Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	amen_n	jesus_n	lord_n	1,685	5	3.6084	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02267	True religion explained and defended against ye archenemies thereof in these times In six bookes. Published by authority for the co[m]mon good.; De veritate religionis Christianae. English	Grotius, Hugo, 1583-1645.; Cecil, Thomas, fl. 1630, engraver.; Franciscus a Sancta Clara, 1598-1680.	1632 (1632)	STC 12400; ESTC S122528	94,326	374

of forraine testimonies which indeed make more for these bookes that against them 15 Answer made to that objection concerning the adulterating or falsifying of scripture 16 Lastly the authority of the bookes of the old Testament is verified The Contents of the fourth Booke SECT I. IN particular such Religions as bee repugnant to Christianity are confuted 2 And first against Pa●…nisme here is proved that there is but one God that created mindes are good or evill The good are not to bee worshipped but according to Gods prescript 3 The bad Spirits are worshipped by the Pagans which is an odious thing 4 Against the Pagans worshopping of ●en deceased 5 Against the worshipping of starres and elements 6 Against the worshipping of bruit beasts 7 Lastly against the worshipping of such things as are no substances 8 Answer to the Pagans objection taken from some miracles that were wrought among them 9 And from their Oracles 10 The Religion of the Pagans is thereby confuted for that the same of it owne accord faded away as soone as humane helps failed 11 Answer to them that ascribe the beginning and downefall of any Religion to the efficacy of the starres 12 Lastly the chiefe points of Christian Religion were approved of by the wisest of the Pagans and if any thing seeme incredible therin the like may bee found amongst the Pagans The Contents of the fifth Booke SECT I. IVdaisme is confuted 2 The Iewes ought to account the miracles of Iesus for sufficient 3 Answer to that which they say these miracles were done by the assistance of Devils 4 And by the power of words or syllables 5 That the miracles done by Iesus were divine and that hee taught the worship of one God who is the maker of the world 6 Answer to an objection taken from the difference that is between the law of Moses and of Jesus and that there might be a more perfect law given than that of Moses 7 The law of Moses was observed by Iesus while hee lived upon earth and no other precepts were afterward abolished but sue●… were not essen tally good 8 Such were the sacrifices which of themselves were nev● wel-pleasing unto God 9 Also the difference of me●… 10 And of dayes 11 And outward Circumcision 12 And yet the Apostles of Iesus were gentle in the permission of toleration thereof 13 An argument against the Iewes for that they grant t●…er● was a worthy Messias promised 14 The same Messias came at the time appointed 15 Answer to that which they object concerning the deferring of his comming for the sinnes of the people 16 Also from the present state of the Iewes compared with those things which the Law promised 17 Iesus is proved to bee the Messias by those things which were foretold concerning the Messias 18 Answer to what is said of some things not yet fulfilled 19 Also to that which is objected touching the m●…e state and miserable death of Iesus 20 As though they had beene honest men that put him to death 21 Answer to that objection of many Gods which they say are worshipped by the Christians 22 Also that the humane nature is worshipped 23 A conclusion of this part with prayer and supplication to God for the Iewes The Contents of the sixth and last Booke SECT I. MAhumetanisme con●uted the originall thereof 〈◊〉 set downe 2 The ground of Mahumetism● overthrowne chiefly for that the make it unlawfull for men the●… enquire into their Religion 3 Proofes against the Mahu●…●ans out of the sacred w●… of Hebrewes and Christians 4 Mahumet compared w●… Christ in their persons 5 In their Acts. 6 The first Professors of both Religions 7 The manner how both lawes were propagated and published 8 Lastly the precepts of both compared 9 Answer to that which Mahumetans object concerning the sonne of God 10 Sundry absurdities are ●epeated out of the bookes of the Mahumetans 11 A conclusion of the whole worke directed to Christians who are admonished of their duty by occasion of all that hath been said before in the severall bookes A Christian prayer for the adversaries of true Religion MErciful God who hast made all men and hatest nothing that thou hast made nor wouldest the death of a sinner but rather that hee should bee converted and live have mercy upon all lewes Turkes Infidels and Heretikes and take from them all ignorance hardnesse of heart and contempt of thy word and so fetch them home blessed Lord to thy flocke that they may bee saved among the remnant of the true Israelites and bee made one f●ld ●nderone sleepheard Iesus Christ our Lord who liveth and reigneth with thee and the holy Ghost now and ever Amen OF THE TRVTH OF Christian Religion The Preface shewing the occasion of this worke I Have eftsoones beene demanded by a man that hath deserved excellent well of his Country and of learning and of me also what the argument of those bookes was which were written by mee in my Countrey language in the behalfe of Christian Religion Neither doe I wonder that hee should make such a question For hee that with so good judgement did apply himselfe to the reading of all things worthy to bee read was not ignorant with what skill that matter hath beene handled by Raymond Sebund after a subtile Philosophicall manner by Iudovicus Vives in divers Dialogues but especially with most learning and eloquence by their famous Mornay Wherefore the translating of them into the vulgar tongue was more for use than for making any new worke Whereof what other men will judge I know not but this I am perswaded will satisfie him if I tell him how that reading not onely those Authors above mentioned but also the writings of the Iewes for their old Iewish and also of Christians for our Christian Religion I thought good withall to use my owne judgement such as it is and give some f●eedome to my minde which my body wanted when I writ that worke For it seemed to mee most sitting to contend for the truth only with truth and that also with such truth as whereof I was perswaded fully in my owne minde For I know it were but a vanity in mee to goe about to teach others to credit those things that I could not bee perswaded of my selfe Therefore omitting such arguments as in my judgement were of lesse importance as also the authority of those bookes which either I certainly knew or justly suspected to be forged and counterfeit I have made choice of such reasons both out of ancient later writings as may bee best approved of And as for those which pleased me best the same I did both methodically dispose and also expounded as plainly as I could distinguishing them by certaine verses whereby they might be the better committed to memory For my purpose was to benefit all my Countrey-men but specially Sea-faring-men that they might not as too many doe lose and mispend their time Wherefore beginning with the commendation of our Countrey

For i● the same things had had in them any necessary ground why they should have beene done then would God have prescribed them not to one but to all the people and not after that man-kinde had lived above the space of two thousand yeares but even from the beginning of all Neither Abel Enoch Noah Me'ch●sedeck Iob Abxuham Isaac or Iacob though all of them were godly men and dearly be loved of God knew this part of the Law but were altogether ignorant or very little acquainted there with yet notwithstanding for all that they received the testimony of their confidence in God and of Gods love unto them Besides neither did Moses exhort Iethro his father in law to the receiving of these rites nor did Ionah the Ninivites neither did any other Prophets reprehend the Chaldeans Aegyptians Sydonians Tyrians Idumeans M●abites for not admitting those ceremonies though when they writ unto them they reckoned up their sinnes exactly enough These then were peculiar precepts given either for the eschewing of some evill which the Iewes were prone unto or for the triall of their obedience or for the signification of some future things Wherefore it is no more to be wondred that these are abolished than if any King should abrogate some Municipall statutes to the end hee might establish one law within his dominions Neither can there any reason be alleaged to prove that God did so binde himselfe as that he would change nothing of the same For if it be said that these precepts are perpetuall the same word men oftentimes use when they would signifie that that which they command is not yearely or for a certaine time suppose in the time of warre peace or famine Yet they are not thereby hindred from making new constitutions of the same things specially when the publike good requires the same Thus in like manner some lawes given to the Hebrews were onely temporary during the peoples abode in the wildernesse others were proper and peculiarly appointed for their habitation in the land of Canaan therefore for distinction sake of these from the other he cals them perpetuall whereby may bee understood that they ought not any where to be changed or ever intermitted unlesse God signifie that it is his will so to bee Which manner of speaking since it is commonly used by all people they ought not to wonder at considering that in their law the same is called a perpetuall statute and a perpetuall bondage which continues onely from one Iubily to another And the comming of the Messias is called the accomplishment of the Iubily or the greatest Iubily of all Thus in the Hebrew Prophets there was anciently a promise of making a new covenant as in Ierem 31. where God promiseth that hee will make a new covenant which shall bee put into their inward parts and written in their hearts neither shall men have annoed that one shall learne Religion of another for the same shall be manifest unto all and they shall all know Yea further t●e Lord will forgive them their former iniquities and will remember their ●in●t no more which is as if a King after great enmity and discord had amongst his citizens subjects should for the establishment of peace and tranquillity among them abolish divers lawes and make a perfect● 〈◊〉 common to them all promising forgivenes of faults by-past if afterwards they doeamend And this which hath beene said might suffice to bee spoken for the abrogation of the law the parts whereof wee will i● the next place shew were neither such as in themselves could bee well pleasing unto God nor ought they to continue for ever SECT VIII As the sacrifices which of themselves were never wel-pleasing unto God THe first and chiefe thing to be considered are the sacrifices which many of the Hebrewes thinke were invented by man before that they were commanded by God And true it is indeed the Hebrewes were desirous of many rites and ceremonies which might bee the reason why God enjoyned them so many Or else because hee would not have them returne unto the worship of fulse Gods by the remembrance of their sojourning in Egypt Howbeit when their posterity made so great reckoning of them as though of themselves they had beene acceptable unto God and a part of true piety then did the Prophets reprehend them for it I will not reprove thee saith God by David in the fiftieth Psalme for thy sacrifices or thy burnt offerings to have beene continually before mee I will take no bullocke out of thy house nor hee goats out of thy folds For every beast of the forest is mine and so are the cattell upon a thousand hils I know all the fowles of the mountaines and the wilde beasts of the field are mine If I were hungry I would not tell thee for the world is mine and the fulnesse there of thinkest thou that I ●ill●●t the flesh of Buls or drinke the bloud of goats Offer unto God thankesgiving and pay thy vowes unto the most high Some there are among the Hebrewes who thinke that this is spoken because they that offered those sacrifices were of an impure mind and dishonest conversation But the words now alleaged shew another matter to wit that the thing in it selfe was no whit receptable unto God For if wee consider the whole s●ries and order of the Psalme wee shall finde that God in these words speakes unto the godly for hee had said Gather my Saints together unto mee and heare my people which are the words of a teacher and one that instructeth Then having ended the saying unto the godly as his manner is he speakes unto the wicked But unto the wicked God saith To the same sense wee may cite other places as in the 51. Psal Thou desirest not sacrifice else would I give it thee but thou delightest not in burnt offerings The sacrifice of God is a brokē Spirit a broken and contrite heart O God thou wilt not despise So likewise in the fortieth Psalme Sacrifice and offering thou didst not defire mine eares hast thou opened burnt offering and sin offering hast thou not required Then said I loe I come In the volume of the book it is written of me I delight to doe thy will O my God yea thy law is within my heart I have preached righteousnesse in the great congregation Loe I have not refrained my lips O Lord thou knowest I have not hid thy righteousnesse within my heart I have declared thy faithfulnesse and thy salvation I have not concealed thy loving kindnesse and thy truth from the great congregation The like wee reade in the Prophet Isaiah chap. 〈◊〉 To what purpose is the multitude of your sacrifices unto me saith the Lord I am full of the burnt offerings of rammes and the sat of sed beasts and I delight not in the bloud of bullockes or of lambs or of begoats When yee come to appeare before me who hath required this at your hand to tread my courts