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	send_v	unrighteousness_n	1,800	5	11.2922	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13017	The heauenly conuersation and the naturall mans condition In two treatises. By Iohn Stoughton, Doctor in Divinitie, sometimes fellow of Emanuel Colledge in Cambridge; and late preacher of Gods word in Alderman-bury London	Stoughton, John, d. 1639.; Burgess, Anthony, d. 1664.	1640 (1640)	STC 23308; ESTC S113792	78,277	283

punishments of the life to come are to indure without ease or end And the reason is because this life is the time of Gods patience and long sufferance and gentlenesse towards sinners wherein he doth either win them by his blessings bestowed or leaves them without excuse by reason of his blessings abused and so manifest both the inability of nature to helpe it selfe out of its misery which it is fallen into by sinne and the equitie of his judgements which are so sweetly tempered with many mercies before they are excluded and therfore all Gods dealing towards men here is medicinall though in it owne nature it prove mortall through the corruption of the wicked but the other is supplicium ultimum c. And those are the three distinctions of Evill or Punishment where the first must be in the second and the affections in the parts and both first and second in the third as in the kindes For example in the distribution into integrall parts The first was the Displicere and wrath of God where you must understand a double punishment both Poena damni the losse of Gods favour and Poena sensus the feeling of his displeasure and so for all the rest there is both the privation of some good conferring to our happinesse and the Position of some evill conspiring to our misery So likewise in the third Distribution which was into Species or kindes but in the first of Temporall you must apply all the particulars of the second ranke by the parts of punishment of which I named them as principall and that both privately and positively according to the first and in the second eternall you must doe the like onely adding those differences which I mentioned before to their kindes And now if I should goe about to rehearse the particulars it would fill a large Volume which would be written Without and within lamentation and mourning and woe like that which the Prophet Ezekiel saw 2. 10. If I should muster them all together under their severall Colours and Ensignes they would make a mighty army the Army of the great Lord of Hosts and it would appeare by them I thinke how highly the Lord is displeased with Sinne how terrible an Enemy hee is to Sinners and how he hates them You may read a copious enumeration of many particulars especially of externall punishments which are therefore set downe not because they are the greatest but because carnall men are most sensible of them Deut. 28. and this is also evident out of that place that all those are brought upon a man in Gods just hatred and anger for the transgressions of the Law Who can tell the misery of man when God doth not onely withdraw the light of his countenance from him which the Psalmist accounts the onely good Many say who whill shew us any good but Lord lift thou up the light of thy countenance upon us as you have it diverse times repeated Levit. when it is as Job speakes 16. 12 He sets me up for his marke His arrowes compasse mee round about hee cleaveth my reines asunder and doth not spare hee powreth out my gall upon the ground he breaketh me with breach upon breach he runneth upon me like a Gyant and Chapter 6. verse 4. The arrowes of the Almighty are with me the poyson whereof drinketh up my Spirit the terrours of God doe set themselves in array against me when as the Prophet Ieremy complaines Lament 3. 12. Hee hath bent his how and that like an enemy Chap. 2. ver 4. Hee stood with his right hand as an adversary and set me as a marke for the arrow he hath caused the sonnes of his quiver as the Hebrew Text hath it the arrowes to enter into my reines Secondly Againe what a misery to be strucke with such blindndsse that we cannot finde the way to heaven no more than the Sodomties that groped for but could not finde Lots doore where the Angels went in no nor see the plainest truths that concerne that way not the fundamentall and Elementary principle no more than blind Sampson could see the pilla's of the house but was faine to have a guide to leade him to them but live in more than Egyptian darkenesse and are given over to most grosse errors by the just wrath of God against sinne as it was and is in many Nations at this day and in the Church of Rome where Antichrist in 2 Thes 2. 9. whos 's comming is after the working of Satan with all power and signes and lying wonders and with all deceive ablenesse of unrighteousnesse in them that perish and the reason followes because they received not the love of the truth that they might be saved for this cause God hath sent them strong delusions that they should be leeve a lye that they all might be damned who beleeved not the truth but had pleasure in unrighteousnesse Thirdly What a depth of misery is it that man should degenerate below the bruite beasts in brutishnesse which notwithstanding is a just effect of Gods wrath for sinne as it may appeare out of the first to the Romans 21. Because that when they knew not God they glorifyed him not as God neither were thankefull but became vaine in their imaginations and their foolish heart was darkened c. God also gave them up to uncleannesse through the lusts of their owne hearts to dishonour their owne bodies And againe ver 26. God gave them up to vile affections And Againe ver 28. God gave them over to a reprobate mind to doe those things that are not convenient But what Arithmeticke can count the number of those miseries that attend man in regard of his body and outward man deformity aches diseases death dishonour poverty famine pestilence warre and the rest If the Cabalists count be good there be so many precepts in the Law as there are Letters in the Decalogue and as many as are included in the numerall Letters of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely 611. of which there are 365. Negative as many as there be dayes in the yeare Affirmative 246. as many as the Anatomists number bones in a mans body I answer there be more punishments for every joynt of a sinner with which he hath transgressed every part of the most holy Law of God than there are dayes in the yeare And all these are the just effects of Gods enmity to sinners his wrath against sinners And yet ye have not all for what is all this though we had called every one of those particular plagues by the name as Cyrus could have done all his Souldiers and set them all in battle aray against you to that which is behind the torments of hel the blacknesse of darkenesse the Rivers of brimstone the fire that never goeth out the worme that never dyeth the breath of the Lord kindles that fire and the wrath of the Lord feedes that worme the apprehension of which gnawes the conscience That weeping and wailing and

their goates under the cloake of Religion Gods Livery which they weare as though they served him doe but serve their owne turne like the Eagles which soares aloft not for any love of heaven her eye is all the while upon the prey which by this meanes she spies sooner and seizes upon better as Thales sometime contemplated the heaven for no devotion I wist but to picke some gaine out of it as hee did indeed for re ading thus much in the volumne of heaven that there was like to follow a scarcity of Olives he got all that hee could into his hands and so having the monopoly sold them at his own price Who would not have admired and honoured him as one sent from heaven and Gods neare familiar or intimate friend according to the phrase of Tertullian who not content to fit in the Temple of God unlesse hee were also pearcht upon the highest pinnacle of the Temple were not the fetch long since transparent to the world that he is mounted so high onely for the love of the situation and goodly prospect it hath of all the kingdomes of the world and to bargaine with the devill for them the Vicar of Christ thought he was not well advised to refuse so faire an offer at which his fingers itched as Gahazies teeth watered after the Talents and the change of raiment and I suppose he would not be troubled to weare the keyes of heaven at his girdle but that hee hath found that they will open to him the Treasures of the earth and wherefore● doth hee shrowd himselfe under the shadow of Peter but as they did sometime to heale and cure diseases so at least to hide and obscure the deformitie of his swelling pride and infinite ambition They say when Astraea Iustice and Piety suppose betooke her selfe from the unworthy world to heaven her veile fell from her or maske I know not well whether the onely relique and monument the earth can produce she once had her abode among men and you may remember when Elias was taken up and rode thether in his Triumphant charriot his mantle dropt from him and since that how many have masked under the veile of Piety and cozen'd the world with the mantle of Elias as the Devill once Saul with Samuels as though they came from heaven or were left sole heires to him whereas God knowes they have not the least part of the Spirit of Elias they are nothing akin unto him they never came neare heaven but ascend out of the earth as the counterfeit Samuel that cozen'd Saul the true devill under his mantle For what are their letters of credence but faire shewes good words cheape ceremonies pellucidae technae shining and perspicuous juggling who cannot see thorough these trickes the Iewes observe that the second temple came short of the glory of the first in this especially in stead of U●im and Thummim it had nothing but Bach Col the daughter of a voyce and who sees not the glozing of the tongue how short it falls of the glory of truth of sinceritie when one Alexander gave it out that he was Herods sonne Augustus to discover the impostor felt his hand and by his hard rough skinne easily found that there was no gentle blood ran in those veines no noble spirit did be at in that pulse he was some handy-crafts man he was not his crafts-master and who but blind Isaac would blesse him for the first borne of God the heire of heaven whose voice is indeed smooth the voice of elect Jacob but his hands are rough with sinne the hands of reprobate Esau These Juglers cannot play their trickes so cleanly but they are perceived they dance in a net the world sees their dissembling and accounts them but like those Images which you see sometimes underpropping the beames of some great building they sweat they stoop and bow under the burden they lay their hands upon their head as it were to ease themselves as though the whole weight of the roofe lay upon them like to fall you may make children perhaps beleeve so if they should remoove never so little and not support it so these men are so busie so zealous so hot a man would thinke the Church the truth the Gospel all religion could not stand without them when indeed they doe no more then these Images like Atlas whom the Poets feigne for his skill in Astronomy to beare up the heaven upon his shoulders so every one of these would make the world beleeve he were a Pillar an Atlas of the Church and so he is indeede an Atlas but according to the Anagrammatisme of his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miserable prop and pillar of the Church of God Miserable man in truth whose dissembling and doubling God sees and will one day unmaske to all the world and canst thou thinke foolish hypocrite to be saved by thy booke at that triall yes get a faire Bible bind it in a Velvet case gild the leaves make much of it let all the world take notice of this in the meane time live as thou list without booke but know that booke is not subject to the Orators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee flattered or bribed with such a simple fee not so much as to be silent for though thou thinkest to stop the mouth for pleading against thee with such idle courtesies and content that it should countenance thee before the people as Saul would have Samuel as if it were of this familiar acquaintance whereas thou keepest it shut at home and muzzled for feare it should worry thy darling sinnes yet the bookes shall be opened one day and thou shalt be judged by that booke and condemned Or wilt thou hope to take sanctuary at the Church yes no doubt because thou hast beene diligent there to play the part of a Christian in seeming devotion and mocke God to his face because thou hast cheated the world in the Church with the shew of Pietie that thou mightest the better cheat them in thy shop thou art like to scape well enough shall I tell you how Xerxes destroyed the Temples of the Grecians because by building them they seemed to overthrow the infinitnesse of God and circumscribe him within the roofe of a Temple and God will smite thee thou whited wall whose religion is circumscribed within the walls of the Church and goes no farther All these according to the common similitude of the ferry-man looke one way and goe another they looke to heaven when they are going to hell though their forces and their footesteps seeme to stand toward heaven yet the divell drawes them to hell when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one as the Poets say Cacus used to draw the Oxen he stole by the tailes backward into his men that so men being set at a nonplus in their search by this sophistry his theft might remaine undiscovered 3. The third thing propounded was to shew the severall motives which may