Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	holy_a	john_n	spirit_n	7,555	5	5.8183	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09819	The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.; Partitionum theologicarum, logica methodo institutarum. English	Polanus von Polansdorf, Amandus, 1561-1610.; Wilcocks, Elijahu, b. 1576 or 7.	1595 (1595)	STC 20083.7; ESTC S121514	121,376	286

a naturall offence subiection to punishment because of the fall of our first parents Rom. 5.12 So death went ouer all men Originall naughtinesse is a naturall deprauing and corruption of mans whole nature This naughtinesse is not the very nature of mā it selfe but onely sticketh to mans nature from which it is alwayes to be discerned euen after the deprauing And that is both in the soule in the body Naughtinesse in the soule is two fold the darknesse of the minde and the losse of free will or of free choise to good and the disorder of the affections of the hart naughty disposition to vices Naughtinesse of the body is also two fold the disorder of the moueable members and diseases which come by nature Thus much concerning originall sinne now concerning Actuall sinne Of actuall sin Actuall sinne is that sinne which we our selues commit And first that is either inward or outward Inward sinne is euery euill thought and doubting concerning God and his will incredulitie and the rest Outward sinne is euery word deed or gesture contrary to the law and will of God Outward sinne is either hid or manifest An hid sinne is that which no man is priuie of besides he which did commit it A manifest sinne is that sinne which other men also are priuie vnto and are offended made worse thereby Therefore it is specially called an offence Of an offence An offence is a speech or deed whereby an other is made worse An offence is either giuen or taken An offence giuen is an vngodly doctrine or euill example of maners which doth hurt others either because they doe imitate the same or because by it men are discouraged from the Gospell An offence taken is when either by some right doctrine or necessary deed hypocrites are offended and conceiue hatred of the Gospell and godly men And that is also called a Pharisaicall offence Againe sinne is either raigning or not raigning which some men call deadly or veniall A sinne raigning is that sinne which the sinner doth not resist by the grace of the holy spirit regenerating him to eternall life and therefore it maketh him subiect to eternall death except he repent and obtaine pardon by Christ A sinne not raigning is that sinne which the sinner resisteth by the grace of the holy spirit regenerating him to eternall life and therefore he is not subiect to eternall death because he repenteth him and doth obtaine pardon by Christ Euery sinne in it owne nature is deadly that is to say it deserueth eternall death but it is made veniall that is to say it doth deserue pardon and forgiuenesse so that it doth not bring to the regenerate death eternall by grace through Christ Moreouer euery sin is either against conscience or not against conscience Sinne against conscience is a sinne when a man knowing the will of God doth contrary to it of set purpose Sin which is not against conscience is that sin which is cōmitted of him that knoweth not the will of God or else the sin is acknowledged and lamented of the sinner to be a sin yet it cānot perfectly in this life be auoyded as for example originall sin and many other sinnes of ignorance and infirmity Furthermore sinne is either pardonable or vnpardonable Pardonable sin is that sinne which is forgiuen to him that repenteth and to him that asketh remission through Christ Such are all sinnes except the sin against the holy Ghost Vnpardonable sinne is that sinne which is not forgiuen neither in this world nor in the world to come Mat. 12.31 Mar. 3.28 Luk. 12.10 Heb. 6.4.5.6 1. Iohn 5.16 Of this sort is the sinne against the holy Ghost The sinne against the holy Ghost is that sin where Gods truth is resisted or denyed of set purpose after that the minde is confirmed and taught in the truth by the testimony of the holy spirite whosoeuer commit this sinne are punished by God with blindnesse so that they can neuer repent and therefore cannot obtaine forgiuenesse Moreouer sinne is either affected or vnaduised An affected sinne is that sin which is committed of meere malice or stubburnnesse An aduised sinne is that sinne which is cōmitted of rashnesse or infirmity Lastly euery sin is by it selfe or by accidēt Sinnes by them selues are all sins which are forbidden by the law of God Sinnes by accident are the actions of the vnregenerate which indeed are commanded by God but yet they displease God because of the defectes and vices concurring in the wicked or else indifferent actions which are done with offence Thus farre concerning the euill of the offence now concerning the euill of the punishment Of the euill of the punishmēt The euill of the punishment is euery destructiō or afflictiō or forsaking of the reasonable creature whereby God punisheth sins Thus much concerning the subiect of Gods prouidence now concerning the parts thereof The partes of the prouidence of God Of the prouidence of God there are two parts Action and permission Augustine in his booke called Enchirideon to Laurentius There is not any thing done but that which the almighty would haue to be done either suffering it to be done or he him selfe doing it and now nothing could be done if he did not suffer it neither doth he suffer any thing to be done against his will but willingly Nothing therfore is done but that which either God him selfe doth or suffereth to be done Of the action of God The action respecteth good things which God himselfe doth amongst which are numbred the euill of the punishments as men call them because they tend to that which is good morally The action of God is either by meanes or without meanes The action by meanes is when God for the performing of certaine workes vseth the ministery of secōdary causes as instruments Of Gods instruments And the instruments which God vseth are either good or euill God doth alwayes vse well both of them that is to say both the good and the euill instruments also God vseth the euill either to exercise and try the faith patience and constancy of the elect as it is manifest by the example of Iob or else to chasten the elect so doubtlesse Absalom was vsed by God to chasten Dauid or to punish euill men that the euill might be punished by the euill Esay 21.2 Now although he vse euill instruments yet he is not the author or partaker of any sin at all which appeareth euen by this that at the length he doth most seuerely punish those wicked instruments whose helpe he vsed Esa 14.5.6.29 Although also euill men do nothing neither can doe any thing but that which is decreed of God yet they cannot be excused neither can they haue any excuse then are worthily punished because they doe not regard the decree and glory of God neither that end which God hath purposed with himselfe but their owne euill purpose that they might bring that to effect that is

For to hate sinne is to turne away from it and to shunne it Nehem. 9.35 Ierem. 36.3 Ezech. 14.6 A profitable sadnesse is true feare and grief of conscience for sinnes committed by which we offend God ioyned with the true hatred of sinne Esay 66.2 2. Cor. 7.11 Ioel. 2.12.13 Deut. 4.29 Ionas 3.8 2. King 22.19 Hitherto concerning the mortification of the old man now concerning the quickening of the new man The quickning of the new mā is the other part of repentance Of the quickening of the new man whereby a new spirituall life is raysed vp in vs. Gal. 2.19 Rom. 6.10.11 And that same is called our resurrection with Christ Of this there be two parts the comfort of the conscience and spirituall gouernement The comfort of the conscience is the true ioy of a contrite cōscience in God hauing receiued forgiuenesse of sins by faith through Christ Psal 51.10.14 Rom. 5.1 Esay 57.15.16.17.18 and 61.1 Esay 49 13. The spirituall gouernement is the other part of quickning by which God leadeth by his spirit the regenerate in the right way of his commandements so that they liue no longer to sin but to God and do lead a new life Rom. 6 throughout Also 7. and 8. where he speaketh largely of sanctification or regeneration Dauid very often prayeth to God for this spirituall gouernement chiefly Psal 119.33.34.35 and euery where throughout the whole Psalme So Psal 25.8.9.10 Thus far concerning the regeneratiō of the soule now concerning the regeneration of the body Of the regeneration of the body The regeneration of the body is that by which the body is made obediēt to the spirit being regenerated Rom. 12.1 Therfore there is both a mortification and quickning of the body also Rom. 6.12 c. The parts of the regeneration of the body are two the bridling of the affections and the ruling of the moueable members The bridling of the affections is the first part of the regeneratiō of the body by which the affectiōs of the body are tamed that they might obey reason regenerated The ruling of the moueable mēbers is the other part of the regeneration of the body by which all the members of the body are ruled lest being thrust forward by the rēnāts of corrupted lusts they shuld do any thing cōtrary to the cōsent of the mind will regenerated The testimony of regeneration is a holy and iust life O how many are there who by their wicked life do openly shew that they are not regenerated An vpright man a corrupted mā a regenerated man an vnregenerated man differ by a rationall respect and not in subiect and truth of being Hitherto concerning the parts of regeneration the perpetuall adioynts thereof remaine Of the spirituall warfare The spirituall warfare or battell and victory of the Saints are things continually accompanying regeneration The spiritual battel or warfare is the battel of a regenerated mā by which he fighteth against the deceipts of the deuill the bad exāples of the world the sollicitings of his owne flesh as the causes of sinne resisteth them stoutly Rom. 7.8 and so forward Gal. 5.16.17 The victory of the saints is a victory wherby the Saints doe through Christ ouercome the snares of the deuill of the world and their owne flesh Hitherto concerning regeneration now concerning adoption and the freedome of the sonnes of God Of adoption Adoption is a benefit of God by which he receiueth vs for Christes sake to be his sonnes and maketh vs heires of heauen and eternall life with him Rom. 8.15.16.17 Gal. 3.26 Ephes 1.5 Iohn 1.12 Adoption is two fold imperfect is that which we haue in this life of this it is spoken to the Romanes For ye haue not receiued the spirit of bondage againe to feare but the spirite of the adoption of sonnes by which we crye Abba father And they already haue obtained this adoption who haue receiued Christ by faith Iohn 1.12 The other adoption is perfect which in the resurrection shal be giuen of that it is spoken in the same Chapter to the Romanes Euery creature sigheth and waiteth for the reuealing of the sonnes of God Moreouer euen we also hauing the first fruites of the spirite doe sigh within our selues wayting for the adoption and redemption of our bodies Thus farre concerning adoption now concerning the freedome of the sonnes of God The freedome of the sonnes of God is the deliuering of vs by Christ from a spirituall bondage Gal. 5.1 The freedome of the sonnes of God is either inward or outward The inward freedome is that which belongeth to the inward life Iohn 8.31.36 And that is two fold freedome from eternall bondage and freedome from the bondage of sinne Freedome from eternall bondage is that by which we are freed from the power and tiranny of the deuill and from condemnation and eternall death Iohn 8.36 By this we are comforted in the conflict of conscience with the iudgement of God Freedome from the bondage of sin is that by which we are deliuered from the dominiō of sinne that sin may no longer raigne ouer vs but that we being iustified and endued with the holy spirit might liue to righteousnesse and vnto God Iohn 8.34 2. Cor. 3. where the spirit of the Lord is there is liberty Rom. 6.6 and so forward euen to the end 2. Pet. 2.19 Galat. 5.13 Thus much concerning inward freedome now concerning outward freedome Of Christian libertie The outward freedome is that which pertaineth to the outward life And it is called Christian liberty because it belongeth to Christians onely And that is two fold freedome from the lawes of Moses and freedome in indifferent things Of freedome from the lawes of Moses Freedome from the lawes of Moses is that by which Christians are loosed from the ceremoniall Iudiciall lawes of Moses namely so farre forth as they onely pertaine to the ciuill gouernement vnder Moses 1. Cor. 9.1.19 2. Cor. 3.17 Heb. 9.10 For such lawes which belong to the law of nature and by which all nations are bound are not abrogated Freedome in indifferent things is that by which Christians are free in the vse of indifferent and meane things 1. Cor. 9.1 Of freedome in indifferent things Things indifferent or meane things are those which are neither commanded nor forbidden by God but are deliuered and instituted by men Of indifferent Such are the ceremonies instituted by humane authority for good orders sake These may be kept or omitted by the power of Christian liberty They may indeed be obserued in this respect namely for the preseruing of concord and auoyding of the offence of the weake Rom 14.15.16 1. Cor. 8.1.9 11.29 2. Cor. 11.12 but so that alwayes there be no false opinion namely 1. of merit as though the obseruing of them might merit forgiuenesse of sinnes 2. Of worship as though God would be worshipped with thē cōtrary to his expresse word Mat. 15. In vayne they worship me according

friends or enemies To it is opposed execration or cursing Against praier to God is opposed wicked prayer idolatrous prayer the omitting of prayers a vaine babling and tediousnesse in praying A wicked prayer is an asking of those things at Gods hande which are contrary to Gods will and law An idolatrous prayer is that which is directed and made either to the fayned gods of the Gentiles or to dead Saints and of this sort are the prayers of Ethnickes and Papists The omitting of prayers is a sin when any doth omit praiers as though he did not want the helpe and blessing of God A vaine babling is the reciting of long or many prayers with the vaine noyse of the lips without the true motion of the hart without faith hither pertaine the bellowing of the Monkes in the Churches Tediousnesse in praier is a sinne when any one hauing a desire of other things maketh prayer with a wandring mind and a hart that desireth the prayers were ended Hitherto concerning prayer now concerning an oath Of an oath An oath is a calling vpon God by which we call him as the onely searcher of the hart and raynes for a witnesse of our speech that so he may giue testimony to the truth and aueng and punish the deceipt if we wittingly deceiue others thereby Deut. 6.13 and 10.20 Rom. 1.9 2. Cor. 1.23 11.31 Phil. 1.8 The parts of an oath are two that is taking God to witnesse and cursing Taking God to witnesse is that by which the swearer doth cite God as a witnesse of his asseueration Rom. 1.9 Deut. 6.13 10.29 Ios 23.7 Esa 65.16 Ier. 5.7 12.16 Cursing is that by which the swearer doth vow and tie himselfe to the punishment of periury that he may be accursed before God and God may punish him if he wittingly deceiue 1. King 2.23 An oath is two fold to wit offered or a voluntary oath of a mans owne accord An offered oath is that which is offered by the Magistrate or Iudge or the aduerse party in Greeke it is called swearing Heb. 6.16 A voluntary oath or oath of a mans owne accord but yet taken a mans calling forcing him thereunto is that which is done that we might defend either our owne or other mens good name life as Paul by calling God to witnesse affirmeth that he spake the truth Rom. 9.1 The refusing of a lawful oath and a wicked oath are contrary to the religion of an oath The refusing of a lawfull oath is a sin whē any doth refuse to take an oath which either the Magistrate doth iustly require or otherwise necessitie demandeth vnder this condition that faith may bee confirmed and the truth established that so both the glory of God may be set forth and other mens safetie prouided for A wicked oath is a sinne when a man doth sweare against the law of God And it is either a rash oath or an Idolatrous oath or els periury or of an vnlawfull thing A rash oath is when any sweareth rashly without cause of a certaine lightnes and prophane custome as if any being angry sweareth that he will slay another An Idolatrous oath is when a man sweareth by Saints or other creatures Periurie is a sinne when any wittingly and willingly deceiueth by an oath whether it be in giuing testimonie or in professing some thing of himselfe or in the promise of his owne will Exod. 20.7 Leuit. 19.12 Matth. 5.33 Iam. 5.12 An oath of an vnlawfull thing is when any sweareth that he will doe that which is contrary to Gods word Such was that of Iephte and of Herod So much concerning calling vpon God now concerning thankesgiuing Of thankesgiuing Thanksgiuing is the worship of God whē we render due praise to God for good things giuen or promised Psal 50.15 The parts of it are two the approbation of Gods workes and praysing of God The approbation of Gods workes is a part of thankesgiuing when wee allow all things whatsoeuer God doth because they are good and therefore we do suffer them to please and like vs. So it becommeth vs also to allow of the iudgements of God his prouidence and gouerning of tempests of calmenesse of rayne of wars of our health of our household affayres and all other things Mar. 7.37 Psal 119.71 The praysing of God is a part of thanksgiuing when we prayse God in al his workes To it is adioyned the admiration of Gods workes and the right estimation of them The admiration of Gods workes is a part of the praysing God when wee maruaile at his works with the true motion of our hart Psal 8.2 Mar. 7.37 Matth. 9.33 The right estimation of Gods workes is a part of the praysing God when we magnifie and extoll his workes Psal 8.2 and so forward and 104 throughout To thankesgiuing is opposed an hypocriticall thankfulnesse as is that of the Pharisie Luk. 18.11 and ingratitude towardes God which is a sinne when wee doe not acknowledge that we haue receiued of God whatsoeuer good thing we haue Also whē one vseth Gods graces and giftes without thankesgiuing Also when any findeth fault with the workes and iudgementes of God or when any doth little esteeme the workes of God and his iudgements or when any is not content with that which God giueth him and prescribeth God what and how he ought to doe And thus farre concerning thankesgiuing now concerning the confession of the truth Of the confession of the truth The confession of the truth is the worship of God when we do openly without feare professe the heauenly truth as it is made knowen vnto vs out of the holy scripture Matth. 10.32 1. Pet. 3.15 And that is done either with the mouth or by martyrdome With the mouth when we doe without doubtfulnesse and darkenesse professe that which we thinke with our heart Rom. 10.10 By martyrdome when we giue testimony to the truth by the crosse yea when God shal see it so good by death it selfe 1. Pet. 2.20 3.14 4.12 Phil. 1.29 To the confession of the truth is opposed heresie the corrupting of doctrine blasphemy and omitting of doctrine the shunning of doctrine the tediousnesse of doctrine an vnseasonable confession the dissembling of truth and denying of truth Heresie is a sinne when any erreth in the foundation of saluation Of heresie and stiffely or stubburnly perseuerteh in his error Therefore that wicked stubburnnesse of franticke men in the punishmēts which they suffer either for sedition as for example of the Anabaptists or for errors which are opēly blasphemous as of Seruetus who was burnt at Geneua in the yeare 1552. is not the confession of truth For these are not the martyrs of Christ because the cause maketh a martyr not the martyrdome as Cyprian saith and Apollinaris Where the truth of Christ is not there is not the truth of martyrdome The corrupting of doctrine is when men spread abroad any false thing of God or of his will Blasphemy