Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	body_n	spirit_n	worship_v	2,550	5	9.5500	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19459	A briefe ansvver vnto certaine reasons by way of an apologie deliuered to the Right Reuerend Father in God, the L. Bishop of Lincolne, by Mr. Iohn Burges wherin he laboureth to prooue, that hauing heretofore subscribed foure times, and now refusing (as a thing vnlawfull) that he hath notwithstanding done lawfully in both. Written by VVilliam Couell, Doctor in Diuinitie.	Covell, William, d. 1614?	1606 (1606)	STC 5880; ESTC S108879	108,616	174

vntruly that the papists neuer ascribe any power or spirituall grace in Baptisme vnto the Crosse surely wisedome must account it if not malice yet great rashnes to giue the ly to those reuerend persons in answere whereof I only say thus much that what the Bishops had informed his maiestie in this point his profound knowledge like the oracle of God addeth and I finde it to be true and questionlesse those places alledged in your margent do not proue that in Baptisme the papists ascribe any power or spirituall grace vnto the crosse but onely make it a most auncyent and most common cerimonie without which no Sacraments can rightly be performed Wherein if following Saint Austin they go to farr● yet it is iniury to charge them with that which is none of theirs and for our selues we say I doubt not but shortly it wil be proued to all the world we haue purged the crosse in baptisme from all that popi●● superstition which did cleaue vnto it and therefore you need not excuse that reuerend assembly by laying the fault vpon some committyes seing a little before you are not affraid to accuse them for dealing with others for the making of the Canons as the fathers were vsed in the councill of Arimyne and whom immediately in the words following you iealously susspect vnder the couert of phrases to surprise the truth but as wisedome and iudgment is their honor so reuerēce and obedience is our duety So then to draw to a cōclusion in this point leauing the full defence of the crosse to others of more Iudgment we cannot but cōfesse that we haue read many things in the ecclesiasticall histories and the fathers in commendation of this signe which at first peraduenture not euill gaue occasion of superstition to those that followed many things we confesse to be fabulous vntrue sōethings perhaps counterfeited by Satan other things true but not auaileable to warrant the blindnes of after times some things which in those times might well be tollerated but not now some things which euen in these times in our church may iustly warrant the vse of the crosse amongst vs for as one learnedly observeth which may giue the indifferēt reader satisfaction in this cause betweene the crosse which superstition honoreth as Christ and that ceremonie of the crosse which serueth onely for a signe of remēbrance there is as plaine as great a differēce as between those brasē Images which Salomon made to beare vp the cestern of the Tēple sith both were of like shape but of vnlike vse that which the Israelites in the wildernes did adore or betweene the altars which Iosias destroyed because they were instruments of meere idolatry and that which the tribe of Rubē with others erected near to the riuer of Iordan for which also as you do they grew at the first into some dislike were by the rest of their brethren suspected yea hardly charged with opē breach of the law of God accused of backwardnes in religion vpbrayded bitterly with the fact of Peor and the odious exāple of Achan as if the building of their Altar in that place had giuē manifest shew of no better then intended Apostacy till by a true declaration made in their owne defence it appeared that such as misliked misunderstood their enterprise in as much as they had no intēt to build any altar for sacrifice which God would haue no where offered sauing in Ierusalem only but to a farr other end and purpose which being opened satisfied all partes and so deliuered them frō causeles blame so likewise touching the signe ceremony of the crosse which for a simple significatiue signe your selfe can allow we no way finde our selues bound to relinquish it neither because the first inuentors thereof were but mortall men nor least the sence and signification namely to dedicate should burthen vs as the authors of a new ghospell in the house of god nor in respect of some cause which the fathers had more then we haue to vse the same nor finally for any such offence or scandall as heretofore it hath been subiect vnto by error now reformed in the minde of men APOLOGY My last exception about the sacrament is about the kneeling at the cōmunion which for my owne part I neuer stuck at as at a thing vnlawfull to be vsed because it is administred with a prayer ouer euerie receiuer and for that it is not vnlawfull nor if superstition had not staynd it vnfit to take such a token of Gods fauour aswell as the fauours of a prince vpon our knees But my reuerend Lord this so extreame vrging of it in the Canon as to make the only omission of it in a poore man who of a tender conscience and in detestation of the late popish and Idolatrous vse thereof shall forbeare it so deepe a cause of seperating a man from all part in Christs death as that the minister himselfe shal be suspended if he suffer him to cōmunicate seemes a charge of more waight then an indifferent cerimonie should beare such as thrusteth mē vpon a breach of gods commaundemēt either in doing against perswasion or forbearing the Lords table And this makes me dout how I can subscribe thereto and calleth to mind Tacitus obseruation that the mutuall hurtes of the men of Lyons and Vyenna were so often cruell that a man might easily see they fought not alone for Nero and Galba ANSVVERE Where the weaknes of man hath no other strēgth and his soule by reason of sinn no other meanes of saluation but In and By the couenant betwixt God and him there we are especially to make account of those duties which are Signes and meanes of all that which religiously is to be performed on our partes this the fathers haue expressed vnder this one name of Deuotion which some of them not vnfitly tearme the marrow of our burnt sacrifices as if our burnt sacrifices without this were like the offerings of Caine without fatnes Now as man as Damascen speaketh is composed of two natures Intellectuall and sensible so he oweth and is to offer vnto god a two fold deuotion the one spirituall which consisteth in the inward minde the other corporall in the outward humiliation of the body this latter is rather for the furtherance of our selues others in the waies of piety thē as a thing of it selfe acceptable to God who being a spirit is to be worshiped in spirit truth yet by this external gesture the bowing of the knee as by the manifest figure of our humility which corporally we performe our inward affection cherefully is stirred vp with alacrity diligēce to discharge what belongeth to his inward worship the vse of bowing the knee when we either begg or receiue any thing from Gods hand hath beene ancyent and warrantable in Gods church and it is no lesse comely behooueful for vs vpō our knees to beg that the