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	great_a	speak_v	2,174	5	4.1269	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68715	Christs politician, and Salomons puritan Deliuered in two sermons preached before the Kings Maiestie. By Thomas Scot Bachelour of Diuinitie and one of his Maiesties chapleines. These two sermons epitomiz'de. Beware of men; of hypocrites beware. Who likes not this, no friends but enemies are. Be not too iust; be not a puritan. Yet be as pure a Christian as you can.	Scott, Thomas, preacher at the Rolls Chapel.; Scott, Thomas, 1580?-1626, attributed name.	1616 (1616)	STC 22074; ESTC S100078	29,507	59

they liue in this world which is altogether set vpon wickednesse are like sheepe among Wolues mocked massacred wrunge and wronged and put to the worst in euery place It is to them therefore that Christ speaketh when he saith Beware The persons of whom he biddeth them beware are Men. For among all creatures there is not a greater enemie to man then one man is to an other Be a beast neuer so sauage and cruell in his kinde yet if a man come not neere him he will not hurt him but the malice of man is such that whom he hateth he will reach him with his heart with his tongue or with his hand though hedwelleth neuer so farre from him A serpent though hee be a very venemous and vile beast yet standeth he in that awe and feare of man as he dare not bite him if he perceiue that he seeth him but when one man is bent to doe mischiefe to another he feareth the face of no man If a man anger a snake she may perchance hisse at him but go by her and let her alone and shee will creepe from him but anger a man and by and by his anger turneth into rancoure and rancoure desireth reuenge The Lion though he be a verie fell and feirce beast yet will he spare a man and forbeare to hurt him if when it is in his power to hurt him he fall downe and prostrate himselfe before him but when one man hath aduantage against an other no kinde of humiliation or submission will content him A Dogge though he come of neuer so currish a kind he will commonly barke at a man before he bite him but among men he is commonly counted the wisest man that will bite before he barke Beware of men therefore He doth not say beware of men that are flatterers backbiters adulterers drunkards and others that are giuen to such like vices but generallie without distinctions of their persons or qualities he biddeth vs beware of men meaning that the very best is bad enough and sometime as much to be feared as the worst of all There is not one good man left vpon the earth the faithful are minished from among the children of men they that would be counted faithfull in these daies doe but flatter with their lippes and dissemble in their double harts The best of all is as a bryre and the most righteous is sharper then a thorne Beware of men therefore If this watch-word were needfull for the Apostles in their time it is much more needfull for vs and in our time how much apter and likelier we are to be deceiued now then they were then both because the number of deceiuers is greater now then it was then and the manner of mens deceit also more misticall now then it was then For Christ himselfe doth tell vs that immediately before his comming and the end of the world many will shroude themselues vnder his name carying his word and Gospell in their mouthes and yet be dissemblers and deceiuers for all that and be so cunning so close in the conueiance of their collusion that if it were possible the very elect might be deceiued For of all kinde of deceiuers they may most easily deceiue vs that seeke to deceiue vs in his name by whom we all trust to be saued but towards the latter end of the world there shall be many such for many shall come in my name saying I am Christ and deceiue many Beware therefore of such men If they should come vnto vs like Angels we would suspect them if like Diuells we would be afraide of them if like beasts we would shunne them but comming vnto vs like men and like men of our owne profession men baptised into the same faith men confessing the same Christ and men hoping to bee partakers of the same kingdome that we do how is it possible but that men which feare no deceit nor meane deceit should fall into the danger of such deceiuers Beware therefore Christ would haue his Disciples to be like Doues but alasse there are so many Eagles so many Haukes so many Hernes so many Buzzards Wringtailes and Crowes that prey vpon Doues that euery man almost is afraid to be a Doue If we were as we should be we should be lambes but alasse there are so many Foxes that those that should be like Lambes they are rather like Lions and become Cacercosins and Cosingermanes to Foxes Christ his flocke should be a flocke of sheepe but where shall a man finde a faithfull Christian or a sound sheepe or if perchaunce he finde one in a whole flocke he shall finde ten Wolues and sheepe wurriers for one sheep Beware therefore of men If in this world any sort of people may bee trusted whom would a man think he might better trust then those that he takes to be his friends and yet the Wise-man wisheth euerie man to bee as warie of his friends as hee would be of his enemies there is such flatterie in friendship and so much falshood in fellowship For some man is a friend but for his owne turne and he will not abide in the day of trouble and there is some man that will pretend to be thy friend only to vndermine thee and sound thy secrets and he will one day become thine enemie and take part against thee and then if he knoweth any thing that will hurt thee he will tell it out There is another friend who is but a companion at the table so long as thou art in prosperitie and makest him good cheere he will be thy follower and thy friend but if thou failest to feede him and fill his bellie hee will bee as readie to take part with thine enemie against thee if he will entertaine him to his table as he was readie to fawne vpon thee when he was a guest at thy table If thou get a friend therefore proue him first and be not too rash to giue him credit These are the daies which the Apostle calleth dangerous daies wherein by the testimonie of our Sauiour Christ a man liueth in danger of his owne household his wife which should bee to him as himselfe his children whom hee hath begotten and brought vp and his seruants which take his hire shall be his foes Beware of thine owne children and take heede of them that be of thine owne houshold Let no man beleiue his friend saith the Prophet Micheas nor put his confidence in his brother keep the doore of thy mouth from her that lieth in thy bosome Wherein the Prophet seemeth to accuse the whole world of flatterie falshood that there is neither faith nor truth to be found in any calling or among any sort of men neither among friends nor kinsfolkes nor brethren nor yet in a mans Wife though she pretend neuer so great loue and loialtie towards him For he speaketh not of a naughtie

of vs in such matters The causes inducing conscience to error are many In some it proceedeth from the malice of Satan who when he can not tempt them to great and grosse sinnes he seeketh many times to vexe them with scruples of conscience troubling them in their imaginations and sometime peruerting the iudgement of their mindes onelie through aboundance of melancholie humors that raigne in their bodies Mille surgunt apud aliquos scrupuli 〈…〉 oblatrantes lacerare minantes eos qui volunt ire per viam Dei A thousond doubts barking within them like Dogges do arise in the hearts of some and threaten to teare them in peeces that haue a desire to walke in the right way of God Berson Gregorie in this case doth resemble the Diuell to a Lion that scareth little beasts which are weak and fearefull at his owne pleasure but when he encountereth with great beasts is many times put to the worst himselfe euen so when the Diuell dealeth with those that are fearefull and weake hee putteth many intricate questions and doubts into their heades to the great disquiet and trouble of their consciences wherein notwithstandieg he doth seldome or neuer preuaile with men of iudgement and vnderstanding but they preuaile against him In some error of conscience proceedeth of meere negligence when a man standing doubtfull of any thing wherein he ought to be resolued or being ignorant of any thing hee ought to know neglecteth to take counsell in time of them that are able to informe and reforme him in his doubtfulnesse and ignorance and so it was with Nicodemus before hee came to Christ In other some it proceedeth of the proude conceite they haue of their owne learning and wit thinking scorne to humble their vnderstanding to men of greater iudgement and knowledge then they are themselues which Augustine in his confessions acknowledgeth to haue been his fault many yeares whereby he remained obstinate a long while and would neither be brought to baptisme nor beleife but being morallie learned in the seuen liberall sciences hee defended his errors against all men and would not be remoued till at last by hearing of Ambrose he was brought to change his minde content to subiect his reason and learning to the obedience of faith which as hee saith himselfe of himselfe if he had not done he had still liued and died in error and neuer beene saued In othersome it proceedeth from a certaine singularitie of minde a vice that delighteth to be opposite to authoritie and maketh a man to carrie himselfe different in opinion and iudgement from other men desiring to be noted and pointed at prae caeteris because as the Poet saith of such they thinke it a kinde of credit and glory to them notarier dicier hic est to be a noted man and to haue it said of them this is he which was a thing that the proude hipocriticall Pharises much delighted in wherein also they haue many followers euen at this day In othersome it proceedeth from a certaine inordinate affection and admiration of their persons from whom they haue receiued their opinions Nimius enim amor nimium odium in errorem inducunt peruertunt iudictum Senec. Extreame loue and extreame hatred lead men into error and peruert their iudgement as is to be seen in the Church of Corinth where some held of Paul some of Apollo and some of Cephas euery man as he fancied the man whom he followed which is likewise one of the greatest causes of schisme and contention in our Churches wherein some humerous persons delight to draw disciples after them and other some hauing itching eares do turne their hearing from the truth and delight to heare onely those that will preach nouelties and pleasing things vnto them whereby the Gospell is ill spoken of Et facta est fides Euangeliorū fides temporum faith of the Gospell is become the faith of time Nam aut scribuntur fides vt volumus aut vt volumus intelliguntur For either faithes are written as will or as will they are vnderstood Et cum secundum vnum Deum vnum Dominum vnum baptisma fides etiam vna esse debeat oò ponè ventum est vt nulla sit And whereas according as there is but one God one Lord one baptisme there ought to be but one faith also it is almost come to that passe now that there is none at all From these and such like causes proceede all errors in conscience for reformation whereof we are heere forbidden to be too iust in these extreames and bidden to suffer our consciences to be guided by those rules of Iustice which ought to direct our consciences whereof there are many One and the first is this In indifferentibus plus obligat praeceptum principis pralati quam propria conscientia quia in his conscientia habet suprà se principem praelatum Tho. Aquin. In matters of indifferency the commandement of a Prince and a prelate doth more binde man then his owne conscience because in these things the Prince and the Prelate hath preheminence aboue conscience The ground and foundation of this rule are Christs owne words when he saith Quaecunque dixcrint vobis facite whatsoeuer your Magistrates bid you obserue that obserue and do The second is this Conscientia nun quam obligat in virtute propria sed in virtute praecepti diuini conscience neuer bindeth in it selfe but by vertue of some commandement from God Quia conscientia non dictat aliquid esse faciendum aut non faciendum hac ratione quia sibi videtur vel non videtur sed sub hac conditione quia est à Deo praeceptum vel prohibitum Because the conscience telleth not a man that any thing is to be done or not to bee done in regard that it seemeth good or not good to it selfe but for that the same is either commanded or forbidden of God If a man maketh a conscience of any thing not commanded or forbidden and yet doth it he may seeme in some sort to do praeter conscientiam besides his conscience but not against his conscience Anton. part 1. tit 3. cap. 10. 4. The third is in things indifferent when a man doubteth of any thing commanded him whether it be bonum licitum good and lawfull obedire debet he is bound to obey it and to doe it Nam etsi reum fortassis faciat superiorem imper andi iniquitas innocontem tamen ostendit orde seruiendi inferiorem for although the iniquitie of commanding may make the Superiour guiltie yet order of obedience sheweth the inferior to be innocent The fourth is In dubijs bonorum vita alijs debet esse viuendi regula in things doubtfull the life of good men should be the rule of liuing to others For by the counsell of Salomon a man should neuer leane to much to his owne wit nor make a conscience to himselfe in matters