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	faith_n	justify_v	5,380	5	8.8463	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04199	The celestiall husbandrie: or, The tillage of the soule First, handled in a sermon at Pauls Crosse the 25. of February, 1616. By William Iackson, terme-lecturer at Whittington Colledge in London: and since then much inlarged by the authour, for the profit of the reader: with two tables to the same.	Jackson, William, lecturer at Whittington College.	1616 (1616)	STC 14321; ESTC S107500	126,595	177

why are the children of God in such contempt and pouerty and the off scouring of all things to this day as we see Eliiah was persecured and the false prophets fauoured Michaiah sinitten and the lying prophets honoured Diues rich and Lazarus poore Wherunto answere is made that it is no safe concluding because they possesse them not they haue no right vnto them For by the same argument wee may conclude they haue no right to the kingdome of glory The argument is thus framed Whosoeuer are not in possession of glory haue no right to it But men liuing vpon earth possesse it not Ergo Those that possesse not glory haue no right vnto it The like argument may be framed concerning earthly blessings Those that possesse not riches haue no right thereto The righteous possesse them not Ergo Obedience hath no right thereunto The maior of both these syllogismes is false For possession of a thing doth not argue aright thereunto no more doth not possession argue no right But as a man which hath bought land payd his money writings being made deliuered vnto him hath right to the land though he possesse it not So the godly haue right to them though they possesse them not Besides this it may be the time is not yet come when God will giue vs these things Ioseph was in prison before he came to honour Iacob serued many yeeres before he had his riches Dauid was persecuted before he came to the kingdome Daniel in the denne before he was one of the gouernours Mordecai sate at the gate before he came to preferment And all these in the state of grace long before they came to taste of this haruest Againe there may bee some cause knowen to God why he doth not giue these things generally to his children Why Abraham was rich and Lazarus poore Dauid a king and Mordecai at the gate Surely there is great difference in the natural qualities of men and such an antipathie there is betweene the same and riches that often they steale away our hearts from obedience and therefore God as a wise father giues not what is our right but what is good for vs. I must not forget the wicked which neuer sowed the seed of righteousnesse yet reape they this earthly haruest as fast as the godly and with carying this crop into their barnes the deuill is often conuayed into their hearts There is no more difference betweene Iudas and them then this Iudas had the bag and the deuill in it These haue riches and the deuill with them For vnto the impure all things are impure Their meate apparell riches and honour are cursed vnto them For hee that sayd What hast thou to doe to take my name in thy month and hatest to be reformed saith also What hast thou to doe to take this crop into thy possession And yet who prospers so as these who so beautifull as Absalom so rich as Nabal so honourable as Haman who flourish so well as the sonnes of Belial And yet with Iudas they do but bag vp to their owne confusion He that is much honoured in the way at the end of his iourney is damned and as it were through a faire pasture hee passeth to a prison who by the prosperity of this life present goeth to destruction and confusion This is the end of these men and how can it otherwise be seeing they liue by robbing the Saints of God Zeuxis was a true embleme of these that looking on a picture brake out into a laughter which brought him to the graue in mirth and so died These men haue a day of mirth their life is in the noone of pride but their Sunne shall set in darkenesse and their seeming ioyes shall bee turned into true eternall woes Therefore seeing they haue got the houses of God in possession and the inheritance of the holy ones into their handes let them bee as sparing as may bee to themselues and very liberall to others that seeing they must bee arraigned for theeues and goe to their owne place with Iudas their iudgements may bee more easie This is for the temporall and terrene haruest now followes a spirituall and more comfortable to the soule namely the assurance of saluation with the fruites therof as peace of conscience and ioy in the holy Ghost It was Zacheus his honour that Christ came to his house and it is our comfort to get his promises into our hearts This haruest is so needfull that we cannot be without it for while we are without this we want true ioy the conscience still crying out what shall I doe to be saued But now the good Christian falles hard to worke comes closse to the corne of Gods promises layes hold thereon with the hand of faith and cuts it downe with the sickle of confidence brings it home into the Garner of his soule thrasheth it out by meditation and feedes vpon it by application to his consolation And thus farre doeth the word of my text leade me for kitsru which comes of katsar signifies to licke vp Obserue that the children of God are assured of the kingdome of glory while they liue in the kingdome of grace holy Iob had made such a seede time that in the ende hee came to reape this haruest to his comfort I knowe saith he that my redeemer liueth And thus all the godly can say to the ful assurance of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Iohn now are we the sonnes of God and can say with Paul Christ Iesus liueth in vs and therefore if this earthly tabernacle were destroyed we haue a house eternall in the heauens Thus the childe of God can speake with confidence of assurance of glory while he liues in the kingdome of grace The Apostle saith God hath sealed vs to the day of redemption not so much that he might knowe vs as that wee might knowe our selues to bee his for here wee either receiue or loose life eternall Which thing being so needfull made Salomon to say in the person of the Church Bring mee O King into thy chambers and that this is the true reading obserue the wordes in the originall habiani hammaelaek chadarau which words are in the Imperatiue moode in the originall let the King bring me but fitly put into the Indicatiue moode in the English the King hath brought me yet howsoeuer it shewes the truth of this doctrine for if in the Indicatiue mood it sheweth that it is if in the Imperatiue moode then it sheweth that it must be For no man shal follow the Lambe in glory which hath not followed him first in grace Will you now know the reason thereof hearken then to the trueth of God which telleth vs that wee are iustified by saith now the nature of faith is to assure our hearts of the certainty of his promises First in regard of the nature of faith which is not only historicall to beleeue the

against the same for their owne confusion I haue read of the Thracian flint that burnes with water but is quenched with oyle A true embleme of these wicked persons that are the worse by Gods blessings Tullies historie is made good in this of a countrey that the more it rained the more dust did arise And contrariwise want of raine caused durt and myre How comes it to passe that the good blessings of God should exasperate such persons to euill shal their greatnesse draw them from the seruice of God which ought to bee a spurre to pricke them forward For the bountifulnesse of God stould leade vs to repentance And were you greater then the greatest among men yet there is one greater then you For God is melek nodang gnal-cal Elohim A great King aboue all Gods The highest round of our greatnesse comes farre short of the lowest steppe of Gods meannesse And so long as there is a super our the inferiour is to obey the same as Augustine nots cum enim se volunt as relicto superiore ad inferiora conuertit officitur mala For when the will turnes it selfe from the superiour to the inferiour it is euil Therefore let the words of exhortation be imbraced and tender downe your greatnesse at the footestoole of Gods Maiestie the originall of all greatnesse and this shall make you greater For the congruitie of manners not the pedegree of anncestors hath the prerogatiue of noble birth He that is not borne of God had been better hee had neuer been borne Therefore maintaine the Gospel by your greatnesse and he shall maintaine your honours by his power Againe the inferiour sort are not without their Apologies The superiour hath not drunke the water of Nilus alone these must needes haue a lappe For though they breake not their heads against the vpper sieling of greatnesse yet they stumble at the threshold of basenesse Either they thinke it a duetie not imposed on them or that it will not be accepted But to take away these obiections the Lord commanded when the Tabernacle was to be built the people to bring from gold to goats haire to shew that the chiefest obedience must be offered and that the poorest is not reiected God regards not man for his greatnesse nor reiects any for his meannesse Greatnesse raiseth not to heauen not pouertie casteth downe to hell Inferiority must not hinder vs from Gods seruice and obedience but rather a spurre to pricke vs forward seeing godlinesse hath the promise of this life and that to come Therefore let vs doe as loel saith to walke in obedience for who knowes whether God will leaue a blessing for vs or no God hath saide they that honour me I will honour them and a poore man that feareth the Prou. 19 Lord is better then a rich man which peruerteth his waies And thus much shall serue for the seede time The third part of the precept the haruest time WE are come at the length by Gods assistance and your patience to the haruest the last part of the percept Great paines is taken in the seruice of God yet in the ende comes a haruest and pays for all first niru then zergnu and now kitsru plowe sowe and now reape Thus is that true of Salomon Cast thy bread vpon the waters and after many dayes thou shalt finde it It was the counsell of Socrates Sowe good workes and thou shalt reape the flowers of ioy and and gladnesse qualis vita finis it a such a life such an ende Obserue in generall that obedience neuer goes vnrewarded Christ proclaimes it They that followe me in the regeneration shall follow me in the glorification And Salomon a type of Christ saide long before the sower of righteousnesse shall bee truely rewarded The trueth whereof wee may see performed in the godly before vs. Abraham beleeued God and was iustified Henoch walked with God and was taken vp into heauen What should I speake of Noah of Moses of Dauid of Iob of Peter and all the godly which first sowed the seede of obedience and now inioy their haruest for godlinesse hath the promise of this life and that to come Yet let vs take heede wee fall not into a popish conceite that we are rewarded for our workes no This is not in our well done deedes but in thy goodnesse O God that we escape damnation saith Chrysostome Not of workes can we obtaine saluation but of Gods election and grace yet still it is true obedience is euer rewarded And there are two reasons hereof The first Proptcr veritatem Dei for the trueth of God which is most sure and firme and stands like mount Sion that cannot bee remooued which proceedeth from the eternitie and immutabilitie of his will with whom there is no change nor shadowe of changing He that commanded trueth in others will surely keepe it himselfe or else hee should not bee omnipotent but impotent Therefore the Apostle doth thus stile him God that cannot lye And as the author to the he brewes saith non enim in iustus est Deus for God is not vnrighteousnesse that he should forget your worke in the Lord. 2 The second reason is propter iustitiam Dei for the righteousnesse of God for to punish those that sinne and not to reward the righteous might seeme vnrighteous But verily there is a reward for the righteous for as those that doe euill shall haue tribulation and anguish c. So they that doe well shall haue peace glory and immortalitie Otherwise hee should seeme to be more iust to the wicked then mercifull to the righteous I conclude that they which serue the Lord in the day time of their life shall bee rewarded in the euen-tide of their deathes We which are the sweete singers of Israel and haue sung out the songs of saluation shall reape a haruest according to our place and worke for if we conuert many we shall shine as the Starres Glorious shall their reward be in heauen whose titles are so great on earth as luminae stellae angellae and the like Surely there is a double document in the same namely that the greatnesse of the titles doe put vs in minde of the worke therefore not to suffer our hearts to be adulterated with popular applause but to hunt soules into heauen and not our selues into fame And as it puts vs in mind of the worke so of the greatnes of the reward which will be glorious Marke well the comparisons that we are compared vnto to the Sunne Starres Salt and Angels Obserue it well though these are the glory of the world yet haue they beene shaken The Angels fell the Starres shorte the Salt corrupted and the light obscured A good caueat for vs to be the more vigilant that our reward may be the greater Peter was three times willed to feede the flocke that is as Barnard obserues with