Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	jew_n	spirit_n	worship_v	2,654	5	9.6923	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85228	Certain considerations of present concernment: touching this reformed Church of England. With a particular examination of An: Champny (Doctor of the Sorbon) his exceptions against the lawful calling and ordination of the Protestant bishops and pastors of this Church. / By H: Ferne, D.D.	Ferne, H. (Henry), 1602-1662.	1653 (1653)	Wing F789; Thomason E1520_1; ESTC R202005	136,131	385

if they make application of this to the Eucharist it will but amount to this at the most that He who was Priest for ever after the Order of Melchisedech should likewise take of Gods creatures as Ireneus speaks Bread and Wine and consecrate them into the Sacrament of his body and blood to be offered up in Sacrifice unto God and to be communicated as spiritual refection to them that come to receive it And so the Eucharist whether considered as first celebrated by our Saviour or as after by us is the representation and shewing of that Sacrifice 1 Cor. 11.26 and the participation or Communion of it 1 Cor. 10.16 17. That this was prefigured in Melchisedechs Bread and Wine as offered to God and brought forth to Abraham is all that by any force of reason can be driven out of the expressions of the Fathers And for that other place of Malachi Of Malachi his pure offering applied thereto of Incense and a pure offering divers Fathers give us the immediat and direct sense Tertullian saith It is Oratio simplex de conscientiâ purâ unfeined prayer from a pure Conscience lib. 4. contra Marcionem cap. 1. Eusebius in his first book de demonstr Evangel cap. 6. makes it the same with that worship our Saviour speaks of S. John 4.23 in spiritu veritate puròque obsequio a Worshipping of God in Spirit and in Truth and with pure obedience Hierom also tels us it is here foretold that the prayers of the Saints were to be offered to God not in one place or province but every where Now the usuall exception of Romanists which Champny also pleads here is that such prayer and spiritual Offerings were required under the Law and therefore some Other external Offering and divers from all that was before must be meant by the Prophet But this Exception hath no force for sure our Saviour spoke pertinently when he opposed the Worship in spirit and Truth S. John 4.23 to the Jewish manner of Worshiping notwithstanding that it was required of the Jews to Worship in Spirit and Truth For there is a double difference of this Christian Worship from that under the Law One in the Manner of performance of it among the Gentiles purely without mixture of external Sacrifices or Legal performances in respect to which Saint Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable service Rom. 12.1 and Eusebius lib. 1. de Demonstr Evang. gives us this reason why Malachi calls it sacrificium mundum a pure offering because the Gentiles were to offer to the high God non per cruores not with the blood of Beasts as under the Law but per pias actiones by holy spiritual Acts and Duties Another difference was in the place The whole Worship and offerings of the Gentiles were to be performed to God in every place Our Saviour tells us it was not to be bound either to Jerusalem or to Samaria S. John 4.22 and Saint Paul tells us of lifting up pure hands in every place 2 Tim. 2. and Eusebius in the place forecited shewing how the Religion of the Patriarchs before the Law agreed with the Christians makes this one Instance because they did in omni loco adorare Worship in all places and then proves it by this place of Malchi that the Christians should do so As for the Fathers that applyed this pure Offering to the Eucharist they might well do it upon the former account the Eucharist having his name from the Sacrifice of praise and being that great and solemn performance wherein the pure Offering of Prayer and Praise and the devoting of our selves to Gods service is specially made But it will be said the Fathers apply this Pure Offering of Malachi to the Eucharist in respect of the body and blood of Christ there offered up It is true that some of them so express it and it is no more then what they often say without relation to that place of Malachi according to their usual manner of speech but far from the Romish sense or purpose as it remains to shew in the next place 7. The meaning of the Fathers speaking of a Sacrifice in the Eucharist Thirdly However the Fathers used for the most part to speak of this Mystery of the Eucharist Mystically and obscurely under the properties of the things signified rather then of the external Symbols and therefore seeming to imply a real Conversion of Transubstantiation of the Symbols into the Body and blood of Christ and a real Sacrifice or Offering up of that Body and blood again in the Eucharist yet do they sometimes punctually and positively express their meaning by the Memorial Representation and shewing in the Sacrament what was done upon the Cross and this they learnt from Saint Paul who tells us 1 Cor. 11.26 to do this is to remember and to shew the Lords death And for their mystical and figurative manner of speech they had his his example too Gal. 3.1 Crucified amongst you Was Christ really and properly crucified amongst the Galatians No but by description setting forth or representation of his Death and Passion often made among them in the Word and Sacraments Now for this explication of this manner of speech used by the Fathers I shall instance only in three of them First in Chrysostome who of all the Fathers speaks most high and Hyperbolically in this matter of the Eucharist and the place shall be that which Champny here cites as advantagious to his cause Homil. 17. in Hebr. he puts these questions Do we not offer daily Offerimus quidem saith he sed mortem ejus in memoriam revocamus we offer but it is by making a remembrance of his death Again because we offer often quomodo una est non multae how is his death or offering up but one and not many Hoc est saith he figura illius what we do is the figure of that And because he is offered in many places Multine sunt Christi are there many Christs No hoc fit in recordationem ejus quod tunc factum What we do is done in remembrance of what was then done by him Lastly We offer not aliam Hostiam another Sacrifice but Eandem semper facimus vel potiùs hostiae seu sacrificii recordationem facimus we offer alwaies the same that Christ did or rather mark this correcting of himself we make a remembrance of his oblation or Sacrifice He would be accounted a Lutheran or Heretick in the Church of Rome that should so answer to these questions Next S. Augustine Ep. 23. solves the like question Christ saith he was once immolatus in semetipso offered up or sacrificed in himself but is he not also daily in the Sacrament Non Mentitur qui interrogatus respondet immolari he should not lye that being asked that question should answer He is offered up and what is his reason quia Similitudinem because of that neer similitude which Sacraments have of those things of which they

kinds and by taking clean away the Worship of Images And all this was done by the advice and travel of Bishops and chief Pastors of the Church under a Pious King What exception then can there be It may perchance be said that in the close of that Decree this power of reforming is allowed to the Bishops of the place ut Delegatis sedis Apostolicae as to the Delegates of the Apostolic See Yea there is stil the mischief and hinderance of all good Reformation in the Christian Church Deus non erit Deus c. God shall not be God except man please as Tertul. said in his Apol. and Truth shall not be Truth except the Pope please nor God Worshipped after his own Will unless the Pope will too 14. The warrantableness of K. Edwards Reformation To conclude Lay now the Premisses together and see the Warrantableness of the Reformation under King Edward both for the Thing done and the Autority by which it was done The Thing done was for the general what the Councel of Trent thought fit to be done the removing of some things which were crept in by the corruption of the Times by the carelesness and iniquity of Men Things which Covetousness and Superstition the two Breeders of all Popish abuses had brought in Things for the particular so evident by Scripture and usage of Primative Church the warrantable Rule of Reformation which they went by as above noted in the statute of Parliament Num. 12. that nothing can be more So for the Autority by which this was done It was begun by a good and gracious King upon the advice and direction of sundry learned and discreet Bishops was carried on and managed by divers Bishops and other learned Men of this Realm as was also said in the forementioned Statute and generally received by all the Estates of the Land and accordingly confirmed and Established by King and Parliament Such was the Condition and Warrant of that Reformation which as no Romanist can justly reprove Sectaries cannot pretend to the like so no Sectaries can pretend to the like whether we consider the evidence of the Things or Abuses reformed according to Scripture and usage of Antiquity or the Autority by which that Reformation was begun carried on and managed and lastly confirmed and established Of all which there is a great failing in the pretended Reformations of Sectaries yea in that which the Presbyterians undertook who of all other pretend most to regularity and Order 15. Reformation under Q Eliz. We are at last come down to Queen Elizabeths reign under whom we said the Reformation was perfected And here we are to enquire too of the Imprisoning of Bishops and look after a National Synod We acknowledge that divers Bishops were Imprisoned and which is more deprived too and justly both as will appeare hereafter upon consideration of their offence Here we must first note that there was no design in the Imprisoning or depriving them to make way for the holding of a Synod nor any necessity was there of it in order to that end for if we reckon that on the one part there were six Bishops remaining to whom the Queens Letters for the consecration of Matthew Parker were directed and many Bishopricks actually void at Queen Maries death which being supplied there was no fear that the Popish Bishops who were very suddenly reduced to Nine by death or quitting the Land should make the Major part had the business of Reformation been put at first to a Synodical Vote 16. Her Injunctions As for the Injunctions sent out before it came to a Synod they were the same for substance with those of King Edward upon the Evidence and Warrant as we heard above Yet such was her tender care that all Persons doubtful should have satisfaction and be brought to some good and charitable agreement as in her Declaration set down in Stow that for this very purpose before any thing of Religion should be established by Parliament she appointed a Conference to be held publickly at Westminster between learned Persons of both sides as more amply will be shewn below against Champny cap. 9. Again those Injunctions were but provisional Orders as I may call them for the present exercise of Religion the whole Doctrine being after concluded and drawn up in a just and Lawful Synod 17. A Synod A Lawful National Synod it was in and by which whatever belongs to the Uniformity of Doctrine and Religion was defined drawn up and published in 39. Articles The great difference twixt this Synod and the Presbyterian Assembly however the reproaching Romanists rank them together wil appear upon these considerations Presbyterians cannot pretend to the like I. They that took upon them to exclude or remove our Bishops had not power either to call a Synod or to deprive a Bishop and that is the first irregularity viz. Usurpation of Power II. The cause pretended for the removing of our Bishops was not any offence against their Duty as Subjects or against their Office as Bishops but meerly for their very Office because they were Bishops and that was purely Schismatical III. The Persons taken in to make up their Assembly did not pretend to succeed our Bishops so removed in their Power and Office and so it was a Synod clean out of the way of the Church sitting and concluding by a power taken to themselves and therefore also plainly Schismatical Every one of these irregularities nulls the lawfulness of an Ecclesiastical Synod But none of these can be charged upon us for the Popish Bishops that remained obstinate were removed by due Autority upon just cause viz. their offence against the duty of Subjects and of their own Office as will appear below where their deprivation shall be examined against Champny c. 9. Lastly the places void either by deprivation of these or death of others were supplyed by Bishops lawfully ordained as is also maintained against Champny who together with the old Bishops remaining after King Edwards dayes and the rest of the Clergy of the Land made up a due and Lawful Ecclesiastical Synod 18. Of Regal Supremacy in order to Reformation and Church affairs Having thus far spoken of the care and travel of our Kings and Queen in this work of reforming Religion and Gods Worship within this Land it might seem convenient to say something more of the Supremacy or of the power which by vertue of their Supremacy Princes have and to shew how in this business of Reformation and Church-affairs it may be so bounded that it intrench not upon or infringe the power and office of the Bishops and chief Pastors of the Church But seeing we found the Power and Office of the one and the other severed and distinct throughout the Reformations spoken of in this Chapter for we found Bishops advising counselling and the Prince commanding appointing convocating them to the work then again Bishops with other learned Men so appointed and