Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	know_v	worship_n	worship_v	2,126	5	8.8291	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19308	A religious inquisition: or, A short scrutinie after religion Wherein the large cope of true religion is narrowly inquired. By Iohn Cope, of Grayes-Inne, Esquire.	Cope, John, of Gray's Inn.	1629 (1629)	STC 5722; ESTC S118371	36,759	136

subiect for ●ithout all the elements there is no body could subsist and yet this warre amongst the elements is the ruine of euery body in which warre they are all conquerers and yet all ouercome for the fire dries vp the water and the water quenches the fire the aire moulders the earth and the earth expels the aire and yet they haue a mutuall concord for the fire and aire agree in heate the aire and water agree in moistnes the water earth agree in coldnesse and the earth and fire agree in drienesse they all agree in this that none of them will depart the field till they haue destroyed the subiect of their contention which is the body of a man and in this is to be admired the wonderfull workmanship of God But yet for all this search the knowledge of God is not to bee found for he is incomprehensible and how can a man comprehend an incomprehensible He is a Spirit and how can flesh and bloud apprehend a Spirit God is infinite not to be limited in time he is euery where and yet no where either circumscriptiuely or definitiuely how can a man circumscribed within two yards receiue a notion of him that fils all things and all places He is omnipotent and how can the weake braine of a man conceiue what He is He is onely good and how can a man that is onely euill be able to vnderstand what He is that is all good He is Wisedome Strength Iustice Fortitude and all Vertue diuine and morall yea in Him are comprehended all Arts and Sciences what man is He is what any other liuing creature is He is yea what is in heauen and earth He is for euill it is a priuation and therefore is not nor cannot haue any being in him and this is all the knowledge man can haue of God that what he himselfe or any other creature is not that God is yea God onely is and man is nothing but what he is in God God is in man and yet no part of mā man is in God and yet no part of God yea God is absolute without man man is nothing without God and this knowledge of God as imperfect as it is is yet sufficient to direct man to worship God in whom he liues moues and hath his being But how shall man worship him whom he hath not knowne The manner how to worship God which is part of the forme of Gods worship is in truth Seneca a heathē man could make a distinction betweene Religion and Superstition or Idolatry Religio Deos colit superstitio violat when he sayes That Religion is an obseruation of God in his Worship whereas Superstition is a violating of his Worship in drawing it from truth and sincerity but what the true Worship of God is man can no way come to the knowledge of but from God himselfe because no man doth in any degree of perfection know what God is Now there are two Bookes that God hath giuen man to study vpon the Booke of Nature and the Booke of the Word In the Booke of Nature although man may reade sufficient to condemne himselfe yet there he shall finde nothing but what will confound him In the Booke of his Word God hath beene graciously pleased more at large to open himselfe vnto man and thereout to affoord him not onely instruments to frame him fit for his Worship but directions how to worship him aright Euery naturall man walkes in darkenesse as is wrriten by the Prophet Isaiah ●saiah 9.2 The people that walked in darkenesse haue seene a great light that is in the Gospell of Iesus Christ The Word sayes the Prophet in the Psalme Psal 119.105 Is a Lampe or a Lanterne to my feete and a light vnto my pathes And Dauid sheweth how he got vnderstanding and was growne to a hatred of false-hood and errour namely by the Precepts and Word of God Salomon or Christ is said to ride vpon the Word of Truth Psal 45.5 as one that would ride in triumph ouer all Heresie Now euery man is content to haue some forme of Religion but this true worship doth so strictly tie the conscience to that forme and practcie of Religion which is taught out of the Word of God as that a man is ready to frame to himselfe any kinde of Religion whereby he might haue some dispensation for his euill course of life rather then to be held to so hard termes and hence it comes to passe that so many fall to Popery who when they are loth to deny and crosse themselues in the lusts of the flesh and yet are desirous to go to heauen they imbrace this Religion wherein they beleeue that though they commit neuer so great sinnes yet if they can get Pardons of Indulgences from the Pope or absolution from the Priest or do some workes of Charity or such as are meritorious in their owne opinion or procure some intercession of Saints or some prayers to be made for them after they are dead they thinke God to be well satisfied for their sinnes and well pleased with them Nay such is their grosse stupidity as that they thinke the sprinkling of a little holy water to be salutary for soule and body which appeares plaine in those conjuring words spoken by the Priest in diuine Seruice In Manual ad vsum ecclesiae Sarisburiensis Exorcise te creatura salis per Deum ✚ viuum Sis omnibus te sumentibus sanitas animae carporis effugiat atque discedat ab eo loco quo aspersum fuerit omnis nequitia I exorcise or conjure thee O creature of Salt that thou beest to all that shall partake of thee sanitie of soule body and that all euill shall depart from that place where thou art sprinkled And farther he saith I exorcise or coniure thee O creature of water that thou mayest serue to the casting out of Diuels Exorciso te creatura aquae in nomine Dei Pa●●ris vt fias aqua exorcisata ad effugandam omnem potestatem inimici c. Ad abijciendos daemones morbósque pellendos vt quicquid in domibus vel in locis fidelium haec vnda respersit careat omni immunditiâ liberetur à noxa non illîc resideat spiritus pestilens non aura corrumpens c. to the expelling of diseases that vpon whatsoeuer thou art sprinkled in any house of the faithfull it may haue taken from it all vncleannesse it may be freed from all obnoxitie that no pestilent spirit may remaine vpon it nor any corrupt ayre Let all the trecheries of the hidden enemy depart and if there be any thing aduerse to the health or quiet of the inhabitants let it be chased away by the aspersion of this water And then the Priest casts the salt into the water crosse-wayes after the manner of the Crosse and sayes priuately Let there bee an equall cōmixture of salt and water And thus is their Holy water made and

Idoll as that he sets it in the place of God or lastly the worship which God challengeth to himselfe and thus worship or honour may be said in generall to be giuen as well to the creature as to the Creator But it is the forme of euery thing that giues it being The truth of worship to God-ward the formall cause of Religion Now the forme of this Religion may be taken to consist in two things In the Worship of God and in the truth of that Worship Here is not meant that forme spoken of by Paul to Timothy 2. Tim. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which a man may haue and yet deny the power of Religion but that forme which is powerfull to make a man truly religious must informe a man what Religion is So that he that will be religious must worship God and that in Trueth First he must worship God And what is God Himselfe tels vs that his Name is Exod. 3.14 I AM and Christ in the Gospell of S. Iohn Ioh. 8.58 being asked of the Iewes whether he had seene Abraham being not yet fifty yeers old does not answer them That before Abraham was I was but said vnto them before Abraham was I AM. And what is he That I AM saies God and that is All and that All is All. Let a man mount vpon the wings of cogitation which is swifter then any flying bird into the highest Heauen which is the Seate of Gods incomprehensible Maiestie and there imagine an vnimaginable glory that He is let him come downe into the Firmament and if he can without dazeling looke vpon that orient Ruby and that splendent Diamond the bigger and lesser light round beset with the sparkling Starres all which doe as much excell in operatiue vertue the most precious Stone the Earth affoordes as there is distance betweene heauen and earth and that He is Let him passe thorow the element of fire and there make a little stay where he shall stand in the middest of fire and not burne nor be sensible of the heate if hee were bodily there which fire sets on fire all other bodies and that He is Let him make a step lower into the element of Aire and there hee shall finde such a friendly discord as that neither moisture shall quench heate nor heate dry vp moisture without temperature no liuing creature could breathe and that He is Let him take a iourny to the vttermost parts of the earth and where-euer he comes inquire of God and there hee shall here of Him for the earth and the fulnesse thereof is the Lords Psal 24.1 Let him discend into the Store-house of the earth and search the seuerall Cabinets of Gods Iewels and the whole Treasury of his Riches and there hee is to be found Psal 104.5 For he hath laid the foundation of the earth Let him go downe into the deepes of the water and there take view of Gods creatures which are for number incredible and many of them for shape proportion and condition accounted Monsters and likewise thinke vpon that common benefit which all liuing creatures receiue from this element of water without which they could not subsist and there he shall vnderstand of Him they are the words of the Psalmist Psal 135.6 Whatsoeuer pleased the Lord that did he in the heauen and in the earth and in the sea And when a man hath taken a sight of the Mycrocosme or great world and receiued some apprehension of God therein let him cast his eye vpon that Mycrocosme or little world himselfe wherein is as much contracted and compacted as is conteined in the whole Vniuerse and see if there hee can receiue any farther information of God There a man shall see as it were the Sunne and Moone vnderstanding and sence placed in the vppermost and sphericall part of his body The opinion of the Naturalist is that the Sunne and a man generate a man Sol homo generāt hominem which in this fabricke is true that the sunne of vnderstanding working vpon the terrene and elementary parts of a man makes vp a man and withall this glorious and Heauenly Planet sends forth light and influence whereby the whole man is continually directed and preserued Here likewise may bee obserued the Quotidian motion of this Planet which daily visiteth the whole man with sweete comfort and illumination and the annuall motion like vnto that yeerely progresse of the Sunne wherein it takes a more particular and serious view of all the parts of the Earth And indeed it is a good yeeres worke for the swiftest contemplation to take an exact consideration of all the faculties and parts of a man and that inward and estimatiue sence which is called by some the common sence and represents the Moone receiues all the light it hath from the vnderstanding whence commeth the Eclipse as may be said of this Moone within a man when the earthly carnall and externall parts of a man are interposed betweene sence and the light of the vnderstanding and the like eclipse is there of the Sunne which is resembled by the vnderstanding when sence interposeth it selfe betweene a man and true reason Let a man looke into the firmament of thoughts and cogitations which are in number and quality like the twinkling Starres of Heauen whereof some are fixed but most wandering and hee shall easily discerne a similitude betweene the things compared which is likewise to be found in the whole bodie of a man The shape of a man as long as he is conteined in the round wombe of his Mother is Globary till that diuine part of him be infused which requires a maiestike and commanding stature since God hath subiected all the creatures vnder his gouernement which is liuely expressed by Ouid the Poet who hauing set forth the Creation of the world with the creatures inhabiting therein proceeds with words to this purpose There was yet wanting saith hee a more perfect and sacred liuing creature that should bee capable of transcendent knowledge Ouid. Metamorph lib. 1. Sanctius his animal mentisque capacius altae Deerat adhuc quod dominari in caetera posset Natus homo est Proraque cùm spectent animalia caetera terram Os homini sublime dedit coelùmque videre Iussit erectos ad sidera tollere vultus and might beare rule ouer all other things Man was borne and whereas all other creatures were framed with their eyes cast downe vpon the earth God gaue man a lofty countenance and an vpright and stately proportion commanding him to looke vp to heauen from whence he came But the elements retaine the same qualities and opposition in the body of a man which they had before this composition for heate and coldnesse and moisture and drinesse are in continuall strife which shall haue the predominancy and which is a strange thing this discord is a cause both of the conseruation and destruction of the same