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	reason_n	7,423	5	5.8303	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15011	A pithie, short, and methodicall opening of the Ten commandements. By Master William Whately, preacher of the word of God at Banburie in Oxford-shire	Whately, William, 1583-1639.; Lee, Richard, d. 1650.	1622 (1622)	STC 25315; ESTC S119736	77,294	265

our whole man so farre as they are capable of him 2. Duties of conformitie whereby we order all our powers towards other things in that manner and measure that he doth require and so become subiect to that authority power and command that he hath ouer vs as a creator who because he made all things must needs haue right to appoint how all things should bee ordered vsed and disposed Duties of dependance are of two sorts 1. In the principall faculties called reasonable because they are all perfected and doe performe their seuerall operations by discourse The reasonable faculties which may be exercised vpon God as their obiect are two viz. the Vnderstanding and Will 1. Vnderstanding which is the power of acquainting our selues with the natures beings properties and differences by the acts of apprehending discerning applying and in generall discoursing In this facultie are required three cardinall and principall vertues 1. Perfect knowledge of God 2. Faith 3. Humilitie 1. Perfect knowledge of God which is a conceiuing and apprehending of him to be such an one as he hath reuealed himselfe in his word and workes and that according to the meanes age and capacity of euery man for measure and degree fully 2. The second cardinall and principall virtue is faith which is double 1. Faith to God 2. Faith in God 1. Faith to God which is an assenting to the truth of all that he shall declare vnto vs vpon his bare and sole autority beleeuing because he speaketh without any further reason ground or proofe 2. Faith in God which is an applying of his loue and fauour vnto euery mans selfe according to the tenour of that couenant that he doth please to make with vs. The former is called beleeuing God the latter beleeuing in God 3. The third cardinall or principall virtue is Humilitie which is a right discerning of the infinite distance and difference that is betwixt him and vs acknowledging his vnspeakable excellencies aboue vs and our most vild basenes in cōparison of him The second reasonable faculty is the Will which is the power that the soule hath to moue it selfe to or from any thing by setling this conclusion in it selfe I will haue or not haue doe or not doe such a thing or that such a thing bee or not bee The duty of which is to be caried and moued towards God with the strongest of all its inclinations and motions willing his being and glory aboue all things because that is in it selfe and simply the best of all things and his fauour and grace to vs aboue all other things because it is to vs the best of all things Hitherto of the duties of dependance in the principall faculties will and vnderstanding Now follow those in the lesse principall faculties 2. Lesse principall faculties such as may be perfected and performe their seuerall operations without discourse and therefore are all excepting one common to vs with the bruit creatures These are of two sorts 1. Inward 2. Outward 1. The lesse principall faculties inward are also two 1. The senses 2. The affections The senses called inward are two 1. Imagination 2. Memorie 1. Imagination or the thinking power which receiuing the obiects from the senses doth order moue and dispose them according to its owne liking and the duty of this is to be thinking of God continually more plentifully largely constantly then of all other things For though he be not subiect to sense yet from things subiect to sense wee are bound to forme in our selues thoughts of his excellencies according to our abilitie of conceiuing viz. of his power goodnesse mercie wisdome c. So as the minde of man should more abundantly busie it selfe in such conceits and thoughts of God then of any other thing in the world yea of all other things laid together 2. The second sense called inward is Memory which is a power of making that thing present to the soule which is absent from the senses And the duty of mans soule so much as concernes this facultie is a perpetuall and continuall remembring of God that is a representing of him to it selfe as present though to the senses hee doe not appeare and that so as we remember nothing so firmely nor so often as him 2. Lesse principall faculties inward are called affections which are powers of the soule in the reasonable creature subordinate to the will whereby the soule worketh it selfe to the seeking and obtaining of good and shunning and auoiding of euill Now of these affections there are 4. which may and must be set vpon God and that with all their strength and with the fulnesse of their working and farre more then vpon any or all other things 1. The first affection is Loue whereby the soule is moued and inclined to be one with any good thing and because God is the best thing euen goodnesse it selfe therefore should the soule bee most frequently and earnestly filled with such motions and inclinations towards him 2. The second affection is Feare whereby the soule is moued from euill with a kinde of shrinking and fainting declining from it when it is comming Now because God considered as angry and displeased is to the creature the greatest euill of misery that can be conceiued of therefore ought it decline his anger and displeasure with the most frequent and earnest motions aboue all other euill things not daring so much as once to make any offer of incurring his displeasure yea shunning and abhorring it more then all other miseries of punishment that may be possibly suffered Now this composition of Loue and Feare is called reuerence 3. The third affection is Ioy whereby the soule doth receiue comfort and content in a good thing and is moued to embrace and enioy the same And because God is the chiefe good therefore ought the soule to be moued with more vehement and often motions of gladnesse for his excellent glory and happinesse in himselfe then for any other thing and more for his loue fauour and good will then for any other thing besides his glory 4. The fourth affection is Confidence whereby the soule is moued to rest and stay it selfe vpon any thing for the obtaining the good it willeth And because God is of infinite power and all power is his neither hath any creature any abilitie to doe any thing without him therefore must the soule rest it selfe wholly and only vpon him according to the truth of his promise for the attaining of all good things both spirituall and temporall 2. The lesse principall facultie outward is alone the facultie of speaking the Conduit of the imagination and the Interpreter of the vnderstanding For no outward facultie except only this of speech can be in any sort exercised vpon God as its obiect but this may and its dutie is to be continually exercised as any occasion is offered in speaking good of God A man is bound to talke much more of God and his excellencies to the setting forth of his glory

reconciliation to renew and increase repentance and faith for the remouing or sanctifying of some punishment or obtaining of some benefit at Gods hand 2. Feasting which is the bestowing of a like time in exercise of reioycing for the testifying and increasing of thankfulnesse for some speciall benefit 3. Vowes which is a binding of ones selfe to God by a solemne promise or rather oath to doe or not to doe some thing lawfull possible and vsefull for our increase in godlinesse Hitherto for the matter of diuine seruice now for 2. The manner of the performance of diuine seruice which is threefold 1. A due preparation before 2. A right cariage in them 3. A right making vse thereof after 1. A due preparation before for the heart being vnfit for them as the vntuned instrument to play vpon must be set in tune and this preparation is twofold 1. Common 2. Speciall 1. Common to all religious exercises which is fourefold 1. Knowledge of the nature and vse of that seruice out of Gods word 2. Repenting or renewing our repentance for our sinnes which is washing the hands in innocencie 3. Some short prayer or lifting vp the heart to God for his assistance and blessing vpon the same 4. Preconsideration of God that is worshipped of our selues that worship and of the fruit and benefit of the worship that is to be performed vnto him by vs. 2. The due preparation before speciall to some is fourefold viz. 1. The word an hearing eare that is labouring to renew in our selues a firme purpose of knowing and doing the whole will of God that shall be reuealed vnto vs. 2. Prayer calling to minde our owne wants sinnes and benefits and Gods promises and power to performe his promises 3. The Sacraments 1. Examining and iudging of our selues 2. Premeditation of Christs sufferings 3. Stirring vp an hungring and thirsting after Christ and his benefits 4. A vow a speciall deliberation concerning the lawfulnesse and fitnesse of the thing vowed that it may not intangle vs and doe vs more harme then good 2. The second manner of performing diuine seruice is in a right cariage in them that they be done in these foure respects 1. Truly and sincerely vpon the right mouing causes Gods commandement and will and our owne dutie and need and for the right ends viz. the pleasing of God and procuring of grace and increase of vertue in our soules 2. Reuerently with a speciall apprehension of Gods presence and greatnesse and the louing and awfull stooping thereto 1. In our inward man of the heart 2. In our outward demeanour of the bodie 3. Faithfully with a beleeuing of Gods truth therein and the promising to our selues the blessing he hath promised 4. Deuoutly that is with a diligent attention of the minde to the words and matter and whole worke in hand and a kindly worke of the seuerall affections according to the nature of the exercise and its seuerall parts 3. The third manner of performance of diuine seruice is a right making vse thereof after which is done two wayes 1. Common to all 2. Speciall to some 1. Common to all that we see and obserue how we grow thereby in all the graces of the inuer man commanded in the first Law 2. Speciall to some viz. to foure 1. To the word that we doe call our selues to an account after what we remember meditating vpon it and applying to our selues and if we haue occasion conferring it with others 2. To prayer that we wait vpon God obseruing whether he grant our requests and heare vs yea or no and quietly tarrying his leisure and fitting our selues for hearing 3. To the Sacraments that we haue constant recourse to them in all temptations to confirme our selues in obedience and faith 4. To vowes that wee be carefully mindfull of them to fulfill them Hitherto of that that is commanded for the performance of Gods seruice Now for the preseruation of the same 2. The second sort of the things commanded is preseruation of diuine seruice in its puritie and honour for which end are required two things 1. Church maintenance 2. Church discipline 1. Church maintenance where note 1. Who must yeeld it All those that are taught in the word and are to serue God 2. What they must yeeld viz. Tithes of their ordinarie increase ordinarily and offerings of their extraordinary blessings and increase vpon speciall occasions 2. The second thing required is Church discipline which respects 1. The Ministerie 2. The whole Congregation 1. The Ministerie and is an assigning of fit men to fit offices by those that are intrusted with this worke so that here we must know three things 1. What officers are required in the Church 2. What men must be assigned to these offices 3. By whom and in what manner 1. what officers are required in the Church mentioned in Scripture seeme to me fiue I meane in the New Testament which are these 1. Apostles 2. Euangelists 3. Prophets 4. Pastors 5. Deacons 1. Apostles 2. Euangelists viz. the 12. and the 70 called by Christ to be Teachers first of Iewrie after of all the world and to constitute and rule the Churches called Now these in regard of the latitude of their iurisdiction and some extraordinarie gifts were extraordinarie but in regard of the parts of their function viz. preaching administring the Sacraments gouerning the Churches they were not extraordinarie for these things are still to be done and therefore to them in these parts of office doe Bishops as the word is now commonly vsed lawfully by a warrantable and needfull constitution of the Church succeed being men appointed to doe the same things ordinarily in some precinct or Diocesse that they were to doe extraordinarily in all the world 3. Prophets which were 1. extraordinarily endued by diuine inspiration with power of foreseeing things to come or interpreting harder places of Scripture who had no power of gouernment aboue other Ministers 2. Ordinarie men by studie enabled with gifts to preach the word of God and accordingly allowed thereto without any assignement to any speciall charge and such are our Students in Diuinitie Preachers Vniuersitie Diuines Lecturers c. 4. Pastors called also Bishops Presbyters Teachers and Elders for all these names are of one officer being men assigned according to the orders of the seuerall Churches to attend the worship of God and saluation of men in some one setled Congregation 5. Deacons called also I suppose helpers being men assigned to the helping and seruing of the Pastors in such parts of the Ministerie as they could discharge but without power of gouerning and therefore called in a speciall manner seruants because they were common seruants of the Pastors and people in what publique seruices of the Church they should be appointed as reading baptizing if they were able preaching gathering distributing almes and the like 2. The second thing we must know is what men must be assigned to these offices viz. 1. To the higher offices of