Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	age_n	church_n	time_n	2,142	5	3.6322	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09069	A booke of Christian exercise appertaining to resolution, that is, shewing how that we should resolve our selves to become Christians indeed: by R.P. Perused, and accompanied now with a treatise tending to pacification: by Edm. Bunny.; Booke of Christian exercise. Part 1.	Bunny, Edmund, 1540-1619.; Bunny, Edmund, 1540-1619. Treatise tending to pacification.; Parsons, Robert, 1546-1610. Christian directory.	1584 (1584)	STC 19355; ESTC S105868	310,605	572

in Christ alone for the whole work of our redemption seeking none other to be mediators or to help forth with the attonement betwixt God and us coveting none other doctrines than those that himselfe hath delivered unto us neither yet giving over our obedience to other observations than such as the written word doth teach us But the cheefe thing they charge us withal is for that we receive not more than Christ his Apostles in the written word hath delivered unto us as the supremacie of the church of Rome worshipping of images their miraculous praesence of Christ in the sacrament ordeining our service to the common people in a toong that they do not understand praier to saints and for the dead and many others such like as these Concerning which the truth is that we do not receive them and the reason is bicause they are not catholik but devised or crept in of latter time and not professed in al ages nor of al Christian churches generally In which one point they do unto us a very great and a double injurie both for that they denie us the name of catholiks that nevertheles receive the catholik faith both in the whole and in every point and for that they take that name to themselves who mingle with the catholik faith many inventions of their own devise and sufficiently hold not much of the truth that they do professe But when we do constantly hold al the holy scriptures without exception and al such sums of the Christian faith as have been gathered by the fathers of old and now are authentik in the church among us as that which is called the Apostles creed the Nicene likewise and that other of Athanasius and whatsoever the churches agreed on togither among themselves in the four first general councels and last of al whatsoever at any time since hath been ordeined by the church of Rome or whomsoever else that is not contrarie to the holy scriptures and they on the other side have mingled togither with the catholik faith with the truth and substance of religion which in al ages and in al churches hath been professed many other novelties besides utterly unknown not only to the scriptures but also to the fathers of old yet notwithstanding hold many of these as fast as they do any thing else let any indifferent man be judge whether they or we be better catholiks and then if it please him whether they are meet so resolutely to judge of others that are so far overshot themselves So for this matter we resolve our selves that we are no several church from them nor they from us and therfore that there is no departing at al out of the church for any to depart from them unto us nor from us unto them Al the difference that is betwixt us is concerning the truer members whether they or we may be found more woorthy of that account In which point of controversie we dowt not for to praevail against them and as for the other we allow no such quaestion to stand betwixt us 19 Wheras therfore the case so standeth betwixt us that it were no benefit or advantage to us in any respect to join with them in their profession but mo wais than one great inconvenience and they on the other side by joining with us should reap great benefits have no incōvenience withal wheras also such things as have hitherto hindered many by better advisement may soone be found to be of no such force to stay thē what could there be on behalfe of the common cause more seemly in respect of their own benefit more circūspectly done than so to tender the unitie peace of the church and their own salvation withal as that they would no longer stand out against the truth but lay down their affections now and willingly submit themselves to the kingdome of Christ The magicians of Aegypt being set on by the king willingly did for a certain time what they were able against Moses and Aaron to the discredit both of their persons and of the just cause that they had in hand but afterward being touched somwhat neerer they persisted not then but yeelded themselves and gave glorie to God If any of these have been set on to do as they do it wil not acquit the cost in the end if they have done it of their owne accord it is not like to scape unpunished if they see not unto it betime The Ephramites were of the people of God and yet revolted away from the law though stil they held after a sort the profession therof and having so done they so continued a long time after as a wanton untamed and unrulie heifer notwithstanding al the most earnest warnings that GOD by his prophets did give unto them But yet is it recorded of them that at the length they turned again smiting upon the thigh and acknowledging that they had committed very shameful things If with Ephraim they have so erred and stept aside pittie it were but they should be as readie with him to repent and turn again especially seeing that they have greater provocation now than ever had Ephraim before The Iewes that put their savior to death and utterly renounced whatsoever salvation was offered by him did notwithstanding yeeld from among them very shortly after three thousand persons at once that diligently inquired of the Apostles what they should do and immediately therupon were baptised likewise And it is not to be denied but that many thousands of these also are alreadie come in but yet is it pittie if it might be amended that any one of them al should so far have crucified the Lord again and yet be so long before that he do repent him of it S. Thomas an Apostle himselfe nevertheles dowted very much for a time of the resurrection of Iesus Christ and would in no wise beleeve the others affirming the same but upon very hard conditions and such as agreed not with the nature of his resurrection For needs would he find the badges of mortalitie in his glorified and immortal bodie or else he would in no wise beleeve But when Christ condescended therto and for the time by special dispensation allowed those badges of his mortal nature in his immortal bodie now reteining for the time his wounds he quikly forsooke his unbeleefe and foorthwith acknowledged him to be as he was his Lord God These also beleeve not that the Gospel of Christ is risen again they suppose it is either manifest haeresie or at least but some newfangled doctrine the ancient Christian and catholik faith they can in no wise think that it is The conditions also that they require are as hard as the others for manie of them such as are verie seldom found in the most glorious truth of Christ but commonly haunt the corruption of faith and those beggerly rudiments of the world the doctrines of men But wheras God hath so disposed and ordered this matter

labor and travel unto feeble old age 10 But to let passe the folly of this deceit tel me good Christian what ingratitude and unrighteousnes is this towards God having received so many benefits from him alreadie and expecting so great a pay as the kingdome of heaven is after to appoint out notwithstanding the least and last and woorst part of thy life unto his service and that wherof thou art most uncertain whether it shal ever be or never or whether God wil accept it when it commeth He is accursed by the prophet which having whole and sound cattel doth offer unto God the lame or halting part therof How much more shalt thou be accursed that having so many dais of youth strength and vigor dost appoint unto Gods service only thy limping old age In the law it was forbidden under a most severe threat for any man to have two measures in his house for his neighbor one greater to his frind and another lesser for other men And yet thou art not ashamed to use two measures of thy life most unequal in prejudice of thy Lord and God wherby thou alottest to him a little short maimed and uncertain time and unto his enimie the greatest the fairest the surest part therof 11 O deer brother what reason is there why God should thus be used at thy hands What law justice or equitie is there that after thou hast served the world flesh and devil al thy youth and best dais in the end to come and clap thy old bones defiled and worn out with sin in the dish of God His enimies to have the best and he the leavings His enimies the wine and he the lees and dregs Dost thou not remember that he wil have the fat and best part offered to him Dost thou not think of the punishment of those which offered the woorst part of their substance to God Follow the counsel then of the holie Ghost if thou be wise which warneth thee in these words Be mindful of thy creator in the dais of thy youth before the time of affliction come on and before those yeers draw neer of which thou shalt say they please me not 12 How many hast thou seen cut off in the midst of their dais whiles they purposed in time to come to change their life How many have come to old age it selfe and yet then have felt lesse wil of amendement than before How many have driven off even unto the very hour of death and then lest of al have remembred their own state But have died as dum and senseles beasts according to the saieng of Saint Gregorie The sinner hath also this affliction laid upon him that when he cōmeth to die he forgetteth himselfe which in his life time did forget God O how many examples are there seen heerof daily How many worldly men that have lived in sensualitie how many great sinners that have passed their life in wickednes do end and die as if they went into some place insensible where no account no rekoning should be demanded they take such care in their testaments for flesh and blood and commodities of this world as if they should live stil or should have their part of these vanities when they are gone In truth to speak as the matter is they die as if there were no immortalitie of the soul and that in very deed is their inward persuasion 13 But suppose now that al this were not so and that a man might as easily commodiouslie yea and as surely also convert himselfe in old age as in youth and that the matter were also acceptable inough to God yet tel me what great time is their lost in this delay What great treasure of godlines is there omitted which might have been gotten by labor in Gods service If whiles the captain and other soldiers did enter a rich citie to take the spoil one soldier should say I wil stay and come in the next day after when al the spoil is gone would not you think him both a coward and also most unwise So it is that Christ our savior and al his good soldiers tooke the spoil of this life inriched themselves with their labors in time caried the same with them as bils of exchange to the bank of heaven and there received pay of eternal glorie And is it not great folly and perversenes in us to passe over this life in so fruitles affairs Now is the time of fight for the obteining of our crown now is the day of spoil to seise on our bootie now is the market to bie the kingdome of heaven now is the time of running to get the game and price now is the day of sowing to provide us corn for the harvest that commeth on If you omit this time there is no more crown no more booty no more kingdome no more price no more harvest to be looked for For as the scripture assureth us He that for sloth wil not sow in the winter shal beg in the summer and no man shal give unto him 14 But if this consideration of gain cannot moove thee gentle reader as in deed it ought to do being of such importance as it is and irrevocable when it is once past yet weigh with thy selfe what obligation and charge thou drawest on thee by everie day which thou deferrest thy conversion and livest in sin Thou makestech day knots which thou must once undo again thou heapest that togither which thou must once disperse again thou eatest and drinkest that hourly which thou must once vomit up again I mean if the best fal out unto thee that is if thou do repent in time and God do accept therof for otherwise wo be unto thee for that thou hoordest as S. Paul saith wrath and vengeance on thine own head but supposing that thou receive grace heerafter to repent which refusest it now yet I say thou hast to weepe for that thou laughest at now thou hast to be hartily sorie for that wherin thou delitest now thou hast to curse the day wherin thou ever gavest consent to sin or els thy repentance wil do thee no good This thou knowest now and this thou beleevest now or els thou art no Christian. How then art thou so mad as to offend God now both willingly deliberately of whom thou knowest that thou must once ask pardon with tears If thou think he wil pardon thee what ingratitude is it to offend so good a Lord If thou think he wil not pardon thee what folly can be more than to offend a prince without hope of pardon 15 Make thine account now as thou wilt if thou never do repent and change thy life then everie sin thou committest and every day that thou livest therin is increase of wrath and vengeance upon thee in hel as Saint Paul proveth If thou do by Gods mercie heerafter repent and turn for this is not in thy hands then must

if they should ioin with us they fear that therby they should depart from the Church Concerning which First the hardnes of the matter is unfolded Which is done by shewing First how they are deceived which is for that they do not rightly conceive Either what the Church is Sect. 14. Or what it is to depart from it Sec. 15. Then how the error may be amended which is by right understanding What the Church is Sect. 16. What it is to depart frō the same Se. 17. Then the Resolution therof is gathered which is that of departing altogither from the Church there ought to be at al no quaestion among us but only who are the truer members of that Church that we al are of In which point so long as the quaestion is but betwixt us and them the advantage is wholy and only ours Sect. 18. The Treatise tending to Pacification TO persuade or move others to the truth of Religion that being as by yet preiudice deceived cānot persuade themselves to be so short therof as they are hath been and ever must be in al ages so needful an argument as that many do gladly bestow their labor therin Of which as other ages have ever given sufficient testimonie so this of ours doth most plentifully witnes the same being so much more fruitful and abundant therin as it hath pleased God to blesse it with so rare and singular a light of the truth as to our knowlege he never yet bestowed on others Therfore among us also there are and those very many that have taken this argument in hand and have done so wel therin that God is glorified the church is increased and themselves have gotten a reverend aestimation among the people of God therby So commeth it to passe that whatsoever I shal do therin according to the smal talent that God of his goodnes hath bestowed on me may seem to be needlesse and as it were to come out of season when the church is so wel stored alreadie with such persuasion and others long since seem to themselves halfe cloied therwith Neverthelesse seeing that now I was purposed to get foorth this booke of Resolution that goeth before which so treateth of godlines of life that in a maner it maketh no mention of knowledge or faith as also it appeereth that the author himselfe was in some things of a contrarie judgement to us therin I thought the case it selfe to be such as that it behooved me to say somwhat therof as before in the preface I have declared The effect wherof is no more but this first to shew that there is very reason why they should join in profession with us and then to declare in what sort to remoove such things as most do hinder the weaker sort The reason why they ought to join in profession with vs is for that it becommeth and behooveth the church of God in many respects to be at unitie in it selfe and yet the case so standeth in this matter that we are not able in our profession to yeeld unto them but they verie wel may and of dutie ought to accord unto us It becommeth and behooveth the church of God to be at unitie in it selfe for so many good and substantial causes that it needeth no confirmation at al insomuch that it shal not be needful to bestow any labor in the prooving of it The other is not so fully concluded of al and yet notwithstanding we dowt not but we have sufficient ground-work to be persuaded therin as we are The reason why we may not yeeld unto them is for that there can be no other account made of the matter but that the benefit we should get therby would be verie little and the inconvenience that commeth withal marvelous great The benefite that we should get therby seemeth to rest but only in a certain persuasion that we should be in better case than now we are For whether we should be so or not that must needs as yet lie in question betwixt us But this is very tru in deed that if we were of their profession then should we be with them persuaded that our estate were so much the better And our estate would then seem to be bettered both for the certaintie of our salvation in the world to come and in some things that do concern this present life For as touching our salvation we should account our selves more sure of it bicause that then we should imagin our selves to have the mediation and help of angels and saints in heaven and the benefite of our own and other mens merits on earth wheras by the profession that now we are of we so rest in Iesus Christ alone that we seeke for no help by any of those And if Iesus Christ be not only sufficient to work our salvation which themselves do never denie but also sufficient in himselfe not going out of his own person for any part of his sufficiencie but keeping only to his own merits and mediation having no respect at al to the mediation or merits of any others which also I think very few of them wil denie though when they have granted it they are fain somtime to borrow it again to establish the doctrine of those other helps what special advantage is it to us for to have any mo besides when we have inough and inough only in him For although it were not il to mingle any other with him which at this present we wil not urge yet if be but more than needeth it can be no special benefite to us He that hath wel dined alreadie can very little be holpen by more plentie of meat be it never so good and otherwise welcome unto the taste Now that Christ is sufficient even in himselfe without the help of any other if it be not in the scripture so plainly set down and so derived through al antiquitie in the judgement of any but that stil they wil hold it needful to seeke unto others so far as before they were woont to do neither wil we labor at this present to make it plainer The things that do belong to this praesent life wherin it might seem our estate might be bettered are of two special sorts wherof some concern our inward and one other concerneth our outward government Our inward comfort may seem might be increased under that profession two principal wais First that then we need not fear the excommunication or curse of the bishop of Rome under which we are now and long have been then for that they have a more copious representation as they take it of heavenly comforts than we for that in sacraments and ceremonies they far exceed us and have that use of images also wheras we have none at al. First therfore concerning the Popes curse we do not find it now to be of that force that heertofore we thought it to be neither by the word of God neither by experience it selfe And if we