee saith was then present as being then begun And therefore as when the day is begun wee may signifie in the present tense whatsoever is done that day so the day of Christs Passion being begun the Jewes beginning the day at the Evening all his Passion might be signified by a word of the present tense The present being taken Gramatically not for an instant but for a certaine time confusedly present The ancient Writers also have expounded the present tense used in the words of the institution by the future Heare Christ himselfe saith Origen saying unto thee This is my Blood which shall be shed c. So also Tertullian rehearseth Christs words thus This is my Body which shall be given for you And even the vulgar Latine Translation Mat. 26. 28. Mar. 14. 24. hath it in the future tense effundetur and so Luke 22. 20. fundetur shall be shed and 1 Cor. 11. 24. tradetur shall be given Now for the Fathers whom the Marquesse alledgeth as being of their opinion I answer the Fathers indeed doe frequently use the word sacrifice and offering when they speake of the Eucharist but it doth not therefore follow that according to their opinion there is a true and proper sacrifice offered in the Eucharist For it is certaine that they doe also frequently use the same words when they speake of those things which the Romanists themselves acknowledge to be no sacrifices properly so called even as the Scripture speaketh of the sacrifice of Prayer Psal 141. 2. of praise Heb. 13. 15. of Almes Heb. 13. 16. of our own selves Rom. 12. 1. And where the Fathers as the Marquesse observeth call the Eucharist an unbloodly sacrifice they sufficiently shew that properly Christ is not sacrificed in it For as Bellarmine himselfe doth tell us All sacrifices properly so called that the Scriptures speake of were to be destroyed and that by staying if they were things having life and if they were solid things without life as fine Floure Salt and Frankincense they were to be destroyed by burning Besides I have shewed before by the testimony of Lombard that the Fathers sometimes expressely speake of Christs being sacrificed in the Eucharist in that there is a commemoration and remembrance of the sacrifice which Christ upon the crosse did offer for us Bellarmine objects that Baptisme doth represent the death of Christ and yet none of the ancients doe ever call Baptisme a sacrifice and therefore the representation of Christs death alone could not be the cause why they call the Lords Supper a

find but there are those which are equivalent Ez. 20. 30. Are yee polluted after the manner of your Fathers and commit you whoredome after their abominations So the Prophet Zachary cries Be ye not as your Fathers Zach. 1. 4. The like may be seen in other places His Majesty likewise alledgeth our Saviour telling us that we must not so much hearken to what was said by them of old time as to that which he shall tell us Mat. 5. 21. c. not as it is cited 21. 12. pag. 48. It is strange therefore that the Marquesse should say that all the markes of the true Church were waved by His Majesty As for the markes set down by the Marquesse our learned writers have over and over shewed the insufficiency of them so that there is no need now to say much First for Universality it is certaine that error may spread for a while more universally then truth So did Gentilisme for many ages it overspread in a manner the whole World Onely in Iudah was God known Psal 76. 1. Onely the people of the Iewes had Gods saving truth among them all the World besides did lie in grosse ignorance and damnable error Psal 147. 19 20. Ioh. 4. 22. Rom. 3. 1 2. 1 Thess 4. 5. Eph. 2. 11 12. Acts 14. 16. 17. 30. So for a while Arrianisme did beare all the sway in so much that as Hierome observed The World groaned and wondered to see it selfe become an Arrian So also did Pelagianisme as Bradwardine sometimes Archbishop of Canterbury complained As in times past saith he against one true Prophet there were 850 Prophets of Baal and the like to whom an innumerable company of people did adhere So also now in this cause how many O Lord doe with Pelagius fight for Free will against Thy Free-grace The whole World almost is gone into error after Pelagius And againe The whole World almost goeth after him and favoureth his errors whiles all almost thinke that by the strength of Free-will alone they can eschew evill and doe good The Scripture also hath foretold us that all the World should wonder after the beast Revel 13. 3. And that the whore of Babylon whereby that Rome is meant the Scripture is so cleare that even the Romanists themselves are forced to confesse it should sit upon many waters Revel 17. 1. and that by those waters are meant Peoples and Multitudes and Nations and Tongues v. 15. This note therefore viz. Universality is farre from proving the Church of Rome to be the true Church As for the Scriptures which the Marquesse citeth viz. Esay 2. 2. Psal 2. 8. not as it is mis-printed 2. and Mat. 24. not 20 14. these and the like places only shew that in the time of the Gospell the Church should not as before it was be confined to one Nation but should be extended unto all so that Gentiles as well as Jewes as well one Nation as another should have admittance into it the middle wall of partition being now broken down Ephes 2. 14. So that there is neither Greeke nor Iew circumcision nor uncircumcision Barbarian Scythian bond nor free but Christ is all and in all Col. 3. 11. 2. For Antiquity it is true the Prophet Ieremy bids Aske for the old paths where is the good way and walke therein Ier. 6. 16. And so we grant that primary antiquity is a sure note of truth for error being a deviation and swerving from truth it must needs be that truth is more ancient then error But there is a secondary antiquity which is no argument of truth For there is vetustas erroris as Cyprian observed long agoe an antiquity of error The woman of Samaria could say Our Fathers worshipped in this Mountaine yet our Saviour answered her Yee worship yee know not what Ioh. 4. 20. 22. And Symmachus whom His Majesty cited could bring in heathenish Rome thus pleading antiquity Let me use those ceremonies which mine ancestors have used It 's too late and too great an injury to reforme me now I am old This plea I dare say our adversaries themselves will not allow as used by Symmachus and why then should we allow it as they use it Thirdly for Visibility it is granted that ordinarily the Church is visible i. e. that there is a visible company of such as professe the truth though the places cited by the Marquesse doe not evince so much He saith David compares the Church to a Tabernacle in the Sun He meanes Psal 19. 4. where indeed according to the vulgar Latine translation it is He hath set his Tabernacle in the Sun but Genebrard is forced to expound it by an Hypallage thus He hath set the Sun in his Tabernacle that is in the heavens For as he confesseth the Hebrew runs thus He hath set a Tabernacle for the Sun in them Now what is this to the Visibility of the Church or how doth it concerne the Church at all Neither do I see that as the Marquesse alledgeth our Saviour compares the Church to a candle in a candlestick not under a bushell Mat. 5. 15. But either as Iansenius a Romish Writer doth expound it our Saviour there spake of his Apostles who as a candle in a candlestick were to give light unto the dark world by the preaching of the Gospel Or else in generall he shewed the duty of all viz. That in their places and callings they ought to be a means to in-lighten others especially by their good example This sense is agreeable to that which follows immediately ver 16. Let your light so shine forth before men c. So when our Saviour saith Mat. 24. 26. If they shall say unto you Behold he is in the desert go not forth Behold he is in the secret chambers beleeve it not It is nothing to the Churches visibility but onely he foreshews that many should come in his name pretending themselves to be Christ and forewarnes to beware of them These places alledged by the Marquesse are but little to the purpose though as I said it is granted that ordinarily the Church i. e. the company of such as professe the truth is visible Yet neverthelesse we hold that sometimes through persecution and prevalencie of error the Church may be so obscured as to be scarcely visible Thus it was in Elias his time when he complained unto God saying The children of Israel have forsaken thy Covenant throwne downe thine Altars and slaine thy Prophets with the sword and I even I am left and they seeke my life to take it away 1 King 19. 10. And what great visibility was there of the Church when both Priests and People were conspired together against Christ to put him to death and his Disciples also generally forsook him and fled from him So when the heresie of Arrius overspread all so that such as were orthodox and sound in the faith could scarce appear Hilarius who lived in