Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	abide_v	devil_n	father_n	1,602	5	5.6636	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25294	The substance of Christian religion, or, A plain and easie draught of the Christian catechisme in LII lectures on chosen texts of Scripture, for each Lords-day of the year, learnedly and perspicuously illustrated with doctrines, reasons, and uses / by that reverend and worthy laborer in the Lord's vineyard, William Ames ...	Ames, William, 1576-1633.	1659 (1659)	Wing A3003; ESTC R6622	173,739	322

is handled the testimony of one given on the behalf of another for getting of belief or trust of them This then is also amongst the things that belong to our neighbours For it either tends to his good or to his hurt as the belief that is given to this testimony may either do him good or do him harm God in this Commandment therefore shews us that we ought not onely not to hurt our neighbour in his honour or life or chastity or goods but also that no effectual occasion of harm should be given him either by words or by a witnessing though he should not thereby be immediately hurt but either by the comming between of his own or some other bodies credit or endavour The general sin that is here forbidden is called a false witnessing that is whensoever by our credit authority or testimony we confirm that as truth which we know to be false which is the very nature and definition of a lye Doct. 1. Every lye with whatsoever pretence it may be excused as it is a witnessing of falshood it is a sin Reas. 1 Because it contains an in●…ury to our neighbour who from the very law of nature hath this right that he may challenge of us that we say nothing to him as true as that is not true no more than we would thrust upon him a piece of false coin for true or currant gold or silver which yet is but a counterfeit Reas. 2. Because there is a base and dishonest disorder in the false witnesse that lyes while his tongue and speech disagree quite from his minde and it is as if the Interpreter of some Princes should speak things quite contrary to those that he got in commission from his Prince to declare Reas. 3. Because the inconveniences that are brought forth and furthered in the world by lyes are very grievous and heavy because by them all trust in which lyes the very knot and foundation of humane society is troubled in every kinde and there is no evill that in any other sort is done to any but both may and useth also to be brought about by lies so as by lies sin is committed against the honour the life the chastity and the outward goods of men as also against his religion so that all the foregoing Commandments by breaking of this Commandment by lies may also be some way broken Reas. 4 Because by a lie the nature of the Devill himself is in a special manner followed and as it were put on like a garment Ioh 8. 44. You are of your Father the Devill and the lusts o●… your Father you will do He was a Murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a ly he speaketh his own for he is a lier and the Father of it The Use is of Admonition that out of conscience towards God we keep our selves from all lying whether it be that of a pernicious lye or an officious lye or a merry lye Whether it be spoken of our selves as in our vaunting and dissimulations or of others as in calumnies slanders backbitings flatteries soothings c But these lyes are chiefly to be shunn'd as use to be committed in publick judgments and matter of great weight and importance 1 Because with how much more advisedness a man lyes by so much his sin is the greater 2. Because by how much the greater the danger is that another is brought into by the lye by so much the sin is the heavier 3 By how much the greater obligations come together binding us to speak truth by so much the sinne is multiplied And that we may abstain from lying we must abstain from such things as make way for lying as are rash suspicions and too great easiness to believe and receive false reports and a talkative and twatling nature which by many useth so to be exercised as without that consideration whereby they should alwayes put a difference between truth and falseshood and the like Doct. 2. We ought to love truth and according as occasion serves further and advance it This is gathered from the words of the Commandment because veracity whereby we both love truth and according to occasion witnesse the same is that virtue here commanded and is contrary to that sin that is here condemned in bearing false-witnesse So that speculative truth is not properly here treated of neither that which is true generally but onely morall truth that is such as belongs to mens manners and consciences and that is such a truth of our words as that they agree with our minde and our minde also with the thing it self as far as we are bound to know or professe that we know And this veracity is to be followed and highly to be prised for these reasons Reas. 1. Because it is not the least part of that Image of God that we ought to shew because in a speciall manner God is and is called the God of truth Psal. 31. 6. and his word the word of truth and truth it self so that truth hath a peculiar agreement with the nature and perfection of God Whence also it is that God though in other commands hath sometimes used a kinde of exception and as it were dispensed with it for a time as in the matter of Theft with the Israelites for he made that to be no theft by a speciall explication of that command which otherwise had been theft and of some marriages both before and under the Law which by extraordinary approving of them he made lawfull yet in this command about speaking truth he never granted any explication or dispensation because from the very nature of the thing it self it hath more of Gods Image in it and of divine and immutable justice yea which is more God hath absolutely forbidden us that we lye not although for his cause much lesse for our own or for any mortal mans Reas. 2. Because this veracity is a speciall perfection of man while it excludes these deviations and crookednesses of mens minds whereby they are perverted unto a custome of lying and subjected unto the base affections either of fear or fraud or the like Hence also from the very light of nature it is a singular honour to any if they be lovers of truth and stick fast to it and are constant both in defending and furthering of the same Reas. 3. This is also the foundation of all civill society and conversation so that it being taken away men would become rather Wolves and Foxes to one another than men Reas. 4 By the exercise hereof and the love of it our mindes are the better disposed for embracing that truth which leads to our salvation The Use is of Direction that in our conversation with men we follow after this truth for though it be not required either that we know all that is true nor yet that at all times we speak all that we know to be true yet against the truth at

see their felicity to wit that they are coheirs with Christ in the heirship of life and eternal glory Rom. 8. 7. Use 2. Is of Admonition to all that they hear the voice of Christ with all submission according to that command sent down from heaven This is my Son in whom I am well pleased hear him Doct. 2. Christ is the Son of God in a farre more perfect and a divine way than any creature is This is from the particle The or That Son The reason is because Christ is the Son of God by nature not by adoption or creation Christ is called the natural Son of God not because in his first or proper nature he is the Son of God for so the good Angells may be called the natural Sons of God if they be compared with men who now after the fall are not thus the natural Sons of God but onely in their second nature and generation that is their regeneration and adoption but Christ is the natural Son of God because the Father begot him not of free choice or decree of wisdome and will going before but of natural necessity as light engenders light Moreover Christ hath the same most single and singular nature with the Father wherof there can be no resemblance found on earth in any creature but that which is unperfect Therefore Christ is also called the onely Son of God and the onely begotten For though as to the general denomination he hath many whom he vouchsafes to call brothers yet as to the special manner and foundation of this filiation of his he hath no brothers at all or like unto himself nor can he have any Use 1. Is of Direction of our Faith and thoughts ●…bout Christ. For though we use the same words of Christ and of our selves in relation to God for the ●…overty and want of peculiar and more proper expressions because God is called the father of Christ and our Father and we together with Christ are called the sonnes of God yet we ought alwayes to conceive all divine perfection in these titles and words that are attributed to Christ and in the same as attributed unto us a far inferiour dignity yet which is sufficient enough to our consolation Use 2. Is of Information how we ought to seek all that belong to our adoption and happiness onely in Christ and by him For because Christ is that son of God in whom is the principality and all the excellency of divine filiation or sonship therefore in him and by him we alwayes ought to seek all our participation of this dignity that we can have or may crave Doct. 3. Christ is the supream Lord in the Church of God Though this be not expressed in our Text yet because it is in order conjoyned with the antecedent words in the Apostles Creed commonly so called it will be conveniently in this place joyned to the preceding matter It is thus gathered from our Text Peter in the words set down had regard to the Messias whom all the Prophets had preached that he would be a King a Lord and a most glorious vindicator or restorer of his people And hither also the particle the or that looks in part For such a Messias the Jews at that time did look for as appears from Ioh. ●… 10. Thou art that son of God thou art the King of Israel as also in the words of the High-priest Mat. 26. 63 And Christ in his answer following explaines the matter how that his dominion is contained in these words Reas. 1. Because Christ is one and the self same God with the Father and God is the Lord of all that he made as well in the order of grace as of nature so also Christ is Lord of them all by right of creation for by him all things were made and by right of sustentation because he sustains all that he made with his mighty hand Heb. 1. 3. Reas. 2. Christ he is Mediator is Lord of the Church by right of Redemption For he that redeemed the whole bought the whole man to himself therefore he hath him in whole in part in his power and that by a debt of justice whereunto also accrues another debt of thankfulness Whence it comes to pass that a redeemed one wholly yeilds and gives up himself to his Redeemer Reas. 3. As Christ is considered as the party to whom we subject our selves and oblige our truth and fidelity to him by a most holy Sacrament oath or vow sealed sole●…ly with an outward badge or confession so he is our Lord by right of contract or bargain of Covenant of our religious assurance or truth giving of our promise And for these two last reasons more peculiarly and specially he is every where in the New Testament called our Lord even when he is together named with the Father and with the Holy Spirit viz. because he alone is thus our Lord in our nature he is onely our Lord who thus onely redeemed us Lastly we in special manner chuse him to be our Lord in our calling to Faith by our answer of a good conscience as Peter calls it whence it is also that we are called Christians or subjects of Christ and his Kingdome and call upon his name as his name is called upon us and professed that he is our Lord. Use 1. Is of Instruction to establish our Faith concerning the Godhead of Christ because none either can or may be called our Lord absolutely or God of the Church except God alone For First God onely is the Lord of mans life and of such things as belong to the goods of nature For Magistrates and Commonwealths are onely by Gods institution keepers of the lives of their subjects under them in order to the publick good of all and every Citizen or Subject is but a tutor and keeper of his own life and no absolute Lord or maker of it Secondly God onely may use or apply to his use the whole man according to his own free arbitrement Thirdly The things that belong to the goods of grace are of a more noble rank than those of nature If therefore God alone be Lord of this natural life than much more must it be granted that he is onely Lord of grace and spiritual life Fourthly He that dischargeth the part of Lord of the Church of God ought of necessiity to be omniscient omnipotent and omnipresent because to him belongs to have the care over the Church and all its members dispersed over all the earth and under the whole compass of heaven and to direct them in all their wayes and defend them against all sorts of evills and lastly to heap upon them all sort of good to their happiness Seeing then this is the sole●…e title of Christ that he is Lord in the Church of God it followes necessarily that he is also essentially and by nature God and not by office onely Use 2. Is of Consolation to all the faithfull that they have him for their

its end The motion was as it were the way and the thing done by it the end of that way and the rest and perfection that was to be attained by it This motion was Christ's ascending into Heaven The thing brought to pass by it was Christ's sitting down at the right hand of God The motion then is described from the terme to which it was made which was heaven But the terme from which it was is also understood which was the earth The thing done by this motion is also explained by its adjuncts to wit Christ's glory and power and his quiet and setled possession of these all which are metaphorically signified in these words He sate down on the right hand of God For the placing on God's right hand signifies a communication of divine glory and power and sitting on his right hand denotates the quiet and setled possession of this glory and power Doct. 1. Christ ceased to be upon earth by his bod●…ly presence after the fortieth day after his resurrection This is clearly enough signified in the Text by these words He was received up into Heaven that is ●…e ceased to be here upon earth The time is here but generally intimated Act. 1. 3. We say by his bodily presence because by his spiritual and divine presence by his Godhead and his Spirit he is present with his own in a gracious manner according to his promise Even unto the end of the world Mat. 28. 20. We call it also his bodily presence rather than his real presence because real presence is more properly opposite to an imaginary or fained presence onely than to a divine and spiritual Reas. 1. Because it because not Christ to abide longer upon earth when now he had left off to be earthly as he was in the state of his humility Which leaving off to be earthly we understand not of the substance of his body but of the manner quality and suit or garb as it were of his body which now from earthly or infirme was turned to be heavenly and glorious Reas. 2. Because his bodily presence had not been for our good but rather to our hurt for as much as the Spirit the Comforter his true Vicegerent here upon earth could not be poured out and given before Christ did ascend into Heaven Iob. 16. 7. Reas. 3. Because Christ had now done the work which he had to do upon earth for glorifying his Father there and therefore was now to return to that he had before the world was made and manifest it by exaltation of his humane nature as much as before he had hidden it by laying it aside as it were during the dayes of his weakness or humility Ioh. 17. 4. Use Is of Refutation against Papists Ubiquitaries and other false Prophets who designing some definite and determinate places upon earth dare say behold here Christ is bodily and behold there Christ is bodily according to that of Mat. 24. 23. Doct. 2. Christ when he left the earth went up into the highest Heavens This is clear enough in the Text compared with other Scriptures where the Heaven of glory and of bliss is called the highest Heaven and the third Heaven which is all one Reas. 1. Because it is most fit that his humane nature which is now made immortal and glorious should be seised and possessed of a place that was convenient for it self and its condition and such was onely the highest or third Heavens the other two being subject to corruption or to a change Reas. 2. As he opened that Heaven for us which was shut upon us for our sins so it was expedient that by his own proper ascension and going thither he should make this plain unto us Reas. 3. He ascended that he might on our behalves also take possession of the Kingdome of Heaven and might raise us to certain hope that thorough him we should come to the same place and condition Reas. 4. He ascended that he might dispatch such other things as yet remained to be done for us Now such were his intercession and mediation at the right hand of his Father for us his giving and sending and shedding abroad of his Spirit to supply his room and to be the comforter of his lastly the universal government of all things for our good and the like Use 1. Of Refutation against such as fain Christ's humane nature so to be in Heaven as that yet it is together and at the same time bodily upon earth For that he might ascend to heaven it is clearly said that he was received up into Heaven and therefore that he might ascend into Heaven he left the earth For if the consequence be good where unto the good Angell dictates He is arisen therefore he is not here to wit in the grave Then no more doubt can be made of this consequence he is ascended into Heanen therefore is not here on earth Use 2. Of Direction in our Faith and worshipping or adoration of Christ to wit that we think not now carnally and in an earthly manner of Christ but worship him in spirit and in truth as placed in highest glory and divine power in the Heavens Use 3. Of Admonition that we may remove our mindes and affections from things earthly and set them upon things heavenly and that are above where Christ our treasure sits at the right hand of the Father that there and with him our conversation may be Mat. 6 21. Col. 3. 1. Phil. 3. 20. Doct. 3. Christ in Heaven hath the possession of all highest glory that a created nature can be capable of This is hence gathered in that he is said to be seated on the right hand of God whereby is signified that unto God himself he hath the next place in dignity and so not onely above all men and their blessed spirits but above the glorious Angells themselves Reas. 1. Because Christ's humane nature of which we here peculiarly speak came next up in dignity to God himself by free grace and personal union and communion with the God-head and therefore it was most meet also that in pr●…eminence of glory and dignity he should be next unto God himself Reas. 2. Because Christ is the head of all Saints and blessed ones both men and Angells from whom is derived all dignity glory upon all such as are gathered together in one body under him as the Angells also are It was needfull therefore that as he received the Spirit of grace without measure that so also he should be adorned with glory and majesty above all other creatures Reas. 3. Because both the grace and glory of the Church tends to the glory of Christ as the glory of Christ tends to the glory of God 1 Cor. 3. 22 23. Use Is of Consolation to all the faithfull in Christ because not onely the glory of the head redounds to the glory of all its members but we have also a sure promise concerning this that as in this life we are partakers of