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B07200 Good Christian looke to thy creede : for a true triall of an holy profession, and of the truth of religion, from all crooked by-paths. / By Richard Bernard rector of Batcombe in Sumersetshire.. Bernard, Richard, 1568-1641. 1630 (1630) STC 1941.5; ESTC S90465 12,536 39

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them neuer troubling them which commeth to passe either through grosse ignorance or wilfull carelesnesse going on in sin and so grow obstinate through custome in sinning they conclude peace with God and so to be in a happy estate Deut. 29. 19. when all this time the strong man keepes house in them Luke 11. 21. VIII Because they liue perhaps very ciuilly and quietly walking in morall honesty with praise of men abstayning from outward scandalous courses whoredome drunkennesse coozening trickes and other foule euils which they see others to commit vpon which they conciude making withall a generall profession of Christianity that they are indued with heauenly graces of Gods regenerating Spirit not knowing or not considering that this may be but the restrayning power of God as in Abimelech Gen. 20. 6. or feare and shame with holding as it did the Enemies of Christ and of his Apostles Acts 4. 14. 21. or some awe and respect vnto some man of authoritie and wisedome as in Acts 5. 34. 38 39. or onely some pollicie to abstaine for a time as in Absalon and in Haman who forbore a space from outward 2 Sam. 13 22 violence Ester 5. 10. or it may be a well tempered nature guided by worldly wisedome and not by sauing grace IX Because they can and doe sometimes commend good things in those that are worthy praise doe allow of them and desire their company as Iehu did Ionadabs Adoniah Ionathans 1. Kings 1. 41. Darius Daniels good and liberty Dan. 6. or for that they can speake against the euill deeds of others iustly to be condemned as did the Scribes and Pharises Mat. 23. 29 30 34. vpon these things they conclude that they loue the Godly and hate the wicked and so thinke themselues to be in a good case when yet we see how the wicked may doe as much X. When some afflictions befall them then if they can say that these are crosses which God sends them for tryalls or for their sinnes and can say with some light sigh God haue mercy on vs and can say I pray God we may make a good vse thereof they conclude that they are penitent that they haue made a good confession and that they are humble and are very good Christians although they remaine altogether the same persons they were before These and many other such like reasons doe make them to thinke so well of themselues Q. But why doe not such labour to finde out their deceits and learne better to know themselues A. The Reasons may be these I. Their not giuing Credit to their Teachers instructions concerning these things and the need of trying themselues II. Their not discerning wherein other either are or can be in better case before God then they themselues for they perceiue not the inward power of Religion and liuely effectualnesse of grace they being sensuall hauing not the holy Spirit 1. Cor. 2. 9. 10 11 14. Iude 9. III. Their ignorance of the true meanes to finde out themselues and carelesnesse to know them thinking the labour but a needlesse curiosity IV. Their being busied about the World following their profits or pleasures or hunting after honours fulfilling the desires of the flesh and the minde as the Apostle speaketh wherewith they are so taken vp as they cannot possible attend to these things of an higher Nature and deeper straine V. Their presumptuous conceit of mercy and putting vp all on Christs score without any more adoe till they come to their sicke bed and to bid farewell for euer to the World VI. Their liberty which in many things they take to themselues agreable to their corrupt nature to the fashions and customes of the World according to the present times which they inwardly effecting neither can nor will let goe suffereth them not to come to a more narrow search of their wayes nor to a more strict examination of their courses VII The liberty which they see most doe take such as be of the wiser sort so reputed in the world learned men great persons in Church and common wealth whom they set before them as patterns and doe desire to follow VIII And lastly their Iudgement indifferent in Religions this or that they holding it fit for priuate persons to professe the Religion of the State be it what it will be without dispute whether right or wrong of God or man These if men would examine themselues throughly shall be found the reasons why men make no straiter steps in their profession of Religion Q. Verily it 's very likely but seeing too many make an indifferency of Religion Let mee question you further in a few things Tell me whether there bee any other Religion then the true Religion A. True Religion is the onely Religion and is but only one all other are superstitions and Idolatry and no Religion indeed but humane or diabolicall inuentions drawing men from the true God and worship of his Name Q. What is then true Religion A. True Religion and vndefiled before God the Father is the true worship and right seruing of him according to his owne Will in Spirit and in Truth Q. Seeing false religions will pretend much what are the certaine markes of true Religion differing it from all these false religions A. I. It teacheth and directeth to onely one and that the true and euer liuing God The Trinity in Vnity and the Vnity in Trinity II It teacheth and directeth to a true and right worshipping of the same God in Spirit and Truth III. It teacheth and directeth to one onely true Rule euen his owne Will made knowne hy his owne Word how and according to which this his worship is to be done and none otherwise IV. It teacheth and directeth man to the right knowledge of himselfe to know that he was perfect by Creation but by the fall is wholly corrupted and seperated from Gods fauour till reconciliation be made V. It teacheth and directeth to one onely most sure and certaine meanes of mans recouery into Gods assured loue againe euen by Iesus Christ his sacrifice mediation and intercession making an attonement and purchasing for vs an eternall inheritance VI. It teacheth and directeth vs how to bee thankefull for so great mercies both for matter manner and end thereof in well pleasing obedience to God in duties of loue and charity to our neighbour and to keepe our selues vnspotted of the world Q. This indeed is true Religion but now in your profession can you difference your selfe rightly by some one maine point or other from all sorts of wicked ones and from their paths of death and damnation A. Yes I suppose if you please to try me Q. How difference you your selfe from the Atheist and his Atheisme A. By beleeuing a God and liuing thereafter Q. How from the Gentiles the Heathen Idolatours and their Gentilisme A. By beleeuing one God the true God and worshipping him without any Idoll or Image Q. How from the meere Naturalist knowing God by his workes and
discourse of reason onely A. More cleerely and truely from Gods owne Word by the illumination of his Spirit guiding my Iudgement therein Q. How from Iewes and their Iudaisme A. By beleeuing that their yet expected Messias is our Lord and Sauiour Iesus Christ and none other by whose comming the Ceremoniall Law of Moses is vtterly abolished Q. How from Turkes and their Turcisme A. By beleeuing God to be the Father begetting the Sonne begotten and the holy Ghost proceeding and that their Mahomet was a wicked Seducer his law forged and he a damned false Prophet Q. How from all Hereticks in generall A. By holding euer the truth in loue and neuer defending any Error obstinately Q. But seeing their hath beene and are many Hereticks how doe you difference your selfe from euery of them A. They haue beene innumerable and this were an endlesse worke but if you please aske of these which now are most commonly knowne and which are often mentioned and read of Q. With a good will How doe you difference your selfe from Arrians and Arianisme A. By acknowledging that Iesus Christ the second person in Trinity is both God and man as God equall with the Father and the same substance Q. How from Montanists and their Montanisme A. By holding that the persons in the Godhead are three and distinct that the second marriages are lawfull Q. How from Nouatus and his followers the Catharists or Puritans and Nouatians A. By granting that the vnfeined penitent after their falls though to the denying of Christ are yet vpon their repentance to be receiued againe into the Church That we doe not affect to be called pure or Puritans neither doe appropriate puritie to our selues before others Q. How from the Donatists A. By holding that the wicked pollute not the Godly in receiuing the Sacrament That baptisme is true baptisme out of their assemblies That one once baptised need not to be baptised againe That the vertue of the Sacrament dependeth not vpon the worthinesse of the Minister Q. How from Pelagians A. By holding that mans nature is corrupt by Adams fall That we all are borne in Originall sinne That we haue not power in and of our selues to beleeue and to will and worke out our owne saluation Q. How from Anabaptists A. By allowing that children of beleeuing parents are to be baptised That children are borne with inbred corruptions that election is before all time that predestination is not of all to life but of some and these of his meere mercie and not conditionally if they repent and beleeue That the elect called and iustified stand so by the grace and power of God and not vpon their owne will neither can they fall away totally nor finally That Magistracie is allowed of God and the Ministery is a calling of God and distinctly assigned onely to some to execute the same Q. How from Brownists and Separatists and their Schisme A. By keeping the vnitie of the Spirit in the bond of loue with other Churches disclaiming vtterly popular gouernment and a singularly bold conceit of interpreting holy Scriptures differing from the generall iudgement of the Learned and Godly in the Church of Christ Q. How from Libertines A. By reuerently esteeming of holy Scriptures making them the Rule of my life and not mine owne dreames nor the fantasie of my owne spirit by which they iudge any thing to be lawfull and to be done without checke of Conscience though the same in other mens iudgement bee neuer so wicked and also condemned in Scriptures because say they it is by naturall inclination Q. How from the Familie of Loue A. By holding propriety of goods lawfull and not a Communitie and that I am not one person as I am a Christian and another as I am a Citizen outwardly yeelding to any Religion so bee it that secretly I keepe mine owne Religion within my selfe Q. How from Opinionists A. By auoiding singularitie of opinion comitting humbly my conception of minde euer to the iudgement and common receiued opinion of the Church Q. How from all Sectaries and Nouelists A. By keeping my standing in the Ancient Catholike veritie Q. How from the Vbiquitaries A. By denying consubstantiation and beleiuing that Iesus Christ according to his humanitie is only in Heauen there remaining vntill his second comming though in the meane space Christ as God is euery where Q. But how from the Papists A. By giuing to Iesus Christ his full and due glory communicable to neither men nor Angels Q. Is this then the maine difference betweene vs and them in their robbing him of his glory A. Yes verily For if I hold and beleeue Iesus Christ to be that which indeed he is and that I doe not impart his glory to any other I can neuer be a Papist Q. In how many things consists this his glory A. Infoure things principally I. If I doe hold and beleeue that Iesus Christ is onely and alone the spirituall Head of his Church sending his holy Spirit to bee onely his generall Vicar and not any mortall man for this cuts off the proud blasphemous Goliahs head the Popes vsurped supremacie and all that dependeth thereupon II. That Iesus Christ is onely and alone the Law-giuer to our consciences and his written Word the onely infallible rule of all his worship and seruice For this cuts off their traditionall word all the Popes lawes and infinite humane inventions burthening the consciences of Papists III. That Iesus Christ is the onely and alone Mediator of Intercession as well as of Redemption betweene God and vs. For this cuts off their idolatrous praying to the Virgin Mary Saints and Angels IV. That Iesus Christ is the onely and alone Sauiour by the meanes of his passion pacifying Gods wrath and purchasing for vs in Heauen an eternall Inheritance For this cuts off not good workes done in thankfulnesse in obedience but the conceit of meriting by them also the damned idoll of the Masse that pretended vnbloody sacrifice all satisfactory pennance and punishment to God this also quencheth out the fire of purgatorie and quite marreth the Popes Market Q. How doe you difference your selfe from all will-worshippers A. By constantly seruing God onely as hee prescribeth and commandeth in his Word without any additions of men as part of his worship Q. Now because euen in the true Church all that professe the Gospell in peaceable dayes are yet not right let mee demand some Questions touching some such How difference you your selfe from Hypocrites A. By seruing God inwardly as well as outwardly and performing to my Neighbour all duties of loue being giuen to good works readily and that without vaine-glory Q. Now how from a Newtralist A. By being consciably confident of the truth of my Religion and not go halting betweene Two opinions Q. How from Temporizers A. By being one and the same constantly at all times Q. How from Machiauel-like Polititians A. By hauing my will swayed by good reason euer ruled by the power of Religion Q. How from Luke-warme Laodiceans A. By being a Protestant euer in earnest feruently zealous in my Christians profession with sound Iudgement Q. How from Prophane persons A. By hauing alwayes an holy estimation of Religion of Gods Word Ministery Sacraments Prayer and all diuine Ordinances Q. How from all obstinate Impenitents A. By willingly learning humbly submitting to admitting of wholesome reproofes for my reformation wherein soeuer I doe amisse Q. How from presumptuous sinners A. By an awefull feare of God euen because he is gracious and mercifull Q. How from Hopelesse desperates A. By laying hold fast on the mercies of God in Christ and beleeuing the promises of Saluation made to vs in him Q. How from the carnall Securitans A. By dayly examining my wayes by louing and longing for the appearing of Iesus Christ and by wayting with preparation for death and the last iudgement Day which the Lord hasten and end these our dayes of sinning that in glory we may praise him euerlastingly Amen Amen FINIS