Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	england_n	zeal_n	zealous_a	17	3	8.6091	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93049	Britannia rediviva: or the proper and soveraign remedy for the healing and recovering of these three distracted nations; as it was prescribed in a sermon preached in the minster at York, at the Assizes there held on Thursday morning, August 9. 1649. Before the Right Honorable Judges, the Right Worshipful the High Sheriff, the justices of peace, gentry, and others of the county of York. / By John Shaw, master of arts, sometimes of Christs Colledg in Cambridg, and now preacher of Gods Word at Kingston upon Hull.	Shawe, John, 1608-1672.	1649 (1649)	Wing S3026; Thomason E584_1; ESTC R206214	28,435	40

prayers also Secondly Be diligent Daniel advanced paries much Dan. 6. so doth David Psal 55. 17. to know the estate of your Country Thirdly Take heed not only of bottel and basket bribery but of flattery praise private revenge c. and that you your selves affect not too much to pot and pipe to swear c. how then can you punish others for those faults Fourthly Be active and diligent in your places quo nobilior eò laboriosior was the old motto see Nehemiah how active in his own person Neh. 2. 11. 4. 23. again be resolute in Gods cause and know neither friend or servant be content to commit thy good name and liberty and all to God Thirdly I would gladly have spoken a word or two to the gentlemen of the long robe had they been here this morning I blesse God I have no temporall suite this Assizes as I here told you the last Assizes also yet let me make this suit to you not wittingly and against your knowledge to do what in you lies to uphold and maintaine an unjust cause take heed you do not care how light the cause is so the see be heavy do you think that is your calling or office to do what in you lie to destroy a Nation I know men put the fai●est gloss on their own causes when they come to you men love to slatter themselves and are partiall in their own relations besides some causes are very intricate and difficult but however that is no Calling of God that cannot consist without wilfull endeavour to overthrow justice truth and the Nation I beseech you therefore first pray much ere you come to plead Secondly plead no cause on which you durst not begg Gods blessing upon your proceeding who dare mock God so for an unjust cause Thirdly plead so now as you may have Christ to plead for you at the latter day there are some whom God will destrov at last and Christ will not plead one word for them Luk 13. 9. nay plead against them Luk 19. 27. Fourthly do not 〈◊〉 〈◊〉 labor to advance injustice which overthrows any Nation do not labour to make black seem white to flourish colour ever a bad cause a very Plantus calls such sordida poseinummia that for private gain would plead causes which they knew bad another calls such 〈◊〉 f●●ces decemdrachmariae and addes Linguas 〈◊〉 It is reported of Nevessan a great Lawyer but bad man that he used to say He that will not adventure his body shall never be valiant and he that will not venture his soul shall never be rich O take heed of these desperate and destructive ways He that was to plead before the Judges in the great Court of the Areopagitae must plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without either Preface or Passion left with their thetorical flourishes they should any way prevail to draw the Judg to pass an unjust Sentence And Philip King of Macedon displaced a Lawyer because he coloured his hair and his reason was he was jealous That he would also colour over a bad cause And let me in the fourth place speak a word to my Brethren of my own cloth and perhaps some of you think it s more then time that I had been there ere now let us practise and advance Righteousness we are men of God and should not be men of the devil 1 Tim. 6. 11. Our lives hearts and hands should be clean we that carry the Vessels of the Lord Isai 52. 11. Three Emperors successively made and confirmed a Law That the Clergy as they called the Ministers should not receive Tithes I mean such Rents and Payments as formerly they had done Jerome writing to Nepotian about it It grieves not me so much saith he that they made such a Law but that the Priests by their unrighteous lives did deserve it Erasmus his tart expression against such was That they were dumb in a Pulpit not in a Tavern profectò in hypocausto nemo illo vocatior Let not men justly upbraid us with golden Chalices and Wooden Priests Secondly Hold we out the Truths of God and not mens phansies and inventions in our ministery sound doctrine is called Righteousness Heb. 5. 13. When men ask bread do not give them a stone nor scorpions for fishes and hold our the truth plainly that poor Countrey people may not need to study Latine to understand our English How far was holy and learned Paul from going out in that kinde of Creature strength 1 Cor. 2. 1 4. speak plain and home As Luther writ to Gerbellius Cupio ago inveniri Christi ecclesie sue fidelis si prudens esse non potnerim minister I desire to be found a faithful Minister of Christ if I cannot be so prudent and politick as some are Thirdly Be diligent it is not justice to take mens Temporals and not discharge your duty in sowing Spirituals see Pauls charge and tremble 2 Tim 4. 1 2 3. Fourthly Be zealous for the truth When one desired to know what a one Basil was he shewed in a vision a pillar all on fire with this Motto Ta●●●est Basilins Old holy Latimer said in his days there were many good Ministers in England but deest ignis deest ignis said the old man There wants fire of zeal And as we should be zealous for the Truth so against desperate Errors Remember but the Spirit that was in Polycarp Ignatius Irenaeus c. How zealous were the Bishops in the Counsel of Nice against Arrius who differed from them but in one Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How zealous were the Ministers of the Latine Church against the Greek Churches about the proceeding of the holy Ghost yet the difference lay onely in two prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How zealous was the Church against Nestorius who differed from them onely in one Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet six hundred Bishops then rose up and said That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Fifthly A word or two to all you my Brethren and Countreymen for I cannot but love the smoke of this darling soyl that are flocked hither to these Assizes I beseech you advance Justice and Righteousnes this God expects from all Micah 6. 8. Luke 3. 14. First I beseech you put off and avoid needless wordy brabbles and suites rather as Christians yield and submit one to another it is no dishonor for the better man to offer terms of peace herein as Abraham to Lot though he was Lots Uncle and remember that motive in Gen. 13. 7. 8. Aristippus said to Aeschines they being at variance Though I be the elder man yet I seek to thee nay verily said Aeschines Thou art not onely the elder but herein much the better Or secondly Refer your controversies to honest men at home Remember that of the Apostle 1 Cor. 6. 5. I speak to your shame Is there not a wise man amongst you Thirdly You that are of the Juries grand or ●●nall proper or tall men take head of Judas his practice and principles his cry is Matth. 26. 15. What will you give me and I will deliver him he never asks is he guilty or not guilty what hath he done or what will you do with him but only quid dabitis Again Take heed of wresting mens words in your Testimony beyond their true meaning or those Witnesses did against Christ Compare John 2. 19. with Matth. 26. 61. Christ did say Destrey this Temple and 〈◊〉 〈◊〉 〈◊〉 it up 〈◊〉 they affirmed that he said I 〈◊〉 to de●●●● the Temple or God and to build it in three days Christ said 〈◊〉 and day affirm that he said I can destroy Christ said This Temple 〈◊〉 ing his Body and they say that he said Temple of God though if he had so said it had neither been felony nor treason Nay take heed that you do not swear the truth out of malice and by-ends not from the love of the Truth but Revenge and Mischief lest if thou so do God call thee a false witness We do not read that that dogged Edomite I Sam. 22. 9 10. testified any thing but truth for the matter yet is called a false witness or lying tongue that devised mischiefs Psal 52 2 3 4 c. This should in the next place have been a sharp reproof to very many particulars that do exalt unrighteousness apparently but I may not detain you too long Like wise another Use should have been of Tryal whether we are truly righteous or not First Look to our principles whether the Law of God be come unto us onely or also into us To some it onely comes unto them John 13. 3 4. to others into them not onely brains but hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 16. Is our obedience the obedience of Faith and Love Rom. 16. 26. 12. 1. Hosea 3. 5. A reasonable soul is the form and specifical difference of man from beast but it is supernatural grace that makes him more then a man viz. Godly man Union natural ●twixt reasonable soul and body makes a man but its union mystical ●twixt soul and Christ that makes him godly But I must though unwillingly break off and leave the rest together with the second doctrine And having made already in Gods name my humble suit to you let me in your name to God make my humble and hearty suit for you Let us pray NOw having preached these Notes ere I could quite transcribe them though in much hast God sends us the joyful news from Ireland which his own hand wrought August 2. 1649. which makes me adde there lines Promission pacem tua nu●● Ecclesia Christe Insanu mund turbine pressa petit Evigila tandem fluctus compesce surentes Fac tibi non percant ques pater ipse d●dit Et smul ad ju●●um pergas perduce●e sinein Quod tua pro nubis dexiera capit opus Musculus on Matth. Ve●pcra jam venit nobiscum christ mancto Exitingm luccm ne pallare iuam Parxus on Matth. Ni●●● in cassum cb 〈◊〉 subrnergere navim Fluctuai at uunquium mergitur illa ra●●s FINIS

23. 3 c. And this exalts a Nation First because justice doth satisfie mens consciences Courtly garb Complements great House-keeping may please mens humors and phansies for a time but nothing satisfieth mens consciences but justice because that is a giving to every man his right and due without respect to rich or poor Levit. 19. 15. What brought down the former powers in this Nation former Courts c. But partial unequal and unjust Sentences Decrees Practices unequal and unjust distribution of punishments Amos 5. 15. Jere. 21. 12. or rewards Now that is the strongest building which is built upon satisfaction to mens consciences Secondly This is a sure way to free a Land from the guilt of national sins and destruction by National judgments when the publike Officers betrusted by that State do faithfully execute justice Private mens sins lye upon themselves publike Officers sins much more reflect upon the Nation as David sined and 70000 of the people suffer but when there is publike execution of justice and the Officers do what in them lies to prevent or suppress it God will not lay the sins to their charge 1 Kings 20. 42. nor to the Nation when Moses Exod. 32. 28 34 and Phinehas Psal 106. 30. and Josh 7. 9. and David 2 Sam 21. execute judgment Gods wrath is stayed off from the Nation Numb 35. 33 34. Publike persons like Briarius do good or ill with one thousand hands If Ahab spare Benhadad he endangers both himself and the nation 1 Kings 20. It was an Advocates speech to a Judg in Germany aggravating the fault of a murderer that had killed six men No my Lord said the Advocate he killed but one you are guilty of the blood of the other five because you let him escape see Isa 5. 6 7. Micah 3. 9 12. Thirdly this brings many blessings on a Nation as we mentioned in the beginning But that I may no longer detain you having thus far unbared the root let us now glean the fruits and apply all this by way of use Use 1 This shews us then where the strength of a Nation lies and which is the onely right way to make this the first yeer of Englands freedom or liberty as some men call it viz. righteousnesse towards God and justice towards man the silver stream of truths and justice runing down the Church and Common-wealth Use 2 It shewes also the folly and vanity of men that think by other means without righteousnesse to exalt a Nation As first by carnall policy thus Jeroboam the first thought to settle the Kingdom by Idols at Dan and Bethel to keep the people at home from going to Jerusalem to worship but this way ruined Hos 5. 13. 1 Kings 12. 16 27 28. him and his Kingdom in the end so Jebu thought by this policy to settle the Kingdom upon his line but it ruined them and brought all the blood though God commanded them to shed it and commended the material of the fact 2 Kings 10. 30. upon his head and his posterity Hosea 1. 4. It was one of Luthers Oracles that if ever Church or Nation were destroyed these or one of these three things would prove the bane of it First Carnall policy Secondly Carnall security Thirdly Unthankfullnesse for Gods mercies After King Henry the fourth of France was turned Papist he was asked why he forsook the Protestant Religion he answered It was to save his life and his Kingdom and prosessed to Beza that he would wade no deeper into the Sea then he could wade out when he lift And when Ravilliac stabbed the foresaid King he gave this as the onely reason because the King was not constant to any one Religion his carnall policy ruine him Secondly By riches without righte ousnesse but alas Quidsunt magna regna absque justitia nise magna latrocinia Master Rogers relates a story if a man whom he knew that when he was going to dye stopt a twenty shilling piece of gold in his mouth and mid some are wiser then some I will carry somewhat to help me and our Cronicles tell of one Bea●●ord Bishop of Winchester in Henry the sixt days who perceiving he should dy murmured sore that riches would not reprive him Fie quoth he will not death be hired will money do nothing No more will these though called the strong sinews of a State any way save or exalt a Nation without righteousnesse Thirdly others think to exalt a Nation only by the meer outside shew of Religion without the power of it thus Mahomet said the name of Religion and outward shew would win credit and esteem amongst men but the power of it would dull and emasculate their spirits Plato marvellously bragged of three things alas they were most poor things to bragg on as first that he was a man not a woman Secondly A Gracian not a Barbarian And Thirdly Socrates his scholar and accordingly many at this day bragg of three things First that they are Cristians and not Pagans Secondly Protestants and not Papists And thirdly professours and not openly prophane and yet alas how far may these men be from true righteousnesse like Micah bragging that he had a Levite to his Priest Judg. 17. 13. Fourthly By the power of the sword War is only lawfull as I have elsewhere * Th●●● kingdoms 〈◊〉 said when its necessary for the maintaining of a just cause the power of the sword without justice will not exalt but destroy a Nation as the voyce said to Phocas If you build your walls to heaven yet this sin will bring them down witnesse Zenacheribs and the Aethiopian Army 2 Kings 19. 35. 2 Chron. 14. 12. Fistly By righteousnesse see Jer. 22. 17. Augustus his saying was that the overthrow of a City was rather morum quam murorum casus and yet some men think by tyranny cruelty c. to establish a Nation but this runs cross to Scripture rule Deut. 16. 20. Levit. 19. 13 15. Use 3 The next use exhorts us to see not with fruitlesse railing but with bemoaning sorrow the unrighteousnesse amongst men that is in City and Country in all sorts and degrees men aiming at their own end driving on their private designs more eagerly now then ever never remembring Jeremiahs saying to Baruch Jer. 45. 5. Alas alas we need make no great search to finde out this unrighteousnesse we need not do as the Papists relate the story of learned Cardinall Bellarmine who when he was to consesse his sins and receive absolution on his death bed he could finde no sin to consesse committed in his old age no nor middle age but was forced at last to search into the vanities of his youth and there he found some Peccadillos to confesse if this story be true of Bellarmine I will say he was a great scholar as to reading books but the poorest scholar in the world in the knowledg of his own heart but we need not make so long a search for unrighteousness amongst