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	lie_n	word_n	1,825	5	4.0980	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95657	Pseudeleutheria. Or Lawlesse liberty. Set forth in a sermon preached before the Right Honourable the Lord Major of London, &c. in Pauls, Aug. 16. 1646. / By Edvvard Terry, Minister of the Word, and pastor of the church at Great-Greenford in the country of Middlesex. Sept. 11. 1646. Imprimatur. John Downame.	Terry, Edward, 1590-1660.	1646 (1646)	Wing T781; Thomason E356_11; ESTC R201136	37,931	42

laced This I am sure is true in experience that the longer it is before a colt be backt the more unwillingly by farre at the first doth he endure his Rider and the longer it is before a Bullocke comes to the yoake the more hardly is he brought to it and the more at first he struggles and strives with it And doubtlesse the longer a people goe under reines let loose the harder will it be by farre to curbe and restraine them The law saith the Apostle was not made for a righteous man but for the lawlesse and disobedient for the ungodly and sinners c. 1. Tim. 1. 9. for the lawlesse and disobedient sayth the Apostle and because it curbes and restrains them therefore they esteem themselves in bondage or as prisoners in bonds being required to yield obedience unto it For Reason 1 This is the principall reason why all rebellious spirits think thus because good Lawes meet and crosse and contradict and oppose them in their evill wayes in their unjustifiable courses because they meet them and reprove them and set in order before them the things that they have done as it is Ps. 50. 21. In every commission of evill in every omission of good in every even the least fayling in duty whatsoever they shake the secure man out of his seat they disturbe the filthy persons upon their beds of lust who undoe one another by their filthy embracements all shameles prostitutes who sell their soules with their bodies dealing with all those they pretend to love as Monkeys and Apes sometimes doe with their little-ones they kill them with kindnes they tell these who thus stretch themselves upon the bed of lust that though they sleepe securely there their destruction sleepes not their damnation slumbers not ●● in 2. Pet. 2. 3. They awake the Drunkards crying out Ioel 1. 5. Awake yee Drunkards weepe and bowle c. They debase proud ones foretelling their fall Luc. 18. 14. Every one that exalts himselfe shall be abased They startle the bold prophane swearers with the weight of their guilt Exo. 20. 7 They acquaint Oppressors with those screech owles of woe which cry aloud from the beames of their chambers And they tel the Covetous who are like the Mole that bury themselves under every clod of earth or like the barren wombe or unsatiable Death that will never be satisfied of enough mould in the grave and of enough fire in hell They meet with Formall professors of Religion who make Religion nothing but a complement and they tell them that of all tempers in Religion a luke-warme temper is the worst Because thou art neither hot nor cold but luke-warme I 'le spue thee out of my mouth sayth the Spirit to the Church of Laodicea Re. 3. 16. That is I will make thee who art but a Church in shew to be no Church at all it being all one in the account of God to deny the Faith and not soundly and sincerly to professe it They unma●ke the double faced hypocrites who only act Religion play devotion who are all for shew and nothing for substance making Religion a cloake and they tell them that as Religion is the best armour in the world so it is the worst cloake and whosoever put it on for no other end it shall in conclusion do them no more good then that disguise which Ahab put on in which he perished when he fought with the Syrians at Ramoth Gilead 1. Ki. 22 They convince blinde errors by cleere and orthodox truths And tell them that receive not the love of the truth that they might be saved that for this cause God shall send them strong delusion that they might beleeve a lie that they might be damned who beleeve not the truth c. 2 Thes. 2. 10. 11. 12 They cast downe imaginations and every high thing which exalts it selfe against God 2 Cor. 10. 5. In a word They meet with sinners at every turne and because they doe so these cannot away with them and therefore may be fitly compared unto that fiery meteor which causeth thunder the more streightly it is wrapt and bound up in the cloud it breaketh forth with the greater violence and noise Or they are like the troubled sea when it cannot rest to which the Prophet compares them Isaiah 57. 20. foming and raging most against those truths of God which oppose them most as the tempestuous Sea doth against those Rocks and Bankes and bounds which hinder its course and keep it in Vse Breifely now for application of this point I shall addresse my speech unto every loose lawlesse libertine in the world and first desire to let him know that there is no liberty but servitude in sinne no liberty but in the freedome from sin and secondly they whosoever they be that cast off Gods yoke whose service is freedome and yeeld obedience unto the commands of Satan for every one in the world serves one of these two Masters they are meere bondslaves unto him they serve for all the services that the Devill imploies his servants in are whatsoever men may thinke otherwise of them no better then a very toilesome drudgery a very base bondage Heare the truth of this in some particulars as in the sin of covetousnesse wherein Ahab may be our example who because he could not possesse Naboths Vineyard according to his coveting desire it troubled him so that he was heavy and sad and spiritlesse immediately upon it 1 Ki. 21. we may observe the like in that sin of envy which Solomon tels us is the rottennesse of the bones Prov. 14. 30 a sin that is plagued by it selfe that hath much justice in it as one well observes for it eateth up the heart marrow of her Master as he desireth to eate up the heart of another And againe Surgunt de nocte Latr●nes The Theife wakes while the true man sleepes and is more troubled to breake open than the true man is to guard his house The not Adolterer the filthy uncleane person useth the twilight the evening the blacke and darke night Prov. 7. 9. that he may compasse his lust while the chast man sits quietly in his house How did the unnaturall Lust of Amnon vex him till he had obtained his desire so that he fell sick for his Sister T●●●●●r and after he had satisfied his unnaturall appetite he was as sick of her as he was before for her he hated her exceedingly saith the text his Lust ended in loathing so that the hatred wherewith he hated her was greater than the love wherewith he had loved her 2 Sam. 13. 15. what fruit had yee in th●se things whereof yee are now ashamed saith the Apostle to the Romans Rom. 6. 21. for as sin makes men past shame that they may commit it so it brings shame if the sinners conscience awake after the committing thereof See this farther in that most beastly sin of drunkennesse how it causeth woe and sorrow and contention and babling

thinke of them as the Crow their Bird most faire Woe unto them saith the Prophet that call evill good and good evill that put darkenesse for light and light for darkenesse and woe unto them that are wise in their owne eyes c. Isaiah 5. 20. 21. because wisedome presumed on and drawne from the broken cisterne of a mans owne braine is in the reputation of God and hath as great an woe before it in that Chapter as the sins of Covetousnesse or Oppression or Drunkennesse Thirdly take this for granted before hand that there is very much deceit in appearance if not our blessed Saviour had spared that precept in the seventh Chapter of Iohn v. 24 not to judge of things according to appearance but to judge righteous judgement Because many things that appeare are not what they appeare to be Because Satan that he may the more certainely deceive can transforme himselfe into an Angel of light 2 Cor. 11. 14. Lastly in all thy undertakings before thou conclude of any thing order thy actions and thy resolutions by those words in the nineteenth of Judges the last verse first consider secondly take advice thirdly speake thy minde or resolve what to doe Or as that Scripture is rendred in the former translation 1 consider 2 consult 3 give sentence First seriously consider of the thing in question for Inconsideration and Prejudice were never made for competent Judges Consider of things whether they be true or false Now for the triall of truth Antiquity must ground and bottome it The un-erring word of God must balance and trie it And the lives and practises of all the holy men of God whom God hath proposed to us for examples must ratifie and confirme it and this scrutinie must be most impartially carried First truth is grounded upon Antiquity it was from the beginning for there are no new Divine truths quod verrum antiquum quod falsum recens Secondly the word of God must ballance and trie it and therefore trie before thou trust Beleeve not every spirit but trie the spirits whether they be of God 1 Ioh. 4. 1. Repaire to the Law and Testimonie c. Isaiah 8. 20 Prove all things hold fast that which is good 1 Thes. 5. 21. Loane not to thine owne understanding Pro. 3. 5. But beleeve how that others who labour to get the knowledge the right interpretation of Gods revealed will declared in his word First from God by prayer Secondly from men by conference Thirdly from Bookes by reading And are further able to reade the holy Scriptures in that language wherein they were first written may be able to speake no more to give the sense of a Scripture as well as thou that canst but or happily scarce reade it in the English For thy further and better instruction therefore Secondly consult not with men only of thine owne opinion but with others also for if we will see things aright we must sometimes make use of other mens eyes as well as of our owne for in our owne there may be some defect and we know that pore-blind and blood-shot and squint-eyes cannot see well the last looking over or besides the object and the other two cannot well discerne things as they are And thirdly when thou hast wisely considered and carefully consulted then resolve And that thou maiest so doe to the quiet and comfort both of thy selfe and others know that the wisedome which is from above is first pure then peaceable Jam. 3. 17. and therefore follow peace and holinesse Heb. 12. 14. Never think thou art too good too upright too holy too religious ever in the right use of all good meanes seeke labour strive study covet to be better for this is a justifiable covetousnesse 1 Cor. 12. 21. and follow peace too every one striving to exceed one another in love for this is a godly emulation Thus have I inserted something by way of Preface before these following meditations if this or they shall prove any way usefull I have my reward if otherwise my very hearty desires to cast in my mite by offering some word in season amongst those many by much more worthy that have made themselves publicke shall be my comfort Thine as far as thou art a friend to Truth and Peace Ed. Terry PSAL. 2. 3. Let us breake their bands asunder and cast away their cords from us THis Psalme is Davids for so the Apoostles tell us Acts 4. 25. that God by the mouth of his servant David said why doe the heathen rage and the people imagine a vaine thing c. And this Psalme was pen'd by David as is most probably conceived after his victory over the Philistines who gathered themselves against him when the people had made him King in the roome of Saul And now that we may make as much of this Psalme our owne this day as may help us to the cleerer understanding of this text I beseech you take notice that the three first verses in it are a narration of the attempts of many wicked men against the Kingdome of David as the Type and against Christ too as the Antitype or person typified in this Psalme The carriages projects attempts of these wicked unruly men who would cast off subjection are exprest here in the first verse by way of interrogation why doe the heathen rage and the people imagine a vaine thing c the Prophet admiring their folly in going about that which was impossible for them to effect why doe they rage Or come tumultuously together as men in an uproare for so the originall word implies noting their pride and fiercenesse as in horses from whom the Metaphor is taken which neigh and rage before they rush into the battel But why to what purpose is all this when God who can will maintaine Davids right as he most thankfully acknowledgeth Psal. 9. 4. thou hast maintained my right and my cause c. he must be King though he have many enemies not only amongst the meanest but mightiest to oppose him whose attempts studies power pollicies rage shall prove to be of none effect for when they conceive mischeife and travell with wickednesse they shall bring forth a lie as it is Psal. 7. 14. for Christ shall confound them he shall first scorne and laugh at their attempts v. 4. God speaking there after the manner of men for God will make them to know how that they which reckon without him must reckon againe He will speake to them in wrath vexe them in displeasure as it is verse 5. or he will handle them roughly for so t is in the originall breaking them in peeces like a potters vessell verse 9. their wound shall be incurable their ruine irrecoverable like the breaking of an earthen vessell once broken never to be repaired Yet notwithstanding this their associating and leaguing together their animating and encouraging one another in this evill way is positively laid downe in the 2 and 3 vers. of this Psal. in the 2

and wounds Pro. 23. 29. Nay who can count the hurts that by drunken distempers come both to the body and soule First to the whole body especially to the head and stomach and liver and those more noble parts as also the rheumes gouts dropsies palsies apoplexies inflammations and other distempers hence arising Oh how doth the excesse of wine and any other strong liquor fire the bloud casting the body into feavers c And secondly how doth it inflame the soule too filling that with lusts as hot as hell So that drunkards shall one day be forced to confesse what they will not now beleeve as it was spoken in another case 2 Ki. 4. 40. Oh there is death in the pot And therefore the Greeke Poet spake wittily that if the head-ach were to be before the wine men would be sober if those sad consequences which oftentimes follow beastly distempers were to be endured before hand people would not be drunke And if those most filthy and loathsome diseases the just consequence of incontinency were to be suffered before these acts of filthinesse were committed people would be chast yee heare what oftentimes befalls those two brethren as one of the Ancients calls them Drunkennesse Lust saying Nunqua● ego ebrium putavi castum drunkennesse and chastity being incompatible yee heare how it s often with these two sworne servants of the Devill whereas the sober chast temperate man who desires to possesse his vessell in holinesse at the Apostle speaks 1 Thes 4. 4. to glorifie God in his life feeles knowes none of those things You may helpe me with your meditations herein for the like may be said of many other worker of darkenesse which the Devill imploies his servants in serving divert lusts as the Apostle speakes Tit. 3. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being as slaves to lusts engaging them to every sin one lust drawing a wretched sinner into one sinfull course others ha●ing and pulling him into other evill waies making poore wretches thus miserably distracted and seduced as it is Jer. 9. 5. to weary themselves to commit iniquity or to moile and toile to goe to hell How have many miserable people been content meerely led by the instigation of the Devill and enflamed by him the Devill who is most tyrannicall where he is most obeyed to submit unto commands that have been most heavy hatefull yea most unnaturall as those who caused their Sonnes and Daughters to passe through the fire to Molach Levit. 20. 3. I could aboundantly inlarge I le only ad this that if Satan have had such power to perswade poore mis-led seduced creatures to submit themselves unto such unreasonable imposi●ions n●● thinks every one who hath not quite lost himself should be more readily induced to yeeld a most cheerefull obedience unto God his most holy righteous equall just commands whose Commandements are not grievous 1 Iohn 5. 3. To put their neckes under that yoke which rebellious spirits here in my text throw off because his yoke is easie his burthen is light Mat. 11. 30. And that thy heart may not be hardned that thou maiest not be quite undone by the deceitfullnesse of sin observe but this one rule when ever thou art tempted unto any thing that is evill to view the tentation on both sides to take notice as well of the certaine bitternesse as of the apparent sweete that is in sin which sin is fitly resembled by those Locusts mentioned in the 9 C. of the Rev. who had the faces of men and the haire of women but to these they had the teeth of Lions and the tailes of Scorpions and there were stings in those tailes The Devill when he tempts a man unto any thing that is evill presents nothing unto the sight of man but what may please content his corrupted nature those most fearefull and sad consequences of sin as death hell judgement and everlasting separation from the presence of God the Devill keepes out of sight that the misery of a wretched sinner may not be knowne till it be felt not felt till it cannot be possibly avoyded And to conclude this point Let all be exhorted who wilfully rebell against the just commands of God to read their sinnes acted in the examples and smitten too upon the backes of others How was it with Ahab who cast off God and joyned himselfe to Idols as the Prophet Hosea phraseth it Hos. 4. 17. T is sayd of him 1. Kin 21. 20. That he sold himselfe to worke wickednesse in the sight of the Lord but afterward he lives to rue to repent his bargaine No sooner had Pharaoh asked that bold blasphemous question Who is the Lord that I should obey his voice to let Israel go Ex. 5. 2. but presently the frogs the lic● the flies the caterpillars which the Prophet calls Gods great Army Ioel 2. 25. rise up in armes to tell him and these poore weake despreable creatures will not give proud Pharaoh over till they have humbled him and magnified their Maker Pharaoh and all Aegypt might heerese● how weake they were and what in impotent power they served when they could neither resene themselves nor yet be delivered from the incursions of frogs lice and flies There is a very memorable story which I dare affirme for truth that many yeares since I brought from the Easterne India where I lived at the Court of the Great Mogol for more then two yeares The story is this There was a great Cavalier and Nobleman of that Court that was much in credit with that King and that he might keepe that favour esteemed it the highest point of Religion to flatter the King which made him a great neglecter and contemner of God Upon a time this wretched man sitting in dalliance with one of his women she pluckt an hayre from his breast his nipple in wantonnesse I conceive without the least thought of doing him hurt the little wound that small and unexpected instrument of death made presently began to foster and in short time after become a Cancer incurable When the poore wretch saw that he must needs die he uttered these words which are very well worth the recording and remembring Who would not have thought sayd he but that I who was bred a Soldier should have died in the face of mine enemy either by a sword or a lance or an arrow or a bullet or the like instrument of death but now too late I am forced to confesse that there is a great God above whose Majesty I have ever despised who needs no bigger a Lance then an Haire to kill an Atheist Oh let us further collect out of those many menaces and threatnings denounced against this sin in the booke of God what their end is like to be that obey not the truth but obey unrighteousnes that obey not the Gospel of God And what in conclusion this sinne is like to cost and when we haue cast up our whole reckoning we may borrow those words to