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	life_n	way_n	6,604	5	5.4332	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17659	A faythfull and moost godlye treatyse concernyng the most sacred Sacrament of the blessed body and bloude of our sauioure Chryst, co[m]piled by Iohn Caluyne, a man of no lesse lernyng and lytterature then godly studye, and example of liuyng. And translated into Latin by Lacius a man of lyke excellencie. And nowe last of all, translated into Englyshe by a faythfull brother, no lesse desirous to profyt the weake brotheres then to exercise the talent of the Lorde to his honoure and glorye. In declaration whereof, he hath set before this lytle booke an epistle to the reader much more effectuous then in the fyrst edicion. Whereunto the order that the churche and congregation of Christ in Denmarke doth vse at the receyuying of baptisme, the Supper of ye Lorde, and wedlocke: is added. Myles Couerdale; Petit traicté de la Saincte cene. English	Calvin, Jean, 1509-1564.; Broke, Thomas.; Coverdale, Miles, 1488-1568.; Danske folkekirke.	1548 (1548)	STC 4411; ESTC S107182	57,569	98

be abolished let those y ● feare god vnfaynedly be feruent in theyr prayers increace in all thākfulnesse veriuous lyuyng towarde God men Let no mā womā nor chylde of god be flacke in his deutie but let fayth increace in strength let hope be euermore and more assured of gods promises let charitie alway loue God and her neighbour and leaue no good worke vndone that may be to gods glory mans profyt And thē shal we be knowen not onely readers and hearers of the truth but true disciples of the same And though we can not atteyne to the perfec●nesse of that comon wealth whiche I spake of afore where Gods ordinaunces are so reuerētly ministred the poore so richely pro uided for youth so vertuous●y broughte vp neuertheles we doinge our best and begginge strēgth of god to do more then we cā do of our selues shall not onelye be alowed accepted in his sight but also haue the cōtinuall assistence of his holy spirite wherby we sufficinetly harnessed and armed agaynste all temptacions of synne hel the deuyl our owne fleshe shall as wel haue the vpper hande of them as we haue thorow the onelye power of God ouercome many sturdy wyndes and tempestes of aduersitie in tyme paste and as we hope to escape these present troubles by the helpe of Iesus Christ whose name be blessed for euer Amen ¶ A litle complaynte with a short exhortacion made vnto all them that are no dissemblers w t gods worde but vnfaynedly lyue there after LYke as God accordyng● to his moste blessed nature euer louyng gracious mercyfull true both alwaye sende ●is worde afore he pl●ge the worlde and gyue●h vs warnyng afore the destruction come wyllynge vs to cōuerte vnto him to forsake our owne euyll wayes to lay hande on eternal lyfe Euen so cōtrary wise the deuyl the father of falsheade and lyes en●ying mans saluaciō casteth euer one bone or other in the way to hindre the glory of God to stoppe his worde to kepe backe his truth least thorow the stedfast beleauinge folowing therof his owne kyngdom shoulde be minished gods amplified encreased ▪ Somtime to hynder the gospell of the glorye of the great god he steareth vp tirāny cruelnes and mo●eth some rulers or great mē of the worlde to take part agaynst it to persecute it to trouble vere thē whō god hath called vnto it Ensāple wherof ye se in Pharao in king Achab in Antiochus in Herode in those greate prelates that shewed their hote charitie vpon our Sauiour Christ his Apostles The deuyl also to set vp his kyngdome the better getteth him chaplens for his owne ●oeth such as were Baals prophetes .iii. Regū .xxii. that they may euer eyther in confessions or otherwise moue kynges princes to take parte agaynste theyr owne saluacion to trouble such as tel thē no dreames nor fātasies but euen the very word of god As the prophete Mych●as dyd Somtime I saye least the truth shoulde be beleued the deuyll as he is the father of all lyes so getteth he false wytnesses to testify euen agaynst Christ against poore Steuē Paule his seruaūtes yea to preache that theyr doctrine is naught sedicious newe learning and heresy Mat .xxvii. Mat .i. Aetu .vii .xxi ▪ ii y ● they wyll destroy good workes Ro .iii. y ● they wyll kepe no holy daye Mat .xii. Iohn .v. that they wyll not fast Mat .ix. Mar .ii. Luc .v. Thus I say is the deuyl euer about to ouerthrow Christes kyngdome to set vp his owne And bycause his lyinge chaplens shoulde the better fyght agaynste Christ he teacheth them to go crattely to worke to lye spare not to cal the disciples of Christ newe felwes to saye that they care neyther for fasting nor praying for almes dede nor for good worke yea make the worlde beleue sayth the deuyll y ● they care neyther for one cerimonye nor other for one sacramēt nor other Such lying lessons doth the deuyl teach his scholers not onely this but also to wrest and wrynge the scripture frō the manifest vnderstanding of it of the which iuglyng cast he hath gyuen thē an ensāple in the .iiii. of Mat and .iiii. of Luke Who now cōsidering this greate decaye of godlynes that the deuyl hath brought into the worlde partly thorow the tyrāny that he hath steared vp in great mē partly thorowe the false wytnes bearyng of hypocrites and lyinge teachers hathe no cause to mourne in this behalfe Who wyl not be sory to se Gods holy worde thus persecuted thus exiled thus cruelly reported thus belyed Neuerthelesse al thys euyll doth not the deuyll thynke sufficient he can not here withall be cōtent but he entreth in also amonge them that professe the name of Christe y ● are called brethren disciples that pretende to loue and fauour his truth And amonge them loke who is mete for his purpose moste inconstant and leas● regardeth Christes worde in his herte of hym he maketh eyther an whoremonger and disceyuer of his neyghbour or a folower of other vyces of his owne carnal lustes robbyng him vtterly of that moste holy moste stedfaste and lyuynge fayth that Chryst taught also of those worthy fruites of y ● spirite of god repētance workes of light whiche y ● scripture speaketh of By the meanes wherof because he bareth the name of a Chrysten brother ther fore euen as he behaueth hym selfe nowe and as he lyueth so must we be reputed of the vngodly and such lyuers must we be called Yf he be a breaker of peace a maker of sediciō a drōkarde a false byer and seller a folower of fylthy lustes a brynger vp of s●ctes as God euer suffrethe them to be disceaued that wyl not abyde the ordre of hys worde Then muste we also be called breakers of comē ordre raylers makers of insurrectiō droūkardes false dealers wyth oure neyghboures Heretikes folowers of a fleshlye and carnall lyberte Yea though all oure teachynge wrytynge talking and lyuing be to the cōtrary Yet beare we the blame so blynd is thys wyckede world in iudgement so vnthankfull in theyr lyuynge are a great nombre of them that are called Chrysten men as I vnderstand on the other syde ¶ Wherfore to you dearlye beloued in God electe and chosen to an hye vocacion in Iesus Christ euē to be flesh of his flesh bone of his bones to be citezens wyth the sayntes and of the housholde of God to you I make this my mo●e afore rehearced trusting that though nether the world nor those false brethren which because they were not of vs are gone frome among vs .i. Ihoā .ii. are fallen in loue wyth this world after the ēsāple of Demas .ii. Ti .ii though nether of them both I saie wyll harkē to y ● voyce of God whyle it is called To daye but styll harden theyr hertes agaynste Godds trueth My trust is as

are to be vnderstande wherin Christe calleth his bodye breade and hys bloude wyne Whiche wordes maye easely be opened yf we kepe in memorye those principles whyche I haue before set forth that is to saye that all the fruite we seke for in the supper is brought to noughte onlesse Christe be gyuen vnto vs therin as the foundacion and substance of all the whole matter And yf we ones graunt this thynge then no doubt we shall graūt also that there is gyuen vnto vs nought els but an vnprofitable vayne Sacramēt ▪ yf we deny that in it is gyuē vnto vs the very participacion of Christ whiche thynge were execrable shame full blasphemye Forthermore yf the maner of the communion with Christ be suche that we be partakers of all the mercies and benifites which he gate for vs by his death then are we not partakers w t the spirite onely but w t y ● māboode also wherin he perfourmed perfit obedience to God the father to the intent he mighte paye oure det es Althoughe to saye the truth the one can not be wythoute the other For whē he geueth him selfe vnto vs he doth it to the intent we shoulde possese him whole And therfore as I haue sayde that his spirite is oure life euen so doth he his owne mouth declare that hys fleshe is oure foode and his bloude oure verye drynke Yf this be not spoken in vayne no remedy oure life must neades consiste in him and oure soules be nourished wyth hys fleshe and bloude as wyth theyr proper and peculyar foode Of that thynge haue we testimony in y ● supper whē it is sayd of the breade that we should take it and eate it and that it is his bodye and of the cuppe that we drynke it and that it is hys bloude here are the bodye and bloude named to the intent we should learne to seke the substāce of our spirituall lyfe therin Now yf any man woulde demande of me whether the breade be the bodye of Christ the wyne his bloud therto woulde I answer that the breade and wy●e are visib●l signes representynge vnto vs the bodye bloude of Christe and that they be called the body and bloud bycause they be as it were instrumētes wherby the lorde Iesu Christ distributeth them vnto vs. This forme of speaking agreeth very well wyth the thynge For not wythstandynge that oureeyes 〈◊〉 nor oure wyttes can not comprehende the communion that wee haue in the bodye of Christe yet is it there openlye shewed before oure eyes We haue in a lyke thynge an example verye fytte for the purpose When the lorde woulde that his spirite should appeare in the baptisme of Christe he shewed him vnder the shape of a doue ▪ Iohn the Baptyste recytyng that hystorye sayeth that he sawe the holye Gost descen dynge But yf we marke it well we shal fynde that he sawe nought els but a Doue For the substance of the holy Gooste is muisible But for that he knewe that vision to be no vayne figure but the mooste sure token of the presēce of the holy goost he doubted nothyng at all to affirme that he sawe him because he was represented vnto him vnder soche sort as he was able to abyde Euen so must we say as concernynge the communion that we haue in the bodye and bloude of Christe It is a spirituall misterye whyche can neyther be sene wyth the eyes nother comprehended with the wytte Therfore as the weakenes of oure nature requireth it is set forth wyth visible figures and signes but yet vnder such sort that it is not a bare and simple figure but ioyned vnto his verite and substance The bread therfore is not vnworthylye called the bodye for as moch as it doth not onelye r●present it vnto vs but also brynge vnto vs the same thynge I can be ryght well contente therfore ▪ to graunt that the name of the body of Christ be transferred vnto the bread because it is the sacrament and fygure therof But thys one thynge wyll I adde That the sacrametes of the Lord oughte by no meanes to be separate frome his substance and verytye And yet is it not onely mete but also very necess●ry so to set them a sunder that they be not confoūded But to deuide them so that the one shoulde be made perfyt without the other is moste vnsemley Whē we therfore do beholde the visible signe we muste consider what it representeth and who gaue it vs. For the bread is geuen to the intent that it shoulde be y ● figure of the bodye of Christ ▪ we are cōmaunded to eate it It is geuen I say of God the certayne vnchaungeable veritie Yf so be y ● God can neyther disceyue nor lye it foloweth y ● he doth in verye dede performe and fulfyll al that he doth there signifye No remedy therfore we must neades vnfaynedlye receyue the bodye and bloude of Christe in his supper for as muche as the Lorde offereth vnto vs herin the cōmunion for them both For what shoulde this meane that we should eate bread drynke wyne to the intēt that they shoud declare vnto vs that hys fleshe is oure meate and bys bloude oure drynke yf he letteynge the spirituall veritye passe shoulde gyue vs nought elles but breade and wyne had he not then instituted thys misterye faynedlye and in vayne And as we saye in the Frenche tonge vnder disceyuable signes And therfore muste we neades graunte that yf the representation whyche the Lorde gyueth in the supper be no sayned thynge that then the inwarde substaunce of the Sacramente is annexed to the visible signes and that in lyke maner as the breade is distributed in the hande so is the body of Christ cōmunicate vnto vs to the entēt that we shoulde be partakers thereof And doubtlesse yf there were no more but thys one thynge yet oughte it to satisfye vs aboundantlye for as muche as we vnderstande that in the supper Christ gyueth vnto vs the very substaunce of hys bodye and bloude that we maye wyth full tyghte possesse hym and in possessynge hym be called into the societie of al hys good thynges For in that we possesse hym all the treasures and heauenlye goodes whyche be secretelye layed vp in hym are set out vnto vs to the intent that they shoulde be oures and that we shoulde enioye them wyth hym Brefely therfore to defyne the profyte of the supper we maye saye y ● in it Iesus Christ is offered vnto vs that we may possesse hym hym selfe and in hym aboundaunce and plentye of all the mercyes and benefytes that the mynde can desyre Whiche thynge is an exceadynge great helpe vnto vs in stablishynge our consciences in that truste whyche we ought to haue in hym An other vtilitie is that by it we are more steared and admonished to acknowledge the benefytes which we haue and do day lye receyue of the Lorde Iesu Christe that we maye