Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	commandment_n	keep_v	liar_n	1,680	5	11.3944	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09062	The first booke of the Christian exercise appertayning to resolution. VVherein are layed downe the causes & reasons that should moue a man to resolue hym selfe to the seruice of God: and all the impedimentes remoued, which may lett the same.	Parsons, Robert, 1546-1610.	1582 (1582)	STC 19353; ESTC S121958	250,257	448

hower to goe in with hym would not know them when they came after and finallie he promiseth to damne all those without exception which shall worke iniquitie as S. Mathew restisieth Moreouer beinge asked by a certaine prince on a tyme how he might be 〈◊〉 〈◊〉 woold geeue hym no other hope though he were a prince but onlye this yf thovv vvilt enter into lyfe keepe the cōmaundements of God And talkinge with his Disciples at an other tyme of the same matter he geeueth them no other comfort but this yf ye loue me keepe my commaundements As whoe should saye if you were neuer so much my Disciples and yf ye breake my cōmaundements there is no more loue nor frēdshippe betwixt vs. And S. Iohn which best of all other knew his meaninge herein expoundeth it in this sense when he saythe if a man sayeth he knovveth God and yet keepeth not his commaundementes he is a lyar and the trueth is not in him And more yet to take awaye all hope or expectation from his disciples of any other waye of saluation than by keepinge his commaundementes he saieth in an other place that he came not to take avvaye the lavv but to fulfill it streight waie he inferreth vppon the same vvhoe soeuer therfore shall breake one of the least of thes commaundementes shal be called the least in the kingdome of heauen For whiche cause at his departure out of the worlde the verie last wordes that he spake to his Apostles were these that they should teach men to obserue all his commaundementes vvhat soeuer By which appeareth the seuere meaninge that Christ had to wchinge our accounte for the keepinge of his commaundementes in this lyfe The whiche also may be gathered by that beinge asked whether the number were small of them that should be saued he aunswereth yea and counsaileth men to stryue to goe into the straite gate for that manie should be shut out yea euen of them which had eaten and 〈◊〉 whith him and had enioyed the corporall presence of his blessed bodye but had not lyued as he commaunded them In whiche case he signifieth that no respect or frindsnippe must take place with hym at the last day For whiche cause he saide to the man whome he had healed at the fishepools side in Ierusalē beholde novv thovv art hole seethovv synne no more least vvorse happen to the than before And generallye he warneth vs in S. Mathews ghospell that we agree with our aduersaries and make our accountes streight in this lyfe othervvise vve shall paye the vttermost fardinge in the life to come And yet more seuerelye he sayth in an other place that vve shall render account at the daye of iudgement for euerie ydle vvorde vvhiche vve haue spoken VVhiche daie of iudgement he vvarneth vs of before and foretelleth the rigour and daunger in sundrie places of holye scripture to the end vve should preuent the same and so direct our lyues vvhile vve haue time in this vvorld as vve may present our selues at that daye vvithout feare daunger or rather vvith greate ioye and cōfort when so manie thowsands of vvhicked people shall appeare there to their eternall confusion And because there is nothinge which so fitlye shevveth the seueritie of Christ in taking our accountc at the last daye as the order and maner of this iudgemēt described most diligētlie by the holye scripture it selfe it shall make muche for our purpose to consider the same And first of all it is to be noted that there be two iudgementes appointed after death the one called particuler wherby eche man presentlie vpon his departure from this worlde receaueth particuler sentence ether of punishement or of glorie accordinge to his deedes in this life as Christes owne words are wherof we haue examples in Lazarus and the riche gloutton whoe were presentlie caried the one to payne thother to rest as S. Luke testifieth And to doubt of this were obstinacie as S. Austen affirmeth The other iudgement is called generall for that it shal be of all men together in the end of the vvorld where shall a finall sentence be pronounced eyther of reward or punishment vpon all men that euer liued accordinge to the workes which they haue done good or bad in this life and afterward neuer more question be made of alteringe their estate that is of easinge the paine of the one or endinge the glorie of the other Now as towchinge the first of these two iudgements albeit the holye auncient fathers especiallie S. Austen doe gather and consider diuers particulers of greate seueritie and feare as the passage of our soule from the bodye to the tribunall seate of God vnder the custodie both of good and euill Angels the feare she hath of them the sodeine straungenes of the place where she is the terror of gods presence the strayte examination she must abyde and the lyke yet for that the moste of thes thinges are to be considered also in the seconde indgemēt which is generall I will passe ouer to the same notinge onlye certaine reasons yealded by the holye fathers why God after the first iudgement wherin he had assigned to eche man accordinge to his desertes in particuler would appoint moreouer this second generall iudgemēt VVherof the first is for that the bodie of man rysinge from his sepulcher might be partaker of the eternall punishement or glorie of the sowle euen as it hath bene partaker with the same eyther in vertue or vice in this lyfe The seconde is that as Christ was dishonored and put to confusion heere in the vvorld publikelye so muche more he might shevv his maiestie and power at that daye in the sight of all creatures and especiallie of his enimyes The third is that both the vvicked and good might receaue theire revvarde openlye to more confusion and harte greefe of the one and triumphe of the other vvhoe commonlie in this vvorld haue ben ouerborne by the vvicked The fourth is for that euill men vvhen they dye do not cōmonlie carie with them all theire demerite and euill for that they leaue behynde them ether theire euill example or theire children and familiars corrupted by them or els bookes and meanes vvhich maie in time corrupt other All vvhich beinge not yet done but comminge to passe after theire death they can not so conuenientlie receaue their iudgemēt for the same presentlie but as the euill falleth out so their paines are to be encreased The like may be saied of the good So that for examples sake S. Paules glorie is increased dailie and shal be vnto the vvorldes ende by reason of them that daylye profit by his vvritinges and exāple and the paines of the vvicked are for the lyke reason dailye augmented But at the last daye of iudgement shal be an end of all meryt and demerit and then it shal be seene euidentlye vvhat eche

the expectation of wicked men is furie And yet further spes impiorum abhominatio animae The hope of wicked men is abhomination and not a comfort vnto their foule And the reason herof is double First for that in verie deede thoughe they saye the contrarie in woordes wicked men doe not put their hope and confidence in God but in the world in their riches in their strengthe freendes and authoritie and finallie in the deceauing arme of man euen as the prophet expresseth in their persone whē he sayeth VVe haue put a lye for our hope That is we haue put our hope in thiges trāsitorie which haue deceaued vs And this is yet more expressed by the scripture sayeing the hope of vvicked men is as chaffe vvhiche the vvynde blovveth avvaye and as a buble of vvater vvhiche a storme disperseth and as the smoke vvhich the vvynde blovveth abrode and as the remembrance of a gest that stayeth but one daye in his Inne By all which metaphores the holie ghoste expresseth vnto vs bothe the vanitie of the thinges wherein in deede the wicked doe put their trust and howe the same fayleth them after a litle time vppon euery small occasion of aduersitie that falleth owte This is that also whiche God meaneth when he so stormeth and thundreth against those which goe into Egypt for helpe dce put their confidence in the strengthe of Pharao accursing them for the same and promising that it shall turne to their owne confusion which is properlie to be vnderstoode of all those which put their cheefe confidence in wordlie helpes as all wicked men doe what soeuer they dissemble in woordes to the contrarie For which cause also of dissimulation they are called hypocrites by Iob for where as the wyseman sayeth the hope of vvicked men shall perishe Iob sayeth the hope of hypocrites shall parishe calling wicked men hypocrites for that they say they put their hope in God where as in deede they doe put it in the world VVhich thing beside scripture is euident also by experience For with whome doeth the wicked man consult in his affayres and doubtes with God principallie or with the worlde whome doeth he seeke too in his afflictiens whome doeth he call vpon in his syckenes from whome hopeth he comfort in his aduersities to whome yeeldeth he thankes in his prosperities whē a worldlye man taketh in hande any worke of importance doeth he first consult with God about the euent thereof doeth he fall downe on his knees and aske his ayde doeth he referre it wholie or principallie vnto his honour yf he doe not ho we can he hope for ayde therein at his handes how can he repayre to hym for assistance in the daungers and lettes that fall out about the same how can he haue any confidence in hym whiche hathe no parte at all in that woorke It is hypocrisie then as ' Iob truelye sayeth for this man to affirme that his confidence is in God whereas in deede it is in the worlde it is in Pharao yt is in Egypt yt is in the arme of man it is in a lye He buyldeth not his house with the wyse man vpon a rocke but with the foole vpon the sandes and therfore as Christ well assureth him vvhen the rayne shall come and fluddes descend vvyndes blovve al together shall rushe vpon that house which shal be at the hower of his deathe then shall this house fall the fall of yt shal be great Great for the great chaūge which he shall see great for the great horroure which he shall cōceaue great for the great miserie which he shall suffer greate for the vnspekable ioyes of heauen lost great for the eternall paynes of hell fallen into great euery waye assure thy selfe deare brother or els the mouthe of God wolde neuer haue vsed this woorde great And this is sufficiēt for the first reason whye the hope of wicked men is vayne for that in deede they putt it not in God but in the worlde The second reason is for that albeit they should put their hope in God yet lyuing wickedlie it is vayne and rather to be called presumption than hope For vnderstanding wherof it is to be noted that as there are two kynde of fayethes recounted in scripture the one a deade fayeth without good woorkes that is whiche beleeueth all you saye of Christ but yet obserueth not his cōmaundemētes the other a lyuelie a iustifieing fayeth which beleeueth not onelie but also woorketh by charitie as S. Paules woordes are So are there two hopes foloweing these two fayethes the one of the good proceding of a good conscience whereof I haue spoken before the other of the wicked resting in a guyltie conscience which is in deede no true hope but rather presumption This S. Iohn proueth playnlie whē he sayeth Brethren yf our harte reprehende vs not then haue we confidence with God That is yf our harte be not guyltie of wicked lyfe And the vvoordes immediatlie folovveing doe more expresse the same vvhich are these VVhat so euer vve aske vve 〈◊〉 of hym for that vve keepe his commaundementes and doe those thinges vvhiche are pleasing in his sight The same confirmeth S. Paule when he sayeth that the end of Gods commaundementes is charitie from a pure harte and a good conscience VVhich woordes S. Auston expoundinge in diuers places of his woorkes proueth at large that without a good conscience there is no true hope can be conceaued S. Paul sayeth he addeth from a good conscience because of hope for he vvhich hathe the scruple of an euill conscience dispareth to attaine that vvhich he beleeueth And agayne Euery mans hope is in his ovvne consciēce according as he feeleth hym selfe to loue God And agayne in an other booke the Apostle putteth a good cōscience for hope for he onelie hopeth peth uvhich hathe a good 〈◊〉 he vvhome the guylt of an euill conscience doeth prycke retyreth backe from hope and hopeth nothing but his ovvne dānation I might heere repeate a greate many more priuileges and prerogatiues of a vertuouse lyse which make the same easie pleasant and cōfortable but that this chapiter groweth to be long and therfore I will onelie touche as it were in passing bye two or three other pointes of the moste principall which notwithstanding wold requyre large discourses to declare the same according to their dignities And the first is the inestimable priuilege of libertie freedome which the vertuouse doe enioye aboue the wicked according as Christ promiseth Ī these woordes If you abyde in my commaundementes you shal be my scholares in deede you shall knouve the trueth and the trueth shall set you free VVhich woordes S. Paul as it were expounding sayeth vvhere the spirit of our lord is there is freedome And this freedome is meant from the tyrannye and thraldome of our corrupt sensualitie and