Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	godly_a	great_a	105	3	2.0638	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13070	A fift proceeding in the harmony of King Dauids harpe That is to say, a godly and learned exposition of 5. other moe [sic] psalmes of the princely Prophet Dauid: beginning with the 68. and ending with the 72. psalme, being the last part of the first tome, or one halfe of the booke of psalmes. Written in Latin by the reuerend Doctor Victorinus Strigelius: professor of diuinity in the Vniuersity of Lipsia in Germanie. Anno. 1576. Translated into English by Richard Robinson citizen of London. 1594. Seene, and allowed.; Hypomnēmata in omnes Psalmos Davidis. Psalm 68-72. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1598 (1598)	STC 23363; ESTC S113498	57,243	82

for the politike power defendeth his subiects with weapons and punisheth disobedient persons with corporall force or with the sworde but Christ by the preaching of the Gospell giueth euerlasting benefits remission of sinnes the holie Ghost and life euerlasting and punisheth disobedient persons not with corporall force but with his worde namelie lawfull excommunication Fourthlie they differ in glorie for the glorie of gouernments is in the excellencie of counsell in ciuill or peaceable gouernment and in valiancie and good successe in warre but the proper glorie of the Church in this life is true knowledge of God prayer profession of the true doctrine and perpetuall preseruation of the Church although shee bee persecuted in some members The greatnes of minds in ouercomming or vanquishing all inticements and terrifying torments of the wicked the ornament of manie vertues wherein the presence of God is perceiued and seene Fiftlie the defences of a politike kingdome are hoasts of men and riches necessarie in charges of domesticall affaires to maintaine warres abroad but the Church is not defended with visible helpes but is gouerned by the sonne of God and hath the Angels her super intendents or watchmen Lastlie they differ in stabilitie for all politike gouernements haue their end and limit of time but of this kingdome there shall bee none end because the king in eternall and he giueth vnto his people eternall life which is here begun and shall be accomplished after the resurrection These things must bee often recited touching the difference betweene Christs kingdome and politike kingdomes not onelie to refuse the Iewes but euen to instruct vs also least the consolation inuocation vpon the Sonne of God and our exercises of faith be obscured or darkened with politike imaginations For the eyes being bent vpon politike benefits when they are once gon do think that the church is but a castaway from god This imagination must we refuse and stedfastlie beleeue that true beléeuers are not therfore cast away from the sonne of God no though they be in the middes of punishments or torments for as saint Paule saith We stand and reioyce vnder the hope of the glorie of God not onelie but also We reioyce in tribulations c. Rom. 5. verses 2. 3. They that dwell in the wildernes shall kneele before him his enemies shall licke the dust The kings of Tharshis and of the Isles shall bring presents the kings of Arabia and Saba shall bring gifts All kings shall fall downe before him all nations shall do him seruice He amplifieth the maiestie of Christs kingdome the inhabitants of the wildernes saith he shall not onelie be petitioners vnto this king but euen they also which dwell in faire and sumptuous houses which are garnishcd with costly works and pictures and neither shall his friends but euen his enemies also humble themselues and fall down before this Lord. What shall I say of the kings which shall be nursing fathers of Christs kingdome for in all ages from the first beginning of mankind there haue béene are shalbe some magistrates chosen of God vnto euerlasting saluation and called vnto the societie of the true Church as Nebuchadnezar and Euilmerodach in the kingdome of Babylon Darius Medus Cyrus and Artaxerxes with the long hande so called in the kingdome of Persia and Constantine Valentinian Theodosius Charles the great and certeine other in the Empire of Rome For as in that saying 3. Mat. 5. ver All Iurie went out vnto Iohn Baptist is the figure Synecdoche i. part for the whole so in this verse All kings shall fall downe before him the vniuersall particle must be restrained For it both not signifie that all kings shal become the friends of Christ but some cut of all kingdomes Now sée I pray you howe great a glorie it may bee that not onlie obscure and base persons shall embrase the preaching of the Gospel but euen mightie kings and Monarches Also vnto those kings which are conuerted to Christ shall nothing be attributed more glorious then that they are reputed called citizens and members of the true Church of Christ For he shall deliuer the poore when he crieth the needy also and him that hath no helper He shal bee fauourable to the simple and needie and shall preserue the soules of the poore He shall deliuer their soules from falshood and wrong deare shall their bloud be in his sight This is a most swéet and delectable reason of the former next verses As if he said therefore shall they fall down and worship him because he helpeth them that call vpon him when they are forsaken of earthlie creatures This sentence is greatlie set forth in the example of our first parents Adam and Eua after their fall could neither be helped by Angels their own deuises nor yet by anie other creature Here commeth Christ the sonne of God from his secret seat receiueth offenders into fauour and giueth them life So afterwards followed innumerable eramples of this Lordes benefits besides and without second causes as when he preserued Noah in the deluge when he saued Ioseph whom his brethren would haue slain when he made an open waie for the people of Israell to passe through the red sea and afterwards performed manie benefits vnto them besides and without all second causes or meanes Like as he defended Dauid against Golias and others as he saued the 3. men in the burning ouen Daniell amongst the Lions and Ionas in the whales belly And al men which call vpon God may declare and speak of some deliuerances which they haue had when they haue béene manifestlie preserued besides and without second causes Furthermore whereas the church is for most part rent in péeces with discords of opinions and féeleth the crueltie of tyrants this psalme promiseth her deliuerance from the wicked craft of hereticks and violence of Nero Dioclesian and such like tyrants But truly when I thinke vpon this verse the fable of the Viper and the palme commeth into my minde For like as the viper is with the palme leaues nourished and with the same againe destroyed so Heretikes abusing the scripture are refuted by the testimonies of scripture rightly conferred as although Samosatenus corrupteth the first chapter of S. Iohns gospel yet in the course of the same sermon conference of other testimonies he may be euidently refuted or conuinced But as vnto Tyrants appertaineth this Psalme in this place doth notably comfort vs He shall deliuer their soules from falshoode and wrong c. That is he shall inflame their hearts with ioy and gladnes the vanquisher of death and shall giue them life euerlasting according to that saying Iohn 10. 28. I giue vnto them euerlasting life And their blood shall be precious because tyrants shall suffer great iust torments for their crueltie vsed against the godlie ones and partlie because by this testimonie of their death the truth of Christs doctrine is sealed and confirmed But inasmuch as

stockes vnto the worlde yet in verie truth the chiefest and greatest blessing vppon earth is when men may heare the preachers and teachers stirred vp by God to aduance and set forth the doctrine of the Gospell wherein true acknowledgement of God and prayer vnto him are shewed which are the consolation of mens mindes and direct rules of good life Kings with their armies did flee and were discomfited and they of the houshold deuided the spoile Christ our Sauiour in the 9. cap. of S. Markes Gospell verse 49. giueth charge vnto the Apostles and to the teachers of the gospell That they haue salt in themselues that is to retaine the puritie of doctrine and to be at vnitie and concord amongst themselues And in S. Iohns Gospell cap. 17. verse 17. 21. Christ in his agonie praieth that God would sanctifie vs in his truth and make vs to be one in him For the chiefe ornaments of Gods church are purity of doctrine and concord of teachers So in this place the Psalme affirmeth that the Apostles shoulde be all of one minde and not trouble their godlie consent with Ambition or other foolish desi●es But how rare a thing such concord is amongst the other teachers not onlie ancient histories but also the examples of this age sufficientlie declare Eusebius bishop of Caes●ia sorrowed in seeing Basill to prosper and oppressed him what hee could Betwéen Epiphanius and Chrysostome there was such a contention and controuersie that Epiphanius in heate of anger said Thou shalt not die O Chrysostome within thy iurisdiction And Chrysostome made and answere That Epiphanius should not return aliue into his country To these cursings or gainsayings the euent it selfe answered For Epiphanius sayling into the Ile of Cyprus died before he came thither Chrysostome not long after was banished his Country S. Hierome framed his inuectiue against Ruffinus with whom hee liued manie yeares most louinglie and most familiarlie But why do I recite olde examples séeing this our age aboundeth with such examples For like as with Epaminundas prince of Thebes the liberty or freedome of his country was also buried and vtterlie extinguisht euen so when D Luther departed this life and was buried then also ceased the concord of teachers For nowe Some not with learned speach cōtend But with euil tearms their cause defend as the Poet Ennius saith And the teachers like vnto Cadmeys brethren striue one against another with hatred ambition and slanders Therefore more are the subtle deceits of false brethren to be feared then the enterprises and practises of our enemies But I cut short this complaint and I beseech God to cure our wounds and to restore vnto his Church a godly and prosperous concord And further it is not indeed a thing obscure to consider why the Apostles and Bishoppes are here called Kinges with their hoasts because they fight the battels against the Diuels and their instrumentes and are furnished not with brasen péeces but with the word and prayer For the sonne of God armeth and setteth forth his soldiours with a mouth and wisedome which all the enemies are not able to resist Luke 21. 15. And as S. Paule saith 2. Cor. 10. 4. 5. 6. The weapons of our warfare are not carnall but mighty to cast downe holds which bringeth to captiuity euerie thought vnto the obedience of Christ and hauing ready the vengeance against all disobedience c. Finally they of the houshould That is the spousesse or church of the son of God Though ye haue line among the pots yet shall ye be as the winges of a Doue that is couered with siluer wings and her feathers like gold He compareth the teachers of the gospell vnto Doues of diuers colours because of the diuersitie of giftes For one excelleth in the knowledge of languages an other hath the giftes of interpretation another iudgeth right soundlie the controuersies touching opinions Finallie The holie ghost giueth vnto euery one some gifts for the building vp of the church as S. Paule saith 1. Cor. 12. 28. He also here alludeth vnto the simplicitie of Doues as Christ saith Matth. 10. 16. Be ye simple as Doues For the Doue is without gall hurteth not with her bill and hath harmelesse clées Furthermore like as Goshawkes and kites do assault and deuoure sillie Doues So tyrants practise all meanes they can vtterlie to subuert all godlie teachers The Church therefore is an hoast of doues which are laide open for all the weapons of tyrants But if anie man in this place had rather applie the mixture of siluer and golden colour vnto that shewe which polished or bright shining armour and warlike furniture hath with Ensignes and weapons displaied in tents where fields are fought Against this I nothing contend any waie When the almighty scattered Kings for their sake then were they as white as snow in Salmon This verse admonisheth the Reader of two thinges The first touching the vocation of ministers concerning which in 10. Rom. 15. it is saide How shall they preach except they be sent And in 9. Matth. 9. 38. Christ saieth Pray ye vnto the Lord of the haruest that hee would thrust forth workemen into the haruest Let vs therefore acknowledge that the ministers which deliuer sound doctrine are the excellent and singular giftes of God and as it were the mothers own brests wherewith she giueth vs sucke Secondlie let vs learn what is the effects of the gospell namelie to restore light by driuing awaie most filthie darkenesse such as are heathen and popish errors Therefore S. Peter compareth 2. Pet. 1. 19. the scriptures propheticall vnto a lanterne with a candle giuing light in a darke place And this our Prophet Dauid saith Psal 1 19. Patt 10. versse 1. Thy word O Lord is a Lanthorne vnto my feete and a light vnto my steps For without this light men doe wander in greatest darknesse of error and in the ignorance of the chiefest matters For no man except Gods word first giue him light knoweth the essence will of God no man rightly repenteth him neither doth any mā rightly call vpon God Except he follow the guide and good gouernment of Gods word Let vs then walke in the light while wee haue light least the darkenesse do oppresse vs. Then which case nothing can be thought more sorrowfull As the hill of Basan so is Gods hill euen an high hill as the hill of Basan Why hop ye so ye high hils This is Gods hill in the which it pleaseth him to dwell yea the Lord will abide in it euer The first effect of the gospell as I said is a light shewing the true acknowledgement and prayer unto God The other fruit is fatnes that is a consolation to bee opposed against sinne and death For they which are destitute of this fatnesse they must néeds waxe leane that is he plunged into desperation For Philosophicall consolations are nothing but idle pratings and ●anlings

particle must we diligently consider where he saith I paide them the things that I neuer tooke That is he hath peformed our duties for euerie bond is cancelled and made voide when the debt is paid neither is it materiall whether he that oweth the debt do pay it or an other for him Then this our Redeemer tooke quite away or rather frustrated our obligation wherein wee were bound to the curse of the lawe and euerlasting punishments because he performed for vs the dutie by vs owing to the lawe according to that saying Galat. 3. 13. Christ being made a curse for vs redeemed vs from the curse of the lawe God thou knowest simplenesse and my faultes are not hid from thee How great humilitie was that where Christ prostrating himselfe before his father did beare his wrath as if he had polluted himselfe with the most heinous sins of all men This is no Rhetoricall spéech nor vaine amplification but indeed such was the sorrow of Christ taking vpon him the wrath of God as if he himselfe had committed these our sinnes But who can at full declare the greatnesse of this humilitie Where the sonne of God yéeldeth himselfe as a guiltie person in so great and grieuous sinnes This humilitie doth Paule with excellent wordes thus describe 2. Cor. 5. 21. Him that knewe no sinne made hee sinne for vs that by him we might bee made the righteousnesse of God Most trulie said Aristotle Iustitiam esse Hespero Lucifero formosiorem Iustice is more beautifull farre then the morning or the euening starre For there is nothing better nor more excellent then the congruencie with the whole law which is a rule of righteousnesse in the will of God Contrariwise nothing is more filthie then sinne wherewith God is horriblie angrie For the Sonne of God taketh and turneth vnto himselfe this deformitie and bestoweth vpon vs his obedience that by his meanes wee might be righteous before God But the excellencie of this purpose in God can neither the eloquence of Angels nor of men sufficientlie disclose or manifest vnto vs I do therefore exhort the reader to consider the same diligently and to giue thankes vnto Christ Iesus the sonne of God for his wonderfull humilitie and seruent love towards vs. Let not them that trust in thee O Lord of hostes bee ashamed for my cause let not those that seeke thee be confounded through me O Lord God of Israel And why for thy sake haue I suffered reproofe shame hath couered my face The sonne of God in this verse applyeth his sacrifice vnto the Church for it belongeth unto the Priests dutie not onelie to offer some thing but he must haue therwith a mind to pray for him touching whom the sacrifice is made and testifying that for his sake he performeth this obedience Therefore that these wordes in this place and in the 17. cap. ver 19 of S. Iohn are recited by Christ the son of God we are faithfullite to remember I saith he do sanctifie my selfe for them that euen they also might be sanctified in the truth Againe vers 9. I pray not for them onelie but for all those which shall beleeue in me for my wordesake Here doth Christ openlie affirme that his sacrifice is effectuall not onlie for his Apostles but for all them that embrace the gospell But this application must we firmelie take holde vpon by faith and wee must beleeue that the fruite of this sacrifice perteineth vnto vs and that by meanes of this sacrifice the wrath of god is vnfainedlie pacified towardes vs yea that we are receiued into gods fauour heard and saued by him Therefore saith Paule Rom. 3. 34. We are freely iustified by his grace through the redemption which is in Christ Iesus whom God hath ordained our propitiator or mercifull Sauiour by faith in his blood So saith he is he thy mercifull Sauiour when thou beleeuest that by means of his sonne Christes death god is pacified with thee This doctrine of application let vs for euer and with speciall care remember I am become a stranger vnto my brethren euen an aliant vnto my Mothers children For the zeale of thine house hath euen eaten mee and the rebukes of them that rebuked thee are fallen vpon mee The worde zeale signifieth a displeasure in vs driuing awaie the iniurie from that which we loue or striuing that the person whom we loue be not taken awaie form vs As when Sampsons wife was taken from him euen he a man of most mightie courage conceiued great sorrowe and displeasure that for the loue he bare to his wife he woulde either plague and scourge the Philistians or else haue her to him home againe Also by this zeale are manie motions or rather passions of the minde intermixed in men like as Virgill saieth Mixta est Insania luctu Euen with verie mourning mood is mixed motion mad or wood And the Poet Ouid with notable wordes describeth this mixture of affections where hee saith Cor dolet atque it a mixtus abundat amor The heart of louers sorroweth sore and loue abounds by mixture more So Scipio was in person present at thrée battles where he saine his country ouercome These ouerthrowes brought him both great sorrow and enflamed his anger to restore the ancient glorie of this countrie and to subdue or represse Annibal This great affection or rather passion did Christ feele in suffering aduersitie which he must and would needes beare to restore the glorie of his eternall father and to deliuer his Church which he loued feruentlie and knew the would not be otherwise deliuered except the himselfe should be made a sacrifice for her Therefore saith he in this 9. verse The zeale of thine house hath euen eaten me That is consumeth me in that I hasard my life for deliuerance of the congregation which I loue and to vanquish and ouercome those reproches wherewith God is agréeued which bring me great sorrow and prouoke my anger against the balsphemous person I wept and chastened selfe with fasting and that was turned to my reproofe I put on sackloth also and they iested vpon me They that sit in the gate speak against me and the drunkards make songs vpon me Well it is said by Augustine Bona conscientia mihi mea causa opus est sedbona fama opus est propter proximum I had néed in anie my cause to haue a good conscience but I haue néede of a good name by reason of my neighbor For although a guiltlesse conscience maie well scorne lying reportes so far as to the effect of the cause apperteineth because the knoweth that Truth at length wil haue y e victory ouer sclanders yet y e vertuous or noble mind is sore grieued with the lewd iudgments of men and had rather suffer great punishments in the bodie then to heare the poisonfull backbitings stickled on with popular and plawsible arguments Wherefore séeing Christ was tempted by all means as we are tempted except