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	holy_a	scripture_n	2,400	5	5.5262	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02339	Two guides to a good life The genealogy of vertue and the nathomy of sinne. Liuely displaying the worth of one, and the vanity of the other.; Anathomie of sinne.	Hall, Joseph, 1574-1656, attributed name.; Humfrey, Richard, attributed name.	1604 (1604)	STC 12466; ESTC S118647	67,276	265

and like a Lampe to giue light vnto them doth notwithstanding suffer himselfe to be made seruyle to such vyle and abiect thinges as are sensuality ignorance concupisence and other like effectes wrought and brought foorth by Vice The fourth is wealth which oftentimes makes men dreadlesse to run into vnlawfull practises for that they know they can purchase impunitie and beare awaie the matter with their monie but this proceedes from the corruption of the age wherin they liue for if there were no bribe-takers there would be no bribe-giuers The fift and last is close conueiance manie thinke because they can hide their vncleanesse from the eye of the world and so escape the temporall pūnishment that therefore they are safe and need not feare to wallow in their vices but I would wish thē to cōsider that although their clossets and secret corners are hid from the world yet not onlie those places but the very reines and center of their hartes lies open as noondaie to the sight of God who wil one daie become a sharpe censurer of their secret filthinesse Vertues first issue THe first issue that vertue makes is twofold Theological and Morall Theological spreads it selfe into three braunches Faith hope and charitye Morrall into foure Prudence Temperance fortitude and Iustice And from these as from so manie liuelie and euer flowing fountaines doe issue and proceede all kinde of duties required of vs either towardes God towards men or toward our selues What Dutie is DVtie is the bond or obligation of the soule wherby we are inioind cheerfully and willingly without force or constraint to be to euerie one that which we should be and that which we are borne to be namelie that we should be holie to God righteous to the world and sober to our selues The performance of which dutie in these seuerall points makes our life perfect acceptable but failing in any one of thē we fail in that for which we were created and so consequentlye shall neuer attaine to that end and soueraigne good for which these dewties were appointed namely eternall happinesse Therefore it is a fond opinion of those men that thinke al is well with them when they haue well prouided for themselues a further charge is laid vpon them they must also be carefull for others and labor so far foorth as in them lyes for the common good and profitte of all men For he liues moste orderlie and moste happelie whoe as little as may be liueth to himselfe and he moste disorderlie and most cursedlie that liueth onely to himselfe and hath regard of nothing but his owne profit The subiect of Theologicall Vertues THe subiecte wherein Theologicall Vertues abide are the faithfull hearts of Christians onelie for no man can be saide to haue Faith or Hope in that sense as the holie ghost prescribes but such as are ingrafted in the promises of God thrugh Christ The Pagan Phylosophers had some slight knowledge of Charitie and the vse thereof in that they had a care to preserue humaine societie but to say they had either Faith or Charitie after that manner as is required at our handes were most absurd considering they neuer so much as dreamt of anie Messias or resurection of the bodie How Pagans may haue Faith FAith is diuerslye taken firste in the Hebru tongue it is put for veritie and truth Secondlie in the greeke wherein the Apostles and Euangelists writte for perswasion Thirdlye amongst the Latines it signifies a constancie which men obserue in their words and promises of which we wil speake hereafter Fourthly according as it is effectuall to saluation the holye scriptures call it the ground of thinges which are hoped for and the euidence of thinges which are not seene Hebru 11 1. that is Faith is an assured confidence of the accomplishment of gods promises made vnto vs in Christ Iesus As it is thus taken it hath no residence in the breasts of Pagans but as it is vnderstoode the other three manner of waies it may bee as well in them as in vs. Two sorts of christian Faith THere is first a iustifieng Faith effectuall and accompanied by good works not that good works are the merits or any cause of our saluation but that they doe necessarily followe faith as the fruites and declaration thereof for if we shoulde attribute any parte of our saluation to our owne merits then were not our redemption of the free grace of God but of desert as is in the epistle to the Romans 4. chap. to him that worketh the wages is not counted by fauour but by debt Againe Gen. 3 10. The workes of the Lawe are vnder the cursse but he that beleeueth in the sonne hath life euerlasting Iohn 3 36. Therefore faith onely iustifieth though this faith be necessarily accompanied with good workes Secondly there is another kinde of Faith which only consisteth in word without any desire to expresse the same in action as there bee many that will say they beleeue in God and they beleeue his word and they tremble at his iudgements but to be mercifull vnto their brethren to relieue the poore or helpe the fatherlesse or widdow that they either care not for or think to be no part of their dutie but this a dead faith an vnprofitable faith and such a faith as the diuell himselfe hath Ia. 2.17.19 How Faith is in vs. FAith is in vs neither by nature for by nature we are the sons of wrath and destruction nor by rewarde for then might Symon the sorcerer haue purchased it with monie Act. 8.20 Nor by our own industrie for though Paule plant and Apollo water it is God that giueth the increase 1. Cor 3.6 But by the spirit and free gift of god and by the meanes which he ordaineth for vs to receiue the same gifte which is by the hearing of his worde preached and taught vnto vs. The opposite to Faith THat which standes against Faith is infidelity and Atheisme which is of foure sortes The first is of those mē that thinke there is no God at all but that the world is gouernd by the course of nature had neuer beginning nor shall euer haue end The second is of those that although they can be perswaded that there is a God yet they will not beleiue that he hath anie respect to the actions and course of mens liues The third is of such as beleiue after a sort there is a God and that by his prouidence all thinges are gouerned but will not be perswaded there is anye iudgment or resurrection of the body after this life The fourth and last is of those that beleiue there is a god the creator guider and gouernor of all thinges that weighes mens actions and shall sit in iudgment vpō thē at the general day of resurrection but yet in their manner of conuersatiō throgh their sins wickednes they seem to deny all this and such kinde of Atheistes may the best Christians be for there is none that doeth

thē nimble for performance of anie action euen so deuotion viuifieth quickneth the powers of the soule enduing them with that quicknes and agillitie as that they may easilie tread downe and run ouer the difficulties drowzinesse of the flesh to follow vertue and the works of the spirit Thirdly it may be compared to an oderiferous perfume For like as a perfume killeth the stenches or il sauours in a house or lodging so as they cannot be perceiued euen so deuotion so long as it abides in the heart spreadeth abroad such sweet and oderiferous fumigations as that the noysome and stinking appetite of our euill desires can not be so much as perceiued or felt What Comtemplation is AFter that by continual custome deuotion becomes a habit it bringes foorth another excellent vertue called contēplatiō which is a rest of the soule and spirit in the consideration and beholding of all Gods fauours and mercies so that night and daye it meditateth thereon as a thing wherein consisteth all delight true happines and from this proceedeth also thankesgiuing zeal and indignation What Zeale is AS vpon the consideration of gods fauours and our owne vnworthines we are moued to giue him thanks so from the same head springeth anoother duty which is a care ioined with a kinde of disdaine or iust displeasure if at anie time we shall chaunce to see him dishonoured or vnreuerently vsed by his creatures because we intirelye loue him and hold him deare vnto vs and this affection or good motion of the soule is called zeale prouided alwaies that it proceed not of ignorance This made the good seruants of God that were otherwise verie meek gentle and patient in any indignities offered to themselues to become impatient and full of anger shewing inuincible courage and implacable minds till they had reuēged the iniuries done vnto their God As appeareth by the example of Moyses who descending from the mount and finding the people of Israell worshipping a Caulfe threwe the two tables of stone wherein the Lawe was written and brake them all into peeces and yet beeing not so satisfied ground the image into pouder made them drinke it and then commanded the Leuites to gird them with their swordes and to go thorough the hoast and slay euery man his brother and euerie man his companion and euerie man his neighbour insomuch as there fell that daie of the people aboue three thousand Exod. 32. What Indignation is INdignation is a greefe wrought in our mindes when we see some good befall an vnworthie person and hee that is worthie to be depriued thereof As when we see the honour that is due vnto God attributed vnto men Idols or anie other thing or in humane affaires when we see men of no desert aduaunced to worshippe and dignitie and the vertuous kept back left destitute and despised This vertue of indignation hath some resemblaunce with the former of zeale but that zeal takes his beginning from some euill that befals a worthie person and indignation ariseth from some good which befals an vnworthy person Beside indignation is not altogether so forceable as zeale nor doth so soone breake forth into redresse or ease of it own wrongs but rather smothereth discontent and flieth to praier rather than to violent pursute What praier is PRaier is a talke or conference with God either in mind submissiuelie or in word more openlie wherby we lift vp our hartes our eies hands vnto him for his helpe and mercy either for our selues or others in the time of calamitie want or affliction Why our praiers manie times are not heard THere are sixe reasons why we praie many times and are not heard first because we are not in Charitie when we pray Secondlie because we praie not with a full hope and assured faith to obtaine that which we praie for but are wauering or doubtfull of Gods mercie and louing kindnesse toward vs. Ia. 1. Thirdlie because we doe not pray in the name of Iesus Christe without whose intercession nothing is acceptable in Gods sight and through whom the father will giue vs whatsoeuer wee aske Io. 16. Fourthly because we pray more to satisfie our own lustes than to glorifie God more for temporal thinges than spirituall thinges Fiftlie because we vse much babling as though God did not know what we stand in need of except we set foorth our defects with an elaborat and rhetoricall kinde of oration and because we pray not continually but vse our inuocations by starts Sixtly because we are not so feruent as we should be nor so attentiue to the matter we haue in hand but suffer our thoughts to wander hither and thether whilst our tongues speake vnto God The efficacie of Praier FIrst it is as swift as thoght because it is no sooner conceiud in minde but it is as soone receiud of God Secondlie it is as pearcing as the sharpest steel for that it is no sooner vtterred in the servency of spirit but it straight way makes passage through the cloudes and firmament euen to the presence of god Thirdly it is the greatest and chiefest point of Charity that may be vsed for that at one instant by prayer we may shew our selues helpfull to manie thousandes yea to the whole worlde whereas by our bountie we can be beneficiall but vnto few Fourthly it is more victorious then the mightiest hoast of men or the gretest conqueror of the worlde in that with reuerence be it spoken it doeth as it were ouercome God himself who ouercommeth all things and at whose becke heauen and earth shake as appeareth by the example of Moyses Ex. 32.10 14 Likewise in Eliah we may read the great force and efficacie of praier who praied that it mighte not raine and it rained not for three years and sixe moneths And againe when he praied the heauens poured foorth their shewers 1. King 17 1 and chap. 18 45. At the praier of Ioshua the Sun and Moone stood still and at the praier of Hezechias the shadowe of the Dyall went back ten degrees 2. king 20 10 What Repentance is AS by faith we are stirred vp to beleeue Gods word to depend vpon his promises acknowledge his graces and to bee zealous in his seruice euen so when by sinne or the frailetie of our nature we fall from any of these duties to worke our reconciliation we must laie hold vpon true repentaunce which is a conuersion or turning again vnto God In which conuersion we depart from eulll beleeue the promise of forgiuenes of sinnes and studie to lead a new life according to the Lawes of God whereupon there follows these three good effects The first is a cleansing or deliuerance from sinne by the bloud of Iesus Christ 1. Iohn 17 The second is the imputation of the righteousnesse of Christ when as his obedience truth and innocencie by faith is made ours Rom. 5. The third is the acceptance into euer lasting life for whom the Lord iustifieth them also he glorifieth Romans