Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	devil_n	father_n	lie_n	3,415	5	9.0726	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00991	A nicke for neuters. A most godly and fruitfull sermon, begun and preached at Paules Crosse, the 30. day of October last, and continued & finished in Paules Church, on New-yeeres day at night. / By Thomas Burt, Preacher of the Word.	Burt, Thomas, preacher of the word.	1604 (1604)	STC 4132; ESTC S126041	28,214	88

Verity Be a shaddow to my lye and to the Iudge of all righteousnesse Bee my copesmate in wickednesse Was there euer sinne of such a shamelesse face obstinate heart yron-sinewed necke and brazen brow as to say to the Searcher of the heart and Tryer of the reynes Witnesse my witnesse to bee true when he lyeth in his heart O incredible impudency surpassing Tytion in opprobriousnes Gorgon in prodigiousnes and Cyclops in contemptuousnes yea the Deuill himselfe in wickednesse according to that saying Non audet Stygias Pluto tentare quod audet Perturus The Deuill for feare doth quaking stand to see what periury takes in hand Yet though the crime bee neuer so haynous and the punishment neuer so grieuous too too many care no more for false swearing and periury then in maner of a common courtesie I rue to thinke that as in duty I am bound to speake and I would to GOD I might bee silent with safety but seeing the burthen of duty is layd on my backe that I must speake against this horrible and rife sinne and so doe of loue hoping for amendement let the goodnesse of your mindes answere to the greatnes of my desire as to looke rather to your owne duties in amending then mine in admonishing I say that publike place and Courts of reformation Westminster Hall and this your Honourable City is much dishonored and infamed with this crime and periury though I confesse the knowne malefactors haue often receyued condigne punishment for these sinnes so offending God and equity yet needfull is it of a continuall care to saue lands liues goods and soules by graue deepe and discreet scrutiny It is sayd there are certayne called knights of the Post I thinke so called for the greater part because they haue so much true faith truth and knowledge as hath a post that as one man would lend another an horse to relieue his iourney so will they lend another an othe to relieue a cause preferring policy before piety and commodity before equity they dishonour God to fauour men winne themselues wealth with the losse of themselues and runne into this cursed and capitall crime of false witnesse-bearing and periury which is the slaughter of sanctity massacre of verity stab of equity bane of innocency murder of authority and Hagge of all improbity helles sacring heauens vnhallowing Gods defiling mans forlorning and the worldes vntwyning Oh that prophane and wicked wretches would be thinke themselues first before whome they stand let them but imagine it to bee before some man of great authority worthy of reuerence full of seuerity and pearcing of iudgement Secondly that they would perswade themselues when they are to giue in their testimony that then was the last period of their life and therefore then so to speake as one that was presently before Gods tribunall seate then for the same to giue an acount And lastly that they would haue God before their eyes as if he were present visibly and corporally as in trueth hee is inuisibly in all places especially in that place where God is sayd to bee amongst the gods And therefore to speake the trueth the whole trueth and nothing but the trueth according to their charge looking to God the Searcher of all thoughts that standeth there as witnesse and Iudge to allow or disprooue to iudge or acquite them then would they haue one eye to God and the other to the cause in question then would they iustly respect the trueth in euery mans cause and not make account of any mans person knowing that God is Author of trueth and therefore hateth lyes and the deuill father of lyes and therefore hateth trueth that nature hath ioyned their tongues and hearts together because the tongue should expresse what the heart doeth thinke that leasings are the most dangerous enemies to quietnesse and makers of debate that it breaketh and in time taketh away all the affiance and trust that should be betweene man and man it impayreth their credit woundeth their conscience ingageth their soules O remember this yee that forget God and are possessed with whole Legions of lying deuils that make no conscience of a sacred othe feare not the displeasure of men but feare to transgresse the commaundements of God reueyle not one part to gall an enemy nor conceyle an other part to pleasure a friend speake the trueth and the whole trueth Veritat is simulatio abnegatio c. sayth Fulgentius Halt not on both sides with one part of the testimony on one part to pleasure the Playntife and the other to please the Defendant Couer not Neroes cruelty beware of scarlet sinnes vnder Catoes grauity nor Herods butchery with Iohn Baptists simplicity Mala conscientia delictorum testis Iudex carcer tortur Remember that CHRIST doeth intitle himselfe The faythfull and true witnesse in whose heart was neuer vntrue thought in whose mouth was neuer guilefull word in whose hands was neuer false deed for hee was the Way the Trueth and the Life the Way neuer erring the Trueth neuer fayling the Life euerlasting true in all his promises true in all his prophecies true in giuing vs true liberty If then you be true by this example in heart true in tongue true in hand faithfull and true witnesses your thoughts shall yeelde comfort to your selues your tongues prayses to your God your hands good deeds to your brethren But if you lye without feare you shall dye without GOD and when your body is without life your soule shall be without hope And yee most prudent and learned Iudges of the Land to whome it doeth belong though I may say Ye graue fathers as sometimes Bernard did to Eugenius consid lib. 2. Non est meae humilitatis dictare vobis Vel sic vel sic faciendum In all humility for IESVS CHRIST his sake I beseech you to respect of what Religion and honesty the witnesses bee that are produced before you for Constantines rule doeth hold They cannot be faithfull to men that are faythlesse to God You will not suffer them to robbe men by the high way side much lesse to robbe God of his honour the lawes of true Iustice and their neighbours of their rights liues lands and goods They must not murder others and shall they slay their owne soules They may not speake treason against their Prince and shall they vtter blasphemy against GOD Why should any man abuse his owne horse or house for if they please not one they may pleasure another And why should any man bee permitted as farre as it may bee preuented to abuse his owne soule they are not their owne but are bought with the precious bloud of the immaculate Lambe Christ Iesus I am of opinion if I see one ready to drowne himselfe and stay him not if I may if so hee doeth perish that I am guilty of his death But Pauca sapienti Thankes to God for your religious care already had vpon this poynt and God graunt your perseuerance to the glory

of God and furtherance of iustice And thus much for these words in Christes second title The faythfull and true witnesse That beginning of the creatures of God CHrist is sayd to be the Author and Beginner of the creatures of God two maner of wayes First as it is Ioh. 1.3 All things were made by it and without it was made nothing that was made So that he is beginning without beginning for he that giueth beginning to all things must needs haue none himselfe hee that is before all things cannot after be made to be he that created all other cannot himself be a creature he that sustaineth and giueth Being to all must needs be himselfe an eternall and infinite Being which neuer began to be nor neuer shall make an end to be Therefore he is not the beginning amongst creatures that is the first amongst creatures that began to be but the beginning that is the Beginner Former of all things whatsoeuer be This Maiesty of God in the creation not a little setteth forth the dignity of the message for how materially should we regard his pleasure that is Prince of all power who as hee made vs of nought so can hee bring vs to nought and can make vs heires of heauen or firebrands of hell Secondly he is said to be the beginning of the creatures of God as hee is in this sence Eph. 1.4 As he hath chosen vs in him before the foūdation of the world that we should be holy and without blame before him in loue c. 2. Thes 2.13 The Apostle affirmeth that God hath from the beginning chosen them to saluation through sanctification of the spirit and the fayth of truth c. Whereby we may see God looked on the countenance of Christ when hee first made man that whereas in Adam we all perished so wee should in Christ all be repaired and this was his eternall decree from the beginning Therefore is he sayd to be the Lambe slain from the beginning and Iesus Christ yesterday and to day and the same for euer Now as Christ is sayd to be the Beginning of the creatures of God two maner of wayes so is the creature to be considered two maner of wayes that is not onely by creation but by renouation as it is implied Psa 51.10 Gal. 6.15 2. Cor. 5.17 Eph. 2.10 Whereby it appeareth that mans last renewing is as great a worke of God and as mighty as the first In the first creation Adam of nothing was made good In the second man was of ill made good Now to draw one contrary out of another is of no lesse diuine power then to make good of nothing for in ill is a naturall hatred and resistance to be made good but in nothing is no resistance Aug. Par sit vtriusque potestas iustos creare impios iustificare yet must the latter bee of more mercy then the first The first was of the earth earthy 1. Cor. 15.47 And by this creation not only the earthy that is to say the corruptible nature which doth onely sauour terrene and earthly things is made diuine hauing in this life the heart made heauenly with diuine faith the conscience heauenly with diuine peace the vnderstāding heauenly with diuine knowledge the affections heauenly with diuine loue the life heauenly with diuine works but being thus prepared in this life present shall in the blessed heauens of wretched be made blessed of maymed be made perfit of stayned be made pure of caducall immortall and of corruptible eternall So in the like maner in the first was created in the humane body being life and sence and in the humane soule reason memory and wil But such a being as without this last renouation better not to be being indeed nothing else but a perpetuall languishing such a life as was and is to be dissolued such sence as was and is to bee perplexed such reason as was and is to be deceyued such will as was and is to be disordered such memory as hath often fayled But in this second is not onely a being but a happy being not life alone but eternity not only sence but iocundity reason without obscuring wil without disturbing and memory without forgetting So in the first the body was drawne out of dust life out of breath sence out of life mortality out of nature and misery out of sinne But in this second both body and soule are drawne out of hell life out of death and sence out of torment eternity out of mortality and felicity out of misery Moreouer in the first as we must thankfully confesse though man was most royally and magnificently seated and made Lord of this inferiour world had Paradise for his Palace all creatures to serue him all treasures to enrich him all elements to help him the earth to sustain him and heauen to conserue him yet in this second my heart doth melt to thinke it O wonderfull thing mortall man is made heire of the immortall God and succeedeth in the inheritance of his vnmeasurable glory hath heauen for his folace Angels to helpe him Gods spirit to sustayne him his grace to enrich him Gods Sonne to redeeme him God himselfe to adorne him Furthermore God made man at the first when he was thē as the earth is now sencelesse without feeling and liuelesse without mouing so that if he had no praise of well doing hee had no blame of ill deseruing But now at the last when man had fallen from the God of life into the power of the king of death and in preferring the credit of the lying Deuill before the truth of the liuing God had not onely rendred disobedience for duty and great vngratefulnes for Gods great bounty but also had sence of feeling and torments for euer abiding then the gracious and bountifull God to shew not onely a patience in suffering compassion in pittying a mercy in pardoning but also a loue in retayning a bounty in restoring a magnificence in inlarging his estate againe doeth argue his loue to haue so much the more exceeded in how much mans loue had the lesse deserued Opus sine exemplo gratia sine merito charitas sine modo sayth Bernard Besides the first creation was made by the might of Gods Sonne but the second by the death of Gods Sonne so God labored to make the first but Christ suffered to make the last so that in the first man was exalted but in the last God was debased that so interchangeably as that by how much the Sonne of God was humbled in so much was the sonne of man aduanced for God came downe to earth and man went vp to heauē God took our humane flesh and man his diuine spirit God was made the sonne of man man was made the sonne of God yea God was condemned man was acquited Christ suffered and man was redeemed he was done to bitter death and man receyued to eternall life he sustayned the paynes of hell and man