Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	faith_n	holy_a	2,000	5	4.6932	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00800	A godly sermon preached at Paules Crosse the 31. day of October 1591. By VVilliam Fisher, Master and keeper of the hospitall of Ilford in Essex. ... Seene and allowed	Fisher, William, student of diuinitie.	1592 (1592)	STC 10919; ESTC S117556	27,863	65

the people Surely beloued in the Lord you haue not done wel your sin lyeth before the doore as well as ours you haue plowed wickednes and how shoulde you but reape the rewarde of iniquitie For what cursed thing is there but you haue reached your hands vnto it and delighted your hearts in it as wel nay ill as Israel Is it sorcerie Is it adulterie Is it falseswearing Alas if ther were no other sorcerie but the subtill inchaunting of their circumuenting tongues it were too much for thereby as with the sin of witchcraft you abuse the wise and defraud the simple yea thereby you reape as much profite as by patrimony or frée-land the bread of such deceit is the sweetest morsel that commeth into some of your mealy mouthes And then for Adulterie it is the disease that cleaueth fast to your bones and lyeth festring in your bowels and hath rooted it selfe betwéene your brestes insomuch that the father defloureth a woman and to make her amendes marrieth her to hys owne sonne Amos. 2. 7. And so may I say of periury For affection malice feare and lucre doe at wil suppresse and smother all truth and supplye and suggeste all falshoode when you come to speake vppon your oathe And I doe not see to what end there should be anie either admission or tolleration of them whom you call knights of the Post and surely not amisse for it is thought they haue no more conscience what they sweare many times than a verye poste and I pray God that suche Posts ●● post to pleasure men with their false oathes haue not firebrands another day in hell for burning is a fit end for all such rotten blasphemous Postes And the damnable wretchednes of our time wherein is it not sutable with the wickednes of Israell Neuer pride more disdainfull neuer ambition more presumpteous neuer couetousnes more insatiable For there are some suche merciles oppressours among you that build fair houses with the bloody sobs and sighs of their poore neighbours whose liuinges they haue taken ouer their heads and whose liuelyhoode they haue wringed out of their hands There are some suche deuouring Vsurers among you that purchase statelye manners and sell the poore for olde shooes to make vppe their sommes and euē strip the skinnes of the needy ouer head eares to fit their purposes There are some suche pilling extorsioners that if it were possible they could finde in their hartes with Flauius Vespasianus vectigall ex vrina capere There are some such infatiable and intollerable Church leaches or rather sponges that suck and soaken vp both the bloode of the Mother and the milke of the children yea with Achilles they can finde in their heartes to set on sale the dead bodye of Hector ●ay rather the deare bought soules of Gods saints They are not ashamed with Cirus in hope of gaine to dig vp the very graues of the dead nor with Dionisius to deface the most auncient goodly monumentes that are nor with Iulian to ransacke churches colleges hospitall hospitals yea hospitality to the vtter ruine and wrack of all Religion learning and christian reléefe To be shorte there are some and the most parte of you al grown to such cursed Atheisme and infidelity with these Israelites that no Religion hath any relish in your heartes but that which sauoureth of gaine to your purses And albeit your tongues be mute silent for very shame yet your deeds speak without sound of woorde say with this People It is in vaine to serue God what profit is it that we haue kept his commandement that we haue walked humblie before the Lord of Hostes O strange infidelity the roote and branches of all misery alas how hath this hellish bramble ouergrowne and ouerspread the Lordes vyneyarde here in England O the plague of all plagues our vnbeleeuing hartes this makes you that ye will not be warned but do as you do or rather that you care not what you do this hath made you more incredulus then the diuils in hell Qui credunt et contremiscun● which beleue and tremble And by reason hereof are you not at this point If a méere stranger or a common lier or a starke Idiote should but bring you tydings that you and all other magistrates you and all other lawyers you and al other marchants you and al other riche men you and all other Artificers you and all other Husbandmē are what in a flat praemunire you woulde then looke about you and lay your heads together and speake euery one to his Neighbour and finding it true would neuer eat meat that should do you good nor take any good nights rest vntill you had found meanes to obtaine your pardon and were quite out of daunger Heereby then maye you measure the misthiefe of infidelitye for all our preaching teaching as verye fooles and Idiotes as you accompt vs is to no other end but to tell you and giue you notice of a dangerous and a most dānable praemunire whereinto you are fallen all the sorte of you yea euery mothers sonne thorowe your desperate and rebellious sinnes against the almighty and yet you do not once offer to sue for your pardon or to séeke for mercye at his hands whose Maiestye you haue so highly offended Now then beloued in the Lord al this considered is it not hye tyme or rather more then time for vs to growe to such a gratious conference as Israell did for the amendement of all that is amisse The wise man seing the plague comming hideth him selfe but the foole goeth on forward and is snared Pro. 22. Let vs be wise now at the length and learne to hyde our selues in tyme vnder the sackcloath and in the ashes of repentaunce Let vs discharge that duety which the Apostle requireth Heb. 3 which is to exhorte one another and to edifie one another whiles it is called to day Let vs be aduised by Saint Iude euen to edifie our selues in our moste holy faith knowing this for an assured trueth that they which turne many to righteousnes shall shine as the stars for euer Daniel 12. 3. And that he that conuerteth a sinner from going astray shall saué a soule from death and shall hide a multitude of sinnes Iames. 5. ver 20. This duety therefore as we owe one to another and euery mā to his Neighbour so the Lord make vs carefull to performe it that we may be partakers with Israell of such grace and fauour as doeth belong vnto it Pars. 2. ANd the Lord hearkned and heard it ● Here you are to consider of a thréefolde comforte and encouragement which they receiued from the Lord. Whereof this is the first because he vouchsafed to heare them A maruellous grace they no sooner began to repent but the Lord gaue eare and heard them Who would not frame him selfe to the lyke conference and penitent conformity No no dearely beloued our God is not like to Baall he can

indeede is written within and without and there is nothing written in it but lamentation mourning and woe For alas howe should they lament and mourne and bewaile their cursed condition when because they are not founde written in the booke of lyfe therefore their owne consciences shall accuse them all creatures shall be suffred to exclame vpon them The Judge himselfe shall condemne them to be cast into the lake of fyre the blessed Angels shall thruste them out of Gods presence and the vgly deuils shall thereupon arrest thē for firebrands of hell And so to conclude this point I can say no more but onely wish with Iob. cap. 19. That my words were written in a booke and Ingrauen with an Iron pen in lead or in stone for euer id est in the harts and minds of you all so many as are here present whether they be like vnto a booke id est learned and wise and well able to instruct others or like vnto lead id est dui through grosse ignoraunce or like vnto stone id est obdurat and hard euen through sinne and wickednes yet the Lord graunt that the Iron penne of his ingrauing Spirite may imprint depe in your harts and soules the somme and effect of all that I haue spoken touching the booke of Remembraunce and that you maye esteeme with your selues how fearefull a thing it will be to fall into the handes of the Lorde at the last daye because your Repentaunce is not of Recorde nor written in the booke of his gratious Remembraunce Of the third Comforte ANd they shall be vnto me saith the Lorde for a flocke c. In these words the Israelites are mightely encouraged to procede in their repentaunce with a mercifull promise of the Lords protection wherein most gratiouslye he giues thē warrantise of two things First that they shalbe to him for a flock c. Who woulde not repent and bee obedient to the voice of the messengers of the Lord that might thereby become so happy as to be his flocke yea or a shéepe of his flocke A rare encouragement exceding farre the royaltye of all Princes and the Maiestye of all Emperours For as the Lord hath freelye chosen to him selfe of all the trées in the woode one Vine of all the flowrs in the garden one Lyllie of all the depthes of the sea one Riuer of all the buildinges on the earth one Syon of all the foules of the aire one Doue of all the cattell of the earth one shéepe and of all the Nations of the world one people So this people is his flocke and this flocke is his church and this Church is not Synagoga id est qualiscunque Congregatio any kinde of assemblye yea common riffe r●ffe or disordred but it is more properly and worthily tearmed E●●le 〈…〉 id est Coetus ordinatus a Goodly assembly Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euocare for the manner of the Athenians was when they woulde haue the people assembled to heare the sentence of the Senate to send foorth a cryer to call vpon thē and so to ●u●l them out from the rascal sorte of the people And here vpon the Apostle translated the word to their purpose and gaue the Church it selfe that tearme because it is Caetus Dei praeconio verbi a regno sa●hanae ad gratiam salutem in Christo Iesu e●ocatus An assemblye or flocke of God with the voice of his woorde called or c●lled from the kingdome of sath 〈…〉 to grace and Saluation in Christ Jesus This is the way then beloued in the Lord ●● become y e shepe of Christ his flock so to be reputed and taken to do as Israell did id est obey his voice and heare his worde My shepe know my voice Ioh. 10. And Moyses had incharge to tel the Israelites thus much from the Lord that if they wold here his voyce in deed kéep his couenāt then they should be his flock or chief tresure aboue al people Ex. 19. let this then stand ●or one of the most happiest prerogatiues of the flock of Christ that it is will be assembled at the sounde of his heauenlye worde from the rascall hearde of goates The voice of Gods worde makes his people flocke and throug together lyke shéepe to the folde Another prerogatiue of this flock is that as it is cōuented and assembled by the call of the worde so it is continued and kept together thorow vnity and christian loue which is the bond of perfection This is like the folde that coopes vp the shepe together and keepes them from wandring and stragling It is lyke the band that preserues the shese or faggot from shattering Vnus Pastor vnum Ouile There is one sheepehearde and one flocke or sheepefolde And therefore in the behalf of Jesus Christ our head shepehearde I beséeche you and for your owne saluations sake I require you and charge you al to take heed how by scismes and sects ye seeke to scatter the flocke of Christ lest you bring it from Ouile to Hedile and from Hedile to Canile from a shepefolde to a hearde of Goates and from a heard of Goates to a kēnell of dogges Alas alas it was not lawfull to break a bone of Christes naturall bodye but hée that breaketh the peace of the Church breaketh the verye backebone of his misticall body And it was as vnlawfull to part or deuide so muche as his vnseamed cote But they which practise to deuide the Church what do they else but teare his cote off his backe and rent in sonder his tender harte Wherefore as nature forced the right mother to abhorre the deuiding of her owne childe 1. King 3. So the Lord graunt that grace may make vs all forbear to deuide the sweete Spouse of Jesus Christ the common mother of vs al Nature I say made the mother to abhorre to deuide the child and can not grace make the childe aborre to deuide the mother A third prerogatiue of the Lords flocke is that it is sustained and fostered after the best manner that may be possible For Dauid saith The Lord is my shepheard therfore I shal wāt nothing Psal 23. And againe He shall feede me in a greene pasture and lead me besids the waters of comforte By the greene pasture we are to vnderstand the woorde of trueth Quod manet in aeternum Esay 40. For this alwayes flourisheth and neither the heat of Sommer can scorch it nor the colde of winter freese it And by the waters of comforte he meaneth the graces of the holye Ghost according to that which is written Io. 7. Hee that beleueth in me out of his belly shal flow riuers of the water of lyfe Fourthlye this flocke is sure to be guided and directed by the Lordes owne hand Hee shall lead mee in the pathes of righteousnes saith Dauid Psa 23. And againe Thou art with me thy rod and thy staffe comforte me By his rod he meaneth such correction as it shall please