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A68508 A commentary or exposition vpon the first chapter of the prophecie of Amos Deliuered in xxi. sermons in the parish church of Meysey-Hampton in the diocesse of Glocester. By Sebastian Benefield ... Benefield, Sebastian, 1559-1630. 1629 (1629) STC 1862; ESTC S101608 705,998 982

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impietie for their bloudy tyrannie towards the Lords Prophets for their idolatrous seruice of false Gods And these S. Stephen in his speech intendeth These are they who in the 78. Psal vers 8. are called a stubborne and rebellious generation a generation that set not their heart aright a generation whose spirit was not stedfast with God These are they who S. Iohn the Baptist meaneth Matth. 3.7 where he calleth the Pharisies a Generation of Vipers These are they whom our blessed Sauiour also intendeth Matth. 12.33 23.33 where he stileth the Pharisies as Iohn Baptist did a Generation of Vipers And what is this generation of vipers but as p Comment in Act. 7.51 Lorinus saith pessimorum parentum pessimi filij wicked sonnes of as wicked parents Such were these Fathers in my text of whom it is further said that they walked after Lyes They walked after Lyes To walke in the Scripture phrase is metaphorically taken and hath diuers significations For the vnderstanding of the phrase in my text you may know there is a walking after truth and a walking after Lyes or which is all one there is a walking after God and a walking after Idols We walke after truth or God when from the bottome of our hearts we thinke vpon and do those things which God hath prescribed vnto vs in the word of truth when we liue a godly life in this present world On the other side we walke after lyes or after Idols when we worship that which is not God or when we worship the true God but vpon a false foundation polluting and defiling his sacred worship with the foolish imaginations and inventions of our owne braines Thus did the ancient Iewes walke after Lyes which is here laid vnto their charge Their Lyes cause them to erre after which their Fathers walked Hitherto haue you heard the exposition of the text Giue eare now I beseech you to such lessons as may from hence be taken for our further instruction and the reformation of our liues The first lesson I take from these words Their Lyes caused them to erre their lyes that is their idolatrous and false worship of God hath caused them to erre hath deceiued them The doctrine is When men decline or swerue from the prescript of Gods word they are forthwith enwrapped and involued in deceit and cannot but erre I thus explicate it If we embrace not the truth of God if we despise his holy Lawes if we keepe not his commandements we must of necessitie fall into supine and grosse lyes For so God permitteth Whosoeuer beleeue not the truth but haue pleasure in vnrighteousnes whosoeuer receiue not the loue of the truth that they may be saued to such shall God send strong delusion that they shall beleeue lyes 2. Thess 2.11 Now Almighty God to keepe his elect and beloued ones from such efficacie of errour from such strong delusions how oft doth he admonish them that in no wise they depart from his holy word q Deut. 12.32 Prov 30.6 Reuel 22.18 19. Adde not to my word neither diminish ought from it Deut. 4.2 r Deut. 5.32 28.14 Iosh 23.6 Esai 30.21 Turne not from my word to the right hand or to the left Iosh 1.7 Lay vp my words in your heart and in your soule binde them for a signe vpon your hand let them be as frontlets betweene your eyes Deut. 11.18 What more obvious in holy Scripture then those Mementoes from the Lord ſ Deut. 4.1 6. Hearken vnto my statutes and vnto my iudgements keepe them do them Remember t Num. 15.39 my commandements u Deut. 6.17 keep them diligently x Prov. 3.1 lay them vp y Prov. 3.1 in thy heart forget not my law z Prov. 3.1 a Prov. 4.2 forsake it not b Prov. 4. ●0 attend to my words c Prov. 7.1 keepe my words d Prov. 4.20 encline thine eare vnto my sayings And why I pray is the Lord so earnest to haue his statutes his iudgements his commandements his lawes his words his sayings to be kept by vs Is it not because hee well knoweth that if we euer so litle decline or swerue from these or from any one of these we are forthwith inwrapped and involued in deceit and cannot chuse but erre Statutes iudgements commandements lawes words sayings Here are multa verba many words but res vna they all signifie one thing and that is expressable in one word euen the word the w●rd of God mentioned in my doctrine from whose prescript if wee decline or swerue wee are forthwith enwrapped and involued in deceit wee cannot chuse but erre A reason hereof I may giue you out of Psal 119.105 where the word of God is compared to a lampe or a light Thy word is a lampe vnto my feete and a light vnto my path You know the vse of a lampe or light It is to direct vs in the darke that we erre not Now what is this world but a place of darknesse Here the naturall man sitteth in darknes Luk. 1.79 he walketh in darknes Psal 82.5 his eyes are blinded with darknes 1. Ioh. 2.11 his vnderstanding is darkned Ephes 4.18 he is subiect to the power of darknesse Coloss 1.13 he hath fellowship with the vnfruitfull workes of darknes Ephes 5.11 he is euen darknes it selfe Ephes 5.8 How then can he chuse but erre if he haue not this lampe or light of God the word of God to direct him It was not vnvsuall with the Iewes to seeke to them who had e Esai 8.19 familiar spirits and to peeping and muttering wizard● To reclaime them from this error the Prophet Esay cap. 8.20 calls them ad legem ad testimonium to the law and to the testimonie that is to the word of God And why doth he so He tells you why in the words following If saith he they speake not according to this word it is because there is no light in them What can be more plaine Where the word of God is not or directeth not there is no light there is nothing but darknesse nothing but errour You haue enough for the confirmation and illustration of my doctrine which was When men decline or swerue from the prescript of Gods word they are forthwith enwrapped and involued in deceit and cannot but erre Is it so beloued If we leaue the word of God are wee forthwith in errour Let this be a strong motiue to vs to giue more diligence to the word of God then hitherto we haue done Let vs as we are exhorted by S. Peter in his 2. Epist cap. 1. vers 18. Let vs take heed vnto it as vnto a light that shineth in a darke place till the day dawne and the day-starre arise in our hearts Let vs not thinke any time mis-spent that we bestow vpon this word of God either to heare it or to read it or to keepe it Yong men wherewithall will you clense your wayes but by
of actuall sinne Sometimes it s so Then it is so when a man for some particular offence is more and more blinded and depriued of the knowledge of God and his truth So God punished the Gentiles with ignorance Rom. 1.24 Because when they knew God they glorified him not as God therefore God gaue them vp to vncleannesse through the lusts of their owne hearts to dishonour their owne bodies betweene themselues So they became vaine in their imaginations and professing themselues wise they became fooles And so God punished the wicked among the Thessalonians 2 Thes 2.10 Because they receiued not the truth that they might be saued therefore God did send them strong delusions that they should beleeue lies Thus is ignorance the punishment also of actuall sin And now is the first branch of my position cleare Ignorance is a punishment of sinne euermore of Originall and sometimes of Actuall sinne The next branch is Our ignorance of God and his truth is a cause of sinne Aquin. 1. 2. q. 76. art 1. Ignorance is a cause of sinne For whosoeuer knoweth not God he cannot worship God he cannot but serue strange Gods We see that in the Galatians chap. 4.8 who therefore did seruice to them who by nature were not Gods because they knew not the true God Rom. 3.11 The like collection is made from some words in the fourteenth Psalme that therefore men seeke not God because they know him not There is none that vnderstandeth there is none that seeketh God In both places Saint Paul makes Ignorance to be the mother of superstition and idolatry Men know not God therefore they seeke not God ●quin 1. 2. qu. 84. art 1. 2. but serue strange Gods Thus is ignorance a cause of sinne I say a cause of sinne as one sinne may bee a cause of another And one sinne may be a cause of another diuers waies 1 One sinne is the cause of another in as much as for a sinne committed the grace and presence of the Holy Spirit leaueth and forsaketh vs. It being departed we cannot but runne into foule and filthy sinnes If our stay by which alone we are supported in the way of godlinesse be taken from vs how shall we stand 2 One sinne is the cause of another in as much as God punisheth sinne with sinne as when God gaue vp the Gentiles to their owne hearts lusts to vncleannesse to defile their owne bodies betweene themselues Rom. 1.24 as euen now you heard 3 One sinne is the cause of another in as much as by committing of any sinne we are drawne on againe to doe the like and to ingeminate and double action vpon action vntill at length we make the sinne habituall vnto vs. 4 One sinne is the cause of another in as much as it cannot be that a sinne should be committed without attendants In which sense the Apostle 1 Tim. 6.10 saith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith that Couetousnesse or the loue of money is the root of all euill They that will be rich saith he fall into tentation and snares and into many foolish and noisome lusts which draw men into perdition and destruction for the loue of money is the root of all euill which while some lusted after they erred from the faith and pierced themselues thorow with many sorrowes 5 One sinne is the cause of another in as much as for one the other is committed Pilat for ambition condemned Christ Iudas for money betrayed his Master and Balaam for a like reward cursed Gods people So many waies may one sinne be said to be the cause of another Now our ignorance of God is a cause of sinne the fourth way namely as it is not without attendants You heard euen now that Paul makes it to be the mother of superstition and idolatry I may say it is the mother of all heresies and errors To this purpose Saint Hierome in a proeme of his to the Virgin Eustochium before his Commentaries vpon Esay saith that the ignorance of the Scriptures is the ignorance of Christ If 1 Cor. 1.24 saith he according to the Apostle Paul Christ be the power of God and the wisdome of God and hee that knoweth not the Scriptures knoweth not the power of God nor his wisdome Ignoratio Scripturarum ignoratio Christi est the ignorance of the Scriptures is the ignorance of Christ It is so worthy a saying that it is put into the body of the Canon Law Dist 38. C. Si iuxta Thus much for the second branch of my position wherein I affirmed that Ignorance is a cause of sinne The third branch is Our ignorance of God and his truth is in it selfe sinne Here the Schoolemen doe distinguish Aquin. 1. 2. qu. 76. Art 2. Lombard Sent. lib. 2. dist 22. c. est autem There is one kinde of ignorance in such men as may know and will not another in such as may know and care not a third in such as would know but cannot The first is an ignorance by wilfulnesse the second by negligence the third by necessity The first and second they hold for sinnes the third they excuse yea they deny it to be a sinne To their iudgement concerning the two former kinds we giue our assent It is a malicious sinne a sinne of commission a very heynous sinne when men may know and will not It is a negligent sinne a sinne of omission yet a grieuous sinne when men may know and care not But their opinion touching the third kinde we allow not What if a man would know and cannot is he therefore simply and absolutely excused No he is not It s a truth and all the powers of Hell shall not be able to preuaile against it whosoeuer knoweth not what he ought to know by the Law of God he is holden in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he transgresseth the Law of God And euery transgression of the Law of God is sinne This truth is sealed by the holy Spirit in the mouth of Saint Iohn 1 Epist chap. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euery transgression of the Law is sin The Text of Scripture which they alleage for their opinion is Ioh. 15.22 There saith Christ If I had not come and spoken vnto them they should not haue had sinne but now haue they no cloake for their sinne My answer is These words make nothing for them For Christ by saying so doth not absolutely excuse the Iewes from sinne vpon the condition that they had not beene able to haue heard Christ The excuse which Christ fitteth to them serues onely to excuse them from the greatnesse and grieuousnesse of sinne as if he had thus said If I had not come and spoken vnto them they should not haue had sin sin that is so grieuous sinne as now they haue since they haue heard me and yet doe continue in their obstinacy refusing to giue assent to the truth which I haue told them from my