Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	service_n	spirit_n	worship_v	1,834	5	8.9813	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00448	Verba dierum, or, The dayes report of Gods glory As it hath beene delivered some yeeres since, at foure sermons, or lectures vpon one text, in the famous University of Oxford; and since that time somewhat augmented; and is now commended vnto all times to be augmented and amended. By Edward Evans, priest and minister of the Lord our God.	Evans, Edward, b. 1573.	1615 (1615)	STC 10583; ESTC S114610	122,948	188

Glory knowne to the whole world by so so preserving vs that Day The like may be said of all the Beauty and Comely ornaments which God hath bestowed not on vs only but vpon all other nations To whō he giveth godly Kings and Queenes for Nurses and such like as before out of Ezech. for all which more particularly I referre you to every Dayes Relation To which also and to the Bookes that thereof are written I must for brevitie sake remit you touching the manifold Discoveries of new Countries and People to the vnspeakeable Advancement of Gods Glory and that by One Dayes telling Another whence the Psalter of the Nebiense Bishop hath to the words of my Text and the verses next following especially the fourth verse Apponed a long Annotation of Columbus his voyage and Discovery of the New World or VVest Indies And where wee also may Obserue concerning many other Countries and People besides our owne among them all Virginia how One Day already Telleth and shall still Tell more and more GODS Glory God grant it may vnto another And so much of the Dayes Beautie and Perfection to shew how thereby they shew forth and that most excellently the Glory of GOD. For Omnis causa in sui perfectione effectus maximè honoratur Every Cause is most of all honoured or glorified by the Effects perfection Whence the workemans cunning is most seene and most commended in an absolute peece of worke according to that Ecclesiastic 9. 19. And all this is to learne vs a good lesson by the example of the Dayes and other of Gods creatures to doe but as they doe in setting forth GODS Glory That is to hold vs to our Owne Glory and by that which is our Beautie and Perfection to endeauour to demonstrate vnto all the world what a Beautifull Perfect Creatour We all haue Our best way of Glorifying GOD being even by that wherein our chiefest Perfection doth consist Hence are we by the Scripture so often put in mind of Perfection Mat. 5. 48. Ye shall therefore be Perfect c. Heb. 6. Let vs be led on forwards vnto Perfectiō Mat. 19. If thou wilt be Perfect c. Luk. 6. 40. Whosoever will bee a Perfect disciple c. Col. 1. 28. That wee may present every man Perfect c. Col. 3. 14. Loue which is the bond of Perfectnesse Col. 4. That yee may stand Perfect c. 2. Tim. 3. 17. That the man of God may be made Absolute being made Perfect And ●am 1. 4. That yee may be Perfect Now wherein this our Perfection consisteth as it is pointed out vnto vs by those places of holy Scripture which suggest vnto vs our Perfection so will it not be vnprofitable to vnfold Ipsius Hominis vera perfectio in subijciendo se Deo ineo venerando potissimum consistit The true Perfection of man himselfe resideth in mans submitting himselfe vnto God in due Obedience in worshipping of him In worshipping of him And indeed To worship GOD what else is it but To Turne vnto God To call vpon him To subiect our selues wholy vnto him To desire endeavour to become as like vnto him as is possible to be made Perfect by him Againe there being a twofold worship of God Externall and Internal and the Outward being ordained for the Inward as an handmaide to attēd it so the Internall being the chiefest It must needs be that our Chiefest perfectiō must be included within the Inward worship of GOD. Interiorem autem verum Dei cultum dicimus esse rectitudinem ac perfectionem vitae hominis interioris And the true inward worship of God wee call Vprightnesse and Perfection of life in the inward man So The holier a mans life is the Perfecter is he Sanctitas verò est interioris hominis perfectio qua etiam totus homo perficitur And Holinesse is the Perfection of the inward man whereby is made perfect the whole man And therefore by Holinesse and Perfectnes of life is God best Glorified and most syncerely worshipped The Reason here of is plaine as in the Perfection of other Creatures For this Inward and Chiefe Perfection standing in Holinesse and in all kinde of Vertue and Godlinesse sheweth that much more Holinesse all kinde of Goodnesse belongeth vnto GOD as a neere Attribute who hath attributed so much thereof vnto men as we see shining in their good life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. Pet. 2. 9. That yee may shew forth the Vertues of him that called you And therefore they come short of most rightly Glorifying GOD by their Chiefe Perfection yea and of the true and entire Worship of GOD who more regard the Externall Service of him then this his Internall Worship their owne Perfection who care more to come to Church to heare Sermons to receaue the Sacraments and such like then to keepe themselues holy and blamelesse in life and conversation vntill the Day of the comming of our Lord Iesus Preferring therein the mother of pearle before the margarite the huske before the Diamond their own Outward Perfection before their Inward GODS Externall Worship before his Internall their own slender Glory before GODS and their owne true and perfect Glory And as if GOD were a Body and not a Spirit so they worship him only or else chiefly with Bodily Service which profitteth little And not alike in Godlinesse which is profitable vnto all things and in Spirit and in Truth as hee requireth to be worshipped For so by our Internall acts of Puritie and Righteousnesse we are made more like vnto GOD and therefore more Perfect and therefore better setters forth of GODS Glory by our neerer resembling of him then per actus exteriores by meere and precisely Externall acts of Service which are but dissembling with GOD. Dicet aliquis saith Athanasius Est ergo Gloriae cupidus Deus Nequaquam Nam nullius indiga est rei Divinitas sed vult sanè à nobis Gloriam consequi hoc est à nostris rectis operibus c. Some man will say why is God then desirous of Glory as of a thing which he wāteth No saith he The Diuinity lacketh nothing He hath Glory enough in himselfe as being the Cause and Foūtain of all Glory as before ye heard But t' is his will to be Glorified by vs that is by our good Workes According to that Mat. 5. 16. and the like is againe 1. Pet. 2. 12. That they may see your good workes and Glorifie your Father which is in heaven And this too for our owne good not for Gods For as the Sun hath no need of vs but we of him so God hath no need of our Glorifiyng of him but we haue all neede of the Glory of God of which we all come so short Rom. 3. 23. as Elihu speaketh Iob. 35. 6 7 8. If thou sinnest what doest thou against him Yea when thy