Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	worship_n	worship_v	wrought_v	43	3	7.9967	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15144	The vvay to the celestiall paradise Declaring how a sinner may be saued, and come to life euerlasting. Contained in three bookes.The first second third sheweth that a sinner may be saued, & come to life euerlasting. By faith, apprehending Christ for his iustification, & applying to himselfe the promises of the Gospell made in Iesus Christ. Repentance, hauing his sins washed away in the bloud of the lambe Iesus Christ. Prayer, calling vpon God in the name of Iesus Christ. By Robert Whittell, minister of the Gospell.	Whittle, Robert, d. 1638.	1620 (1620)	STC 25441; ESTC S120396	338,769	458

a Phil. 1 27. the Gospell of Christ And this of the first generall knowledge of God CHAP. VIII Shewing that there is one onely true GOD against Idolatry THe second generall knowledge of God is to 2 To know that there is one onely true God Acknowledging the Vnity of the Godhead and Trinity of persons know and acknowledge that there is one God and three persons in the God-head to acknowledge the vnity of the God-head and the Trinity of persons the Father Sonne and Holy Ghost and that euery one of these three persons is God to know and acknowledge that God the Father is of himselfe from euerlasting that the Sonne is begotten of the Father by eternall generation and that the Holy Ghost proceedeth from the Father and the Sonne to beleeue that God the Father created the world that God the Sonne redeemed mankinde and that God the Holy Ghost sanctifieth the Elect. This is the generall knowledge of the one onely true God And this generall knowledge of the true God is attained vnto not by the l●ght of Nature nor by the works of the Creation but by the Scriptures The knowledge of the true God commeth by the knowledge of the Scriptures for the Scriptures doe shew vnto vs both the Vnity of the God-head and the Trinity of persons That there is one God Moses sheweth saying a Deut. 6. 4. Heare ô Israel the Lord our God is one Lord. Dauid also speakes thus b 1 Chro. 17. 20 O Lord there is none like thee neither is there any God besides thee And S. Paul saith c 1 Cor. 8. 4. Wee know that an Idoll is nothing in the world and that there is none other God but one And concerning the Trinity of persons S. Iohn saith d 1 Ioh. 5. 7. There are three that beare record in Heauen the Father the Word and the Holy Ghost and these three are one The consideration of this generall knowledge of Vse God to know the one onely true God serues to reprooue Against Idolatry the Worshippers of Idols who though they know and acknowledge that there is a God yet doe not either know the true God or knowing the true God doe not worship him aright but worship false Gods and giue vnto creatures the worship which belongeth to the Creator Wherefore Chrysostome vpon those words of our Sauiour Christ e Joh. 17. 3. This is life eternall to know thee the onely true God Hath these words f Solum verum Deum ad eorum qui Dij non sunt d●fferentiam inquit Chrys in Joh. Hom. 79. Two-fold He saith the only true God to put a difference betweene the one onely true God and those which are no Gods Let vs take a view of the kindes of Idolatry and then wee shall see plainely who are heere iustly to be reprooued Idolatry is twofold The one externall The other internall Externall or outward Idolatry is also two-fold 1 Outward Idolatry Two-fold The one is that open manifest and grosse Idolatry of the Gentiles of Heathen men which knew not God and therefore worshipped Idols false gods instead of 1 Open plaine Idolatry the true God For rather then any Nation would be altogether without a God they would worship those which were no Gods as S. Paul describes the Idolatry of the Gentiles g Rom. 1. 23. And changed the glory of the vncorruptible God into an image made like to corruptible man and to birds and foure-footed beasts and creeping things And a-againe he saith h Verse 25. Who changed the truth of God into a lie worshipped and serued the creature more then the Creator who is blessed foreuer Whether the Gentiles did worship false gods or the image of their false gods or any similitude or image of the true God all was Idolatry Of the false gods of the Heathen Dauid saith i Psal 96. 5. All the gods of the Nations are Idols but the Lord made the Heauens And of all the images of the false Gods Dauid also saith k Psal 115 4 5 6 7 8. The Idols are siluer and gold the worke of mens hands they haue mouths but they speake not eyes haue they but they see not They haue eares but they heare not noses haue they but they smell not c. They that make them are like vnto them so is euery one that trusteth in them And as for the making of any image or picture of the true God it is plainely forbidden for Moses straightly chargeth the children of Israel that they make no similitude of God l Deut. 4. 15 16. Take good heede vnto your selues for yee saw no manner of similitude on the day that the Lord spake vnto you in Horeb out of the midst of the fire lest yee corrupt your selues and make you a grauen image the similitude of any figure c. The other kinde of externall or outward Idolatry is 2 Close Idolatry a more close and couered Idolatry pretending the worship of God this is the Idolatry of the Church of Rome the Idolatry of Papists who although they know and acknowledge the true God and worship the true God yet because they do not worship him after a right manner but otherwise then God hath appointed in his Word they commit Idolatry The truth of this I confirme by the consideration of the manner of Gods worship apointed vs both in generall and particular Touching the first The Rule of Gods worship prescribed vnto vs in generall is that m Ioh. 4 23 24. The true Worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in Spirit and in Truth But the Romish Church howsoeuer it may pretend the true worship of God in spirit truth yet they of that Church haue deuised strange worship no where commanded in Gods Word neuer approoued of God and that is to bow downe before an Image made for religious vse which is a plain breach of the second Commandement And it helpes them nothing to say that they worship Obiect not the Image but God in the Image for this was the Idolatry of the Heathen they worshipped their Heathen Answ gods and their Images but the Heathen were not so foolish as to thinke that the Image of Iupiter was Iupiter himselfe but they worshipped Iupiter their god in his Image so the Israelites who had learned Idolatry of the Gentiles worshipped God euen the true God in the image of the golden Calfe for they sayd n Exod. 32 4. These be thy gods ● Israel which brought thee vp out of the land of Aegypt Now the Israelites were not so voyd of vnderstanding to thinke that the golden calfe which Aaron had made was the God of Israel but they worshipped God in the golden calfe The truth is there 's little difference of Idolatry whether wee worship the Idoll or God

it * 1. P●t 3. 15. Be ready alwayes saith S. Peter to giue an answer to euery man that asketh you a reason of the hope that is in you wee haue examples heereof S. 1 God requireth it Paul was not ashamed of the preaching of the Gospell for to the Romanes he saith c Rom. 1. 16. I am not ashamed of the Gospell of Christ The Romane-beleeuers in S. Pauls time were not ashamed of the profession of the Gospell for of them hee saith d Rom. 1. 8. Your faith is spoken of thorowout the wh●le world And the beleeuers among the Thessalonians were not ashamed of the profession of their faith for of them also S. Paul saith e 1. Thes 1. 8. In euery place your faith to God ward is spred abroad Secondly to confesse Christ before men hath a promise 2 A promise to them that confesse Christ and to deny Christ hath a threatning annexed vnto it f Mat. 10. 32. 33 Whosoeuer saith our Sauiour shall confesse mee before men him will I confesse also before my father which is in heauen But whosoeuer shall deny me before men him will I also deny before my father which is in heauen For thus will Christ the righteous Iudge say vnto his Father at the day of the Resurrection These ô Father on my right hand are they which haue confessed mee before men they were not ashamed of mee I acknowledge them for mine g Mat. 25 34. Come yee blessed of my F●ther inherit the Kingdome prepared for you from the foundation of the world But as for these on my left hand ô Father these are they that denied me before men they were ashamed of mee they would not stand vnto their faith and profession I acknowledge them not h Mat. 25. 12. I know you not i Ver. 41. Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angels This is the first kinde of confessing Christ before men in the time of peace The second is to bee constant in our profession to 2 To be constant in our profession and to stand vnto the truth stand vnto the truth which wee professe not to shrinke backe not to be wauering minded but to hold fast the truth to speake for it and defend it S. Paul giues vs this worthy exhortation k 1 Cor. 16. 13. Watch ye stand fast in the Faith quit you like men be strong Thus are we to make confession of Christ before men in the time of peace The consideration whereof serues to reproue Vse First those who faint and are discouraged eyther to 1 Against those that are fearfull to professe the Gospel by reason of some disgrace-full speeches vniustly cast vpon them that professe the Gospell enter vpon or to hold on the profession of godlinesse by reason of the disgracefull speeches which some ill minded men doe cast vpon the professours of religion there are diuers who hearing the Gospell preached conceiue a good liking of it and hearing moreouer and vnderstanding that the professours of religion are carefull to worship God publikely and priuately that they are carefull to sanctifie the Sabboth to frequent the house of God to heare Sermon● c. Furthermore perceiuing that the best and most sincere professours doe endeuour to liue a godly a righteous and a sober life and as much as in them lies labour to liue blamelesse they cannot but acknowledge that all this is good and worthy their imitation and gladly they would imitate them and be like vnto them but that they feare they should be mocked pointed at and branded with the name of Precisian Puritane Sectarist c. Such fearfull and faint-hearted Christians are herein like to l Io● 3. 1. 2. Nicodemus who came to Iesus by night And like to m Ioh. 19. 38. Ioseph of Arimathea who was a Disciple of Iesus but secretly for feare of the Iewes But consider I beseech you all ye that are thus fearefull to make an open profession of Christ what though the world hate you and speake euill of you and persecute you is it not a religious cause is it not for the name of Christ and will you be ashamed of Christ Nay you ought not to faint nor be discouraged in the profession of godlinesse nor yet to be afraid to confesse Christ before men though you suffer for the name of Christ for this is the portion of the righteous in this life to be afflicted persecuted and troubled and concerning this I say with S. Peter n 1. Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalfe A seruant that attends vpon a great man of place is not ashamed to weare his cognisance and to be knowne to belong vnto him but esteemes it his credite and accounts it his honour to be knowne and noted that he is seruant to such a worthie Gentleman or that he belongs to such an honorable person so euery Christian ought much more to reioyce and glory in this that he is the seruant of Iesus Christ Now that which makes a Christian knowne to bee the seruant of Iesus Christ is not to be ashamed of the Gospell of Christ it is his constant confession of Christ and the open manifest profession of his Faith and Religion before men ioyning thereunto a godly life hauing his conuersation as it becommeth the Gospell of Christ And a Christian ought to be so farre from being ashamed of the profession of the Gospell that he ought to glorie therein and count it his greatest honour that he is seruant to so great a Lord as the Lord Iesus 2 Against those who are still doubtfull and not setled in iudgement for the truth of Religion Secondly this reproues those who are doubtfull inconstant and wauering in matters of religion not setled in iudgement for the truth of religion being neyther good Protestants nor right Papists holding something of both and holding constantly to neither To such I may say as Elijah the Prophet said to the seduced Israelites in the dayes of King Ahab o 1 Kin. 18. 21. How long halt yee betweene two opinions If the Lord be God follow him but if Baal then follow him How long halt ye betweene two religions of Protestants and Papist● If the Lord be God follow him and worship him in spirit and truth as hee hath commaunded but if Baal be God if to worship Saints and to bow downe before Images be the true worship of God then follow them For if a man haue faith its necessarie that he also confesse the truth of his faith with his mouth and professe the same in his life Thirdly seeing that a Christian is to giue testimonie of his faith by outward profession then what faith hath 3 Against luke-warme professours the luke-warme Christian which is neither hote nor cold Some are so indifferent for matters of religion

Lord promised mercie and comforted his soule with the assurance of saluation y Luke 19. 8. 9. This day is saluation come to this house Herein is that saying verified z Non tollitur pecca●●m nisi rest●●uatur ablatum Sinne is not remitted vnlesse that which was vniustly taken away be restored Fourthly they are here reprooued who forsake sinne onely for a season and afterwards either wittingly and 4 Against those who leane sin for a season after fall to their sins again wilfully or of infirmity and by occasion fall into sinne againe If men after that they haue seemed to repent and to cease from sinne doe willingly and wilfully fall into sinne againe and euen run themselues headlong into sinne their repentance is no better then the repentance of Pharaoh this is with the Dog to returne to his vomite with the Sow that was washed to her wallowing in the mire And then as S. Peter saith a 2 Pet. 2. 20. 21. 22. The latter end of such is worse with them then the beginning But if their falling into sinne againe be of infirmity and by occasions though I denie not but such sinners may be restored by repentance yet ce●taine it is their case is dangerous by reason of their falling againe into sinne For like as a s●cke man hauing recouered his sicknesse if hee afterwards fall sicke againe that relapse is very dangerous and shewes a very weake state of his body So a sinner if vpon occasion and prouocation if through infirmity he fall into the same sinne againe This is very dangerous and if it be often the more dangerous it shewes the state of that soule to be very weake it argueth a great weakenesse of grace in resisting of sinne and if there be no resisting of sinne no striuing against inward corruptions but men giue way to their passions and lusts and yeeld the reines to their vnruly affections those wild horses I demaund where is the forsaking of sinne where is ceasing from euill wherefore a Christian feeling this infirmity in himselfe that he is subiect to often falls should be diligent to search and trye his owne wayes to finde out the deceitfulnesse of his owne heart and be exceeding warie ouer himselfe watching ouer his thoughts ouer his words and ouer his actions that hee offend not As our Sauiour said to the lame man whom he had healed b Ioh. 5. 14. Behold thou art made whole sinne no more lest a worse thing come vnto thee So a sinner hauing repented of his former sinnes and being washed from his sinnes should say vnto himselfe Behold thou art made whole sinne no more lest a worse thing come vnto thee And he may fitly turne the words into a Prayer Lord I confesse I haue sinned and done wickedly but vpon my true repentance thou hast pardoned my sinne and healed my soule Now Lord keepe mee I beseech thee from falling into sinne any more I am now made whole Lord strengthen me with thy grace that I sinne no more lest a worse thing come vnto me CHAP. IX Of Reformation or amendment of life THe fift step of grace whereby a sinner returnes 5 Amendment of life from sin vnto God and riseth higher towards Heauen is Reformation or Amendment of life In handling whereof I will First shew by what meanes a sinner may come to amendment There in three things of life Secondly declare how and after what manner amendment of life is wrought 1 Meanes whereby a sinner may come to amendment of life Thirdly vse motiues and perswasions whereby a sinner may be mooued to amend his life Touching the first The meanes whereby a sinner may come to amendment of life are two The first is the operation and working of the holy 1 The working of the holy Spirit Spirit of God renuing the minde and putting new life of grace into the soule Of this the Lord speaketh thus by Ezechiel a Ezek 36. 26. 27. A new heart also will I giue you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will giue you an heart of flesh And I will put my spirit within you and cause you to walke in my Statutes It is the Spirit of God that makes our spirit new that softneth the heart and giueth grace to walke in the statutes in the wayes and commaundements of the Lord. The second is the word of God whereby we are begotten 2 The word of God to a new life Of which S. Iames faith b Iam. 1. 18. Of his owne will begate he vs with the word of Truth The second thing concerning amendment of life is 2 After what manner amend ment of life is wrought in a sinner How and after what manner this blessed change of life is wrought in a sinner Reformation or amendment of life is wrought thus First before amendment of life there must goe an vnfained forsaking of our former euill conuersation wee 1 There must be an vtter forsaking of our old euill conuersation must first die to sinne before we can be quickened to a new life we must first cease from dead workes before we can doe good workes First cease to be bad trees bearing euill fruit before we can be good trees bringing forth good fruit Of this S. Paul saith c Ephe. 4. 22. 23. 24. put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your minde and put on the new man which after God is created in righteousnesse and true holinesse d Non potest ficri homo no●●us nisi desierit esse vetus Author operis imperf in Math. 6. Hom. 15 Before we can put on the new man we must first put off the old man We must first put off the raggs of sinne before we can put on the robe of righteousnesse This must necessarily first be before we can be renewed and reformed Secondly amendment of life is wrought in the whole 2 It must be in the whole man man in soule and in bodie in the minde in the will and affections in the cogitations and thoughts of the heart in the eye in the eare in the tongue and in the hands in life and conuersation As the mind must be renewed so the life must be reformed Thirdly amendment of life must haue it beginning within By Ezechiel the Lord saith e 〈◊〉 36. 26. 27. A new heart will I It must haue it be●inning wi●hin giue you and a new spirit will I put within you c. and I will put my spirit within you and cause you to walke in my statutes Causing the people henceforward to walke in the statutes of the Lord is their reformation and amendment of life But this reformation and amendment of life was first begunne within A new heart will I giue you and a new