Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	deceive_v	zeal_n	zealous_a	25	3	8.9685	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47625	A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.	Leigh, Edward, 1602-1671.	1654 (1654)	Wing L1008; ESTC R25452	1,648,569	942

fidei de sua justitia iis exceptis quibus Deus speciali revelatione hoc indicare dignatur Bellarm. lib. 3. de Iustificatione cap. 3. Sensum electionis nullum in hâc vitâ Remonstrantes agnoscunt Et qui agnoscunt Qui non vivos sed mortuos eligi statuunt ij non vivis sed mortuis ejus fructum tribuant oportet Scultet Orat. de certitudine sensu electionis Vide plura ibid. The Remonstrants hold 1. That none truly regenerate can in this life be certain of his salvation without a special revelation 2. That doubting of our salvation is laudable and profitable The Scripture teacheth 1. That all the faithful may and ought to be certain of their salvation and without a peculiar Revelation 1 Iohn 2. 5 Rom. 8. 16 17. 2. That doubting is contrary to faith and pernicious to man Luke 24. 18. Jam. 1. 6 7 8. The Papists grant an assurance of hope but not of faith There can be no assurance of hope till there be an assurance of Faith Hope works after Faith we hope for those things which faith beleeves and proportionably to the measure of our Faith There is not an Article of the Faith which doth not necessarily carry with it a special faith I beleeve that God is my Creator and Christ my Redeemer We receive the Sacraments that we may be assured of Gods love and goodnesse to us Rom. 4. 11. Bellarmine saith Sacraments are seals on Gods part of our justification and of his love to us but all the Question is Whether we have done our duties for a man may think he putteth no impediment to sacramental grace and yet do it the Apostle bids us examine our selves There are rich and precious promises concerning assurance of Gods favour Psal. 50. 23. Mal. 4. 2. Psal. 85. 8 9. 97. 11. Joh. 14. 15. Gods people 1. Give thanks for faith and an inward Call Psal. 10 3. 2 3. Rom. 7. ult 8. lat end Gal. 2. 20. 1 Pet. 1. 3 8. 2. They rejoyce with joy unspeakable bo●dnes●e ariseth in the heart from the assurance of Gods love Ephes. 2. 3. Rom. 5. 1. The Papists ever run to the deceit fulnesse of mans heart yet the Spirit of God searcheth our hearts and makes us see what things are wrought in us the heart of a godly man is in part sincere as well as deceitful They say Paul and Peter and some special Saints might have it by immediate revelation but Paul concludeth it Rom. 8. 28. 39. upon such arguments as are general to all the godly 1 John 4. 6. Psal. 89. 15. Such go about duties with comfort resist sin bear crosses patiently Heb. 11. 17. He whom God loves though he know it not is an happy man He that knows it knows himself to be happy In times of desertion keep up faith in times of communion keep up fear Though we blame Papists for teaching to doubt and making doubting a duty yet we presse for an holy search and a godly fear and trembling in the trying of our hearts lest we be deceived Fear the withdrawing of the light of Gods countenance Hide not thy face from me We should be tender of Gods honour Christ abode in his Fathers love by being zealous of his glory The zeal of thy house hath consumed me Josh. 7. 9. Stand for his truths 2 Tim. 2. 12 13. Prize every manifestation of the love of God Lift up the light of thy countenance upon me Luke 17. 5. Take heed of nourishing jealousie and suspitions of God in your hearts Ier. 29. 11. Take heed of sinning presumptuously Be constant with God 1 Chron. 28. 17. Vide D. Carlet Consens Eccles. Cathel contra Trident. de fide Iustif. l. 1. c. 1 2 4 5 6 7 8. See M. Pembl of Justif. Sect. 2. c. 3. p. 42 43 50 51 52 53 54 55. Satis constat omnem religionem à vera religione alienam juxta statuere Iustificationem hominis coram Deo fieri secundum opera Hinc videre mihi videor mysterium doctrinae Arminianae in negotio justificationis Nam licet fortè dixerint nos justificari fide non autem ex operibus tamen fidem istam non accipiunt relativè ut solent nostri sed formaliter ut qualitas est sive ut opus est Nostra sententia est cum dicimus fide justificari hominem sola Dei gratia propter obedientiam Christi justificari hominem Per fidem enim intelligimus obedientiam Christi fide apprehensam Sed quia dicimus justificationem istam nemini contingere nisi credat Ideo dicimus hominem justificari fide sin● operibus Hoc est justificari hominem justitia imputata non inhaerente A●●●r●inia● nostri sicut Sociniam atque etiam Pontificit hactenus concordant justificari hominem fide tanquam sanctuate homini inhaerente Twiss contra Corvin cap. 9. Sect. 1. * Fides salutaris pro qualitate sumpta non justificat nos nempè propria dignitate sua merito sed tanquam instrumentum recipiens applicans nobis imputatam Christ● justitiam Rive● Cathol orthod Down of Justif. l. 1. c. 2. Perkins on Heb. 11. Nihil est in Scriptura frequentius quam nos justificari fide gratis sine lege non ex operibus non ex propria justitia Rivetus ubi supra Bishop Down of Justification lib. 6. cap. 6. See more there Scripsit librum de justificatione Gaspar Conta renus Cardinalis vir doctus pius postquam jam Lutherus alliqu● suam sententian de hac re declarassent Quo libro testatur Protestantes Catholicos in hac re convenire Rectè Contarenus qui quum ex industria Protestantium doctrinam examinasset nihil in ea invenire se prositetur quod à Catholicorum sententia dissentires At in sententia de justificatione non convenit Protestantibus cum Concilio Tridentino non igitur erat illud Concilium conventus Catholicorum D. Carl. Cons. Eccles. Cathol cont Trid. de sid justif c. 6. Id. ibid. Occurrendum Pontificiis qui hinc nos operibus justificari tradunt quod fide quae opus est justificamur Nam primum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjunctae fidei pro subjecto Christo ut si manum camque mancam ineptam ad operis aliquid faciendum dicamus Nos ditasse quod infiniti pretii Margaritam acceperit Deinde fides est ita Dei opus ut nostrum non sit utpote in quo Deo non cooperamur sed merè Deum operantem patimur cum in aliis bonis operibus Deus ita operetur ut nostrae animae sacultates ab operatione non excludantur Cart w. in Harmon Evang. Faith justifies instrumentally correlatively not because of any worth in it but because of the excellency of Christ not dispositively by being the root of other graces so the Papists affirm but then it would still be in the way of a work See M. Down of Reconcil of Paul and Iames. M. Manton on Jam.

deceitfull vanities And withall he doth not conceive of the worthlesnesse of these trifles who suffers his heart to be deceived with the same 2. Errour He is in a strong and palpable errour concerning them imagining them to be of more power and ability to profit him then in truth they be he overprizeth earthly things and imagineth riches to be a strong tower and castle of defence 3. He puts his trust in riches and dreams that he shall be so much the more happy by how much the more rich yea that he cannot be happy without riches 2. The effects of it 1. The evils of sin which slow from it generally it is the root of all evil it will make a Judge corrupt as 1 Sam. 8. 3. a Prophet deal falsly with the word of God as Ieremiah complains it will make a man to lie deceive and couzen in his dealing it will make a woman unchast More particularly 1. It choaketh the Word of God 2. It causeth that a man cannot serve God for it is impossible to serve God and mammon It causeth that he cannot desire heaven nor set his heart on the things that are above it sets a quarrel between God and man for the love of the world is enmity to God 3. The evils of punishment that ensue upon it Paul saith It pierceth a man through with many sorrows They fall into perdition and destruction they shall be damned Covetous men are ranked in Scripture with whoremongers drunkards How shall I know that my heart is Covetous 1. If a man be alwaies solicitous in caring about the things of the world our Saviour describes covetousnesse by carking and divisions of heart this is to minde earthly things 2. If joy and fear do depend upon the good successe of these outward things rejoyce when riches increase but are dejected otherwise 3. If a man be quick in these things and dull to any good thing 4. If the service of God be tedious to thee because thou wouldst fain be in the world When will the new moon be gone 5. If he be distracted in Gods service if their hearts run after their covetousnesse 6. If one esteem those that are rich for riches sake 7. Nigardise Prov. 11. 24. Eccles. 6. 7. Means to mortifie this sin 1. Be affected with your spiritual wants Psal. 102. 2. Let the heart be deeply sensible of the want of Christ and his sanctifying power in the heart these outward things are such great wants unto thee because spiritual wants are not apprehended Rom. 7. ult 2. Labour for spiritual delights and joy Psal. 4. 6 7. 3. Consider the shortnesse of thy own life Iames 4. 13 14. 4. These outward things cannot stand thee in stead at the day of judgement Riches cannot deliver a man from death much lesse from damnation 5. Remember that God requires the more of thee Salomon therefore saith he hath seen riches kept for the hurt of the owners As you increase your revenews so you increase your account you will have more to answer for at the day of judgement 6. Christs Kingdom is not of this world therefore he calleth upon his disciples to prepare for a Crosse. 7. Meditate upon the word of God prohibiting covetousnesse and turn the precepts thereof into confessions and prayers To apply the reproofs threatnings and commandments of the Word of God agrinst any sin is a common remedy against all sins and so also against this 8. Seriously consider of Gods gracious promises for matter of maintenance in this life that you may trust in God Psalm 34 10. and 84. 11. and 23. 1. Heb. 13. 5. Be as much for the world as thou wilt so thou observe three rules 1. Let it not have thy heart Austen speaks of some who utuntur Deo fruuntur mundo use God and injoy the world 2. Do not so eagerly follow it that it should hinder thee in holy duties 3. Let it not hinder thee from works of charity One compares a covetous man to a swine he is good for nothing till he be dead Cruelty Cruelty is a great sin Gen. 49. 6 7. 1 Sam. 22. 18 19. Psal. 124. Rom. 3. 15. The bloud-thirsty men shall not live out half their dayes Bloud defiles the Land Seven things are an abomination to God the hands which shed innocent bloud is one of them Halto Bishop of Mentz in a time of famine shut up a great number of poor people in a barn promising to give them some relief But when he had them fast he set the barn on fire and hearing then the most lamentable cries and screechings of the poor in the midst of the slames he scoffingly said Hear ye how the Mice cry in the burn But the Lord the just revenger of cruelty sent a whole army of Mice upon him which followed him into a Tower which he had built for his last refuge in the midst of the river Rhene never leaving him till they had quite devoured him The Romans were so accustomed by long use of warre to behold fightings and bloudshed that in time of peace also they would make themselves sports and pastimes therewith for they would compell poor captives and bondslaves either to kill one another by mutual blows or to enter combate with savage and cruel beasts to be torn in pieces by them In the punishment of certain offences among the Jews there was a number of stripes appointed which they might not passe Deut. 25. 23. So doth the Lord abhor cruelty under the cloak of justice and zeal against sinne This Law was so religiously observed amongst the Jews that they would alwayes give one stripe less unto the offender 1 Cor. 11. 24. The highest degree of cruelty consists in killing the bodies of men and taking away their lives for revenge lucre or ambition murder and cruelty cry in Gods ears The voice of thy brothers bloud crieth unto me Gen. 4 10. Reasons 1. It is most directly contrary to the love and charity which God would have to abound in every man love doth no evil to his neighbour 2. It is most contrary to the Law of nature which ought to rule in all mens lives to do as they would be done to we abhor smart pain grief hurt losse of limbs of life 3. This sinne is contrary to the sweetnesse of humane nature which God hath pleased to plant in it in the very frame of the body in regard of which it is justly termed inhumanity and savagenesse and to the graciousnesse and gentlenesse that is in God 4. It is a sinne against the Image of God as well as against his Authority for he hath pleased to imprint a kinde of resemblance of his own excellent nature upon man more a great deal then upon any other creature of this lower world A Fox is a cruel beast as well as a Lion for though he kill not men yet he kils Lambs and Pullen and if he were big and

matter is light and vain which occasioneth us to take it up Also in a promissive Oath there is an abuse if one swear to do that which is sinfull and wicked or not to do that which is commanded and required at his hand by God for this is not to swear in righteousnesse but unjustly Therefore David in swearing to kill Nabal did greatly offend and so did Herod in swearing to do for Herodias whatsoever she should ask not excepting unlesse it were sinfull and wicked that she should ask And such also it may seem was the Oath of the other Tribes when they sware not to give any of their daughters to wife to Benjamin for this was to cut off one Tribe from Israel which they ought not to have done and therefore afterwards they were compelled to use tricks to break that Oath giving the Benjamites authority to steal wives that so they might have them and yet the Parents not seem guilty of this Oath because they did not give them with their consent and good liking And thus much for the abuse of an Oath in regard of the matter Now the abuses in regard of the manner of swearing follow The first abuse in the manner of swearing is against truth when men do swear falsly or deceitfully This is condemned Psal. 24. and by Zechary chap. 8. 17. Love no false Oath for these are things which I hate saith the Lord. So a false Oath we see is abominable to God This is to defile the name of God and to draw him into fellowship with our lying so farre as may be Now falshood is when a mans words do not agree with the conceits of his minde or his conceits with the things which he speaketh of So there is a double falshood one witting the other unwitting The witting falshood is when a man utters things contrary to his own thought and meaning And this is also double 1. Plain and palpable and flat falshood 2. Cloaked coloured and painted falshood Palpable falshood is when a man doth not so much as labour to cast any colour of truth upon his Oath but swears that which is evidently false and this is in an assertive Oath when a man swears a thing to be or not to be which he either knows or thinks to be otherwise This was the fault of Peter when he denied his Master with an Oath This was done by him in a passion of fear yet did it not wholly excuse his sinne but it is worse when it is done premeditately and upon deliberation as the false witnesses did which Iezabel appointed to swear against Naboth and this is so grievous a sinne that it doth plainly prove a man to be an Atheist in heart for who that acknowledgeth God would call him to witnesse a lie and it is all one in this case whether a man think the thing only to be false or it be so indeed for if his words disagree with his thoughts though his thoughts agree with the thing accidentally and by chance there is the most blame-worthy and condemnable falshood Also there is palpable falshood in an assertive Oath when a man sweareth to do that which he hath no minde purpose nor meaning to do nay nor perhaps doth not know what it is that he swears to but takes the Oath for example or custome for no man can have a true meaning to do he knows not what And if any man should know anothers meaning not to be such as his words pretend he would surely condemn him of perjury therefore in the like case he must needs also condemn himself This is open and palpable falshood coloured falshood is when a man makes a shew of truth but hides his meaning with craft as in equivocations reservations and the like for example when a man intends his Oath in another meaning then that which is expressed to him by the persons which cause him to take the Oath and which he knows they do take him to mean and which he would have them to take his meaning in For a good man must speak the truth in his heart and therefore also must swear it Now he doth not so when he sweareth thus deceitfully so deceit is not a remedy against falshood but alone a cloak for falshood which maketh it lesse seen but not lesse sinfull And the grossest kinde of deceit this way I think is that of equivocations and reservations when a man of purpose takes the words of his Oath in another sense then they are intended as Are you a Priest I swear No meaning a Priest of Venus though I be a Popish Priest or when he reserves something in his minde which being added to the words of his mouth make up a truth but being taken by themselves contain a falshood as Are you a Priest No meaning not to tell you Surely the words of Ananias and Saphirah were no lie if this kinde of jugling were good yea Peter was unjustly charged to have sworn falsly if this were a just defence for he might easily mean I know not the man meaning to tell you of it at this time But onely Popish persons which are willing to strive for their safety will maintain this falshood wherefore we take it for granted to be naught and wicked what is if this be not to swear deceitfully which is blamed Psal. 24 Now there is also an unwitting falshood more pardonable of the twain and yet bad enough when a man swears that which he thinks is true but indeed is not true he being deceived in his opinion And this kinde of falshood is often brought into an Oath by reason of rashnesse when men take not their Oath in judgement they often offend against truth The conceits of things going alone are not the measure of words but the things themselves also and if the words agree not to both there is not perfect truth in them but some admixture of falshood This is the first abuse of an Oath for the manner against the Truth Other abuses there are contrary to judgement And first When a man swears ignorantly not knowing the nature of an Oath and must of necessity abuse it in that he cannot have the regard of it which he should if he know not the nature of it Secondly when he swears rashly and causelesly in his common speech and talk the things being such as require no oath which is plainly condemned by our Saviour Zach. 5. 2. Matth. 5. 34. and by his Apostles Iam. 5. 12. counterfeit oaths and vehement affirmations as being more then yea and nay are naught and blame-worthy Thirdly When a man swears ragingly in his choler and passion which is to pierce through the Name of God as the wicked wretch did in the Camp of Israel for which he was stoned Levit. 24. 10. Fourthly when he swears irreverently without any due regard of God when he hath just cause of swearing for this is contrary to fearing of an oath commended Eccles. 9. 2. So much

life is the indwelling vertue of the Spirit Gal. 4. ul● Rom. 8. the Apostle speaks of being led by the Spirit living by the Spirit walking by the Spirit and following the guidance of the Spirit Life in the creature is an ability to perform the acts proper to that life the ability sentive is the life of a beast to discourse the life of reason Spiritual life is the abi●●ty which God hath given to the soul to act unto God as his portion and utmost end There is 1. A spiritual life imputed when the guilt of sin is removed by the imputation of Christs righteousnesse 2. Inherent whereby the soul is inabled to live unto God Christ is the treasury of the life of the Saints as life is taken for righteousnesse holinesse comfort or glory To live to God is 1. To exalt him in our hearts as the chiefest good whom if we obtain we are happy Psal. 27. 40. 2. To own God and appear for him here and at such times and in such places as it will be prejudicial to us so to do Noah was righteous when all flesh had corrupted his wayes when Christ is made a reproach 3. When we prefer his interest before our own stand for the truths and ordinances of Christ Psal. 1●9 36. 4. When we can be meek and patient in our cause and zealous in Gods cause Numb 12. 3. 5. When we rejoyce that others act for God though we have no part in it Jam. 4. 6. 6. When we desire to live to glorifie God Joh. 12 27 28. 1 Cor. 10. 31. See M. Pembl Vindiciae grat 200 201 202. Sicut olim Deus in●hoa●it opus creationis à lumine corpor●o sensibili ita etiam opera regenerationis glorificationis nostrae à lumine spirituali orditur cum enim Deus ●ssi●●iter electos vocat ad salutem per Spiritum Sanctum Primò corum intellectum illuminat lumine fidei collustrat Secundò voluntatem emollit sanctificat Similiter in opere glorificationis ordine naturae praecedit illuminatio intellectus nostri per lumen gloriae ad Dei essentiam clarè perspicuè videndam deinde sequitur voluntatis inflammatio in●ensio per ardorem charitatis Ratio hujus ordinis est quia cognitio praecedit amorem atque adeo clara cognitio seu visio praecedere debet ardentem perfectum a●orem Baron Philos. Theol. ancil exercit 3. Art 6. There is a difference between common illumination which may carry men far Heb. 6. and special illumination Heb. 10. 32. To be rightly illuminated or spiritually minded Rom. 8. 6. is 1. To minde the things of heaven rather then the things of earth ● Cor. 15. 48. 1 John 2. 15. 2. To be more mindful of the good of the soul then of the body Mat. 16. lat end 3. To regard the things of eternity beyond things of time 2 Cor. 4. ult 4. To judge of things as the Scripture judgeth them what that commends we commend and judge worthy of commendation what that condemns we condemn and judge it worthy of condemnation we will then judge of things by the end Such will minde spiritual Ordinances so as to prepare for and profit by them Spiritual gifts and graces so as to choose and use them Spiritual priviledges so as to make sure of them and glory in them Spiritual persons so as to pray for and sympathize with them Voluntas est appetitus rationalis per quem homo sponte sua cum cognitione se movet ad bonum ass●quendum sive illud sit verè bonum sive apparens Molin Enodat gravis Quaest. de Lib. Arbitrio Ezek. 38. 26. Deut. 30. 6. It is willing to be convinced Psal 141. 5. Prov. 15. 31. The offers of Christ grace are mainly made to the will Rev. 22. 17. The complaints also of rejecting grace are of it ● would and you would not Israel would none of me Josh. 24. 22. Isa. 44. 5. Psal. 119. 30. Exod. 33. 5. Judg. 5. ● Psal. 57. 8. Joh. 14. 15 20 21 23 31. 1 Joh. 2. 5. 5. 3. There is a three-fold obedience 1. Voti of a mans desires but comes short in his actions 2. Of conformity when in some measure my actions answer 3. Of resignation when ones will is given up to God and that with delight Psal. 40. 8. Rom. 12. 2. Ephes. 5. 17. Conscience is the faculty or power of the practical understanding in man whereby he is privy to all his actions whether they be immanent and conceived within as thoughts or emanant and issuing ●orth as his words and works M. Down Subject to higher powers Conscientia est cordis scientia Bern. Scientia cum alio Aquinas Cum ●lia s●it ammus scientia dicitur cum seipsum conscientia Jer. 8. 12. Ephes 4. 19. Conscience is the greatest comforter or terror 2 Cor. 1. 12. Rom. 8. 1. if we suffer it to be our councellor and commander it will be our comforter A good conscience is 1. An enlightned conscience Prov. 19. 2. 1. An awakened conscience 2 Tim. 2. ult I sleep but my heart wakes 3. A working active conscience Act. 24. 16. See Hackwels Apol l. 3. c. 6. Sect. 1. p. 211 212. Lam. 3. 19 20. John 14. 26. There is a double act of a good memory saith the Philosopher 1. Ut fideliter conservet 2. Ut promptè reddat August de civ Dei l 9. c. 4. Vide Crakan Log. p. 163. Non Ciceroni assentio qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perturbationes vertit Nam perturbatio nomine ipso declarari vitiosa videtur ut ipse fatetur lib. 3. de Fin. Requiritur vox quae locum etiam habeat quaudo metus consistunt intra modum Quare place● affectuum nomen quo usus Ovidius Livius Valerius Seneca Plinius alii five affectiones quod est apud Cic. 1. de Invent. l. 1. Gell. l. 1. c. ult Quanquam nec improbem commotiones animorum vel simpliciter permotiones Vos Rhet. l. 2. c. 1. Affections are the motions of the will as carried out to the prosecution of good or avoiding of evil they are as the Philosopher speaks Exitus animae the out-goings of the Soul like Wheels to the Cart sinewes to the Body Wings to the Bird Winde to the Sails spread Mr. Fenner on Col. 3. 2. Ser. 1. The Epicures allow of immoderate passions and would have a man wholly swayed by his affections The Stoicks utterly extinguish all passions Gratia non tollit sed attollit naturam hos affectus Stoici amputandos peripatetici temperandos putant Lactant. Div. Instit. Epit. There are three kindes of faults found in the passions of mens minds 1. That they arise before reason be consulted or give direction 2. That they proceed further then they should and stay not when they are required 3. That they transport reason and judgement it self Christ had these passions but in a sort free from all these evils For neither did they rise in