Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	john_n	spirit_n	worship_v	7,067	5	9.7470	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04766	Ouranognōsia. Heauenly knowledge A manuduction to theologie. Written in Latin by Barthol. Keckerm. done into English by T.V. Mr. of Arts.	Keckermann, Bartholomäus, ca. 1571-1608 or 9.; Vicars, Thomas, d. 1638.; Vicars, Thomas, d. 1638. Briefe direction how to examine our selues before we go to the Lords table.	1622 (1622)	STC 14896; ESTC S103956	89,591	228

Systeme of Diuinitie and may serue for a Catechisme of Christianitie WHat is Christian Religion It is that worship and seruice which euery good godly man ought by vertue of bond and obligation to tender vnto God himselfe Wherein is chalked out vnto vs the way as wel of liuing heere honestly as liuing hereafter happily as Augustine saith in his booke of true Religion the first Chapter The onely course of liuing well and happily consists in true Religion whereby we know the onely true God and worship him in holy purenesse For by religion the soule of man which before by sin was separate from God being now reconciled is againe tied and re-vnited to God from whence Religion hath its very name For when we re-lige as it were that is oblige and binde ouer againe our soules vnto God then we empty our selues of all superstitious worship contrary to Gods seruice So saith Lactant. lib. 4. ca. 28. l. 6. c. 1. We are by the tye of Religion bound and obliged vnto God whereupon it is called re-ligion not as Cicero wil haue it of relection but of religation in as much as God doth heereby binde vs ouer to his seruice whom it is our part to serue as our Lord and to obey as our Father For in very deed this is the dutie of man wherein the sum of all and the summitie of a blessed life doth consist This is the very first step in wisdome to know what it is for God truely to be a Father vnto vs and him with all sanctitie to worship and reuere obeying his will and wholy deuoting our selues to his seruice Which be then the principall parts wherin Christian Religion or the speciall actions wherein the worship of God standeth There be three of them 1. The meditation of the word of God and consequently of faith in Christ our Sauiour which is especially comprehended in the word of God to whom wee must referre all in our meditation 2. The vse of the Sacraments instituted by Christ. 3. Inuocation of Gods holy name ioyned with the loue of God and our neighbour Of the formost and last part of Christian religion we haue spoken elsewhere and at another time at this opportunity it is our purpose only to treat of the middle or second Branch of Christian Religion or the seruice of God and therin touching the vse of the principall Sacrament of the new Testament namely the Lords Supper which is called commonly the holy Communion as also the Eucharist that is a most eminent sacrifice of thanksgiuing to Christ our Sauiour Wherein consisteth the true vse and due preparation to the holy Communion In two things to wit in Knowledge and Deuotion Of what sort is that knowledge which appertaineth to our commendable preparation vnto and our lawfull vsing of the holy Communion It is of two sorts Generall and Particular Of how many kindes is our generall knowledge Of two either it is Primary and independant or Secondary and arising from the former How many parts hath the former kind It consists of a double doctrine the one of God the other of Gods Word What is God God is a spirituall essence 1. before all most perfect eternall 2. infinite 3. almighty of incomprehensible wisedom goodnesse 4. mercy 5. Iustice subsisting in three persons the Father the Sonne and the holy Ghost What are we to consider in God Two things the Essence and Person What and of what sort is the Essence of God It is most simple and onely one so that God in regard of his Essence is simply one as the Scripture witnesseth Deuter. 6. vers 4. Heare oh Israel the Lord our God is one God 1. Tim. 2. v. 5. One God and one Mediatour What is the Person It is the maner of being in God whereby Gods Essence is made relatiue and respectiue which relation notwithstanding neither multiplieth the Essence nor diuides it into parts which may in some sort appeare by the degrees of light and heat For in the Sunnes light there are certaine degrees as morning or twilight and noon-light or perfect sunne-shine And yet for all those degrees the light is the same So in heate luke-warm and scalding hote though they make two degrees yet they make vp but one numericall caliditie which in a higher degree is in boyling water now before being in the same water inclining to feruent heat in a lower degree So then that we may apply this instance to our present purpose in some resemblance the Persons of the Deitie or these diuers maners of Gods being do not multiply the diuine essēce no more then the diuers degrees of heate or light do multiply the light or heat so that I speak right whē I say there are mo persons in the diuine essence but it cannot bee vttered without blasphemy to say there are in God more Natures or mo Gods thē one How many persons are there Three the Father the Sonne and the Holy Ghost which is prooued by manifest Testimonies of holy Writ Matt. 28.19 Goe teach all nations baptizing them in the name so by the authoritie and appoyntment of the Father the Sonne and of the holy Ghost Iohn 15.26 When that Comforter shall come whom I will send to you from the Father euen the Spirit of truth who proceedeth from the Father hee will testifie of me where they are all three plainly named The Father from whome the holy Spirit is sent the Sonne who sendeth and the holy Ghost who is sent 1. Ioh. 5.7 There bee three which beare record in heauen the Father the Word and the Spirit and these three are one in essence or nature How prooue you that these three Persons be that one God First I must haue it granted that these three persons are distinct because he that sendeth is distinguished from him that is sent he frō whō is distinguished frō him that is sent Now Io. c. 15. plainly saith that Christ is hee that sendeth the Holy Ghost him that is sent and the Father from whom the Sonne sendeth the holy Ghost Whence I doe necessarily infer that these three manners of being in God are distinct which being graunted I shall easily prooue this three-fold manner of being or these three Persons in the diuine Essence to be that true God For first as touching the Father the very aduersaries themselues yeeld that he is truely God And touching the Sonne we haue manifest testimonies of the Scripture Rom. 9.5 Of whom namely the Israelites are the fathers of whom Christ came as concerning the flesh who is God aboue all blessed for euer If aboue all therfore aboue those who by reason of their excellent guifts are called Gods That the holy Spirit is God these Sentences of Scripture plainely prooue Acts 5.3 Peter saith to Ananias Why hath Satan filled thy heart that thou shouldest lye against the holy Ghost And presently he addeth v. 4 Thou hast not lyed

vnto men but vnto God Therefore the holy Ghost is God Another place is 1. Cor. 2.10 The Spirit searcheth all things euen the profound things of God And the verse following For who knoweth the things c. Whence we may thus reason whosoeuer knoweth the secrets the profound secrets of God or which is all one whosoeuer is omniscient is God but the holy Ghost is Omniscient Ergo. The Maior is euident the Minor is expressely in the Text. Secondly whatsoeuer is in God is God but the holy Ghost is in God Ergo. The Proposition is of certaine truth for that God who is a most simple essence voyd of all difference and composition cannot consist of any thing which is not God The assumption is in the text vers 10. where it is said As the reasonable soule is in man that is of the essence of man so the holy Spirit is in God Hitherto may that testimony 1. Cor. 3.16 be referred Know yee not that ye are the Temple of God and that the holy Spirit dwelleth in you where the latter words do expound the former for it is all one as if the Apostle had said Know ye not that yee are the Temple of God seeing that the holy Ghost dwelleth in you who is God But if the aduersaries say that the spirit is nothing else saue the effects and gifts of God they are most manifestly confuted and confounded by the words of the Scripture 1. Cor. 12.4 5 6. There are diuersities of gifts but the same spirit there are diuersities of ministrations but the same Lord c. And verse 11 All these gifts worketh that one and selfe same spirit distributing c. Whence ariseth this argument He that distributeth a gift is not himselfe that gift that is distributed but the holy Ghost is the distributer of all those gifts Ergo. The Proposition is cleare enough The Assumption is plaine in the text where it is said that the spirit worketh and distributeth all those gifts Another argument out of the same text may be this He that is endued with a will he cannot be a bare vertue or accidēt but is a substāce subsisting by it self but the holy Ghost c. Ergo. The Maior is cleare for whosoeuer willeth he vnderstādeth and whosoeuer willeth and vnderstandeth he must be a substance by it selfe subsisting The Minor is clearely set down in the text where it is said The Spirit distributeth to euery one as he will I haue heard the doctrine concerning God tell me now besides what the holy Scripture is It is that testimony and witnesse which God hath giuen to Mankind as touching his owne nature and will and as touching those things which appertaine to the saluation of man How is the holy Scripture diuided Three manner of waies first by reason of the time wherein it was reuealed secondly by reason of that authority it hath in prouing thirdly by reason of the matter which it handleth How is the Scripture diuided in respect of the time wherein it was reuealed Into the Old and New Testament The old Testament therefore is that part of the Scripture which God reuealed to the first of mankind and people of the Iewes which liued vntill the Ministery of Christ which he reuealed I say by the Prophets as by his Scribes and Notaries But the New Testament is called that part of the Scripture which God hath reuealed to mankind after the birth of Christ by the Euangelists and Apostles as by his Pen men or Notaries How is the Scripture diuided in respect of that authoritie it hath in prouing So it is diuided into the bookes which are Canonicall and those which are not Canonicall but Apocryphall Which do you call the Canonicall Books Those which are of vndoubted authoritie in prouing the Articles of Faith or which are the square and rule of our faith for Canonical is deriued from Canon which signifieth as much as a rule or square Of what sort are the Canonicall books Of two sorts either of the old or of the new Testament VVhich bookes of the old Testament are Canonicall The Canonicall Scripture of the old Testament is deuided into foure rancks the first containeth the fiue Bookes of Moses the second those Bookes which are called Historicall as these Ioshua Iudges Ruth the two Bookes of Samuel the two Bookes of Kings the two Bookes of the Chronicles the Books of Esdras Nehemiah Ester The third Bookes which are written in verse which are called Poeticall as these Iob the Psalmes of Dauid the Prouerbs of Salomon Ecclesiastes and the Song of Songs the fourth comprehendeth the Prophets which are either greater Prophets in number foure or lesser to wit twelue Which Books of the new Testament are Canonicall The Canonicall Scriptures of the new Testament is diuided into the history of the Euangelists the Acts of the Apostles the Apostles Epistles and the Prophecy or Reuelation of Iohn Which are called Apocryphall or not Canonicall Which are not of infallible truth and authority in prouing the Articles of faith consequently which are not the rule and square of our beliefe but containe precepts of life and historicall instructions Which are those Apochriphall Books Among the Books of the old Testament as wee haue before said there are some found not to bee Canonicall such as the Booke of Tobias Iudith Wisdome which falsely is ascribed to Salomon Ecclesiasticus or Syracides the third and fourth books of Esdras all the bookes of the Maccabees Baruch with Ieremy his Epistle the Prayer of Manasses the fragments of Ester the additions to Daniel as is the Song of the three Children the Historie of Susanna the Historie of Bell and the Dragon None of all these bookes are to bee found in the Hebrew tongue in which Language onely God would haue the bookes of the old Testament to be written neither were they written by the Prophets or any person immediately called of God Neither doth Christ the Euangelists or the Apostles cite them at any time and to conclude there be many vntruths in them Wherefore when the Papists vrge any thing out of these bookes against vs we must answer that those bookes containe not the infallible Word of God and consequently that they haue no firme force or validity in prouing How is the Scripture diuided in respect of the matter it handleth Into the Law and the Gospell for that part of Gods word is called the Law wherein wee are taught what we ought to doe but the Gosspell is that part of Gods Word wherein we are taught what wee ought to belieue and consequently wherein we haue the remission of our sinnes promised vs by faith in Christ. I haue heard sufficiently touching the diuision of the Word of God I pray you also instruct mee in the proprieties of it That will I willingly do so I first admonish you that hereafter wee shal alwaies take the holy Scripture for the Canonicall bookes only and not at all for

not in any glasse behold and know the gronings and afflictions of the Church militant on earth and indeed that the Saints departed are not priuie to our affaires done vpon the earth nor know any thing in specialtie what happeneth among the liuing that place in the 2. of Kings Chap. 22. witnesseth where God saith vnto Iosiah a most religious and holy King I will gather thee vnto thy Fathers that thine eyes may not see all the euils which I will bring vpon this place Esay 57. The iust and the righteous are taken away from the sight of the euill that in his yeares he may not behold the calamities which are to be sent vpon the land for wretched impiety Eccl. 9. The dead know nothing any more to wit of those things which are done vpon the earth Hence therefore is it rightly inferred that the Saints cannot be mediators And indeed we haue no need of them to be our intercessours first because God knoweth our afflictions better then they yea better then the Angels secondly because God is more mercifull then any Saint and more desirous that we should liue then any Saint can be Now that we do vse the intercession of some Noble man or great man vnto Kings which is their most plausible argument it is for the great defect and weakenesse that is in man for that Princes are not acquainted with all mens grieuances secondly because Princes are more affected vnto one man then vnto another but no such respect of persons is there with God as it is said Acts 10. The Papists bring vs in a distinction betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoration and say that the one to wit Seruice is due to Saints the other that is adoration is due to God Against which distinction you may reade a most cleare disputation in the exposition of Vrsins Catechisme pag. 739. where it is proued by holy Scripture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the one and the other agrees vnto God and neither of them both vnto Saints Onely this one thing I will not let passe that the Papists themselues break downe their owne distinction which I proue by this reason All those things which Dauid in the Psalmes giues vnto God he giues them all by the way of adoration but all those very things which Dauid giues vnto God are attributed vnto the Virgin Marie in Bonauentures Psalter Ergo. The other errour of the Papists is about the worshipping of Images and so also of that worship which they make vnto the Reliques of the Saints And first of all the Papists hold that those prayers which are made in or at certaine set Chappels and Churches and before the Images of the Saints are of greater efficacie and greater worth then those which are in other places powred forth before God quite against the holy Word of God Ioh. 4. The time shall come when the true worshippers shall neither be at Ierusalem nor in this mountaine but in spirit and truth worship the Father Matth. 6. Christ bids goe into our chamber and there the doores being shut to powre out our prayers 1. Tim. 2. The Apostle willeth men to pray in euery place lifting vp pure hands Now against reliques and images let that place bee well obserued Esay 24. My glory will I not giue vnto another nor mine honour vnto the grauen images But we say the Papists doe not worship images and we know that it is said in the second commandement Thou shalt not how downe thy selfe vnto them c. To this what shall we answere but that they say one thing and doe another for we haue already prooued that they fall downe and worship the crosse Behold the signe of the Crosse come and let vs worship it Againe it is impossible that ones whole affection should bee bent and settled on an image and yet that hee should not direct some deuotion vnto the Image as one of the Ancients hath well said It cannot possible be that the affection should be withdrawne from that where on our whole sense is fixed and fastned Therefore Lactunirus saith that there can bee no true worship performed where it is done with respect vnto images Thirdly we say that both these are equally forbidden of God namely the worshipping of the image it selfe and the worshipping of God at or before an image For this you haue a plaine place Leuit. 26. 1. You shall make you none idols nor grauen image neither reare you vp any pillar neither shall you set vp any stone or image within your land to worship before it for I am Iehouah the Lord your God But images say they are Lay-mens Bibles and therefore they may bee borne with as certaine historicall documents for the good of lay people whereto I answere first that it is no little blasphemy to affirme that images are Bibles that is the Word of God for the authoritie of Gods Word and of the Bible is the greatest that may bee and it is vnspeakable But who dare say that the authoritie of images is as diuine and eternall as that of God himself Secondly Images cannot be Lay-peoples Bibles because the Bible containes the true doctrine of God but Images are deceitfull and lying Teachers teaching lyes as it is manifestly written by Ier. 10. and by Habb 2.18 19. Further wee ought not to be wiser then God who hath instituted that his Church should be taught not by dumbe Pictures and Images but by the liuely preaching of his Word and the lawfull vse of the Sacraments And these things be spoken also as touching the adoration of Reliques for the worshipping of them is confuted by those very same places of Scripture by which the worshipping of Images hath been ouerthrowne You haue led mee by the hand through all Diuinitie and so haue holpen mee to some generall knowledge whereby I may insome sort be prepared vnto the holy Supper of our Lord now it remaines that you furnish me with some particular knowledge about the same Supper of the Lord whereunto I desire to prepare myselfe You say well indeed and I will doe it very willingly so be that before all you note that the word Sacrament is no where extant in holy Scripture but there are diuers words aequiual●nt vnto it as Romans 4. the word Signe or Seale where Paul calleth Circumcision the seale of the righteousnesse of Faith A Sacrament then is a holy signe or seale annexed to the word of God as vnto tables and letters wherein God promiseth vnto vs his fauour and the forgiuenesse of sinnes by the death and suffering of our mediatour Iesus Christ. Now signes be of three sorts Some there bee which are onely Significatiue and noting out somewhat as the Meare-stone signifieth the fields which it parts to be diuers Some are Memoratiue representing vs the memory of somewhat and exciting our affection and will thankefully to thinke on it