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_v	speak_v	1,709	5	4.3933	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50026	Sionis reductio, & exultatio. Or, Sions return out of captivity with Sions reioycing for her return. A discourse, intended for the solemn festivity of the English nation, at Livorno in Italy, upon the happy news of King Charles the Second his return into England, which was there celebrated with munificent feasting, and magnificent shows, fire-works, and other signs of triumph, three days together, in the month of July anno Dom. 1660. Since occasionally preached in part, at St. Margarets in Westminster, the Sonday [sic] after the solemnization of the Kings birth-day, and entry into London; and now presented to publick view, as to correct the mis-apprehension, and mis-interpretation of some that were present; so to prevent the mis-information, and depravation of others that were absent. By Ro. le Grosse, cleric. An orthodox priest of the Church of England; and D. Oecumenical, then residing in Livorno, at his return from grand Cairo in Egypt.	Le Grosse, Robert.	1662 (1662)	Wing L961; ESTC R222044	50,728	74

Oh si quis efficiat ut fruamur bono Who will shew us any good Psal 4.7 Psal 4.7 And Oh si quis daret mihi aquam Oh that one would give me to drink of the water of the Well of Bethlehem which is by the gate 2 Sam. 23.15 Qui patheticè rogat 2 Sam. 23.15 ardenter postulat He that asks pathetically and with affection to a thing desireth ardently 3. Certa determinatio Thirdly There is a certain determination or a most assured and infallible conclusion Reducente Jehovah reducem populi sui turmam When the Lord turneth the captivity of his people that is assuredly the Lord will turn the captivity of his people Which is a gracious answer to the Quis dabit or Oh si quis det Who will give or Tremellius Oh that Salvation were given For as sure as Gods people are in captivity so sure the Lord will turn their captivity and deliver them out of captivity Yet if you will not believe this exposition because you may think it to be mine own take Gods own Word for it who is truth it self Joh. 14.6 and cannot lye or deny his own Word which he hath spoken 2 Tim. 2.13 2 Tim. 2.13 And this you shall find in the Prophecy of Jeremiah Thus saith the Lord Behold I will bring again the captivity of Jacobs Tents and have mercy on his dwelling places Jer. 30.18 and so forward as you may see in that Jer. 30.18 and 31. and in the following Chapter where God promiseth the restauration of Israel Now you must know that Dei dicere est Dei facere Gods Word is his Deed. What God speaks if it be not yet it is as if it were done Ipse dixit facta sunt omnia Gen. 1. He spake the word Gen. 1. and all things were created and what he speaks now cannot likewise but be performed 4. Grata Exultatio Lastly There is a grateful exultation or a joyful congratulation for so great a mercy as the turning the captivity of Gods people Exultabit Jacob laetabitur Israel Then shall Jacob rejoyce and Israel shall be right glad It is but prophecied in my Text but we have heard it to be fulfilled in all places yea and we see it verified every where by experience Solutâ captivitate laeti sunt captivi When men are in Prison they are heavy and sad But when they are free they are merry and glad So then as from Eden of which you may read in the Book of Genesis Gen. 2.10 there went a River to water the Garden which God had planted and from thence it was parted and became into four heads Gen 2.10 In like manner from this Text 4 Conclusions thus as you see I have Analysed it there flow four Rivolets of Corollaries or Doctrinal conclusions to water the Gardens of our hearts that like Eden they may be fruitful both in instruction and action according to godliness that the man of God which is content to be governed by the Word of God may be fruitful and made perfect unto all good works 1 Tim. 3.16 as the Apostle speaks to the same purpose in his Epistle to his adopted Son Timothy nay his own Son in the faith 1 Tim. 1.2 for so he stiles him 1 Tim. 1.2 The first Corollary 1. Conclusion or Doctrinal conclusion which presents it self from the words of the Text is this That God doth sometimes suffer his Israel his own people to go into captivity God doth suffer his Israel to go into captivity For here by Israel is meant the people of God which is made manifest by the words next following or understood Oh that the Lord would deliver his people out of captivity and when the Lord turneth the captivity of his people Now if Israel Gods people were not in captivity why do they so ardently wish and pray to be delivered out of it Their desire to be delivered out doth imply that they were in captivity That 's the first conclusion God doth suffer his Israel sometimes to go into captivity Secondly 2. Conclusion another Corollary that arises from the Text exhibits it self thus That it is the duty of Israel of Gods people when they are in captivity Israel in captivity must pray for deliverance to pray for deliverance out of captivity Oh si reducat Dominus Oh that the Lord would deliver his people out of captivity And for my part they that are in Prison and in Captivity and will not pray or desire to come out of it let them stay there still We have an old Proverb frequent amongst us He that is in a Ditch and will not use the means to come out let him lye there still And I make this application of it If a man be in Prison Captivity or any other affliction or sorrow and doth not desire to come out of it if he will not pray to God for deliverance let him still continue in it Volenti non fit injuria God send them sorrow that love it 3. Conclusion Upon Israels Prayer God doth turn their captivity Thirdly The Corollary or Conclusion which arises from the determination is an irrefragable position which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all controversy seconded by the testimonies and made good by the examples of Scripture and so beyond all contradiction That upon the prayers of Israel of Gods People when they are in affliction and in captivity the Lord will undoubtedly deliver his people and turn their captivity The Participle is of the Present Tense Reducente Jehovah reducem populi sui turmam The Lord turning the captivity of his people which presents unto us the certainity of it as if it were already present 4. Conclusion Israel delivered out of captivity ought to rejoyce and be glad for it Then in the last place the fourth Corollary doth conclude the necessity of Praise as the second did infer the necessity of Prayer That when God upon the Prayers of Israel his People shall have turned their captivity and delivered them from the hands of their enemies under whom they were captives they ought by way of gratitude to return their thankfulness for such a mercy and to congratulate their deliverance by being joyful and glad These are as it were the four Wheels of our Topical Charriot by which as formerly I hinted unto you Biga in Hosannch we shall drive on our future discourse Two whereof belong to the Hosannah in Sions Humiliation the other two Biga in Hallelujah to the Hallelujah in Sions Exaltation The two former set forth unto us Sions Humiliation Her being in Captivity Sions Humiliation which enforce Her to pray unto God for her Deliverance The two latter do shaddow out her Exaltation Sions Exaltation her being delivered out of captivity which obligeth her to praise God for being delivered But they do all concenter together and meet in one

the day of his Nativity But as St. Paul answered Festus I am not mad O noble Festus but speak the words of truth and soberness Act. 26.25 So shall I reply upon those grunting Cavillers not Cavaliers that I was not mad through too much Learning though I may safely say there was more Learning in the Sermon than they that spake against it did understand but I did speak the words of truth and soberness Yet I must confess not without some zeal to the Cause I had in hand and fervency in the delivery of it But if I were mad or besides my self as St. Paul speaks in another case to the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether we be besides our selves it is to God Or whether we be sober it is for your Cause 2 Cor. 5.13 It was for God and the King to inculcate Thankfulness to God and to enforce Loyalty to the King for the happy return of our unhappy Captivity As for untruths I know none in it if thou good Reader or any other can detect or discover any which as yet are hidden to me I shall readily undergo the penalty to be inflicted upon false Prophets or Preachers and thank thee or them for better information But it may be thou wilt say as is reported I wish'd them all hang'd and that is to curse a thing unfitting for a Minister and both unchristian and unlawful Fair and softly good Reader not too much of that I said then and so thou shalt find in the Catastrophe and close of the Sermon that I would conclude all for that time with a Votive Acclamation for the King King Charles the 2d by whose return into his Kingdoms God was pleased to turn our Captivity And it was the same with some alteration and addition which was sometimes ascribed by the Germanes to Charles the 5th then the Emperour of Germany and in brief is this I wished to the King His Majesty A long Life a happy Raign and continual Victory over all his Enemies And I hoped then and so do still that all good Subjects would say Amen But for those that were Rebells and would not say Amen I wish'd they were hang'd and for Verse sake I said Agen Agen which then I repeated for the greater emphasis and confirmation of what I had said Now good Reader understand me aright I wished the wish and said Amen to it But to whom did I wish it It was not to all in general as is falsly reported but it was to Rebells that would not say Amen to my good wish for the King and not to good Subjects that will concurr with me in my wish and Amen it And I think till I shall be better informed I might and yet may safely use this wish It is not unknown to those that have been conversant in the Histories of former times that we may not rely upon the judgement or fancy of those that are experienced only in the sullen and self-willed manners of latter dayes that this and the like phrases have been and still are Proverbial Imprecations which in all Countries upon sudden occasions have been frequenntly used to express mens abhorrency and dislike to those that have spoken or done any thing contrary to the Law of Nature and good manners So you may read in Aristophanes that when the Greeks of old would wish ill to any man they used this Proverbial Imprecation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Away with him to the Crows Which was a place of punishment among the Thessalians where men being put to death were left as meat for the Crows to devour And from hence arose that adagious saying of Antisthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is better to fall into the hands of Crows if it be not a bull to say so than the hands of Rooks He meant Flatterers and I agree with him for the Crows devour those only that are dead but Flatterers and Rooks consume even those that are alive Among the Romans when they would express their hatred or anger unto any they were wont to use these and the like phrases Ad Furcam Or in Crucem Or in rem malam abeat Which in plain English have no other signification than Let him be hang'd And the Italians still to this day not to mention the usance of the Grave Spaniard Sé● Ahorcádo Or the custom of the Light French whom yet we imitate in all other fashions Que y soit Pandue because I will not stand long in enumerating the several expressions of other Nations upon the like occasions are wont to say Via alle furchè à Capestro à malo●a Or à malviaggio to whatsoever or whomsoever doth cross their humors But not to be such Humorists altogether to follow the Eccentrick manners of the Heathen who yet may rise up in judgement and condemn the manners of some Christians or imitate the Exotick customs of other Nations that are Forraigners and Strangers to us as well as to our Religion for the Vindication of this imprecation let us make our address to and search the holy Scriptures as our Saviour commands us Joh. 5.39 And see if we cannot warrant and justifie from those sacred Records which are the Fountaine of Life this our wish to all Rebells and Imprecation of death And so in turning over those holy pages we shall find without much difficulty of search expressions tending to the same sense though not in the same terms Doth not St. Paul and I believe you will say if not he saith it himself 1. Cor. 7.40 he had the Spirit of God in a manner use the like Imprecation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man love not the Lord Jesus Christ let him be Anathema Maranatha that is let him be accursed 1 Cor. 16.22 Which Imprecation of the Apostle is a great deal more and of a higher nature than I did wish to all Rebells that love not the King and will not say Amen to his safety For I wish'd them only to be hang'd a corporal punishment that so upon their repentance if God shall be pleased to give them the grace for very few of the Rebells who have been Executed as it hath been observed with Christian sorrow and hearty grief have had so much remorse and sense of that horrid sin but have died impenitent Their Souls may be saved to make use of St. Pauls phrase in the day of the Lord Jesus But St. Pauls Imprecation goes further even to the destruction both of body and soul which I wished not And this Imprecation of the Apostle you shall find that he doth not only use it once but he doth iterate it again and again as I did mine in his Epistle to the Galatians against the false Prophets that troubled the Church and endeavoured to overthrow the Gospel of Christ If an Angel from Heaven saith he preach otherwise unto you than that which we have preached unto you let him be accursed As we said before so say I now again if any man

against their Parents when they do chastise them or for Inferiours to rise up against their Superiours when they do correct them or for Subjects to rise up against their Princes when they draw forth the sword of justice for to punish them in all which cases it is utterly unlawful and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all contradiction beyond dispute But I do mean in respect of Christians in general where there is no such relation as between Parents and Children between Superiours and Inferiours between Princes and Subjects when Christians shall assault and offer violence to one another Whether is it lawful to take up Arms against Arms and to repel one force with another to save ones self Shall men unjustly take up Arms to cut our throats and shall not we do the like to preserve our selves It was a question ●…pounded by Horace to condemn the supinity and negligenc●… come in his time Ut jugulent homines surgunt de nocte latrones Ut teipsum serves non expergisceris And shall not we make the same Interrogation in this case Shall Theeves rise up in the night to kill us and shall not we awake to save our selves Self-preservation as it is a principle innate in every Creature for every Creature doth seek to preserve it self by nature so it was the chief Maxime in request amongst those Saints in their Modern Policy when they had took up Arms to drive away the King and keep him out And now the King God bless him and blessed be God for him is come home and through Gods special Providence come in again into his Kingdoms is it not lawful to wish that such Saints in their own esteem but in deed Rebells as have taken up Arms so unjustly against him or would take up Arms again as unjustly against him may be punished with the sword of justice and cut off Well then if we may repel force by force when we are assaulted otherwise when men come to cut our throats we must stand still and not save our selves then it is as lawful to wish them hanged and cut off that would if they could hang us or any other way cut us off and make away with us They want no will as we daily hear by their expressions and see by their designs and endeavours they want only power or opportunity to effect it And yet for further satisfaction in this case I will tell you that there ought to be a distinction and a difference made in such our Wishes and Imprecations For we must not nor did I wish all hang'd in general though I be traduced and calumniated for so doing Therefore when at any time we make such an Imprecation and use such a Wish Let them be hang'd we must take heed that we make it and direct it aright We must make a distinction both of the Causes for which the Persons against whom and the Affections with which we do wish such an Imprecation that any one be cut off or hanged For St. Paul when in the forenamed places he accursed the false Apostles and wished them cut off because they troubled the Church of God did not wish those Imprecations in respect of his own cause and as they were his own private enemies but in respect of the cause of God and as they were the publick enemies of his truth And to speak truly when I wished those Rebells hang'd that would not say Amen to the Kings safety and prosperity I did not use that Imprecation in respect of mine own cause or as they were mine own enemies but in respect of the cause of God and the King his Vice-gerent as they were the publick enemies of both Then again we must distinguish in such wishes between the persons against whom such Wishes and Imprecations are made For some enemies are placable and curable as we see many of the late Rebells having seen their errours and been convinced of their folly have repented and become good Subjects And such as these the King our Father of the Country hath indulged and given them a gracious pardon and the Church our Mother hath restored them and received them into her bosome And others again are implacable and incurable of whose conversion and reformation and so salvation there is no hope or as yet but very little As St. Paul then did direct his Imprecations against those enemies of God and his Church which were implacable and incurable So did I my wish to such Rebells as are implacable and incurable to such as are rigidly obsti●ate in their Rebellious courses and will not be reclaimed and reformed And because they will not turn from their Rebellion to their due allegiance and become good Subjects therefore I wished they might be turned for their disobedience and being Rebells In the last place we must distinguish likewise between the affections with which such Imprecations are made For some are carnal and to use St. James his phrases are earthly and sensual yea devilish which are not from above Ja. 3.15 As rash anger hatred desire of revenge and the like Other affections are more spiritual and divine which descend from above and are heavenly as a zeal of Gods glory and of the safety of his Curch Now as St. Paul when he wished the false Apostles were cut off was not carried with a carnal affection but with a zeal of Gods glory and the good of his Church So I assure you when I wished all such Rebells hang'd as would not say Amen to the Kings safety and prosperity I did it not with a meer carnal affection to have them hang'd but with a zeal to Gods glory the good of his Church and the peace and welfare of our King and his Kingdoms which have been so long distracted and disquieted and yet are disturbed with them As for those places which may be alleged to the contrary 1. from St. Paul Bless them which persecute you bless I say and curse not Ro. 12.14 And recompence to no man evil for evil Ro. 12.17 And see that none render evil for evil unto any man 1 Thes 5.15 Then 2. from St. Peter Love as brethren be courteous not rendring evil for evil 1 Pet. 3.9 And 3. from our Saviour himself Love your enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you Mat. 5.44 They and all such like places must be understood of our own private and particular enemies and not of the publick enemies of God his Church and truth as all Rebells are And therefore to such if there be any such as I fear there are too many that are obdurate and implacable Rebells seeing they are the publick enemies of God his Church and of all mankind we may safely wish a Suspendantur as well as King David and other of Gods Servants have wished a Confundantur to the like sort of men So let all thine enemies perish O Lord So sang Deborah and Barak of the

now both distinction of Numbers and difference of Persons and can nominate and lay open our Cases in the Courts of Justice which then although we were not Supines but Gerunds both in Di Do Dum for some were forced to dye others to give money to save themselves and all were dumb and durst not open their mouths to speak against their proceedings we were necessitated to bear without any redress Shall not we I say now in the Indicative Mood shew our selves thankful for so great a mercy which is infinite and beyond expression Surely we are not worthy to have had so great a deliverance vouchsafed to us if with the turning of our Captivity with the Times we do not also alter and turn the Tense And therefore seeing God hath turned that Tense which was in the Future with the Jews into the Preterperfect Tense with us and that which he did then but promise for the present to the Jews he hath now perfectly fullfilled for us in turning our Captivity which though he did promise to them he did not a long while after perform for them Oh let us considering what great things God hath done for us and recollecting with our selves that God to use the Apostles phrase Heb. 11.40 Heb. 11.40 hath provided better things for us than he did for the Jews to whom this promise was made For as the Apostle testifieth Heb. 11.39 Many of them died Heb. 11.39 not receiving the promise which Blessed be God we have enjoyed Upon the meditation of so great a mercy let us take up that speech of Iphicrates a valiant Captain of the Athenians which though it were modestly spoken by him yet let us piously apply it to our selves and in a grateful manner let us confess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from how great baseness and misery to what great glory and felicity God hath advanced us and so in the name of God the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Turner of Captivities as we are bound in duty by way of thankfulness for such an extraordinary and undeserved favour let us I say turn the Tense as God hath turned the Times and change the Future into the Present Tense with him in being now for the present and still hereafter for the future as Jacob and Israel are enjoyned in my Text joyful and right glad for it So that without further Ambages of Words or Circumlocutions of Phrases In this Biga 2. Topicks in the Biga of the Churches Hallelujah there are 2. Spokes only to be spoken of 2. Tropical Topicks to be illustrated 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Quid factum What is done 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Quid faciendum What is to be done 1. Quid factum First I shall relate unto you the Quid factum What is done 2. Quid faciendum Secondly I shall declare the Quid faciendum What is or ought to be done The Former is Ex parte Dei and so I shall inform you 1. Ex parte Dei what God hath done on his part for his People 2. Ex. parte Populi The Latter is Ex parte Populi and so I shall inforce unto you what Gods People ought to do on their part in requital to him 1. What sdone The First sheweth what God hath done for his people He hath turned their Captivity Revertente Domino Captivitatem Populi sui When the Lord turneth the Captivity of his People 2. What is to be done The Second sets forth what Gods people ought to do for him in turning their Captivity They ought to return thanks to God in being joyful and glad for turning their Captivity Exultabit Jacob laetabitur Israel Then shall Jacob rejoyce and Israel shall be right glad Sionis Reductio In the Former there is Sionis Reductio Sions Reduction or bringing back Sions Restauration or the turning of Sions Captivity Sionis Exultatio In the Latter there is Sionis Exultatio Sions Exultation or Acclamation Sions Rejoycing for the returning of her Captivity The first Wheel in the Churches Hallelujah I begin with the first Tropical Topick which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Quid factum Ex parte Dei What God hath done for his part in the behalf and for the behoof of his people Reduxit Captivitatem plebis suae He hath turned the Captivity of his people Sionis Reductio or The turning of Sions Captivity Which is the first Wheel in the Churches Hallelujah and is Sionis Reductio Sions Reduction and Restauration or the turning of Sions Captivity In the turning of which Wheel I shall keep my self close to the Records of sacred Scripture both for the Confirmation and Illustration of it For though the testimonies of humane Writers might furnish us with variety of evidence to demonstrate I. Quid factum Ex parte D.i. and make good the truth of it in matter of Fact that God hath turned the Captivity of his people Yet because the Writings of the Heathen which were their Enemies are Eccentrical and have no relation to the people of God otherwise than as they help to fill and make up their stories I shall wave their attestation to confirm our declaration and rest only in the proof I meet with in the Chronicles of holy Writ which set forth both the acts and passages of Gods people since the Creation and are without any other supplement of sufficient Authority both to restifie the truth of them and to gain credit and belief to them And here not to speak of the Antediluvian times when in the dayes of Seth God restored Religion which a long time had been suppressed by the Enemies of God the wicked Sons of men Gen. 4.26 Gen. 4.26 Nor yet to mention how God did deliver his Church and People by Noah from the hands of those that did usurp Authority over them and preserve it by his obedience in the Ark when he destroyed all flesh upon the earth with a Deluge of water Gen. 7.23 Gen. 7.23 Nor yet to relate how God after the Flood delivered his Church and People from the tyranny of Nimrod and his Complices by the Confusion of Tongues at Babel Gen. 11.2 Gen. 11.9 Nor yet to tell you how God preserved and delivered his Church in the time of Abraham and the Patriarchs before their going into Egypt of which you may read in the Book of Genesis I shall begin the Province which I have undertaken with the Captivity of the Israelites and the hard usage and slavery which they suffered in the house of bondage Exod. 20.2 Exod. 20.2 Under Pharaoh and his Task-Masters while they were in Egypt and how God turned cheir Captivity and delivered them out of it And so if you look into the Book of Exodus which hath its name from the Israelites going out of Egypt you shall find