Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	lord_n	mercy_n	praise_v	2,820	5	9.2764	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11086	Two treatises of the Lord his holie Supper the one instructing the seruants of God how they should be prepared when they come to the holy Supper of our onely Sauiour Iesus Christ: whereunto is annexed a dialogue conteining the principall points necessarie to be knowne and vnderstood of all them that are to be partakers of the holy Supper: the other setting forth dialoguewise the whole vse of the Supper: whereunto also is adioyned a briefe and learned treatise of the true Sacrifice and true priest. Written in the French tongue by Yues Rouspeau and Iohn de l'Espine ministers of the word of God, and latelie translated into English.	Rouspeau, Yves.; L'Espine, Jean de, ca. 1506-1597. Dialogue de la Cène de N.S. Jesus-Christ. aut; Rouspeau, Yves. Traitté de la préparation à la saincte cene.	1584 (1584)	STC 21354; ESTC S106120	65,641	128

and euer Amen Secondly this giuing of thankes must not onely sound out of the mouth but it must also proceed from the heart For seeing that God is a Spirite he requireth of vs such a kinde of seruice as is fitlie answerable to his nature that is to say he will be worshiped and serued of vs in Spirit and truth And therefore when we shall be occasioned to praise God for the benefite of redemption we must haue our hearts erected that there may be a sweete agreement and mutuall accord betweene our affections within and our tongue without as we see that Dauid exhorted himselfe to this manner of seruing and praising God My soule saith he Psal 103.1 praise thou the Lord and all that is within me praise his holie name My soule praise thou the Lord and forget not all his benefites And the holie Virgin singeth the same notes My soule doth magnifie the Lord and my spirite reioyceth in God my Sauiour Then we may hereby vnderstand that all hypocrites and dissemblers and all those that sing praise God in an vnknowen language are heere reprooued for their seruice For without vnderstanding there can neither be affection nor wil nor consequently Faith without the which what duetie so euer we performe to God beare it neuer so faire a colour in appearance to the eyes of men is sinne abhominable in the eyes of God Then let vs take heede that we be not taken halting in this point lest we be condemned with the people of the Iewes which worshiped and serued God in vaine Esay 29.13 because They came neere vnto him onely with their tongue and honored him with their lippes but their hearts were farre from him Thirdly this duety is at al times to be performed that is to saie as wel in time of aduersitie as in time of prosperitie Psal 34.1 To which purpose the Prophet Dauid protesteth that He will alwaie giue thankes vnto the Lord and that his praise shall be in his mouth continually 1 Thes 5.18 And S. Paul admonisheth the Thessalonians To giue thankes in all things with this addition For this is the wil of god in Christ Iesus This precept is greatly contrary to our tymemen to al such as court the Gospel in time of prosperitie are then right glad and easilie entreated to praise the Lord whom afterward in time of aduersitie they cursse and dishonour The cause of this mischiefe is for that they came not to be of the Church for any true end and good purpose as namely to exalt the glorie of God to procure their saluation with the saluation of their brethren but rather to become great and mightie in possessions honorable places to satisfie their owne priuate and particular humors Whereupon it cōmeth to passe that so soone as the deuill lifteth vp his hornes against the church of God and that persecution is at hand immediatlie they melt away in affliction as wax before the fire they are offended they are dried vp parched in the sunne of the crosse they are sorie for all the good which they haue doone and repent they haue bene caried with so hastie a swinge to confesse the name of the lord Iesus Christ in the assemblie of the faithfull they would they had neuer knowne either God or his word or his church or his ministers because they sett more by a messe of potage as Esau did Gen. 25.38 then by the birthright and blessing of the heauenlie Father But let this kind of people knowe that it shal no more profite them then it auailed Cain Esau Saul and Iudas to haue made a good beginning and as it were to haue lifted vp their sheild and target lustilie at the first in the Lords quarrell For seeing the sentence is generall Whosoeuer perseuereth and continueth to the end he shall be saued it followeth on the contrarie that all such as hold not out constantlie in the confession of the sonne of God and such as shal be let and hindred by their worldlie goods and possessions by offices of honour by the loue of the world by the ease of their bodies from confessing and acknowledging as it were in one and the same a continual vaine the worthie benefite of their redemption I saie it foloweth that such shall perish euerlastinglie Lastlie it is to be noted that we maie not onely acknowledge Gods benefites when we are alone but also when we are assembled in publike places euen in the face and presence of the whole congregation And therefore saith Dauid Psal 116.12 What shal I render vnto the Lord for all his benefits towards me I will take the cup of saluation and call vpon the name of the Lord. I will paie my vowes vnto the Lord euen now in the presence of all his people Also in another place I haue declared thy righteousnes in the great congregation Psal 40.9 loe I will not refraine my lips O Lord thou knowest I haue not hid thy righteousnes within mine hart but I haue declared thy truth and thy saluation I haue not concealed thy mercie and thy truth from the great congregation This is a thing to be deeply imprinted in the hearts of al such as are yet but weak and of al those that are ashamed to confesse and to praise our Lord Iesus Christ in open publique meetings For seeing that God doth openly aduouch vs for his people giueth himself freely to vs to our children in the person of his welbeloued Son our Lord Iesus Christ we can do no lesse then aduouch him publiquely for our God and Sauiour in the person of the same his deare sonne our Lord Iesus Christ OF CHARITIE The fourth Article FAith Repentance Thanksgiuing to God can haue no place in our hearts and consciences and it is to no purpose that we are called Christians or that we brag vaunt of the practise of the commandements conteined in the first Table cōcerning the seruice of God aboue mentioned except we shew the effects fruits thereof in keeping the commandements of the second Table which touch our charitable affection towards our neighbour without the which we cannot come worthily to the holie Supper To this end and purpose Iesus Christ in that Sermon of the Supper which he made to his Apostles that verie night when he was betraied deliuered vp to death for vs diligently put them in remembrance of this lesson By this shal all men knowe saith he that you are my Disciples if yee haue loue one to another Also Iohn 13.35 Iohn 15.12 This is my commaundement that yee loue one another as I haue loued you To the same ende also tendeth that action of our Sauiour when he washed his Apostles feete the same night after which washing hee saide vnto them Know ye what I haue done to you ye call me master and Lord and ye say well for so am I. If I then Iohn 3.12 your Lord and

of God because it would haue his bodie to be infinite and to be at once in all places F. Why hath not Iesus Christ witnessed saying And lo I am with you alway vntill the end of the world Actes 3.21 againe for where two or three are gathered together in my name there am I in the midst of them C. So it is but these places import the presence of his diuinitie not the presence of his humanity And this I proue by the testimony of Iesus Christ himselfe who saith in the Gospell The poore ye shal haue alwaies with you but me ye shal not haue alwaies also by that which S. Peter witnesseth in the Actes saying in these wordes concerning Christ Whom the heauen must conteine vntill the time that all things be restored F. Then you conclude that Iesus Christ albeit he is among vs by his diuinitie his holy spirite in respect of his humanity can be in no more then in one that one a certaine place and namelie in heauen C. That is my meaning so ment S. Augustine saing Till heauen earth shal be destroyed the Lord shal continually remaine aboue in the heauens The Truth of the Lord also remaineth with vs for it must needs be that the body wherein he rose vp should be in one that a certaine place but his Truth is spread ouer the face of the whole earth F. What is the sum of this true faith which seeketh Iesus Christ not vpon the earth but in the heauens C. Math. 28. Math. 18.20 This is the summe I beleeue in God the father who hath created me I beleeue in Iesus Christ who hath redeemed me from sinne from Satan from hel from death I beleeue in the holie ghost who sanctifieth me F. Why say you so in particular I beleeue and say not in generall we beleeue C. Because Euery man must examine himselfe Habac. 2. Rom. 1. Gal. 3. Heb. 10. and liue by his owne faith not by the faith of other F. And how may this be done C. If we shal applie to euery of vs in particular Iesus Christ himselfe with all his blessings and rich treasures F. What are the rich treasures to be found in Iesus Christ C. There is saluation for them that are lost life for them that are dead truth for them that are lyars wisedome for them that are ignorant righteousnesse for sinners holynesse and sanctification for the vngodly and redemption for captiues them that are in bondage F. Must we not then by faith applie all those things vnto our selues seeing we are all by nature lost dead lyars ignorant sinful defiled vngodly and captiues C. Yes verely For Iesus Christ hath taken vpon him al our neede miserie to make vs partakers of al his blessings rich treasures which in verie deede are distributed vnto vs in his holy Supper F. Now let vs speake of the second part of our dutie towards God which consisteth in Repentance and first what is Repentance C. It is a disliking of that is euill and a loue of that is good F. To the end we may haue our sins in disliking hatred is it not necessary that we know them C. It is necessarie F. How come we to haue knowledge of the euill that dwelleth in vs C. Iohan 3. First we know by our original birth For that which is borne of the flesh is flesh Secondly because we transgresse the law of God the rule of al perfection and righteousnes And thirdly by the ordinary afflictions calamities that God sendeth vpon vs for our sinnes and iniquities F. May we not also behold in the Sacraments a mirrour of our sinnes and offences C. We may For if we were no sinners we shold not stand in need of that forgiuenes of thē which is signified in Baptisme And againe except we were dead it should be in vaine that we come to the Supper to seek life saluation in Iesus Christ F. When we know our sinnes are we there to rest and not to proceede further namely to make confession of the same C. Psal 31. 51. Luke 18. We must also confesse our sinnes after the example of Dauid and of the Publican if we will obtaine righteousnesse before God F. Why should it be necessarie for vs to know and to confesse our sinnes before God C. To the end we may obteine forgiuenes and a ful and absolute remission according as God is iust and faithfull to performe his promises F. Why doth God forgiue vs our sinnes C. Math. 5. 18. To three especial and principal ends purposes First that we should be reconciled to our enemies secondly to the end we should freelie forgiue them thirdly to the end we should absteine from sinne and liue after righteousnesse F. Is there ought in the Supper which putteth vs in mind to flie from sinne and to abhor it C. There is for euen the verie breaking of the bread in the Supper doth teach vs that our sinnes haue broken and brused the sonne of God with the sorrowes of death F. What is hereupon to be gathered C. That we ought to condemne our sinnes and to haue them in abhomination as the causes of the death of the sonne of God F. Is it sufficient to absteine from euil without further proceeding in doing of good C. No forsooth Math. 3. 7 for Euery tree that bringeth not forth good fruit is hewen downe and cast into the fire And therefore is the euill and foolish seruant cast into vtter darknes Math. 25. not because he had vnthriftilie spent his masters talent but because by his diligence and painefulnesse he had done no good therewithall ne had raised any commodity therby vnto his master F. Then be like it is requisite that euery one according to the talent which he hath receiued of God should glorifie him in that vocation wherein he is placed and appointed C. Surely so it is if we desire to enter with the good seruant into the ioy of his master F. To the end we may do the thing that is good ought we not to seeke the knowledge thereof C. We ought and namely by these meanes by the law of God and generally by all the parts of the holy scripture which teacheth vs plainelie what those good workes are which God requireth vs to performe F. Whether doth the Supper or any part thereof exhort vs to a godly life or no C. It doth for whereas we are vnited to Iesus Christ made flesh of his flesh and bone of his bone also whereas we are made partakers of his holynesse and righteousnesse we are taught that we should be holy as he is holy F. What else C. Whereas we meete and assemble together in his holy Church which is the communion of sancts wheras by the working of the holy ghost we call vpon one father who is most holy lastlie whereas we heare his holy and heauenly word and also haue part

strengthen the life of him that eateth cannot be profitable vnto vs except we be first reuiued and raised vp againe from death And yet further for what reason willeth S. Paul 1. Cor. 11. that we should Examine and prooue our selues before wee come to the table But onelie to geue vs knowledge that we are vtterlie vnworthie of that benefite being vnfurnished of Faith which is so necessarie for the good and lawful vse therof for if al thinges be polluted and defiled to the vnbeleeuers yea if our daylie ordinarie meates are not sanctified but by the word and by praier if whatsoeuer is done without Faith be sinne howe should not this holie misterie be prophaned and made vnholie when we either plainelie ignorant or not sufficientlie taught are so hardie as to set vs downe at the king his table and to goe to the mariage of his sonne without our wedding garment Further why is it that Iesus Christ so straightlie forbiddeth his Apostles To giue that which is holy vnto doggs and to cast pearles before swine but onlie to admonish them that they become wise and well aduised to dispense the word the misteries of God Againe the commandement of God wherin we are charged that We take not his name in vaine is plainly generally giuen to al men neither yet may we suppose as you did teach vs verie well that onely false oathes are in that commandemēt forbidden for euery vnlawful vsing as wel of his name as of his word and of his ordinances is in like manner therin contained Wherefore it remaineth that we conclude vpon the former reasons that the faithful onlie are capeable to celebrate the Lord his Supper And by the faithfull I do vnderstand those that haue a liuelie and actuall faith begotten of the word of God and grounded vpon his promises Minist I take great pleasure and contentment in you Eusebius in that you are so diligent paineful to gather such textes and reasons as are alleaged to prooue to perswade that which a man shall vndertake For it is not possible that by anie other meane the faith of anie man in the world could be fast firme and well assured and that he could render a reason of his beliefe to those that require him to make an accompt thereof which thing is easilie experimented in diuers that haue some knowledge opinion of the trueth but because the same is not wel groūded nor fensed with scripture it cannot be sound and perfect ne yet of anie great edifying which I thought good to touch beside the matter whereof we do principallie entreat to the end that hereafter you be yet more curious to follow the same course custome And now to come again to our chiefe matter hauing shewed what is the mysterie of the supper and who they be that God biddeth to the same it is time that you proceede and go forward and that you tell vs how we ought to draw neere and to present our selues vnto it Euseb 1. Cor. 11. The Apostle saieth Let euerie man examine himselfe and so let him eate of that bread and drinke of that cuppe Wherein he warneth vs diligentlie to examin our consciences so often as we are minded purposed to celebrate the same Minist Wherein ought we to examin our selues Euseb In two points to wit whither we haue both Faith and Charitie Minist What maner of Faith is required Euseb The whole Christian Faith is in a sum conteined in the Apostles Creed wherefore we are to consider not onely whither we do vnderstād the history of those things which are briefelie set forth therin by articles as That Iesus Christ hath taken our nature that he died rose again ascended into heauen where he sitteth at the right hande of his Father and from thence he shall come to iudge both the quicke and the dead but it is further requisite that we search and sound the bottome of our hearts to know whither they be setled and reposed vpon that which we confesse as vpon the onely meane of our saluation and whither we be resolued to perseuer and continue constantlie in this affiance and trust onelie euen to the ende of our naturall life renouncing all other as most vaine and pernitious to our saluation And aboue all things wee ought to beware that we be not deceiued by hypocrisie or simplicitie which may bring vs in a conceipt that a bare opinion and credulitie or lightnesse of beliefe is true Faith for there is nothing that can make so greeuous a fault excusable but rather it is damnable before the maiestie of God Minist Whereby may we learne and iudge that we haue a true and syncere faith and such a Faith as is required to the worthie eating of the breade at the Lord his table Euseb When we do perfectlie vnderstand the things that are deliuered in the articles of the Apostles Creed with the end of Christ his comming into the world when we are well and surelie perswaded of the truth and certeintie of them and this perswasion doth comfort and assure our consciences of the remission of our sinnes in such manner as it taketh awaie the horror and the dreadfull conceipt that we haue apprehended of God his eternall iudgement Lastlie when this is so deepely engrauen and imprinted in our hearts that notwithstanding anie temptation or affliction that may happen vnto vs we do alwaies holde a stedfast hope of his gratious fauor of the life eternall that dependeth vpon the same then we may assure our selues that we haue a Christian Faith allowed and approoued of him in the vse and receiuing or vnderstanding of his mysteries Minist And would you require in a man perfect knowledge of the Creed in the which the whole sum of the scriptures is in a manner conteined and further perfect trust and affiance in all the promises of God the accomplishment and fulfilling of the which is procured vnto vs by the intercession and fauour of his sonne and thirdlie a constancie in all this so perfect that no temptation should shake vs and make vs to stagger therein or otherwise exclude it and cast it out from the Supper Euseb No for the Apostles themselues to whom Iesus Christ did first distribute the same were vnperfect in all this matter as experience shewed in the temptation that happened vnto them soone after Further if we should not be fit to receiue it except our Faith were fully perfect then it is euident it should haue beene instituted and ordeined in vaine for so long as we continue in this mortal life we are no more able to beleeue in God perfectlie then we are able to know or to loue him perfectlie Againe the end for which it was ordeined is it not to vphold and to vnderset our Faith If then our Faith had beene sufficientlie strong and able of it selfe what vse should there be of the sacraments These reasons are sufficient to prooue that we are not vncapeable