Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	admonish_v	certain_a	great_a	24	3	2.0729	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22701	Saint Augustine his enchiridion to Laurence, or, The chiefe and principall heads of all Christian religion a most profitable booke to all those which desire to haue a most compendious briefe of Augustines doctrine, out of Augustine himselfe, when he was old, being repurged, by the old manuscript, of many faults and vnusuall wordes, wherewith it formerly flowed.	Augustine, Saint, Bishop of Hippo.	1607 (1607)	STC 921.5; ESTC S1512	82,205	310

another were no sinne but because hee would haue his cause iudged out of the Church therfore in the prosecution of that matter he saith further Now therfore there is vtterly a fault amongst you because yee goe to lawe one with another And lest any man should excuse this sinne in this sort saying that he hath iust occasion to goe in law in suffering a wrong which hee seeketh to auoide by the sentence of such as set in place of authoritie by and by hee meeteth with such surmises and excuses saying Why rather sufferre not wrong Why rather suffer yee not barned To come to that again which the Lord speaketh saying If any man will sue thee at the law to take away thy cloake let him haue thy coat also And in another place hee sayeth Hee that taketh from thee those things which be thine doe not seek them againe Hee therefore forbad those which were his to goe to law with other men for worldly things Out of which doctrin the Apostle saith that it is sin to sue Howbeit when hee suffreth such trials of lawe to passe betweene brethren brethren being iudges but vehemently forbiddeth the same out of the Church It appeareth here what by leaue may be granted to the weak In respect whereof and of the like sins with others though lesse then these committed through offences growing out of our owne words or thoughts The Apostle Iames saying and confessing for in many thinges wee all affend It is necessarie that wee dayly and often pray vnto the Lord saying Forgiue vs our trespasses not lying in that which followeth as wee forgiue them which trespasse against vs. CHAP. 79. The scripture condemneth many thinges which men would not thinke to bee sinnes but that the word of God doth admonish vs thereof THere be certain sinnes which might be thoughtto be of no regard but that by the sciptures they are denounced to be greater then the world taketh them to bee For who would thinke that a man which calleth his brother Foole should be guiltie of hell fier but that the Trueth it selfe affirmeth as much Howbeit presently afterwardes hee giueth a salue for that sore giuing there with a precept howe to reconcile thy selfe to thy brother For by and by afterwards he saith If therfore thou dost make oblation of thy gift vnto the Altar and thy selfe there remembring that thy brother haue ought against thee c. Or who would thinke it so great a sinne to obserue daies months and yeares and times as they do which will or will not begin any thing vpon certain dayes or monenthes or in certain yeares because according to the vaine and superstitious doctrine of some times be held to be luckie or vnlucky vnlesse the feare of the Apostle made vs dreadfull of the greatnesse of this euill saying to such persons I feare lest I haue laboured in vaine amongst you CHAP. 80. Certaine sinnes againe which bee verie great and fearefull are through vse and custome helde light HEreupō it commeth to passe that sinnes although they be great and horrible yet through a custome of committing them they are taken to bee verie small ones or nothing at all in so much as men are so farre from concealing them as it is their glorie to make them knowen memorable to the world Because as it is written The sinner is commended in the wicked desires of his owne heart and he that dot 〈…〉 ill doth therein blesse himselfe Such a kinde of sinne is called in holy scripture by the title of iniquitie and clamor according to that place of Isa● the Prophet ●ouching the barraine vyneyard I 〈◊〉 ●aith he that it should haue done iustice but it did iniustice and did not that which was right but that which gaue cause of clamor and exclamation W●ereunto that which is said in Genesis doth agree The complaint or cry of the people of Sodom and Gomorah is increased because not onely those heinous sinnes which raigned amongst them were vnpunished but also were openly and vsually committed as though they had a warrant therein by law Euen so in these our times as many euils though not of like qualitie are grow●n to bee as visible and common in so much as wee neither dare excommunicate any of the Laitie nor yet degrade a clergy man for the same Whereupon when I did certaine yeares past expound the Epistle to the Galatians in that place where the Apostle saith I feare lest that I haue laboured in vain amongst you I was by that occasion forced to cry● o●t Woe to those sinnes amongst men which are simply of thēselues most fearefull vnto vs before wee see them in exāple yet afterwards being vulgar and vsuall for the purgation whereof the blood of the sonne of God was shed although they become so great and heynous as they cause the kingdome of God to be viterly shut vp against thē yet are we inforced by seeing them often to tolerate them generally and by oft toleration to become sinners also our selues in many of them But would to God O Lord wee were not transgressors our selues in all those sinnes which we cannot restraine in others But now wil I weigh my words whether the vehemencie of my griefe hath drawen me to say something that may bring me into question CHAP. 81. There be two causes of sinne that is to say ignorance and weakenesse or frailtie as he calleth it or rather obstinacie Of the first which is ignorance we are called sinners of the other called weakenesse or obstinacie wee are said to be trangressors I will now or in this place affirme that which no doubt I haue often deliuered in other places of my workes that wee sinne two wayes As either in not seeing what we should do or else in omitting to doe that which we see ought to be done Of which two sorts of sinning the first is imputed to the euill of ignorance the second to the euill of weakenesse or frailtie of our nature Against which euils we ought indeede to striue howbeit we are no doubt subdued vanquished except the grace of God do assist vs that we do not onely see what we ought to do but also through the recouerie of our affection lost our delite in righteousnesse may ouercome the delites of those things wherin wittingly and seeingly wee sinne either by desiring to haue them or fearing to lose them whereby wee are not onely sinners which wee were before when wee sinned through ignorance but also transgressors of the law in as much as we do not that which we knowe we ought to doe or doe that which wee knowe wee ought not to doe Wherefore if wee haue sinned wee not onely say for remission of our sinnes Forgine vs our trespasses as wee forgiue them that trespasse against vs But also further for our assistance and helpe lest wee should fall into sinne wee say in that respect Lead vs not into temptation Hee being therefore to bee prayed vnto of whom it

penance and small offences by iteration or daily saying of the Lords Praier lest any man should take a liberty to sinne hearing that enormious sinnes might be redeemed by penance or on the other side should bee terrified and driuen to despair if he were inioyned penance for euery small fault and insirmitie Prayer therefore maketh way to the remission of both these degrees of sinnes by the blood of Christ alone howsoeuer the discipline of the Church teacheth vs to knowe how to obtaine forgiuenesse in either kinde Let not therefore this Chapter preiudice Saint Augustine in that point of doctrine nor peruert any other therein CHAP. 72. There bee many kindes of almes howbeit that best whereby we pardon our brother whē he hath offended vs. BY this it appeareth that that saying vttered by the Lord Giue almes and all things shall bee cleane vnto you reacheth to all good actions done out or mercie and compassion that is profitable For not onelie hee which giueth meate vnto the hungrie drinke vnto the thirstie apparell vnto the naked harbour vnto the harbourlesse a place of refuge to the persecuted to the sicke or prisoner visitation helpe to the weak conduct to the blinde comfort to the mourner physicke to the sicke direct●ō to him that is out of the way counsaile to him that doubteth and to euery one in want that which he needeth But also hee which forgiueth him who hath offended him giueth almes yea and hee who by stripes amendeth him ouer whom hee hath authoritie or reformeth him by any discipline and yet notwithstanding forgiueth him with all his heart the trespasse of him whereby he was either damaged or offended or els praieth that it may be forgiue him He doth not onely perform an almes deed in y ● he pardoneth and prayeth withall but also in that he correcteth or inflicteth some punishmēt that reformeth because therein he doth a deede of mercy For there bee many good offices done vnto men against their wills where their good is sought and their owne liking not regarded because they are found to bee their own enemies And they in verie deed become rather their friendes whom they take to be their enemies Through which errour they render euil for good wheras a Christian ought not to render euill for euill There be therfore many kinds of almes the performance whereof helpeth vs in the remission of our owne sinnes CHAP. 73. That euerie Christian ought to be such a proficient as that he can frame himselfe to loue his very enemies BVt there is nothing of greater excellencie than that charitie whereby wee forgiue from out hart that trespasse which any other man hath done vnto vs. For it is not so great a matter to bee kinde or liberall towardes him who hath done thee no harme But it is a more notable thing and effect of an heroicall disposition to loue thine enemie also and for thine owne part alwayes to wish well and to do wel when thou maist to him which wisheth euill vnto thee and would harme thee if hee could giuing eare vnto Christes saying Loue your enemies bee good vnto them which hate you and pray for them which persecute you But because these things be onely in the power of the perfect sonnes of God to performe to the attainement of which perfection euerie faithful person ought to extend his vttermost indeuour and by praying vnto God striuing with himself perswasion to bring his minde to that affection yet because this so great a vertue is not intertained by so great a multitude as wee may beleeue are heard in that part of the Lords prayer where it is saide Forgiue vs our trespasses as wee also forgiue our debters without all doubt the words of this promise bee fulfilled if a man which is not as yet of that perfection as he can vpon the sodain loue his enemy yet when hee is intreated by one that hath trespassed against him to forgiue him doth vnfainedly and from his heart forgiue him being led by the same reason that hee would in like manner bee forgiuen himselfe being a petitioner to God when hee prayeth and sayth Euē as we forgiue our debters That is to say So forgiue vs our debts when wee our selues do aske remission thereof as wee forgiue our debters when they desire the same CHAP. 74. They which forgiue not other men the trespasses done vnto them do not obtaine pardon at Gods hand in the like case NOw againe he that prayeth that man to forgiue him whom hee hath offended being inwardly stirred vp to that motion vpon a remorse of the offence or wrong he hath done him such a person is not now to bee accounted for an enemy so as it should bee as harde a matter to loue him in this case as it was whē he was a professed enemie And whosoeuer doth not vnfainedly forgiue another man which seeketh peace the iniurie he hath done him being penitēt for the same let him not think by any meanes to find remission of his owne sinnes at Gods hands because truth cannot lie For how can it be vnknowne vnto any that heareth or readeth the Gospell who it is that pronounceth this saying I am the truth who after that he had taught vs a forme of prayer doth exceedingly cōmend that sentence in the same prayer saying For if you doe forgiue men their trespasses your heauenly father will also forgiue you your offenses Hee that is not awaked with so great a thunderclap is not asleepe but rather dead and yet is it able to raise vp the dead CHAP. 75. That almes doth neither profite infidels nor those which obstinately continue in sinfull life TRuely they which liue most wickedly will not amend such a life and so bad conditions and in the midst of their highest offences and execrable sinnes cease not to multiply their almes deedes they do vainely flatter themselues presuming of that which the lord speaketh saying Giue almes behould all things shall be made cleane vnto you For they do not vnderstand how far this saying is to bee extended But to the end they may vnderstand it let thē harken to whom it was spoken For it is written in the Gospell that a pharisie desired Christ as hee was speaking that hee would dine with him and Christ being within his house set him down to dinner Now the Pharisie began to say within himselfe wherfore did hee not wash before dinner And the Lord said vnto him Yee Pharisies doe make cleane the outside of the Cuppe and dish but that which is within you is full of rapine and iniquitie Yee fooles did not hee which made the outside make the inside also Howbeit of your superfluitie giue almes all things shall be made cleane vnto you Are we so to vnderstand this saying as that all things were cleane vnto the Pharisies because they gaue almes as these sinnefull persons before spoken of thinke they are to do albeit the Pharisies beleeued not in the Gospell nor