Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	holy_a	spirit_n	8,932	5	5.4539	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68214	An ouersight, and deliberacion vpon the holy prophete Ionas: made, and vttered before the kynges maiestie, and his moost honorable councell, by Ihon Hoper in lent last past. Comprehended in seue[n] sermons. Anno. M.D.L.	Hooper, John, d. 1555.	1550 (1550)	STC 13763; ESTC S104203	88,435	388

now Christe presente but in anye case dumme and wythout speche whyles he lyued and could speake the members of the deuil hanged hym vpon the crosse Thus was the malyce of the deuyll alwayes greate agaynst oure Sauiour Before he came into the flesh he ●ave manye beleue he was come before the time appointed by the Prophetes was exspired whē he was come in deede then wente he aboute to perswade he was n●t come nor was not the Sauioure of the worlde and neuer left tyl he had kylled hym because he would not denye but that the verye true sauioure of the worlde was come And nowe that in deade he is ascended and departed from vs accordynge to the scriptures he goeth about all he can to proue hym nowe to be here so that neyther before hys cummyng into the world nor at hys beynge corporally in the worlde nor yet beynge out of the world he can not be in peace sure and safe from the assaultes and temptacions of hys and oure mortall ennemye Satan But I knowe howe the aduersaryes of the truth perswade the people maliouslye to gyue no credite to such as preach and teache the truth They saye we condemne the holy sacramente and make it of no estimacion But beliue not their slaunders and lyes but heare or read our opinion knowledge and godly estimacion we haue of the sacramēt and then Iudge and gyue sentence afterwarde And here receyue myne opinion as touchynge the forme and maner to celebrate and vse the Sacramentes ¶ The fourme and maner howe to celebrate the sacramentes IT were expediente to intreate this mater at length yf tyme would serue But yet in fewe wordes I wyl say somwhat of the sacramente of the Lordes Supper and also of Baptisme Baptisme consisteth in two partes In the worde and the elemente The worde is the preaching of the good mercifull promyses of Gods goodnes acceptyng vs into his fauour and grace for the merits of Christ. The whyche promyses be brefely comprehended in these wordes Math. xxviii I baptyse the in the name of the father and of the sonne and of the holy gost These woordes sheweth y e forme of Baptisme and also that only men reasonable creatures shuld be baptised Mat. xvi So is condēned the gentilitie and supersticion that hath bene vsed in the Christenyng of bels The matter and Elemente of thys sacrament is pure water what so euer is added Oyle salte Crosse lyghtes and suche other be the inuencions of men and better it were they were aboly●●●ed then kepte in the Churche For they obscure the simplicitie and perfectnes of Christ our sauioures institucion I pray the kyngs maiestie and hys most honorable counsell to prepare a shyp as sone as maye be to sende them home agayne to theyr mother church the bosome and breast of man ¶ The form how to celebrate the Lordes supper HEre must be marked two persons y e minister and he that communicateth with the minister These muste come and assemble together as saynte Paule sayth .i. Corin. xi The dutye and offyce of the minister HE doeth best hys offyce and is best instructed to minister y ● sacramente if he in the ministracion thereof go as nere as is possible to the fyrste institucion of Christe and the Apostles For Christ was and is the wysdome of the father and the Apostles had receiued the holy gost that broughte them into all truth therefore it must nedes folowe their doyngs ministracion to be moste perfit holy and religious ¶ Howe the minister shoulde prepare hym selfe INwardly outwardly The inward preparacion is if his minde and soule be instructed furnished wyth godlye doctryne and a feruent spirit and zeale to teach hys audience to stablysh them in the truth and to exhorte them to perpende and marke wel the merites and deseruynges of Christ. The outward preparacion the more simple it is the better it is and the nerer vnto the institucion of Christ and his Apostles If he haue bred wine a table and a fayre table cloth let hym not be solicitous nor careful for the rest seyng they be no thynges broughte in by Christe but by Popes vnto whom if the kynges maiestye and hys honourable Counsaile haue good cōscience thei muste be restored agayne and greate shame it is for a noble kynge Emperour or Magistrate contrarye vnto Goddes word to detayne and kepe frō the deuyl or hys minister anye of theyr goodes or treasure As the Candels Uestiments 〈…〉 for if they be kept in the church as thynges indifferēt at lēgth they wyl be mayntayned as thynges necessary When the minister is 〈◊〉 wel prepared with sound 〈◊〉 Godlye doctryne let hym 〈◊〉 hym self to the distru●●●● of the bread and wyne 〈◊〉 as he g●ueth the breade 〈◊〉 hym breake it after the ●●ample of Christ the shoulde ●eue the bread and not thrust 〈◊〉 into the receauers mouthe For the breaking of the bread hath a great misterie in it of y ● passion of Christ in the whych hys bodye was broken for vs and that is sygnyfyed in the breakyng of y ● breade which in no case shuld be admitted therfore let the minister breake the round bread for broken it serueth as a sacramente and not hole Christ did breake ●● mat x● vi Mar. xiiii Luc. x●ii And saynt Paule ●ayth the breade that we break is it not y ● communion of Christes ●odye i. Cor. x. Thus shuld the perfecciō of Christes institucion be had in honour and the memorie of the dead left out and nothing done in this sacramēt y ● had not gods word to bear it But alas God is accompted a foole for men can vse the sacrament more religiously deuoutly godly and christianly then Christ Gods sonne as it appeareth for his fourme and maner is put oute and mans deuyse and wysdome is accepted for it The dewty and office of the people THe dewti of the receauer resteth in thre partes To saye what he shuld do before the receauyng of the Sacramente what he shuld do in y ● receauing of it what after the receauyng of it Before the receauing he shuld prepare and make ready hys mynde as the commaundemēt of S. Paul is i. Cor. xi let the man proue and searche hymselfe and so forthe And thys maye be doone twoo maner of wayes Fyrst towardes God then towardes man Towardes God he shulde from the botome of hys heart confesse his faults and sinnes and acknowledge hys iust cōdemnacion then shuld he perswade him selfe by true and liuely fayth that God would be mercyful vnto him for y ● death of hys dere beloued sōn Iesus Christ done in his body torne and in hys blud shedde He shuld prepare hym selfe towardes his neighbour also Fyrst incase he hath hurt hys neyghbour in fame or goods he shuld reconcile hym selfe agayne wyth restitucion of thē both againe He that thus prepareth hym self doth eat worthelye the bodye of Christe and he that doth not thus prepare him selfe eateth

not hys Church thē wythout some that shoulde kepe the truthe of bothe these questions amonge the people to preserue thē from the daunger that muste needes folowe where as truthe is not knowē So hath he done now at thys presente tyme. And by the same authoritie as the deuyll authore and father of all questions and lyes was confounded thē so is he now Moses instructynge the people in the truith of the fyrst questyon whence the wyl of God should be knowē commaundeth them neither to loke it in Aegipt nor else where but in the worde of God Deut. xxx and Sayncte Paule doth the same Roma x. and S. Ihon .i. sayth Noman hath sene the father but y e sōne and he vnto whome the sonne hathe openyd the father vnto God therefore and hys blessed wyll is knowen vnto vs because he hathe spoken vnto vs by hys deare beloued sonne Heb. i. As he spake before time vnto y e world by his prophets From Christ therfore and hys worde commeth the knowlege of Gods wil for the father bid vs hire him Mat iii.vii Io. x. Nowe what hys wil is y e truth also appereth out of the booke of God and oute of none other mans writinges Mark i. hys wyll to the worlde is thys Do penaunce and beleue the Gospel That is to saye let euerye man bewayle and repēt him of hys synnes and desyre the remyssyon and pardon thereof for Christes sake For whom the Gospel sheweth our sinnes shalbe forgeuē Ihon. i. iii.iiii v. vi Math. xi Rom. v. Eph. i. Thys doctrine from the fal of mā hath bene alwayes taught in the Catholicke Churche of Christ vnto al nacions as the wrytynges of the Prophetes and Apostles dothe testifye in whom is fully and aboūdaūtly conteined al truth and veritie and lefte here for oure doctrine and consolaciō Rom. xv Among the whych is also conteyned as a most faythful wytnesse of all truthe and verytie thys holye Prophet Ionas who was sende by God to the Citie of Niniue to preach vnto them Gods pleasure and amendemēt of lyfe or else wythin fourtye daies both they and the Citie shoulde be destroied Thys Prophet haue I takē to interpretate for two causes The one to declare vnto y e kynges maiestye and his most honorable coūsel that the doctryne we preach vnto hys maiesties subiectes is one and the same with the Prophetes and Apostles And as olde as the doctrine of them both and not as new as these Papystes and new learned men of Papystry wold beare the people in hand The secōde cause is to declare whych way the synfull worlde may be reconcyled vnto God And for the better vnderstandynge of the Prophet I wyll deuide him into fowre partes The fyrst cōteineth into what daunger Ionas fel by dysobeing of Gods commaundemēt The seconde parte conteyneth howe Ionas vsed hym selfe in the fyshes bellye The thyrde part conteineth the amēdemēt and cōuersyon of the Niniuites at y e preachyng of Ionas The fourth part cōteyneth an obiurgacion rebuke of god because Ionas lamented the saluacion of y e people and citie The fyrst Parte The first part is deuided in to thre members The one conteineth the Embassage and legacye of Ionas vnto Niniue The other conteyneth Ionas dysobedience The thyrde conteyneth the payne and punishment of Ionas disobedience ¶ The Embassage is described wyth these wordes THe worde of the Lorde came vnto Ionas y e sōne of Amithai saying Arise and get the to Niniue that great Citie crye out againste it for theyr wyckednesse is come vp before me It is not y e lest help that the reder or teacher of ani prophet or other part of y e scriptur shal haue to knowe of what place vnder what king in what state of cōmon wealth y e prophet liued y t he purposith to interpretate al these things as touchīg our Ionas is declared in the iiii booke of y e kings the. xiiii cap. He liued in Samaria vnder an Idololatrical king Ieroboam y e sonne of Ioas a detestable Idololater in Iuda at y t time reigned kīg Amasias And thys Ionas labored in the ministery of Gods word at one tyme wyth Amos Oseas and Ioell the true Prophetes of God The state and condicion of the commone wealthe was troublous and verye vnquiet forbecause y e Israelits bi their Idololatri in folowing y t learning inuented by man and leuing y e word of god God punyshed them w t many greate cruel warres Yet after hys accustomed pytye and compassiō vpon those that he punysheth to remoue y e occasion that worketh gods yre and displeasure he sent them dyuers tymes his holy Prophetes that shoulde cal thē from theyr Idololatry and corrupt lyuyng as Elias Elizeus and this our Prophet Ionas but all in vayne they wold be noughty Idololatres and vicious lyuers continually mawgree gods heade and would as we now adayes for the most parte do rather geue faythe vnto the Prophetes of men and lyars then vnto the Prophetes of god that be true men But ther reward was as ours shalbe except we amende vtter destrucciō and losse both of them selues and theyr commune wealthe The commone wealth and state of Israel and Iuda thus troublouslye being afflicted the commaundement of god came vnto thys oure Ionas that he sholde go to the great Citie of Niniue as the text saith In the which words note fyrste that no man can or may teach truly y e word of god but he be called ordynarylye or extraordinarily Ordinarily wher as is no corruptiō of the ministery in the church neither in doctrine neither in the right ministracion of the sacramēts whyche be as seales and conclusions of Gods holy worde Wher as this integritie I say remayneth in the Churche noman ought w tout the appointment of the hygher powers to intrude or appoynt hym self to preache or minister as it was in Moses tyme and the Apostelles Extraordinaryly is when immediatelye any mā is called by God wher as the ministery of the church is corrupted as it was in the tyme of y t prophets and of Christ that called to minister such as the common face and greatest multitude of the worlde woulde not admitte no not the hygh byshop and those that then were called the holye churche as is to be seene by Amos Ionas Hieremie Moses and Paule wyth other They are to be rebuked therfore that intrudeth and put them selues wythout lawful callynge into y e ministerye of y e Church other wyth money or praier and bye them selues into the Churche which thing through al papistry is acōmon practyse dayly vsed thinge For in case they sought not of their bishopprik more ryches and honoure then the necessari trauels labours that be annexed vnto the vocacacion they woulde not stryue so sore who might lepe vp first to the bishoppes and persones vocacion Ther woulde not so many princes contend and labour for the seate of Rome the nest of