Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	work_n	world_n	worship_n	183	4	6.4042	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14212	A collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man	Ursinus, Zacharias, 1534-1583.; I. H., fl. 1600.; Pareus, David, 1548-1622. aut; Junius, Franciscus, 1545-1602. aut	1600 (1600)	STC 24527; ESTC S100227	171,130	346

vs yet let GODS preceptes prevaile more with vs which commaunde vs research the Scriptures to giue attendance to reading to divide the worde aright c. Nowe whereas no man can without schoole learning and exercise either himselfe perceiue and discerne aright or expound and impart vnto others in any good order and perspicuity who is so purblinde that hee seeth not the neere affinity wherwith the study of Religion piety is linked with schoole learning Let vs therefore esteeme that to bee the exercise of greatest weight momēt in scholes which is a worke of greatest importāce in the world with out long cōtinual schole-exercise cānot be performed by vs I mean the vnderstāding expoūding of the writings of the Prophets Apostles And whereas we haue opportunity offered vs of searching out sitting the truth of doctrine in greater measure then other Countries and people of a truth if wee faile to vse the same wee giue the vvorld occasion to suspect our cold zeale in Religion our punishments for this our negligence and ignorance shall be the greater For God hath giuen vnto scholers especially the charge and care of preserving and advauncing this his trueth not for our owne sakes only but for the good of others also For other men with good reason expect instruction in the Scriptures and the interpretation of the word at their mouthes who for their learning are able to vnderstande diverse tongues and search the course of doctrine Whereas then ●eligion and Christianity is to be taught in schooles that children may wel conceiue it Catechisme is especially necessary For neither can this age learne any thing except it be taught 〈◊〉 briefe neither cā either the teachers or the learners handle aright and in good order the parts of any science whereof both of them haue not digested in minde some rude summe Both these are the cause why so often in Scriptures we read short briefes of Religion repeated as Repent and beleeue the Gospell He which beleeueth and is baptised shal be saued Fight a good fight keepe the faith and a good conscience c. And wheras it is said Col. 3 16. Let the word of God dwel in you plenteously in all wisdome the Apostles meaning is that wee must vse explications interpretations such as are sutable with the sentences and doctrine of the Prophets Apostles Neither is Catechisme any other thē a summary declaration of such sentences of Scripture Now whereas this litle examen we intende to propose vnto you is such and the Author thereof hath faithfully and with great dexterity comprised the chiefe grounds of Christianity in proper plaine tearmes it seemeth that it would bee very beneficial that in other churches ther should the like forme of Catechisme be extant prepare your selues to the speedy learning thereof suppose that these our simple writings are the swadling clouts wherein Christ as it were swathed will be found of vs. You see how many vrgent causes they are which they commend vnto you which they earnestly exhort you to embrace which I beseech you to carry in minde memory as they haue bin set downe vnto you The cōmandement of God your own salvation your duty which you owe to posterity the good example of a reformed church your maner of life your age or years your friends desires hopes the imminent dangerous times the rewardes punishments we are to looke for at Gods hands But as our admonitions exhortations are necessary so without the secret motiō working of the holy spirit we know they litle availe Let vs therefore turne our selues looke towards God giue him harty thanks for this his inestimable benefite that it was his good pleasure to bring vs into the worlde in this sun-shine of the gospel let vs begge and craue to be taught governed by him OF THE INCARNATION OF THE WORD A confession made by the fathers of the Church of Antioch against Paulus Samosatenus Taken out of the Actes of the first Ephes●e Coun●●l● WE confesse that our Lord Iesus Christ begotten of his Father before all worldes but in the latter times conceiued by the holy Ghost of the virgin Mary according to the flesh is but one person of the godhead humane flesh subsisting Perfect God perfect man perfect God euen with the flesh but not accordinge to the flesh perfect man euen with the godhead but not according to the Godhead Wholy to be worsh●pped euen with the flesh but not according to the flesh wholy worshiping even with the god●ead but not according to the godhead 〈…〉 euen with the bodie but not according to the body Wholy formed or endued with shape fashion euen with the divinity or godhead but not according to the Diuinitie or godhead Wholy coessenciall that is of o●e and the selfe same nature togeather with God even with the bodie but not according to the body as likewise he is not coessential to men according to his godhead but being in his godhead he is coessētial to vs according to the 〈◊〉 For when we say that he is consubstantial or of the same nature togeather with the father according to the spirite we say not that he is con●ubstantial with men according to the same spirite And contrariewise when we prea●h that after the flesh he is cōsubstantial to men we do not preach that according to the flesh he is coessential with god for like as he is not coessētial with vs after the spirite for so he is coessential with God euen so is he not according to the flesh coessential to God but consubstantial with vs. But 〈◊〉 pronounce these thinges to be different and 〈◊〉 betweene themselues not to deuide that o●e vndeuided person but to shew a distinction betweene nature and properties of the word and the flesh which can neuer be confounded so we professe and reverence that vnitie which causeth this indiuisible vnion and composition Vigilius in his 4. booke against E●●tyches If the worde and flesh bee of one nature how commeth it to passe that the worde being every where the flesh also is not founde every where for what time it was heere on earth it was not then in heauen and now because it is in heaven even therefore it is not in earth so sure wee are that it is not in earth that even according to the flesh we verily expect that Christ shall come from heavē whom according to the word we beleeue to be with vs alwaies here on earth Wherfore as your selues confesse either the word togither with the flesh is contained in some place or else the flesh togither with the word is in every place for one nature is not in it selfe capable of contrarieties But these two differ very far to bee contained in some place to be in every place and because the word is every where the flesh is not every where it appeareth that

Sermone de Euch. 〈…〉 Thinke not whē yee come to these mysteries that yee receiue the Lordes body at the hands of a mā that is to say the Minister with many other such like places II. The second proposition The things signified I meane the body and bloude of the Lord are not received WITH IN and VNDER the bread and wine by the mouth of the body Reasons of the second proposition 1 The first is because they are not bodily present with in and vnder the signes as hath beene shewed quest ● propos 2. 2 The secōd i● because they passe into the belly which is the receptacle appointed for bodily meates 1. Cor. 6. 13. For all which entereth in at the mouth goeth downe into the belly Mat. 13. 3. The third is because the promise wherin the things are offered is not receiued by the mouth III The third proposition The thinges signified suppose The lordes bodie and bloud are receiued spritually by faith 1 The first reason is deriued from the conditiō of the whole kinde because in Sacramēts the things signified are receiued by faith by which alone as we are iustified so we receiue all the benefites of the new Testament 2 The second is because the promise of grace is not apprehended but by faith Nowe the communion of the body and bloud of Christ is the promise of grace See Vrsin Volum 1. Pag. 103. The argument of a certeine famous Disputant framed in defence of the eatinge Christs body with our mouth Ob. To whatsoeuer instrument the eating of one thing in the Lords Supper appertaineth to the same the eating of the other ought to appertaine But the eating of one body that is the bread in the Lordes Supper appertaineth to the mouth Therefore the eating of the other which is Christs body appertaineth to the same Ans 1 The Maior is true in such meates as are naturally conioined of containe one the other of the which sort is a a Pye Now the bread and the body of Christ are not so ioined togither In these then it is false The Maior thus he proues Whosoeuer includeth in the same worde of eating both bread and wine the body blood of Christ affirmeth also that they are both receiued vvith the same instrument But Christ includeth both bread wine his body bloud in one the same worde of eating Therefore CHRIST affirmeth that they are both received with the same instrumēt of eating Ans 1. The proofe of the Maior faileth because an vniuersal affirmatiue should be concluded in Barbara 2 The Maior beggeth that which is in controversie and is denyed The falsenesse thereof appeareth Iohn the third where CHRIST includeth in the same worde of birth the spirit and the flesh and yet it followeth not that they both are borne after the same manner or by the same instrument 3 The Minor also is false For this worde of eating is referred to the hollyed breade not to the bodie but by way of consequence For it properly pertaineth vnto that which the Lord tooke in his handes and brake which was bread and not his body This reason is vvorthy the marking for that according to the Papistes and such as simplie mainetaine Consubstantiation the bodie of CHRIST is not there before the wordes of consecration as they call them are pronounced but beginneth to bee there in the very last instante of the pronouncing of these wordes This is my bodie But according to the Vbiquitaries which are as it were chymicall consubstantiators it is there indeede as in any other breade but it is not yet edible vntill after consecration CHRIST then commaunded not to eate that with our mouth in the breade which as yet was not in the breade or as yet was not edible Then againe he proues the Maior of his former syllogisme A word having but one signification is to be taken but in one But eating both of the breade and of the body of Christ hath but one signification viz. with the mouth It is then to bee taken in one signification of both Ans 1. Heere againe faileth the proofe of the Maior being an vniversall affirmatiue which should haue bin concluded in Barbara 2 The Minor is a begging of that which is in cōtroversie The third question Vnto whom these things are offered and of wh●● they are receiued Heereunto is there made aunswere in tvvo Propositions both being affirmatiue 1. Proposition The things signified are receiued by the faithful alōe 1 Reason Because only they that beleeue receiue the promises by faith 2 Reason Because they alone that beleeue haue the spirit of Christ from the which his life-giuing fleshe cannot be separated 3 Reason Because in them onely that beleeue Christ remaineth and they in Christ Eph. 3 17. 4 Reason Because they alone that beleeue receiue and haue life Ioh 3 6. 2. Proposition The vngodly comming without faith receiue the signes without the things themselues Looke the reasons as they are set downe in the Church pag 58● Looke the obiections for the eating of the vngod●y Ibid. pag. 5●2 A BRIEFE EXPLICATION OF the whole controversie concerning the Lordes supper betweene the Consubstantials and the true beleevers The chiefe pointes of this explication 1 What errors the Consubstantials impute vnto vs. 2 The arguments of the Consubstantials against our doctrine of the supper 3 The shifts of the Consubstantials including some of our obiections 4 Arguments against the presence and corporall eating of the body of Christ IN WITH and VNDER bread 5 The arguments wherby the opinion of the Vbiquitaries is refelled and the truth of sound doctrine confirmed The errors which the Consubstantials falsly impute vnto vs with their refutation Ob. IN the doctrine of of the Lordes Supper there are say the Consubstantials two extreams to be avoided for both every vertue every truth standeth betweene two extremes The one is of the Papistes the other of the Sacramentaries and on each side it seemes to be fourfould The errors of the Papistes are 1 Transsubstantiation 2 The worshippe of bread 3. The sacrifice of the masse 4. A maiming of the sacramēt Ans They set downe indeede the errors of the Papistes but they cannot refute them because their opinion agreeth more with the opinion of the Papists then ours doth For first although they teach not Transubstantiation yet they teach Consubstantiation whereof there is nothing delivered in the word of God 2 Whereas they teach the bodilie presence of Christ it must needs be that they also worship Christ in the bread whom they suppose to bee bodily present in vnder with and to the bread which is a thing no lesse idolatrous then if they worshipped the bread For wheresoever Christ is whether in a visible or invisible manner there he is to be worshipped 3 They establish the sacrifice of the Masse because as it hath bin already said whilest they are bound to worship Christ in the bread they are enforced to aske of