Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	deed_n	light_n	manifest_a	2,272	5	9.7572	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26892	A Christian directory, or, A summ of practical theologie and cases of conscience directing Christians how to use their knowledge and faith, how to improve all helps and means, and to perform all duties, how to overcome temptations, and to escape or mortifie every sin : in four parts ... / by Richard Baxter.	Baxter, Richard, 1615-1691.	1673 (1673)	Wing B1219; ESTC R21847	2,513,132	1,258

indeed in a graceless state in which if they died they were past all hope that they would not quickly look about them and better understand the offers of a Saviour and live in continual solicitude and fear till they found themselves in a safer state If you were sure your selves that you must yet be made new creatures or be damned would it not set you on work to seek more diligently after grace than ever you have done The Devil knoweth this well enough that he could scarce keep you quiet this night in his snares but you would be ready to repent and beg for mercy and resolve on a new life before to morrow if you were but sure that you are yet in a state of condemnation And therefore he doth all that he can to hide your sin and danger from your eyes and to quiet you with the conceit that though you are sinners yet you are penitent pardoned and safe § 3. Well Sirs there can be no harm in knowing the truth And therefore will you but try your selves Whether you are unsanctified or not You were baptized into the name of the Holy Ghost as your Sanctifier and if now you neglect or mock at sanctification what do you but deride your Baptism or neglect that which is its sense and end It doth not so much concern you to know that you live the life of nature as to know whether sanctification have made you spiritually alive to God § 4. And let me tell you this to your encouragement that we do not call you to know that you are unconverted and unpardoned and miserable as men that have no remedy but must sit down in despair and be tormented with the fore-knowledge of your endless pains before the time No it is but that you may speedily and thankfully accept of Christ the full remedy and turn to God and quickly get out of your sin and terror and enter into a life of safety and of peace We desire not your continuance in that life which tendeth to despair and horror we would have you out of it if it were in our power before to morrow and therefore it is that we would have you understand what danger you are in that you may go no further but speedily turn back and seek for help And I hope there is no hurt though there be some present trouble in such a discovery of your danger as this is Well if you are but willing to know I shall help you a little to know what you are § 5. 1. IF you are persecutors or haters or deriders of men for being serious and diligent in the service Marks of 〈…〉 of God and fearful of sinning and because they go not with the multitude to do evil it is a certain sign that you are in a state of death Yea if you love not such men and desire not rather to be such your selves than to be the greatest of the ungodly See Gal. 4. 29. Acts 26. 11. 1 Tim. 1. 13. 1 Pet. 4. 2 3 4 5. Psal. 15. 4. 1 Iohn 3. 8 9 10 11 12 13 14 15. Iohn 13. 35. Psal. 84. 10. § 6. 2. If you love the world best and set your affections most on things below and mind most earthly things nay if you seek not first Gods Kingdom and the righteousness thereof and if your hearts be not in Heaven and your affections set on the things that are above and you prefer not your hopes of life eternal before all the pleasures and prosperity of this world it is a certain sign that you are but worldly and ungodly men See this in Matth. 6. 19 20 21 33. Phil. 3. 18 19 20. Col. 3. 1 2 3 4. Psal. 73. 25. 1 Iohn 2 15 16 17. Iames 1. 27. Luke 12. 20 21. 16. 25. § 7. 3. If your estimation belief and hopes of everlasting life through Christ be not such as will prevail with you to deny your selves and forsake Father and Mother and the nearest friends and house and land and life and all that you have for Christ and for these hopes of a happiness hereafter you are no true Christians nor in a state of saving grace See Luke 14. 26 33. Matth. 10. 37 38 39. Matth. 13. 21 22. § 8. 4. If you have not been converted regenerated and sanctified by the Spirit of Jesus Christ making you spiritual and causing you to mind the things of the Spirit above the things of the flesh If this Spirit be not in you and you walk not after it but after the flesh making provision for the flesh to satisfie its desires and preferring the pleasing of the flesh before the pleasing of God it is certain that you are in a state of death See Matth. 18. 3. Iohn 3. 3 5 6. Heb. 12. 14. Rom. 8. 1. 5 6 7 8 9 10 11 12 13. 13. 13 14. Luke 16. 19 25. 12. 20 21. Heb. 11. 25 26. 2 Cor. 4. 16 17 18. 5. 7. Rom. 8. 17 18. § 9. 5. If you have any known sin which you do not hate and had not rather leave it than keep it and do not pray and strive and watch against it as far as you know and observe it but rather excuse it plead for it desire it and are loth to part with it so that your will is habitually more for it than against it it is a sign of an impenitent unrenewed heart 1 Iohn 3. 3 4 6 7 8 9 10 24. Gal. 5. 16 19 20 21 22 23 24 25. Rom. 7. 22 24. 8. 13. Luke 13. 3 5. Matth. 5. 19 20. 2 Tim. 2. 19 Psal. 5. 5. Luke 13. 27. § 10. 6. If you Love not the Word as it is a light discovering your sin and duty but only as it is a general truth or as it reproveth others If you love not the most searching preaching and would not know how bad you are and come not to the light that your deeds may be manifest it is a sign that you are not children of the light but of the darkness Iohn 3. 19 20 21. § 11. 7. If the Laws of your Creator and Redeemer be not of greatest power and authority with you and the will and word of God cannot do more with you than the word or will of any man and the threatnings and promises of God be not more prevalent with you than the threats or promises of any men it is a sign that you take not God for your God but in heart are Atheists and ungodly men Luke 19. 27. Matth. 7. 21 22 23 26. Dan. 3. 16 17 18. 6. 5 10. Ier. 17. 5 6. Luke 12. 4. Acts 5. 29. Psal. 14. 1 c. § 12. 8. If you have not in a deliberate Covenant or resolution devoted and given up your selves to God as your Father and felicity to Jesus Christ as your only Saviour and your Lord and King and to the Holy Ghost as your Sanctifier to be made holy by him desiring that your heart and life

of the thoughts of men if you would not be lyars Pride makes men so desirous of reputation and so impatient of the hard opinion of others that all the honest endeavours of the Proud are too little to procure the reputation they desire and Direct 4. therefore Lying must make up the rest Shame is so intolerable a suffering to them that they make lyes the familiar cover of their nakedness He that hath not Riches hath Pride and would be thought some body and therefore will set out his estate by a lye He that hath not eminency of Parentage and Birth if he have Pride will make himself a Gentleman by a lye He that is a contemptible person at home if he be Proud will make himself honourable among strangers by a lye He that wanteth Learning Degrees or any thing that he would be proud of will endeavour by a lye to supply his wants Even as wanton Women by the actual lye of Painting would make themselves Beautiful through a proud desire to be esteemed Especially he that committeth a shameful crime if he be Proud will rather venture on a lye than on the shame But if your Pride be cured your temptation to lying will be as nothing You will be so indifferent in matters of honour or reputation as not to venture your souls on Gods displeasure for it Not that any should be impudent Avoid both the extreams which P●t●ach m●nti●neth Nam ut multi qui se bonos ●ic a●●qu● qui se malos finge●en● sunt reperti quod vel humani favoris p●stilentem auram vel invisam bonorum temporalium sarcinam declin●rent Quod de Ambrosio lectum est Quam similis amiciuae adu●atio non imitatur tan●um ●●●●am sed vincit eo ipso gratiosos facit quo laed t. S●●ec or utterly regardless of their reputation But none should over-value it nor prefer it before their souls nor seek it by unlawful means Avoid shame by well-d●ing and spare not Only see that you have a higher end Seneca saith There are more that abstain from sin through shame than through virtue or a good will It 's well when virtue is so much in credit and vice in discredit that those that have not the virtue would fain have the name and those that will not leave the vice would sc●pe the shame And it 's well that there are humane motives to restrain them that care not for Divine ones But as humane motives cause no saving virtues so devillish and wicked means are far from preventing any pernicious hurt being the certain means to procure it § 32. Direct 5. Avoid Ambition and humane unnecessary dependance if you would avoid lying Direct 5. For the ambitious give up themselves to men and therefore flattering must be their trade And how much of lying is necessary to the composition of flattery I need not tell you Truth is seldom taken for the fittest instrument of flattery It 's contrarily the common road to hatred Libere sine adulatione veritatem praedicantes gesta pravae vitae arguentes gratiam non habent apud homines saith Ambros. They that Preach Truth freely and without flattery and reprove the deeds of a wicked Hie●o● i● Gal 4. life find not favour with men Veritatem semper inimicitiae persequuntur Hatred is the shadow of Truth as envy is of Happiness When Aristippus was asked why Dionysius spake so much against him he answered for the same reason that all other men do Intimating that it was no wonder if the Tyrant was impatient of Truth and plain dealing when it is so with almost all mankind They are so culpable that all but flatterers seem to handle them too hard and hurt their sores Cujus aures clausae veritati sunt ut ab a●●●●o verum au●ire nequeat huju● salus despe●anda est Ci ●● ●h●t li 1. N●mo parasitum ca●um ama● Materia quoque f●ngendi tempore conse●es●●t Ath●●●●●s Malum hominem ●landiloqu●nt●m ag●●sce tuum laqueum esse Hab●t suum venenum blanda Ora●●o S●●ec And herein lyeth much of the misery of Great men that few or none deal truly with them but they are flattered into perdition Saith Seneca Divites cum omnia habent unum illis deest scilicet qui verum dicat si enim in clientelam foelicis hominis potentumque perveneris aut veritas aut amicitia perdenda est One thing Rich men want when they have all things that is a man to speak the truth For if thou become the dependant or client of prosperous or great men thou must cast away or lose either the Truth or their friendship Hierome thought that therefore Christ had not a house to put his head in because he would flatter no body and therefore no body would entertain him in the City And the worst of all is that where flattery reigneth it is taken for a duty and the neglect of it for a vice As Hieron ad Cel. saith Quodque gravissimum est quia humilitatis a● benevolentiae loco ducitur ita fit utqui adulari nescit aut invidus aut superbus reputetur i. e. And which is most grievous because it goes for humility and kindness it comes to pass that he that cannot flatter is taken to be envious or proud But the time will come that the flatterer will be hated even by him that his fallacious praises pleased Deceit and lyes do please the flattered person but a while even till he find the bitterness of the effects and the fruit have told him that it was but a sugered kind of enmity And therefore he will not be long pleased with the flatterer himself Flattery ever appeareth at last to be but perniciosa dulcedo as Austin calls it Saith the same Austin in Psal. 59. There are two sorts of persecutors the opposer or dispraiser and the flatterer but the tongue of the flatterer hurteth more than the hand of the persecuter And think not that any mans Prov. 12. 19. greatness or favour will excuse thee or save thee harmless in thy lyes for God that avengeth them is greater than the greatest Saith Austin li. de mendac Quisquis autem esse aliquod genus mendacii quod peccatum non sit putaverit decipiet semetipsum turpiter cum honestum se deceptorem arbitretur aliorum i. e. whoever thinks that there is any kind of lye that is no sin he deceiveth himself fouly whilest he thinks himself an honest deciever of others Be not the servants of men if you would be true 1 Cor. 7. 23. § 33. Direct 5. Love not Covetousness if you would not be lyars A lye will seem to a Covetous Direct 6. man an easie means to procure his gain to get a good bargain or put off a crackt commodity for Read Prov. 21. 6. more than it is worth Rupêre foedus impius lu●ri furor ira praeceps Sen. Hip. He that loveth money better than God and Conscience will