Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	delusion_n	unrighteousness_n	1,978	5	11.2673	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73836	Seuen godlie and fruitfull sermons. The six first preached by Master Iohn Dod: the last by Master Robert Cleauer. Whereunto is annexed, a briefe discourse, touching, 1. Extinguishing of the spirit, 2. Murmuring in affliction	Dod, John, 1549?-1645.; Cleaver, Robert, 1561 or 2-ca. 1625.; Winston, John, fl. 1614-1634.	1614 (1614)	STC 6944; ESTC S109731	185,148	341

to performe in his familie and the like we may boldly say except the Lord conuert this mans heart certainly he will neuer make conscience of performing these duties Now for the effect which they shall find from the Lord it is this that he will deale with them as with wicked and vngodly ones both in this life and afterwards 2. Thes 2.10.11.12 for because they receiue not the loue of the truth that they might be saued therefore God wil send them strong delusions that they should beleeue lies That all they may be damned that beleeue not the truth but take pleasure in vnrighteousnesse This doctrine maketh First for the terror of Papists Vse 1 and all such as are popishly affected as being liable to this iudgement and heauie stroake of God because they refuse to heare the word of the Lord and will rather hearken to erroneous and heretical doctrine then to the truth of God contained in the holy Scriptures and rather lie in prison amongst malefactors then bee in the Church amongst true Christians But though they doe not heare the word preached Obiect 1 yet will some say they pray very much What of that Answ doe they imagine to haue any benesit by their prayers if they doe they will bee much deceiued Prou. 28.9 for Salomon saith He that turneth away his eare from hearing the law euen his prayer shall be abominable Let them pretend what they will for their wilfull absenting of themselues from our assemblies as namely that wee corrupt the word and misinterprete and misapply the same yet they shall finde that they haue refused to embrace the loue of the truth 2. Thes 2. and haue beleeued lies and that therefore the Lord hath iustly giuen them vp to bee deluded by Satan and so to bee damned with him euerlastingly Secondly for the iust reproofe of many among vs who will come vnto the Church and sit before the Preacher as men and women desiring to obtaine the knowledge of Gods waies whereas in truth the Lord and their owne consciences can witnesse that they are altogether vnwilling to receiue any wholesome admonition and instruction and that no charge is or can bee more vnpleasant and distastfull vnto them then that of the God of heauen when he straitly enioyneth them with all speed to get out of their sins and to turne their feet into the way of his testimonies And because they will bee very loath to acknowledge thus much but are ready to harbour too good an opinion of themselues as if none were more forward hearers then they are let their owne hearts bee iudges what preparation they make before hand for the fitting of themselues for such a great worke what attention they vse when they are present and what meditation and conference they haue concerning it when they are departed Of which points if they would without partiality examine themselues they should easily discerne a great deale of backwardnesse in their nature and in their practise If a man should protest that hee goes to the market with a great desire to buy food for himselfe and his family yet if he alwaies played the vnthrift with his money and neuer brought home any prouision we would not giue credit to his words but account him a meere dissembler and the like censure may wee passe on such as pretend they are willing to reape benefit by the word to the intent they may bee able to helpe both themselues and their families and yet neuer carrie away any thing to the purpose but if they aske them what points were handled they can say nothing but this surely wee heard a very good Sermon God be thanked but my memory is very short or I cannot vtter all that I haue in my mind my heart I hope is as good as the best though I cannot talke of the Sermon as others doe what is this but to deceiue their owne soules with vaine words for certainely hee that hath a heart willing to heare will haue a tongue readie to vtter in some tolerable sort that which hee hath heard though not all of it yet a good part of it as God hath giuen to euery one the measure of grace Another sort are here to be reproued who doe in a more palpable and grosse manner manifest their vnwillingnesse to heare in that they wil take euery sleight occasion to absent themselues and that not onely on the weeke daies but on the Lords day also so that when the Lord commeth euen to their dores and offereth to powre downe his graces abundantly vpon them they refuse his gracious offer Act. 13.46 and so iudge themselues vnworthie of eternall life Thirdly this is for our instruction if we would be freed from the accusation and condemnation of impious and prophane persons then let vs labour to be willing and well affected hearers and come with a better appetite to the food of our soules then wee doe to the food of our bodies and be more desirous to get an encrease of spirituall graces by the one Remedies against vnwillingnesse to heare the word then of naturell strength by the other Now to the intent that we may do so we must vse these remedies following First purge our hearts by true and vnfained repentance from the venome of all grosse and presumptuous sinnes yea from the allowance and liking of the least infirmities for otherwise if our soules bee clogged with poysoned humours of sinne wee shall find no manner of appetite or affection to our spirituall food Wherefore the Apostle Iames exhorting the twelue tribes to receiue the word with meekenesse prescribeth them what course to take for the preparing of their hearts thereunto Iam. 1.20.21 viz. to put away wrathfull and violent affections to lay apart al filthinesse and superfluity of malitiousnes And the like direction the Apostle Peter giueth in his first Epistle and second chapter vers 1.2 thereby implying that it is in vaine for men to imagine that they can bee profitable hearers and receiuers of the doctrine of Christ till they haue done their best endeauour to cleanse their hearts and their hands from all manner of iniquitie Secondly let vs consider of the excellency of the word and meditate on the strange and admirable effects that it worketh as namely how pure and holy and perfect it is euery way Psal 19.7 c. how it enlighteneth the mind and giueth wisedome to the simple how it conuerteth the soule and frameth the affections vnto obedience 2. Cor. 10. Act. 26.18 how it casteth downe the strong holds of the diuell setteth men at libertie from the power of darkenesse Iam. 1.21 and translateth them into the glorious kingdome of Iesus Christ and in a word is able to saue their soules that doe in a conscionable manner attend thereunto and treasure it vp in the secret of their hearts Which things being well considered will set an edge on our affections Psal 119. and cause vs

these rules First beware of vsing any ill meanes for the relieuing of our selues for euery finfull shift is as it were a sword drawne out against our selues or as a Canon that is to be discharged vpon vs. Secondly bee sure to vse all good and lawfull meanes that God hath appointed for our comfort in trouble or our deliuerance out of trouble Thirdly as we must vse the meanes lest we bee found tempters of God so must wee commit the successe wholly vnto the Lord and with a quiet and peaceable heart rest vpon him Many will bee content to be industrious in their calling and vse all diligence for the relieuing of themselues and their families but herein they faile exceedingly that they vex and disquiet their hearts and do not labour with that cheerefulnesse as they should this and that I doe say they to the vtmost of my power but alas all will not maintaine mee and mine wee know not how to bring the yeare about Now you do not sit still as God would haue you but you take his burthen vpon your shoulder for doe you that which God biddeth you and he hath said I will care for you The reason why there is such carking and caring such tumbling and tossing is because men thinke there is none to care for them but themslues now if that were true it stood men vpon indeed to bestirre themselues and to busie their thoughts day and night about the matters of the world but seeing that the Lord doth protest that hee cares for vs what need haue we to perplexe our harts with some necessary vexations and distractions surely it argues great corruption in vs when we giue way to such distrustfull thoughts for either wee doe not beleeue that God doth care for vs or at least wee imagine that his care is not sufficient for vs both which should bee farre from the hearts of all true Christians Let vs therefore striue against our vnbeleefe and giue vnto God the praise of his truth of his mercy and of his al-sufficiency and then fixing our hope vpon him wee shall neuer be ashamed but according to our faith it shall be vnto vs. THE FIFTH SERMON ISAIAH 30. Vers 8.9 Vers 8. Now goe and write it before them in a table and note it in a booke that it may bee for the last day for euer and euer 9. That it is a rebellious people lying children and children that would not heare the word of the Lord. WE heard in the words immediately going before how sharpely the Lord doth reproue and threaten the vnbeleeuing Iewes for that they hearing of rumors of warres did not goe vnto God by prayer but vnto the Egyptians by gifts as if Pharaoh were more able or more willling to helpe and succour them then the Lord himselfe as also how the Prophet Isaiah was sent vnto them to assure them that the Egyptians would not helpe them or if they would they could not nay that they should be so farre from helping them that they should doe them all the mischiefe that possibly they could and therefore he proclaimes vnto them that their strength was to sit still that is to keepe themselues at home in their places and callings and to rest vpon God whose strength they should finde to bee euery way sufficient to defend and maintaine them against all their aduersaries Now because they were drunken with passion and feare and would not harken to the proclamation of peace therefore doth the Lord send out against them a proclamation of outlawrie and chargeth them with rebellion and high treason against his Maiesty and that it might bee of more force with them he commandeth the Prophet to write it before them in a table that so euery one might take notice thereof yea not onely in a table to shame them for the instant but in a booke that it might be for the time to come euen for euer and euer that is that it might stand in record for their perpetuall desgrace and reproach Now because they would hardly yeeld vnto this charge to wit that they were traitors against God in seeking vnto the King of Egypt for aide but would obiect that they did it in policy and in good meaning for the benefit of the Church and Common-wealth and did rest on God neuerthelesse he puts off that by faying that they were lying children ful of hypocrisie and dissimulation pretending to send into Egypt in godly wisedome whereas it proceeded indeed from their wretched vnbeleefe and because it was not safe for him to say this in generall vnlesse he could proue it therefore he alleageth against them this particular that they would not heare the law of the Lord. They were driuen to heare now and then but they did it not willingly nor with a good affection and therefore they are iustly condemned as rebels against the Lord. In all these words then is set downe a grieuous complaint against the nation of the Iewes wherein we may obserue 1. First Gods charge that hee giues vnto the Prophet that he should preferre an inditement against them not onely for their present but for their euerlasting shame if they did persist in their euill course 2. The reason why he takes this round course with them viz. because they were rebels against him which rebellion of theirs was so much more grieuous in that they were full of craft and cunning to defend their viie practises Vers 8. Now go and write it c. In that the Prophet is commanded to proclaime vnto all men that these vnbeleeuing Iewes were rebels against God this is the point hence to be obserued that Open sinnes must haue open rebuke and dis Doct. 1 grace Though the parties bee neuer so many Open sinnes must haue open shame and the persons neuer so great yet that must not stop the mouthes of Gods Ministers and seruants but they must the rather be rebuked that thereby if it be possible they may be truly humbled As in this place we see the Noble men and Embassadours were very busie in raising large summes of money to send vnto the King of Egypt for helpe yet though it were the sin almost of the whole land and the hand of the rulers was chiefe in it the Prophet is charged to speake against them and to write against them and to shame them not onely for the present but for euer if they did not turne to the Lord by sound repentance The like is enioyned this same Prophet chap. 58. vers 1. Cry aloud Isa 58. spare not lift vp thy voice like a trumpet and shew my people their transgression and the house of Iacob their sinnes They pretended great zeale and forwardnesse in religion they would seeke the knowledge of Gods word they would enquire after the ordinances of iustice they would fast also and vse much strictnesse in outward shew yet because they were full of hypocrisie of cruelty and oppression of impiety and Sabbath breaking and such like

to be considered Question 2 is whether that man which hath once truly tasted of the spirit may lose it and haue it quenched in him To this it may be said Answere that because the spirit of God commeth to and worketh in diuers men diuersly and in diuers measures therefore wee must consider of the diuers working of the spirit and then frame our answere accordingly First then there is a lighter and lesser worke of the spirit Seuerall operations of the spirit which may be quenched as appeareth in the two kinds of grounds Luke 8. to wit the stonie and thornie ground which doubtlesse felt some working of the spirit Matth. 13. Luk. 8. for they are said to receiue the word with ioy and to beleeue for a time though after either the pleasures and profits of this life did choake the graces of God or else the fierie heate of persecution did drie them vp not being such sanctifying graces as are bestowed vpon the elect If any would see the truth of this more cleerely let him reade Hebr. chap. 6. vers 1.2.3.4.5 There is a second kind of working of the spirit which is more effectuall which can neuer bee lost This Peter describeth saying that the chosen of God are begotten againe of the immortall seede of the word 1. Pet. 1.23 this is not a light but a deepe tasting of the word whereby men are regenerated and begotten vnto God The Apostle Iohn setteth down another note of this 1. Ioh. 3.7.8 ● saying that they that are thus borne againe doe not sinne that is they cannot make an occupation of sinne they cannot fall flat away by sinne and why euen because the seed of God abideth in them euen that seede whereby they were begotten againe which will abide in them euen vnto the end so that they shall neither by secret seducements Matth. 24.24 Ioh. 10.28.29 nor by open violence be taken out of Gods hands Thus then we see the question answered neither must it be strange much lesse offensiue vnto vs that the Lord should take some and leaue others or that he should work effectually in some for their eternall saluation and more slightly in others for the encrease of their condemnation for thus hath God dealt euen from the beginning and that most righteously because hee may doe with his owne what he will Rom. 9.20.21 Let vs see rather what vse we may make of it First let vs take heed of quenching any grace of God Secondly still labour to haue a greater measure of gifts seeing small gifts may be taken away Lastly let vs learne to put a difference between hypocrites and sound Christians for the one sort endureth but for a time but the other lasteth for euer But if yet wee require a clearer difference between these seuerall operations of the spirit let vs marke these rules Rules to try whether the spirit haue wrought in vs in a sauing manner First let vs trie what insight wee haue into the word of God certaine it is that both the godly and wicked are enlightened but diuersly for the knowledge of the godly is certaine and distinct and therefore in particular things they are able to apply the threatnings of God for their humiliation Concerning knowledge and his promises for their consolation whereas the knowledge of the wicked is confused and causeth them to apply nothing to themselues for good Againe godly mens knowledge is sufficient to direct them both generally and in particular duties whereas the knowledge of the vngodly is onely generall Lastly the knowledge of the one continueth with them vnto the end but the knowledge of the other leaueth them in the end Therefore is the knowledge of the godly for the cleerenesse certainty and sufficiencie of it compared to the Sunne Heb. 6. and the knowledge of the wicked to the lightning which is onely for a sudden flash and when it is gone men are more dimme-sighted then they were before Thus wee see one difference in their iudgements Secondly let vs come to their affections Certaine it is Concerning the affections 1. Desire Psal 78.34 that the wicked do desire the helpe and fauour of God but the difference stands in the cause why they seeke helpe onely because of some extremitie they are in and sue for the fauour of God because they would bee freed from griefe and therefore it is vsuall with them to say Oh that I were out of this paine oh that this my sorrow were taken from me by which speeches they shew that so they might be at rest and ease they would little weigh of the helpe and fauour of God but the godly finde such sweetnesse in his lyue that they count it better then life it selfe Psal 63.3 in so much that for the obtaining thereof they can be content to forgoe all the pleasures of this life Matth. 13.4 yea and to suffer whatsoeuer it shall please the Lord to inflict vpon them Further not the godly onely 2. Sorrow but the wicked also are grieued when they haue sinned but the wicked doe therefore sorrow because their sinne hath or will bring some punishment vpon them and the godly sorrow chiefly because they haue offended God Psal 80.7 and giuen him occasion to withdraw his fauour from them The third difference is in their loue 3. Loue. for though both of them doe loue God yet it is after a diuers manner the one of sincerity the other for wages onely A poore child that is taken vp fed and cloathed will loue him that doth thus feede and cloathe him but if hee receiued no more of that man then of another he would like him and loue him no better then another euen so it is with the wicked if their bellies be filled their barnes stuffed and they haue their hearts desire they loue God indeed but onely for their bellie and their barnes Thus did Saul loue God for his kingdom Achitophel for his promotion Iudas for his place of Apostleship but what became of their loue Saul a little afflicted forsooke God Achitophel somwhat crossed in his deuices and disappointed of his hopes hanged himselfe and Iudas for gaine betraied Christ Some experience of this wee may see among vs Courtiers will be professors and Schollers of ripe wits will be religious if that Courtiers may become Counsellors and Schollers may bee preferred to the chiefest places but if promotion come not then is their profession forsaken and their religion laid aside and yet that is not all for either they waxe prophane in their liues or hereticall in their opinions Doe the children of God loue on this manner No the holy Ghost which they haue receiued in effectuall manner doth shed the seede of loue in their hearts Rom. 5. and doth worke in them a speciall liking of his goodnesse and of his holinesse Psal 116.1 so that they loue him not for his blessing alone but chiefly for himselfe as the