Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	acknowledge_v	assent_n	great_a	16	3	2.0729	3	false

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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

found in some unregenerate persons no reason admits that this knowledge should be an essential part of Faith and of the spiritual life because it is found in them that have no part of spiritual life Use. Is of Exhortation against Papists and others who know nor acknowledge no other faith but knowledge and a certain material assent which yet may may consist with greatest diffidence and most wretched desperation Use 2. Is of Direction that we may enquire of the knowledge of the truth which is necessary for us unto Faith and to Salvation and that we be wary that we rest not on any bare knowledge but then think we have true Faith onely when according to the knowledge of the truth we rely upon Christ with our whole heart for salvation to be obtayned by him alone Use 3. Is of Consolation to those who with all their heart strive to rest upon Christ and yet cannot for a time or presently and certainly perswade themselves That God is reconciled unto th●…m for such have true Faith though weak For this certainty of perswasion is the effect of a more strong and perfect Faith whereunto also in their own time such believers shall be brought A Question is here propounded By what means is such a Faith begotten and promoted in our hearts Answer This Faith is properly begotten in us by the Holy Ghost through the Ministry and Preaching of the Gospell because Faith is above nature while we believe these things that surmount all reason and are lifted up above our selves by Faith as the Apostle saith that Abraham hoped above hope that is beyond humane natural and ordinary hope so also they that truly believe believe beyond belief or above belief It is begotten in us by the Gospell because in the promises of the Gospell Christ is offered and exhibited to us and the efficacy or power of the Holy Ghost accompanieth the preaching of the holy Gospell Now from these things it followeth that such have not true Faith who either believe nothing above what is natural or in a supernaturall way or else have not their Faith from the Gospell and word of God Doct. 5. Such as truly believe in Christ may and ought to be sure of their salvation This is gathered from the connexion between the antecedent and consequent in the Text believe and thou shalt be saved For as particular men while they remain in their particular sins may be assured that for that time they are subject to the curse of God so may some believers be particularly assured that they are partakers of eternal blessing and salvation For as that other assurance of the curse comes from the Law towards impenitent sinners or breakers of it so this other assurance of the blessing comes to repenting and believing sinners through the promises of the Gospell The whole order therefore of this consolation whereby we may be certain of salvation is as followeth in such a Syllogism wherein both will and understanding have their parts whereof the proposition stands in the assent of the understanding and makes up a dogmatical Faith The assumption is not principally in the compounding understanding but in the single apprehension and will so as to make it true and of force to infer the certainty in the conclusion which the heart doth by this act of affiance that being the property of justifying Faith and thus existing in the heart The conclusion is also principally ultimately in the single apprehension and will or in the heart by the grace of hope and both it and the experimental reflexion joyn'd with it which is in the understanding and the other also by this reflexion are the effects of the experimental knowledge and reflexion of our understanding in the assumption upon the true existence of the single term in the heart or will which bears the whole burthen of the assurance Use Is of great Consolation to believers whereof they are Sacrilegiously robbed by Papists and all such who impugne this certainty of salvation The eighth Lords day Mat. 28. 19. Go ye therefore and teach all Nations baptising them in the name of the Father and of the Son and of the Holy Ghost IN this verse is contained that principal command which Christ left to his Apostles and Ministers and it consists of two parts whereof in the first the preaching of the Word and in the other the administration of the Sacraments is commanded The chief scope of both parts is shewed in the last words to wit That men may be taught and confirmed in the true faith and obedience of the Father Son and Holy Ghost From this place was the Creed taken and framed which is called the Apostles Creed but as to the foundation of it in these words not first taught by the Apostles but to the Apostles by Christ himself at that very time when he spake those words 2. By the Apostles at the command of Christ to all Christians for a rule of Faith and a badge whereby Christians should be discovered as well fro●… Heathens as from Jews and other Sects Nor was there any other or longer Creed than this contained in the words of our Lord in the times of the Apostles and of the Church that next followed their times But afterwards diverse Heresies laid a necessity upon the Church of adding diverse articles to this Creed not that they should be new additions to the old Faith but needfull explications of the same Hence it is that all things that are now contained in the Creed are referred unto these three heads which are set down in these words viz. either unto the Father or the Sonne or the Holy Ghost Doct. 1. Though God be one in essence onely yet is he three in persons the Fathe●… the Son and the Holy Spirit Reas. 1. Because in this place Faith is presupposed and prerequired for baptising one of age whereby he believeth in the Father Son and Holy Ghost and this same Faith is as it were sealed by Baptism as with a seal and the open profession of this Faith is solemnised by this Badge or Confession and Creed that our Lord himself taught and gave in command And these things were not done for once or in a temporary way but by an unchangeable Institution and perpetual Covenant they were delivered to the Church to be observed through all ages as necessary foundations of salvation The consequence of this argument hath certainty and confirmation from thence in that divine Faith and spiritual neither ought●… nor is any where used in Scripture to be directed to any creature but to God alone Reas. 2. Because one and the self-same authority and power is attributed to the Father the Son and the Holy Ghost For when the Word is preached and Baptism administred not onely in the name of the Father but likewise also of the Son and of the Holy Ghost It is manifestly shewed that by the authority and power of this most holy Trinity Baptisme with other the like

of life and death over us not of the body onely but of the soul or that which is eternal 3. That we believe all and rest in them by true faith which he witnesseth and proposeth unto us because otherwayes we cannot give him the glory of his omnis●…ience truth c. 4. That with certain hope we look for all that he hath promised because also we cannot give him the honour of the truth of his promises unless with belief of them we be so affected with them as to desire and hope for the accomplishment of them 5. That with greatest love we cleave to him as the chief good because as the quidditative notion of God doth its self denotate the Fountaine and Author and so the possessor of all highest and most perfect goodnesse so the honour due to God contains in it that affection that is raised up by the meditation and apprehension of the chief good which is pure and perfect love 6. That we expresse all these duties and exercise them by a devout hearing of his Word and calling upon his name with the like exercise of divine worship because we can neither powerfully be affected about the honour of God without such operations wherein such affections are put forth neither is the honour we owe to God contained within the bounds of individual disposition or affection Nor lastly can a lively affection of honouring God be cherished or kept in our minds without such means whereby it is as well begotten in us as preserved and improved Use 1. Is of Reproof against such as think they have God for their God and keep this command well enough if they deny not God with their mouths though they never rouse up themselves to give God this honour before spoken of Of which sort of men are all such as 1. deny not themselves that they may be wholy subject to God and his will 2. All such as rest in their ignorance 3. Such as endeavour not to build up themselves in true Faith Hope and Love 4. Such as contemn or neglect the exercise of Piety publick or private of all these it may truly be affirmed that while they endeavour not thus to give God his due honour they have him not really for their God Use Is of Exhortation that by such considerations we stir up our selves to a greater care of Piety unlesse we would be like such as are without God in this world and so can look for no other than to be separated from God in the world to come Doct. 7. Who so giveth this honour or any part of it to any other than God they set up a false God to themselves and so are Idolaters It is gathered from this Ye shall have no other God That is give not this honour to another that is not true God by nature or essence For against this cōmand men sin three manner of ways 1. If we give not this honour to God 2 If we give it to another that is not God 3. If we fight or dispute against God or this honour of his Who so sin against God in the first way they are prophane in the second they are Idolaters in the third they are enemies to God Use 1. Is of Refutation against Papists who give a great part of this honour to creatures Use 2. Of condemnation against such as have their minds so fastned to worldly things that it may be truly said of them that they have their affiance hope and love chiefly placed in them concerning whom the Apostle warns us that they have their belly for their god and their substance riches and the like The thirty fifth Lords dayes Exod. 20. 4 5 6. Verse 4. Thou shalt not make to thee any graven image or the likenesse of any thing that is in heaven above or in the earth beneath or that is in the water under the earth 5 Thou shalt not bow down thy self to them nor worship them nor serve them for I the Lord am a jealous God visiting the iniquity of the fathers upon the children to the third and fourth generation of them that hate me 6 And shewing mercy unto thousands of them that love me and keep my commandments VVE have here the second Command and the sanctification of it It concerns the means of worshipping God It is expressed by Negation and Distribution of means and description of the use that is wont to be exercised about such means The Distribution is taken from the places of the means Heaven Earth Waters The Description is from the Adjunct of Adoration or bowing down to them The Sanction consists in a threatning and promise the nature and ratifying power whereof is expounded from the nature of God I am Iehovah thy strong God This command is distinguished from the former in that there essential and natural worship of God was commanded but here accidental and of free institution And this instituted worship as to the Negative par●… is declared Synecdochically by an image because by the abuse of images this worship of God useth most to be violated Doct. 1. In such way and by such means God is onely to be worshipped as he hath commanded himself to be worshipped by his word This is gathered from this Precept in that by image is to be condemned all will worship brought in by men so that no other is approved but that which himself hath prescribed This Doctrine seems also to be clear in these words Thou shalt not make unto thy self that is at thine own pleasure and as thou likest best thou shalt bring no worship to God For although this phrase hath sometimes the sense thou shalt not make any thing so as to have it for thy self alone yet both the short and comprehensive manner of speech in the Decalogue and the matter it self that is here handled perswade us that it should be here taken in the former sense This Doctrine is expressed Exod. 23. 33. Deut. 12. last verse Reas. 1. Because God alone knows what is acceptable to him and sutable to his nature and will Reas. 2. Because the whole blessing and fruit of our worship that we owe to God depends on him and it is not for us to prescribe to God by what means he should work on us or we blesse him Reas. 3. Because worship not commanded hath not the nature of obedience in it But it is Gods will and it belongs to his honour that by obeying we worship him and by worshipping we obey him Reas. 4. Because such is the vanity and futility of mens imaginations in things divine that if it had been left to us to choose unto our selves the means of divine worship it would have been turned all into traditions and vain observations as experience witnesseth that the Devill by this way hath led away men into empty superstitio●…s almost through all the world Use 1. Is of Refutation against Papists who have defiled all parts of Divine-worship with their Will-worship traditions of mens devising and

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