Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	spirit_n	teach_v	worship_v	1,936	5	9.0220	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38573	Witt against wisdom, or, A panegyrick upon folly penn'd in Latin by Desiderius Erasmus ; render'd into English.; Moriae encomium. English	Erasmus, Desiderius, d. 1536.; Kennett, White, 1660-1728.	1683 (1683)	Wing E3215; ESTC R15011	99,706	204

Inch-board and spy out what really never had any being Add to these some of their Tenets and Opinions which are so absurd and extravagant that the wildest fancies of the Stoicks which they so much disdain and decry as Paradoxes seem in comparison just and rational as their maintaining That it is a less aggravating fault to kill a hundred men than for a poor Cobler to set a stich on the Sabbath day or That it is more justifiable to do the greatest injury imaginable to others than to tell the least Lie our selves And these Subtleties are Alchymized to a more refined Sublimate by the abstracting brains of their several Schoolmen the Realists the Nominalists the Thomists the Albertists the Occamists the Scotists these are not all but the rehearsal of a few only as a Specimen of their divided Sects In each of which there is so much of deep learning so much of unfathomable difficulty that I believe the Apostles themselves would stand in need of a new illuminating spirit if they were to engage in any controversie with these new Divines St. Paul no question had a full measure of faith yet when he lays down Faith to be the substance of things not seen these men carp at it for an imperfect Definition and would undertake to teach the Apostles better Logick Thus the same holy Author wanted for nothing of the Grace of Charity yet say they he describes and defines it but very unaccurately when he treats of it in the thirteeenth Chapter of his first Epistle to the Corinthians The primitive Disciples were very frequent in administring the Holy Sacrament breaking bread from house to house yet should they be asked of the Terminus à quo and the Terminus ad quem the nature of Transubstantiation the manner how one Body can be in several places at the same time the difference betwixt the several Attributes of Christ in Heaven on the Cross and in the consecrated Bread what time is required for the Transubstantiating the Bread into Flesh how it can be done by a short sentence pronounced by the Priest which sentence is a Species of discrete Quantity that has no permanent punctum Were they asked I say these and several other confused Queries I don't believe they could answer so readily as our mincing Schoolmen now adays take a pride to do They were well acquainted with the Virgin Mary yet none of them undertook to prove that she was preserved immaculate from Original sin as some of our Divines very hotly contend for St. Peter had the Keys given to him and that by our Saviour himself who had never entrusted him except he had known him capable of their manage and custody and yet it is much to be questioned whether Peter was sensible of that subtlety broach'd by Scotus That he may have the Key of Knowledge effectually for others who has no Knowledge actually in himself Again They baptized all Nations and yet never taught what was the Formal Material Efficient and Final Cause of Baptisme and certainly never dream't of distinguishing between a Delible and an Indelible Character in this Sacrament They worshipped in the Spirit following their Master's injunction God is a Spirit and they which worship him must worship him in Spirit and in Truth yet it don't appear that it was ever reveal'd to them How Divine Adoration should be paid at the same time to our blessed Saviour in Heaven and to his Picture here below on a wall drawn with two fingers held out a bald crown and a circle round his head To reconcile these intricacies to an appearance of Reason requires threescore years experience in Metaphysicks Farther the Apostles often mention Grace yet never distinguish betwixt gratia gratis data and gratia gratificans They earnestly exhort us likewise to good works yet never explain the difference between Opus operans and Opus operatum They very frequently press and invite us to seek after Charity without dividing it into Infused and Acquired or determining whether it be a Substance or an Accident a Created or an Vncreated being They detested Sin themselves and warned others from the commission of it and yet I 'me sure they could never have defined so dogmatically as the Scotists have since done St. Paul who in others judgment is no less the chief of the Apostles than he was in his own the chief of Sinners who being bred at the feet of Gamaliel was certainly more eminently a Schollar than any of the rest yet he often exclaims against vain Philosophy warns us from doting about questions and strifes of words and charges us to avoid profane and vain Bablings and oppositions of Science falsly so called which he would not have done if he had thought it worth his while to have become acquainted with them which he might soon have been the Disputes of that Age being but small and more intelligible Sophisms in reference to the vastly greater intricacies they are now improved to But yet however our Scholastick Divines are so modest that if they meet with any passage in St Paul or any other Pen-man of Holy writ which is not so well modell'd or critically disposed of as they could wish they will not roughly condemn it but bend it rather to a favourable interpretation out of reverence to Antiquity and respect to the Holy Scriptures though indeed it were unreasonable to expect any thing of this nature from the Apostles whose Lord and Master had given unto them to know the mysteries of God but not those of Philosophy If the same Divines meet with any thing of like nature unpalatable in St. Chrysostom St. Basil St. Hierom or others of the Fathers they will not stick to appeal from their Authority and very fairly resolve that They lay under a mistake yet These ancient Fathers were they who confuted both th e Jews and Heathens though they both obstinately adhered to their respective prejudices they confuted them I say yet by their Lives and Miracles rather than by Words and Syllogisms and the persons they thus proselyted were right down honest well-meaning people such as understood plain sense better than an artificial pomp of Reasoning Whereas if our Divines should now set about the gaining Converts from Paganism by their Metaphysical subtleties they would find that most of the persons they applied themselves to were either so ignorant as not at all to apprehend them or so impudent as to scoff and deride them or finally so well skill'd at the same weapons that they would be able to keep their Pass and sence off all assault of Conviction and this last way the victory would be altogether as hopeless as if two persons were engaged of so equal strength that it were impossible any one should over-power the other If my judgment might be taken I would advise Christians in their next expedition to a Holy war instead of those many unsuccessful Legions which they have hitherto sent to encounter the Turks and Saracens that they would