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
A18772	A postil or orderly disposing of certeine epistles vsually red in the Church of God, vppon the Sundayes and holydayes throughout the whole yeere. Written in Latin by Dauid Chytræus, and translated intoo English by Arthur Golding. Seen and allowed according too the order appoynted	Chytraeus, David, 1531-1600.; Golding, Arthur, 1536-1606. aut	1570 (1570)	STC 5263; ESTC S107883	320,443	478

earnestnesse of learning teaching the doctrine in profession patience méekenesse chastitie temperance c. And make not prouision for the flesh too fulfill the lustes thereof Rule and expresse all straggling lustes but yet forpine not your bodyes neither neglect the welfare thereof so farre as shalbée néedfull too the going through with al things aryght according too your vocations but haue a care or regard of the flesh or of the body like as Coloss ij He willeth vs too honor the body that it may bee kept in helth after a rightful order and maner Yet must it not waxe wanton and run headlong intoo vyce nor too the nourishing or fulfilling of the inordinate desires and lustes thereof Vppon the second Sunday in Aduent ¶ The Epistle Rom. xv VVHatsoeuer things are written afore tyme are wrytten for our learning that wee thorowe patience and comfort of the Scryptures myght haue hope The God of patience and consolation giue you that ye bee like minded one towardes one another after the ensample of Chryst Iesu that ye all agreeing togither may with one mouth praise God the father of our Lord Iesus Wherfore receiue yee one another as Christ receiued vs too the praise of god And I say that Iesus Chryst was a minister of the circumcision for the truthe of God too confirme the promises made vntoo the fathers And let the gentiles praise God for his mercy as it is written For this cause I wil praise thee among the Gentiles and sing vnto thy name And agein he saith reioyce ye Gentiles with his people And ageine praise the Lord all ye Gentiles and laud ye him all nations togither And againe Esayas saith there shal bee the roote of Iesse and he that shall rise too raigne ouer the Gentyles in him shall the Gentyles trust The God of hope fil you with all ioy and peace in beleuing that ye may be rich in hope thorow the power of the holy Ghost THis Epistle is partly instructiue and partly perswasiue The cheefe places are three 1 Of the endes or vse of holy scripture 2 An exhortation too mainteine concord in the true Doctrine of Christ which is oft times distroubled either with newnesse of orders or with vnseasonable omit ting of them which thing offendeth the weake 3 A Doctrine concerning the gathering of the Churche of Iewes and Gentyles and specially of the calling of the Gentyles ALl this whole Epistle in the continuance of Paules discourse is directed too this poynt That the weake which are willing to be taught are to be born with and not to be estranged from the gospel by the sodein laying away of the ceremonies of Moyses This thing doth Paul shew in the beginning of the .xv. chap. by the example of Christ by the saying of the Ps. 68. which he citeth And by y occasion he addeth a generall saying of the vse of holy scripture forth with returneth to his pur posed exhortation taken at the exāple of Chryst wherof the summe is this Let there bee agreement betweene the Iewes that vse the Ceremonies of Moyses and the Gentiles that vse them not Let none of them offend or condemne other for the kéeping or nonkéeping of the Ceremonies of Moyses but let eche beare with others weakenesse and vphold one another like as Chryst receiued and redéemed bothe the Iewes and the Gentiles For he became the minister of the Circumcision or of the Circumcised Iewes too the intent he myght confirme the promyses too bée true which were made too the fathers of his comming and that the Gentyles being called too the partnership of Chrystes benefites should glorifie God not with the Ceremonies of Moyses but with true and earnest profession and giuing of thankes Upon this occasion dooth Paul wynd in the things that are spoken of the calling of the Gentyles and of offering the Sacrifises of praise too God in this place And this is the summe of all Paules discourse in his xiiij and .xv. chapters Neuerthelesse as at this tyme I will somewhat at large vnfold but one saying of this Epistle which concerneth the endes and profitablenesse of holy scripture VVhatsoeuer things are written aforetime are written for our learning that wee through patience and comfort of the scriptures myght haue hope God hath made men that they should bée reasonable creatures to whō when they acknowledge him and glorifie him he might communicate his owne wisdome lyfe ioyfulnesse and glory for euermore Wherefore too the intent men myght acknowledge God he of his excéeding great goodnesse hathe disclosed himselfe not onely by perceyuerances graffed in mannes mynd at his first creation but also by auouchement of miracles wrought aboue the accustomed order of Nature and by deliueraunce of the certeine Doctrine of the lawe and the Gospell which it was his will too haue enrolled in the bookes of the Prophets and Apostles too bée acknowledged woorshipped serued according to the same none otherwise And by these wrytings of the Prophetes red herd and thought vppon by vs God is effectuall in vs in déed teaching vs comforting vs and kindling in vs the beginnings of lyfe and glorie euerlasting First then in this saying lette vs consider it too bée Gods excéeding great benefit that he hath come foorth of his secret dwelling place and vttered himselfe too vs and deliuered vs a certeine doctrine concerning him selfe comprysed in wryting And let vs assure our selues that in all thoughtes concerning God Gods being and will and our owne eternall saluation it behoueth our myndes too bée tyed too these wrytings of the Prophetes and Apostles and that wée may not otherwyse déeme or speake of God and our owne eternall saluation than as he hath appoynted in the woord reueled to vs by his sonne Esai viij for a Lawe and a witnesse that if they speake not according too this woord they shall not sée the morning light And Hilarius very discréetly sayeth Of God is it too bée lerned what is too bée thought of GOD bycause he can not otherwyse bée knowen than by his own authoritie And Ireneus sayeth Bycause it was impossible too knowe God without God God by his woord teacheth men too knowe god Now let vs consider how great is the darknesse of mennes myndes and how foule bée the errours and outrages of the Heathen wandring without this woord and doctrine written by the Prophetes and Apostles of whome some dout whither there bée any God at all others knowe not what and of what manner GOD is others surmyse an innumerable number of Gods others estraunge the Gods from all medling with worldly matters others hold opinion that mennes soules perish togither with their bodyes other some that they remayne stil alyue And vniuersally al of them being vncertein and doutfull of Gods will towards them and of their owne saluation doo fall eyther intoo Epicurish contempt of God or else intoo perpetuall despayre The same thing befalleth in the Churche too al such as

it punisheth vs with death sicknesse and other miseries all which are sermons of the lawe concerning Gods dreadfull wrath ageinst sinne And the lawe is called our schoolemaster vntoo Christ for thrée causes First bycause the lawe by shewing vs the hugenesse and horriblenesse of sinne and by pronoūcing vs subiect too Gods wrath and euerlasting damnation driueth vs too séeke oure Phisitian and helper the sonne of God who alonely hath by his owne death taken away sinne and death and deliuered vs out of the prison of the lawe Secondly bycause Chryste orderly is effectuall onely in those that eschue the outward offences forbidden by the law of God and frame their manners according to Gods lawe He is not effectuall in those that wittingly willingly perseuer in outward offences contrary too Gods lawe Thirdly bicause the Ceremonies of Moyses were preachings or figures instructing the church concerning Christes benefites as the Lambe that was slaine for Passeouer betokened Chryst the Lambe of God which taketh away the sinnes of the world All the Leuiticall sacrifices were sermons of Chrystes sacrifice Let yoongmen beare in mynd this exposition of Paules saying The lawe is our schoolemaister vntoo Chryste and so muche the more let them looke that they frame their manners according too honest discipline too the intent they shake not off the grace of Chryste but continue the Temples and dwelling places of God that Chryst may dwell in them and bée woorkfull in them Vppon the Sunday next ensuing the Circumcision of our Lord. In this church of Rostocke before noone is expounded the storie of Chrystes Baptim out of the third Chapter of Mathew and after noone the Epistle Tit. iij. concerning the lauer of regeneration and renewment by the holy ghost The disposement of which Epistle is recited heretoofore on the feast of Chrystes birth Vppon twelfth day ¶ The Epistle Esay lx GEt thee vp betimes and be enlyghtened O Hierusalem for thy lyght commeth and the glory of the Lord is risen vppon thee For lo while the darknesse and cloud couereth the earth the people the Lord shall shew thee lyght and his glory shal bee seene vppon thee The Gentyles shall walke in thy lyght and kings in the brightnesse that springeth forth of thee Lift vp thyne eyes and loke round about thee al these gather themselues and come vntoo thee Thy sonnes shall come too thee from a farre and thy daughters shall gather about thee on euery side Then thou shalt see and bee a flote thy hart shall wonder and bee enlarged when the abundance of the sea shall bee turned vntoo thee when the power of the gentiles shall come vntoo thee The multitude of Camels shal couer thee the dromedaries of Madian and Epha All they of Saba shall come bringing golde and incense and vttering the praise of the Lord. The disposement THis feastful day which commonly is called the day of the thrée kings was in ancient time named Epiphanie that is too say the feast of Christes appéering or shewing himselfe openly too the world For they wryte y as on this day being the .vj. of Ianuarie how bée it in sundry yéeres both y starre appéered too the wise men or diuines of Persia and Chryst was baptised in Iordan where the whole Godhed did shew it selfe openly by euident witnesse so as the thrée seuerall persones were séene and beheld by Iohn Baptist and also Chryst vttered his own glory by his first miracle at the mariage in Cana of Galilie And therefore in the hymne of Sedulius which beginneth O Herod wycked fo c. they are ioyned all toogither And although it bée a more likelyhod that the mariage in Cana was kept some other day yet notwithstanding dyuers old fathers are of opinion that the selfsame day twoo yéere after Chryst was borne the wysemen came vntoo him and that the same day in the thirtyth yéere after his birth was Christ baptyzed also according as Nazianzene of set purpose taketh vppon him the story of Chrystes baptim too expound vppon the day of Epiphanie which they name also the holy-day of lyghtes And Epiphanius in his disproofe of fond tales the hundred foure score and seuenth page hath noted many pleasant things woorth the knowing concerning the time of the comming of the wise men and other storyes which bring singular lyght too the things that are declared by the Euangelistes And this sermon of Esay is red vppon this day bicause it séemeth too agrée with the story of the wysemen which comming too Hierusalem by the lyght of a starre that went before them offered golde and frankincense too Chryst our lord Héeruppon also peraduenture it myght ryse that they were called kings wheras they were not kings but Magies that is too say préests and diuines of the Persians Neyther is it certeinly knowne whither they were but only thrée or mo that came vntoo Chryst And that they came not immediatly the .xiij. day after Chrystes birth bothe the length of their forney sheweth for the néerest borders of Persia vntoo Iewry are twoo hundred and twenty Germane miles off from Iewry And Saba the head Citie of happy Arabie is about twoo hundred and foure score miles from Hierusalem and also Luke the Euangelist manifestly proueth who writeth that Christ the .xxx. day after was offered in the temple and born in Simeons armes Wherupon it foloweth he was not the same time a banished person in Egipt Moreouer the names of the wisemen are pleasantly and lernedly deuised Melchior that is too say a king of light or a lightsome king Balthazar that is too say a captaine or generall of the warres Caspar a secretarie or Chauncelor For these names betoken that the king wyth his Capteines and officers of courts or that the whole state of gouernmēt both of peace and warre ought too serue Chryst But I will leaue these vymatters and go in hand with Esays sermon which is woont too bee set foorth this day in the church which is altogither a prophesie of Christes kingdom The chéefe places are thrée j Of the person and benefites of Chryst the king ij Of the multitude or Churche gathered toogither of Iewes and Gentiles which is subiect too this king iij Of the tributes or dueties and seruices which the Church on hir behalfe dooth yéeld and perform agein too hir king Chryst THe Prophet beginneth with an exhortation wherwith he prouoketh the whole churche and all men too receiue Chryst the king and light of the world reuerently and too embrace his doctrine Get thee vp betimes neglect not despise not thy Lord and king Iesus Christ bée not luskish or cold in héering and learning his doctrine but get thée vp betimes that is too say vse watchfulnesse diligence and earnestnesse in hearing and mainteining the doctrine of the gospel embrace thou Christ the lyght of the world reuerently and hartely and endeuer too holde him fast As is sayd Rom. xiij It is time for

and honour that is too maynteyne it chaste and holye and not to defyle it with lustes of concupiscence as the Heathen haue giuen themselues leaue without controllement In this place is to bée repeted the whole doctrine concerning chastitie wedlocke and in especially the eyght causes for which al the godly must with singular héede and diligence defend the honour of chast shamefastnesse Which causes are recited in the declaration of the vertues of the sixth commaundement in my rules of lyfe Now will I adde but only one saying of Tertulliā most woorthye to bée borne away Inasmuch as wée all are the temple of God by putting into vs the holy Ghoste who haloweth vs the Churchwarden and chéef Chaplein of that temple is chastitie which may suffer no vncleane or vnholy thing too bée brought in thither least GOD who dwelleth there taking displeasure too sée his abode defyled should vtterly forsake it The third part concerning interchaungeable ryghtfulnesse which shunneth deceyt in bargayning THis is the will of God that no man deceyue and beguyle his brother in chapmanship bycause the Lord is the punisher of all such things The proposition or ground is Let no man deceyue his brother in bargeyning or bée yée iust in your bargaynings The reasons are twoo THe first reason is for that it is honest This is the will of God that no man misuse or deceyue his brother The second is for that it is profitable Bycause God is the punisher of all such things Althoughe the sent of lukre by any meanes séeme swéete for a whyle and that they think it hygh pollicie that their craftinesse is not espyed yet will god fynd out the offender yet hath God a reuenging eye God the reuenger séeth all things And experience proueth the méening of Hesiodus verse too bée true By euill meanes seek not too gain such gain as rendreth losse and pain God hath by wonderfull forecast ordeyned and established lawfull bargayning among men and he hath so diuersly distributed among them the goods that perteyne too the mayntenance of this mortall lyfe that eche hath néede of others help too the intent that in exchaunging of things and in bargeyning they should put in vre ryghtfulnesse loue towardes their neyghbour and other vertues and that many being knit bound togither with these bondes should liue in companie and conuersation toogither and shewe the doctrine concerning God one too another and the examples of vertues one to another Therfore God alloweth lawfull bargenings will haue indifferencie and vpryghtnesse kept and vsed in them And in this place by expresse woords he forbiddeth defrauding which keepeth not equalitie in bargeynes but catcheth too himself a greater part than he ought of ryght too haue For the woord that Paule vseth signifyeth the same thing that it dooth in the fifth booke of Aristotles Ethicks that is too wit Pleonectein of pleon echein whiche is as much too say as too haue more thā ryght or too take of another mānes goods without recompensing as much for it or too encrease a mannes owne stock too another mannes losse The vertue that encounters it is interchaungeable vpryghtnesse which in marchandyze or bargening beguyleth not other men but maynteyneth proportionable indifferencie according too the Lawes of Nature Thou shalt not steale Loue thy neyghbour as thy selfe Doo not too another which thou wouldest not haue doone too thyself Vppon the Sunday called Oculi or the third Sunday in Lent. ¶ The Epistle Ephes v. BEe you the followers of God as deere chyldren and walke in loue euen as Chryste loued vs and gaue himself for vs an offeryng and a sacrifice of a sweet sauour too god As for fornication and all vnclennesse or couetousnesse let it not bee once mamed among you as it becommeth Sainctes or fylthynesse or foolish talkyng or iesting which are not comely but rather giuyng of thankes For this yee know that no whoremonger eyther vncleane persone or couetous persone which is a worshipper of ymages hath any inheritaunce in the kyngdome of Chryste and of god Let no man deceyue you with vayne wordes For bycause of such thyngs cōmeth the wrath of God vppon the chyldren of disobedience Be not yee therfore companions of them Yee were sometymes darknesse but nowe are yee lyght in the Lord walke as chyldren of lyght for the fruite of the spirite consisteth in all goodnesse and ryghtuousnesse and truthe Accept that whiche is pleasing vntoo the Lorde and haue no fellowship with the vnfruiteful workes of darknesse but rather rebuke them For it is a shame euen too name those things which are done of them in secrete but all things when they are brought foorth by the lyght are manifest ▪ For whatsoeuer is manifest the same is light wherfore he sayeth awake thou that sleepest and stand vp from death and Chryste shall gyue thee lyght The disposement THe state of this Epistle is an Exhortation too newe obedience or too good woorkes by name it giueth preceptes of these thrée vertues 1 Of the loue of God and a mannes neyghbour 2 Of chastitie which shunneth whordome filthynesse and all vnclennesse 3 Of frankhartednesse or liberalitie esche wing couetousnesse which is the seruice of Idols And in this exhortation ▪ Paule vseth six Argumentes of which the first is gathered 1 Of the example of God. 2 Of the dutie of children 3 Of the exāple of Chryste who hath loued vs in such wyse that he hath giuen himselfe too bée an offring and sacrifice for vs. 4 Of the comlynesse as it beséemeth the Saints 5 Of the punishements of wickednesse For these things commeth the wrath of God vppon all that bée disobedient 6 Of the finall cause Therefore are yée deliuered out of the darknesse of sinne and endued with a newe lyght and with the holy Ghost that yée should exercise gentlenesse vpryghtnesse and truthe This disposement of the principall members of this Epistle being considered there may a twoo or thrée of the notabler places bée the easlyer picked out and entreated of An exhortation too newnesse of lyfe or too good woorkes in generall MAny when they héere that a man deserueth not forgyuenesse of sinnes by his good woorkes what néede wée say they to employ any studie or care to doo well Therefore let vs giue our selues ouer to all entycements of pleasure and sinne The wicked and horrible talke of these men is playnly confuted by Paule in this Epistle Wée are not able by our vertues to deserue forgiuenesse of sinnes and eternall lyfe but the only sonne of God our Lord Iesus Chryste hathe obteyned these moste hygh benefites for vs by his obedience and death Neuerthelesse there are other foure ryght weightye causes for whiche wée ought too stryue ageynst the entycementes of sinne and to exercyse ryghtuousnesse truthe liberalitie chastitie and other vertues First necessitie of the commaundement and the det For this purpose were men created by God and afterward redeemed