Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	know_v	8,213	5	4.2899	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09819	The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.; Partitionum theologicarum, logica methodo institutarum. English	Polanus von Polansdorf, Amandus, 1561-1610.; Wilcocks, Elijahu, b. 1576 or 7.	1595 (1595)	STC 20083.7; ESTC S121514	121,376	286

without lowlinesse poore without want rich without labour as Bernard saith Pride is a sinne when any one without the knowledge of his own infirmity doth loue extoll and magnifie himselfe for some giftes he hath and doth swell and trust in his owne wisedome holinesse and strength and attributeth to himselfe more then is in him despiseth others Prou. 8.13 16.5 Reuel 3.17 Thus farre concerning humility now concerning confidence in God Of confidence in God Confidence in God is the inward worship of God when all humaine confidence either in our selues or in other creatures being layed aside we do rest in God alone Ier. 17.5 and so forward To it is opposed tempting of God confidence in creatures and distrust Tempting of God is presumption and confidēce imagining vnder a foolish pretext of confidence in God that we shall effect and performe some things without the word reuealed will of God as if any will not vse meanes ordayned by God to such a sinne the Deuill tempted Christ Mat 4.6.7 Confidence in creatures is a sinne when any doth put his trust in riches or in the fauour of Princes and of other men Eph. 5.5 Mat 6.24 Psal 146.3 Iere. 17.5 48. Distrust is a sinne when any doth not rest in God nor stay vppon his helpe alone but giueth place to fearefulnesse trembling and anguish and doth seeke meanes and helpes forbidden and not graunted 1. Sam. 28.5.6.7.8 Confidence in God is either a liuely faith or hope in God Of a liuely faith A liuely faith is not onely a knowledge and consent whereby a man beleeueth that whatsoeuer the word of God hath commanded to be beleeued is true but also a firme constant confidence by which euery one doth for himselfe obtaine and get the benefits promised by God Or else a iustifying faith is a confidence whereby euery one certainely beleeueth for himselfe that the merite of Christ is assuredly imputed and giuen to him Faith doth receiue not only spirituall but euen bodily benefites also Mat. 9.22 Christ sayth to the womā that had an issue of bloud Thy faith hath saued thee Therefore a liuely faith is either of spirituall or bodily good things The proper duties thereof are two The first that by it euery one is certainely perswaded for himselfe that the promises of God do also pertaine to himselfe The other that by that alone as by the only hand we receiue and lay hold on the benefites offered by God Therefore also by that alone we are iustified before God To be iustified by faith onely in Iesus Christ Of righteousnes by faith is by faith alone as by a hand and only instrument to take hold of and to apply to himselfe the righteousnesse of Christ purchased by the obedience of his death To a sauing faith is opposed incredulity doubting infolden or hidden faith and temporary faith Incredulity is that which when a man hath heard and known Gods word doth not consent to the same and specially to the promise of Grace Doubting is neither fi mely to consent to the word of God in that word to the promise of Grace especially neither altogether to resist the same but to flow now into one part and anone faintly to incline to the other part An infolden or hidden faith is to submit his sense obediently to the Church Of a hid faith and to beleeue things not vnderstood and to embrace for trueth whatsoeuer the Church hath prescribed and to post ouer to the Church the labour of enquiring and knowing the same not to be carefull whether the Church prescribe true things or not This deuise of an infolden or hidden faith was inuented by schoolemen and after them the Vbiquitaries haue diuersly commended it vnder which name decking a most grosse ignoraunce they go about to delude the sillie common people to their great destruction Temporarie faith is to embrace the truth for a time but without regeneration and confidence of the promise of the grace of God and therefore in time of temptations and persecutions to be ouercome through hope of profit and honor and to cast away againe the profession of the trueth Mat. 13.5.20.21 Luk 8.13 Act. 8.13 Heb. 6.4 So much concerning faith now concerning hope in God Of hope in God Hope in God is confidence in God by which we vndoubtedly looke for the benefites of God to come but especially eternall life to be giuen freely for Christ his sake and the mitigating of the present crosse or deliuerāce from it according to Gods counsell 1. Pet. 1.13 Faith doth receiue the present benefites of God but hope doth looke for those which are to come To hope is opposed the hope of Papists doubting concerning the receiu●ng of Gods benefites and desperation Papisticall hope is a sinne when any for the Buls and pardons of that damnable Romaine Antichrist and his indulgences or else for some good worke of his owne especially not commaunded by God as peregrinations to the sepulchres of Saincts buildings of Monasteries giftes to Churches or for taking a Munckes Cowle and so for that doth falsely perswade himselfe that he shall obtaine eternall life Doubting concerning the receiuing of Gods benefits is a sinne whē any doth doubt of eternall life and defence and deliuerance in temptation Desperation is to esteeme and iudge his owne sinnes greater then the merite of the Sonne of God and to refuse the mercy of God offered in the Sonne of God the mediatour of God and man and therefore not to looke for the benefites promised by God to the beleeuers but to be vexed with the horrible feeling of Gods wrath with feare of subsequent casting away into eternall punishment and to abhor and hate God as cruell and a tyrant Gen. 4.13 1. Thess 4.13 So much concerning confidence now concerning patience Of patience Patience is the inward worship of God when we submit our selues to God quietly to beare the crosse layed vpon vs by him Num. 16.46 Iob. 1.20 2.10 To it is opposed an hypocriticall tollerating or bearing and impatiency An hypocriticall tollerating or bearing is a suffering of torments brought vppon them by their owne accord as in Heremites in Munckes in whippers who do beat themselues with rods Impatiency is a sinne when a man will not obey God in bearing the griefes which God hath layd vpon him but is angry and murmureth against God chiefly against them that hurt him as the Isaelites Exod. 5.21 14.11 16.3 17.2.3 Hitherto concerning that worship of God which is only inward now concerning that which is both inward and outward The worship of God both inward outward is that which comprehend the obedience of the soule and body Deut. 5.19 6.5 10.12 Rom. 12.1 And it hath two obiects that is calling vpon God and thankesgiuing and also the confession of the trueth and the obseruing of the Ecclesiasticall rites or orders Of calling vpon God Calling vpon God is the worship

friends or enemies To it is opposed execration or cursing Against praier to God is opposed wicked prayer idolatrous prayer the omitting of prayers a vaine babling and tediousnesse in praying A wicked prayer is an asking of those things at Gods hande which are contrary to Gods will and law An idolatrous prayer is that which is directed and made either to the fayned gods of the Gentiles or to dead Saints and of this sort are the prayers of Ethnickes and Papists The omitting of prayers is a sin when any doth omit praiers as though he did not want the helpe and blessing of God A vaine babling is the reciting of long or many prayers with the vaine noyse of the lips without the true motion of the hart without faith hither pertaine the bellowing of the Monkes in the Churches Tediousnesse in praier is a sinne when any one hauing a desire of other things maketh prayer with a wandring mind and a hart that desireth the prayers were ended Hitherto concerning prayer now concerning an oath Of an oath An oath is a calling vpon God by which we call him as the onely searcher of the hart and raynes for a witnesse of our speech that so he may giue testimony to the truth and aueng and punish the deceipt if we wittingly deceiue others thereby Deut. 6.13 and 10.20 Rom. 1.9 2. Cor. 1.23 11.31 Phil. 1.8 The parts of an oath are two that is taking God to witnesse and cursing Taking God to witnesse is that by which the swearer doth cite God as a witnesse of his asseueration Rom. 1.9 Deut. 6.13 10.29 Ios 23.7 Esa 65.16 Ier. 5.7 12.16 Cursing is that by which the swearer doth vow and tie himselfe to the punishment of periury that he may be accursed before God and God may punish him if he wittingly deceiue 1. King 2.23 An oath is two fold to wit offered or a voluntary oath of a mans owne accord An offered oath is that which is offered by the Magistrate or Iudge or the aduerse party in Greeke it is called swearing Heb. 6.16 A voluntary oath or oath of a mans owne accord but yet taken a mans calling forcing him thereunto is that which is done that we might defend either our owne or other mens good name life as Paul by calling God to witnesse affirmeth that he spake the truth Rom. 9.1 The refusing of a lawful oath and a wicked oath are contrary to the religion of an oath The refusing of a lawfull oath is a sin whē any doth refuse to take an oath which either the Magistrate doth iustly require or otherwise necessitie demandeth vnder this condition that faith may bee confirmed and the truth established that so both the glory of God may be set forth and other mens safetie prouided for A wicked oath is a sinne when a man doth sweare against the law of God And it is either a rash oath or an Idolatrous oath or els periury or of an vnlawfull thing A rash oath is when any sweareth rashly without cause of a certaine lightnes and prophane custome as if any being angry sweareth that he will slay another An Idolatrous oath is when a man sweareth by Saints or other creatures Periurie is a sinne when any wittingly and willingly deceiueth by an oath whether it be in giuing testimonie or in professing some thing of himselfe or in the promise of his owne will Exod. 20.7 Leuit. 19.12 Matth. 5.33 Iam. 5.12 An oath of an vnlawfull thing is when any sweareth that he will doe that which is contrary to Gods word Such was that of Iephte and of Herod So much concerning calling vpon God now concerning thankesgiuing Of thankesgiuing Thanksgiuing is the worship of God whē we render due praise to God for good things giuen or promised Psal 50.15 The parts of it are two the approbation of Gods workes and praysing of God The approbation of Gods workes is a part of thankesgiuing when wee allow all things whatsoeuer God doth because they are good and therefore we do suffer them to please and like vs. So it becommeth vs also to allow of the iudgements of God his prouidence and gouerning of tempests of calmenesse of rayne of wars of our health of our household affayres and all other things Mar. 7.37 Psal 119.71 The praysing of God is a part of thanksgiuing when we prayse God in al his workes To it is adioyned the admiration of Gods workes and the right estimation of them The admiration of Gods workes is a part of the praysing God when wee maruaile at his works with the true motion of our hart Psal 8.2 Mar. 7.37 Matth. 9.33 The right estimation of Gods workes is a part of the praysing God when we magnifie and extoll his workes Psal 8.2 and so forward and 104 throughout To thankesgiuing is opposed an hypocriticall thankfulnesse as is that of the Pharisie Luk. 18.11 and ingratitude towardes God which is a sinne when wee doe not acknowledge that we haue receiued of God whatsoeuer good thing we haue Also whē one vseth Gods graces and giftes without thankesgiuing Also when any findeth fault with the workes and iudgementes of God or when any doth little esteeme the workes of God and his iudgements or when any is not content with that which God giueth him and prescribeth God what and how he ought to doe And thus farre concerning thankesgiuing now concerning the confession of the truth Of the confession of the truth The confession of the truth is the worship of God when we do openly without feare professe the heauenly truth as it is made knowen vnto vs out of the holy scripture Matth. 10.32 1. Pet. 3.15 And that is done either with the mouth or by martyrdome With the mouth when we doe without doubtfulnesse and darkenesse professe that which we thinke with our heart Rom. 10.10 By martyrdome when we giue testimony to the truth by the crosse yea when God shal see it so good by death it selfe 1. Pet. 2.20 3.14 4.12 Phil. 1.29 To the confession of the truth is opposed heresie the corrupting of doctrine blasphemy and omitting of doctrine the shunning of doctrine the tediousnesse of doctrine an vnseasonable confession the dissembling of truth and denying of truth Heresie is a sinne when any erreth in the foundation of saluation Of heresie and stiffely or stubburnly perseuerteh in his error Therefore that wicked stubburnnesse of franticke men in the punishmēts which they suffer either for sedition as for example of the Anabaptists or for errors which are opēly blasphemous as of Seruetus who was burnt at Geneua in the yeare 1552. is not the confession of truth For these are not the martyrs of Christ because the cause maketh a martyr not the martyrdome as Cyprian saith and Apollinaris Where the truth of Christ is not there is not the truth of martyrdome The corrupting of doctrine is when men spread abroad any false thing of God or of his will Blasphemy

is to speake of God thing cōtrary to his nature and will Leu. 24. The omitting of doctrine is a neglect of occasions ability to teach others to bring them to the knowledge of the truth especially our children or others who are committed to our faithfulnesse and care The shunning of doctrine is a sinne when any doth shun conferences and speeches concerning God and heauenly things Tediousnes of doctrine is a sin when any is cloyed as we say with the fulnesse of the word of God An vnseasonable confession is that which is made without the necessity of a mans calling or of doing some duty and therfore neither the glory of God is set foorth by such a confession neither the saluatiō of any is promoted but rather eyther the scorning or obloquie of the truth or the fiercenesse of the enemies is stirred thereby specially against the godly The dissembling of the truth is a sin when any dissembleth the truth where the glory of God and safety of his neighbour requireth a true and full confession The denying of the truth is a sin whē any doth deny the truth after he hath certainely knowen it The denying of the truth is two fold either proceeding of infirmity or willing The former is when any being vpon the suddaine and with present and vnlooked for feare ouercome and compelled doth with his mouth indeede deny the truth and that to shun some danger but neuerthelesse keepeth it in his heart neither falleth from it Such a denying was that of Peter the Apostle who denyed Christ Mat. 26.69 c. A willing denying of the truth is a sin whē any denyeth the truth certainly knowen being ouercome and compelled with no suddaine vnlooked for feare but willingly of purpose eyther to keepe dignity or life or for hope to obtaine substance and riches And that is properly called Apostasie that is to say a wicked falling away frō the truth Apostasie as was that of Iulian the Apostata and Francis Spira Hitherto concerning the confession of the truth now concerning the obseruing of the Ecclesiasticall rites or ceremonies Of Ecclesiasticall rites An Ecclesiasticall rite or ceremony is the worship of God in which we worship God by outward meanes And it is eyther common to the olde and new Testament or proper to eyther of them A rite common to the old and new Testament is both the sanctifying of an holy day and also a godly fast and vow Of the sanctifying of an holy day The sanctifying or celebrating of an holy day is an ecclesiasticall rite when we resting from humaine and bodily labours doe come together into the publicke assembly of the Church for the exercise of Gods worship And that doth comprehend both the meditation of Gods word and solemne prayers and also the administration of the Sacramentes and the exercise of the workes of mercie The exercise of the workes of mercie hath three partes both the giuing of almes and also the visiting of those that neede comfort and also the helping of those that neede our helpe The giuing of almes is to be done for the helping and releeuing of the poore of the sicke of the prisoners of the captiues of those that suffer burnings or shipwracks and others that neede The visiting of those that neede comfort is that of the orphans widowes in their affliction Iam. 1.27 The helping of those that neede our helpe and aide is that of the sicke of those that are besiedged of captiues or those that are in other dangers of life Matt. 12. Hitherto concerning the sanctification of an holy day now concerning a godly fast Of a godly or religious fast A godly fast is the outward worship of God when wee for a time refraine from all meat and drinke the more feruently to exercise godlinesse The ends thereof are 1 That our vnruly flesh may be as it were tamed with hunger 1. Cor. 9.25.26.27 2 That we might prepare our selues to conceiue and make prayers with the earnest affection of the heart Luk. 2.37 Act. 13. and 14.23 1. Cor. 7.5 3 That we might wholely cast downe and humble our selues before God with true griefe of mind 4 That euen by outward testimonies wee might whet on both our selues and others to repentance Ioel. 2.14.15 1. Samu. 7.5.6 A priuate fast is that which any hath priuately set to himselfe for priuate causes and necessities 2. Sam. 3.35 12.16 Nehem. 1.4 Est 14.2 Dan. 9.3 A publike fast is that which is generally appointed by the authoritie of the Elders and a godly Magistrate as often as any occasion of times and imminent calamitie due for our sinnes do so require Iud. 20.26 Ioel. 2.12 Ion. 3.5.7 1. Sam. 7.6 2. Sam. 1.11.12 Est 14.3 Act. 13.2.3 14.23 So much concerning a fast now concerning a vow Of a vow A vow is asolemne promise made to God concerning some lawfull holy thing which is in our power and acceptable to God to be performed in respect of the thankfulnes that is due to him And it is eyther conditionall or absolute A conditionall vow is a vow to which the condition of time or place or some other circumstance is adioyned that so that which is vowed may be performed or not performed according to the respect of the condition An absolute vow is that which is without all condition Psal 102. And both these vowes are eyther temporary or perpetuall A temporary vow is that by which any bindeth himselfe to some thing at the least for a certaine season A perpetuall vow is that whereby any bindeth himselfe to some thing all his life long as Psal 102. Hitherto concerning a rite common to the old and new Testament now concerning that that is proper to either of them A rite proper to eyther of them is either of the old or new Testament A rite proper to the old Testament is either publike or priuate A publike rite was that which was done in the solemne assembly And it was either the Iewish sacrifice or the obseruing of holy times The Iewish sacrifice was a rite instituted by God Of sacrifices that it might be a putting of them in mind of the benefites to be bestowed vpon them by the Messias And it was either expiatory or of thanksgiuing An expiatory sacrifice was a type of the oblation that was to come which was to be slaine for the sins of mankind In Greeke it is called a cleansing otherwise it is called a satisfaction for sinne And it was eyther propitiatory or sacrifices of redemption A propitiatory sacrifice was that in which the whole oblation was burned to pacifie appease God it is also called a whole burnt offering Sacrifices of redemption were such as by which sinnes were redeemed And they were eyther a sacrifice for sinne or a sacrifice for offence A sacrifice for sinne was a sacrifice redeeming sins committed of error or ignorance A Sacrifice for an offence was a sacrifice redeeming offences wantonly

conuersatiō bringeth forth pleasantnes in our words works To gentlenes in speech is contrary ouermuch care to please others and morosity or way wardnesse Elegancy of manners is that by which we endeuour for excellent manners Elegancy of manners Excellent manners are those which agree with the customs of the mē with whō we liue Those customes are either of our own coūtrey or of strāgers in the vse whereof we must obserue a comlines namely that they be there vsed where they are of force For they which bring strange customes into their own countrey with them and by them set out themselues they are worthily ridiculous and indeede to be laughed at Cleanlinesse of attire Cleanlines of attire is that when we carry our selues cleanly in attire and rayment Hitherto concerning ciuility now concerning brideling the inordinat motions of the mind Brideling of the inordinat motions of the minde is either of pride or of anger or of couetousnesse The brideling of pride consisteth in modesty and submission and also in docility Modesty is a brideling of pride Modesty by which we iudge conueniently of our selues and doe not despise others Rom. 12.3 To it is contrary the couterfeiting of comelinesse and immodesty The counterfeiting of comlines is a faining of modesty whē any hunteth after the praise of modesty with the deniall of those thinges which yet he in his mind doth either truely or falsely attribute to himselfe and with the refusing of those things which he desireth and doth priuily endeuour to obtaine Submission is a brideling of pride Submission by which we cary our selues inferior to others who are adorned with more excellent gifts Mat. 18.3 To it is contrary arrogancy Docility Docility is a brideling of pride by which we do so gouerne our mind that we doe not through the admiratiō of our owne wisdome contemne the iudgements of other but that we heare others quietly and yeeld being conuicted with true arguments To it is cōtrary stubburnnes in errors the abounding in a mans own opiniō rash presumption of knowledge when any one doth thinke that he knoweth that which he is yet ignorant of It may also be called the opinion of knowledge Concerning which there are many notable sentences as glory offereth violence to the trueth And againe glory is the hinderance of promotion The rash presumption of knowing doth forestall the way of learning For wil any man suffer himselfe to be taught that thinketh himselfe to be learned Many might come to the highest degree of learning but that they do falsely perswade themselues that they haue already attained to it So much concerning the brideling of pride now concerning the brideling of anger The brideling of anger is either a desire of cōcord mildnes or long sufferāce quietnes The desire of concord is a brideling of anger by which we endeuour as much as in vs lieth to embrace haue peace with all men To the same vertue it belōgeth to turne away and remoue the causes occasiōs of offences discords and hatreds amongst vs or others Also to part from a mans owne right Also to restore or set concord betweene those that are at variance Matt. 18.15 Also not to reuenge an iniury offered or done Matth. 18.15 To the desire of concord is contrary an vniust reioycing or troublesomnesse giuing or taking occasions of troubles and contentions with others Mildnesse is a bridling of anger Mildnesse by which we deale gently and without disordered affections with others To it is contrary cockering and wrath Long sufferance Long sufferance is a bridling of anger by which we bridle the preposterous desire of reuenge And to this is contrary slownes desire of reuenge Quietnes is a bridling of anger Quietnesse by which we are made easie to pardon iniuries and mutuall offences Matth. 18.21 To it is contrary lightnesse and implacabilitie or a mind that can not be pacified Hitherto concerning the brideling of anger now concerning the brideling of the desire or couetousnesse The bridling of the desire or couetousnes is either of riches or honour The brideling of the desire for riches is called contentednesse Contentednesse is that by which wee are contented with present good things rightly gotten so that also we quietly beare pouertie To it is opposed couetousnesse a counterfeit contempt of riches an accusing of fortune and the loathing of our present estate or things present The brideling of the desire of honours is whē we are so content with our present state that we do not affect honors that are not due to vs. To it is contrary an inconsiderate rash affecting of honours of a kingdome of lordship and principalitie c. Hitherto concerning the brideling of the inordinate motions of the mind now concerning Christian loue Christian loue is a vertue by which we declare our loue towards other Christian loue Rom. 12.10 And it standeth both in liberality and friendship and also in a fellowlike feeling and procuring of other mens good Liberality Liberality is loue towards our neighbour by which we study indeuor to profit him Or else liberality is that by which wee succour an other mans necessitie And it consisteth both in communicating eyther of counsels or riches and also in performing of duties Liberality which consisteth in cōmunicating of counsels is when we do readily and willingly bestow our gifts and learning for other mens profite Liberality which consisteth in cōmunicating of riches is either almes or boūtifulnes Almes is a liberality towards the needy Almes by which we through compassion ministring vnto them things necessary for their sustentation do relieue their wants and lackes Esa 58.7.8.9.10 Psal 41.2 Bountifulnesse Bountifulnesse is liberality in bestowing gifts or benefits And it is either meane or sumptuous A meane bountifulnesse is that by which we bestowe some thing on one of poorer estate And that may be in euery one according to the measure of his substance A sumptuous bountifulnes is called magnificence Magnificence is the sumptuous bountifulnesse only of great men Diuerse from it is riotousnesse Magnificence is either publike or priuate Publike when costs are bestowed on publike vses And they againe are bestowed either on holy things as are the gifts or things bequeathed to maintaine the ministers of the Church the poore and stipendarie Scholers and so foorth to vphold buildings or restore them being decayed for the erecting of Temples Schooles Colledges Hospitals for strangers c. Or else they are giuen for ciuill vses or to preserue increase and adorne the common wealth as the building of a Court of store-houses of armories of market places of mils of wals of fortresses also gifts to nourish by yearely costs expences the poore or souldiers or others which profite the common-wealth Or for the honest recreating and refreshing of the people as publicke banquets such as Dauid made 2. Sam. 6.19 Such magnificence is commendable if it be referred