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	worship_n	worship_v	5,600	5	9.7787	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73284	Profano-mastix. Or, a briefe and necessarie direction concerning the respects which wee owe to God, and his house even in outward worship, and reverent using of holy places. Shewing chiefly when, and how, wee ought to enter; how to behave our selves being entred, how to depart; as also, how to esteeme of Gods house at every other time. Written out of a true and sincere intent to reduce the disordered and factious, to a better order then either their neglect, stubbornnesse, or scrupulositie can purchase for them. / By Iohn Swan curate of Duxford S. Peters.	Swan, John, d. 1671.	1639 (1639)	STC 23513; ESTC S106202	33,675	74

I may the better invite thee let mee plead the cause a little further Dost thou desire to confesse thy sinnes there 's a forme of exquisite confession Or dost thou desire to bee absolved there 's an order how the Priest shall absolve the truly penitent and faithfull soule Or dost thou desire to praise thy God there 's an heavenly Te Deum for such a purpose or dost thou desire to make an open confession of that faith which the orthodox Christians ever held there be the three Creeds namely that of the Apostles Athanasius and the Niceene Creed the two last of which are received of the Church not as new but as expositions of the first Their foundation is in Scripture and are Regula fidei even as the Decalogue is Regula vitae Or dost thou desire to pray as thy Saviour teacheth there 's the Pater noster * Doctor Boyse in his Post A prayer which excells all other in many respects as being the Gospels epitome compiled by wisdome it selfe so large for matter so short for phrase so sweet for order as that it deserveth worthily to have the First and Most place in all our Liturgie The first saith Tertullian as guide to the rest The most saith that learned Hooker as a necessary complement to supplie whatsoever is wanting in the rest This being tanquam sal as a kind of Salt to season all and every part of the divine service Idem ibid. In which regard saith our English Postiller we use it often as at the end of the Letanie at the end of Baptisme at the end of the Communion and at the end of other sacred actions Or againe dost thou desire to give publike thanks as a good Christian ought to doe for publike benefits or to bee eased from generall calamities or to bee secured from common evils why there in that booke be formes and patternes for such a purpose yea for the asking of those things which bee requisite and necessary as well for the bodie as the soule And will none of these things move thee to come betimes to Gods house I doubt thy sanctitie and suspect thy soundnesse The place is holy the service holy And therefore let there bee so much holinesse in thee as may bring thee cheerefully early and devoutly to this holy place and there make thee to be one with the rest in that holy businesse which well beseemes a holy Christian For this is certaine that our holinesse towards God concernes us one way in that wee are men and another way in that wee are joyned as parts to that visible mysticall body which is his Church As men we are at our owne choyce both for time and place and forme according to the exigence of our owne occasions in private But as we be the members of a publike body the service which is to be done of us must of necessitie be publike And so consequently bee performed by us on holy dayes and in holy places And thus I have done with the first thing which is that wee be not late commers The second concernes our Reverence in entring which how it ought of right to bee performed by degrees shall be declared In the Scriptures you know that wee reade of Moses and Aaron that they did their reverence at the very doore of the Tabernacle Numb 20.6 And take heed to thy foot when thou entrest into the house of God is the wise mans counsell in Eccles 5.1 Hee forewarnes thee that hee might fore-arme thee And good reason that his counsell should bee regarded otherwise the heart that thou bringest with thee is no better then cor fatui a fooles heart enough to make a man be guiltie of evill when hee should bee doing of good It is not sufficient to say that although such outward worship was requisite under the Law yet not now required For before Iudaisme began Iacob acknowledged Bethel Gen. 28. the house of God to bee a place of feare and reverence Hee did no sooner perceive that it was an house of God but hee presently began to bee perplexed for feare he had not behaved himselfe so in it as of right he knew hee ought to doe in all such places And albeit our Saviour said to the woman of Samaria in the fourth chapter of S. Iohn that the time was then at hand that God should not be worshipped either at Hierusalem or at mount Garazim but that the true worshippers should worship the Father in spirit and in truth yet did hee not say any thing for the abolishing of publike Places purposely consecrated and set apart for publike worship What then I answer that hee did declare the cessation of worship to be now at hand both according to the custome of the Iewes worshipping at Ierusalem and of the Samaritans worshipping upon the aforesaid Mountaine For all such shadowes types and figures as pointed to the Messiah must cease the body being come And in that regard hee useth the word Spirit by way of opposition or as it is set against that commandement which in Heb. 7.16 is called carnall And so also for the word truth he speaketh of it not as wee set it against a lie but as wee take it in respect of the outward ceremonies of the Law which did only shadow that which Christ performed in very deed as even the Geneva note observeth Or if that of Spirit and truth bee further urged the better to colour mens want of reverence in the house of God it is againe answered that when outward or corporall worship proceedeth from spirituall devotion and is applied thereunto it is then a Spirituall worship because by this rule it is joyned to that which ought to bee the chiefe and principall mover in all our postures 2.2 q. 84. art 1. Ad primum And so saith Aquinas Quod etiam adoratio corporalis in spiritu fit in quantum ex spirituali devotione procedit adeam orainatur And indeed so long as man hath a body as well as a soule how shall hee manifest his inward feare and reverence but by his outward devotion or shall the soule be subject and the body free 'T is nothing so hee that made both requireth as the Apostle tels us that we glorifie him in both And so outward reverence as well as inward feare doth necessarily belong to every Christian The true worshippers therfore should remember to addresse themselves with dread and horror and enter with preparation as unto God prostrating Eae quae exterius aguntur signa sunt interioris reverentiae Aquin. sum 2.2 q. 84. art 1. or bowing downe their bodies not only in token of their both inward and outward humiliation but also in regard of the reverence which they owe to God into whose house and before whose presence they are now entred And indeed it is an humble soule that is both ready and willing to shew and afford due reverence whereas the proud and haughty will rather kick against