Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	mountain_n	spirit_n	worship_v	2,218	5	9.6432	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23834	Remarks upon the ecclesiastical history of the antient churches of the Albigenses by Peter Allix ...	Allix, Pierre, 1641-1717.	1692 (1692)	Wing A1230; ESTC R14912	189,539	306

Hierosolymis adorabitis Patrem Sed venit hora nunc est quando veri adoratores adorabunt in Spiritu Veritate Item Si locus facit ad Orationem cur Heremitae antiquitus in locis abditis habitantes Ecclesias non habebant Cur etiam Sacramenta effectum suum habent etsi non celebrantur in loco qui dicitur Ecclesia Item quid operantur Parietes ad supplicandum ei qui ubique est cum in uno loco non magis sit quam in alio Christum etiam in montibus locis desertis legimus orasse non in locis orationi dedicatis Item estne fructuosior oratio quae fit in Templo quam illa quae fit in agro si par fuerit devotio There be some who affirm that the Church is not a material Place but an holy Assembly of Believers for say they Place is not of any concern to Prayer because as God is every where so he may every where be worship'd and pray'd to This they endeavour to prove by the Authority of Christ saying to the Samaritan Woman Woman believe me the hour comes when ye shall neither in this Mountain nor at Jerusalem worship the Father but the hour comes and now is when the true Worshippers shall worship the Father in Spirit and in Truth Again If the Place be any furtherance to Prayer why had not the Hermits of old who liv'd in desert Places their Churches to pray in Or how can the Sacraments be of any efficacy when they are not celebrated in the Place call'd a Church Again What do Walls help us to pray to him who is every where and not more in one Place than he is in another We read also that Christ went aside to Mountains and desert Places to pray and not to Places appointed for Prayer Again Is the Prayer that is perform'd in the Church of more efficacy than that which is offer'd up in the Field supposing the Devotion of both to be alike Against the Prayers that are made to Saints they objected as follows Dicunt etiam Heretici quidam Orationes Sanctorum non prodesse vivis nec vivorum orationes mortuis probare etiam videntur quod Sancti non orant pro vivis qui sciunt qui sint salvandi vel damnandi pro illis autem quos sciunt salvandos non orant quia superflua esset eratio quia sive orent sive non salvabuntur Si vero orarent pro damnatis non assequerentur quod petunt ita beati non essent beatus enim est cui omnia optata succedunt Item Quilibet judicabitur secundum opera sua non aliena merita nec pro alienis meritis reddetur ei ideo orationes Sanctorum non prosunt vel quantum ad meritum vel quantum ad praemium quia non augent merita vel praemia Item Sancti non sunt in loco merendi sed recipiendi ergo orationibus nec aliis bonis merentur sibi vel aliis Item In Evangelio Lucae legitur Quod Abraham dixit animae Divitis quae erat in inferno Magnum Chaos firmatum est inter nos vos ubi Chaos nihil aliud vocavit nisi dissimilitudinem bonorum malorum tantam ut etiam sancti damnatis non compatiantur Si vero non compatiantur nec orant pro eis Some Hereticks also assert that the Prayers of Saints are of no use to the Living nor those of the Living to the Dead That the Saints do not pray for the Living they prove thus Because the Saints knowing who shall be saved and who damned they can not pray for those they know shall be saved since their Prayers would be superfluous seeing whether they pray or no they will be saved but should they pray for those that shall be damned they would not obtain what they pray for and so would not be happy for he is only happy who has all his Desires Again Every one shall be judged according to his Works and not according to the Merits of another neither shall any Man receive according to the Merits of other Men and therefore the Prayers of the Saints profit nothing either in regard of Merit or Reward because they cannot encrease either a Man's Merit or Reward Again The Saints are not in a Place where they can merit but only where they receive and therefore by their Prayers or other good Works can neither merit any Good for themselves or for others Again We read in the Gospel of St. Luke that Abraham said to the Soul of the rich Man that was in Hell There is a great Gulf fixed between us and you where by Gulf he means nothing else but the Disagreement there is between the Good and the Wicked which is so great that the Saints are neither sensible nor have any compassion for the Damned now if so neither can we suppose that they pray for them At last He attributes to some of them the Belief that it is unlawful to eat Flesh upon very ridiculous Grounds but such as have nothing common with the Doctrine of the Manichees It seems to me to be evident from this Book of Alanus 1 st That he owned there were several sorts of Hereticks in the Country of the Albigenses Manichees or Cathari who rejected the principal Articles of the Christian Religion 2 dly Another sort of People who renounced all the chief Doctrines of the Romish Religion which the Protestants rejected afterwards And since he quotes no Author in particular it is obvious to judg that he made but small Distinction of the Nature of the several Objections which he pretends to refute and which he had frequently assigned to the Albigenses in general which without doubt ought not to be attributed but to some of them and which possibly and very probably too was only taken up from the Mouths of the common People amongst them by those who had a Design to expose them CHAP. XVII The Calumnies raised against the Albigenses refuted by the Conference at Montreal THose who will reflect a little upon the Innocence of the Primitive Christians and the horrid Slanders cast upon them will not be much surpriz'd to see the Innocence of the Albigenses attack'd after the same manner The Devil having found this Method succeed in the first Beginnings of Christianity was not so careless of his Interest to forget to employ the same against those who opposed themselves to the Corruptions which he had introduced and which he was willing to substitute instead of the Religion of Jesus Christ He made use of the same Method against those of the Reformed Religion Whoever reads the Writings of the Jesuits shall find that they have accused our Reformers of the same Heresies which the Devil rais'd to put a stop to the progress of Christianity The Jesuit Gauthier alone may be a sufficient Witness hereof in his Chronological Table and we may well say that in this Point he hath at least equaliz'd the Impudence of

dead Bodies to be unclean as if Christians still lived under the Law Whereas Vigilantius blamed the Custom of honouring them in the Churches because it was a piece of Superstition in a Place dedicated to religious Worship to bestow any Veneration upon Creatures though the most holy and most excellent that might be St. Jerom is forced to prevaricate upon this Charge his way of defending this matter is such as would never please the Palat of the Church of Rome Nos autem non dico Martyrum reliquias sed ne Solem quidem Lunam non Angelos non Archangelos non Cherubin non Seraphim omne nomen quod nominatur in praesenti saeculo in futuro colimus adoramus ne serviamus Creaturae potius quam Creatori qui est Benedictus in saecula Honoramus autem reliquias Martyrum ut cum cujus sunt Martyres adoremus honoramus servos ut honor servorum redundet ad Dominum qui ait qui vos suscipit me suscipit Ergo Petri Pauli immundae sunt Reliquiae ergo Moysi corpusculum immundum erit quod juxta Hebraicam veritatem ab ipso sepultum est Domino quotiescunque Apostolorum Prophetarum omnium Martyrum Basilicas ingredimur toties Idolorum templa veneramur accensique ante tumulos eorum cerei Idololatriae insignia sunt But we neither worship nor adore I do not say the Relicks of Martyrs but not so much as the Sun and Moon c. nor any Name that is named in this World or in that which is to come lest we should serve the Creature rather than God who is blessed for ever But we honour the Relicks of the Martyrs in worshipping him whose they are we honour the Servants that their Honour may redound to the Lord who saith He that receives you receives me What are the Relicks then of Peter and Paul unclean Is the Body of Moses unclean which according to the Hebrew Truth was buried by the Lord himself and as often as we enter the Churches of the Apostles Prophets and Martyrs do we worship the Temples of Idols and shall we say that the Tapers which burn before their Monuments are the Marks of Idolatry What a fine Application doth St. Jerom make here of that Passage He that receives you receives me and how solid an Answer doth he return to a solid Objection when he tells us We honour the Servants in worshipping him whose they are What a Consequence is this Is there any other Honour due to Relicks besides that of being interred Was not this the Custom used to the Christians of old before the time of Constantius It is well enough seen that the good Father skips over the Difficulty and under a general Protestation of worshipping nothing but God he endeavours to shelter a Custom which had been introduced after the Emperor Constantius's time that is to say about 60 Years before Vigilantius blamed the Custom which but a little before had been introduced of lighting Tapers before the Tombs of Martyrs and passing the Night by them in Prayer wherein he followed the Maxims of the Council of Elvira held under the Empire of Constantine about 90 Years before After what manner doth St. Jerom refute these Complaints of Vigilantius he tells us of the Presence of the Angels at the Grave of Jesus Christ he relies upon the Example of the Apostles who buried the Body of St. Stephen He produceth the Custom of Daniel and the Apostles who spent the Night in Prayer and all this without doubt extreamly to the purpose and the Protestants are much in the wrong to prefer the Opinions of Vigilantius to such solid Reasonings as these But it may be replied That St. Jerom disputed only slightly and for Argument's sake in his Epistle to Riparius not having then seen the Writing of Vigilantius and therefore handled the matter only as a Declaimer This indeed is the best Excuse that can be alledged to make the Reader digest the furious Transports and Invectives of this famous Monk who treats Vigilantius no otherwise than as another Julian the Apostate and seems very willing to have had him destroyed by the Law mentioned in the 13 th of Deuteronomy And after all this St. Jerom is the same in his Book against Vigilantius which follows this Epistle After a Preface which out-does all the Monsters that either the Scripture or Fables speak of he begins thus Exortus est subito Vigilantius seu verius Dormitantius qui immundo spiritu pugnet contra Christi spiritum Martyrum neget sepulcra veneranda damnandas dicat esse Vigilias nunquam nisi in Pascha Alleluja cantandum continentiam Haeresin Pudicitiam Libidinis seminarium quomodo Euphorbus in Pythagora renatus esse perhibetur sic in isto Joviniani mens prava surrexit ut in illo in hoc Diaboli respondere cogamur insidiis Here is suddenly started up one Vigilantius or rather Dormitantius who with an unclean Spirit fights against the Spirit of Christ and denies that any Veneration ought to be given to the Sepulchres of Martyrs condemns the Watchings at them affirms that Alleluja's ought to be sung at no time except Easter calls Continence Heresy and Chastity the Nursery of Lust so that as Euphorbus was said to be born again in Pythagoras in like manner in him seems to be revived Jovinianus's Wickedness in whom as we were forced to oppose our selves against the Wiles of the Devil so likewise are we now equally obliged to oppose this Man's Errors What Ciceronian Eloquence is this What a strange Account of things is here But there is something worse behind see what Stories he tells of Jovinian Ecclesiae Authoritate damnatus inter Phasides aves carnes suillas non tam emisit spiritum quam eructavit iste Caupo Callaguritanus in perversum propter nomen viculi mutus Quintilianus Miscet aquam vino de pristino artificio suae venena perfidiae Catholicae fidei sociare conatur impugnare virginitatem odisse pudicitiam in convivio saecularium contra sanctorum Azemia proclamare dum inter phialas philosophatur ad placentas liguriens Psalmorum modulatione mulcetur ut tantum inter Epulas David Idithum Asaph filiorum Core cantica audire dignetur Surely the good St. Jerom did not think of what he said so extreamly was he transported with an inconsiderate Zeal for Celibacy but however this Zeal of his had a reasonable Motive Prohnefas said he This is the first Heresy of Vigilantius he would have it allowed to Ministers to marry whereas in the ten Provinces subject to the Pope in the seventeen Provinces of the Jurisdiction of Ephesus and in the five Provinces of Egypt they followed a contrary Custom This without doubt was a crying Heresy and yet it appears from the Decretal of Pope to Hymerius Bishop of Tarracona that it had made so little Impression upon the Minds of Men that Innocent I. was fain to write