Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	mountain_n	worship_v	1,874	5	9.7184	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55395	A seasonable apology for religion being the subject of two sermons lately delivered in an auditory in London / by Matthew Pool, minister of the Gospel in London.	Poole, Matthew, 1624-1679.	1673 (1673)	Wing P2852; ESTC R36683	40,512	78

exact survey of it My yoke saith our Saviour is easie and my burthen is light Mat. 11.30 and St. Iohn attests to the truth of it 1 Ioh. 5.3 His commandments are not grievous 'T is true Religion like the Arts and all excellent things is hard at first but afterwards use and exercise and the grace of God doth make it easie The difficulties also of Religion are mixt with great sweetness and followed with glorious rewards there is a gracious God to assist a pure and peaceable conscience to support and delight certain hope of eternal glory to invite whereas the sinners difficulties are quite of another nature and agravated with fearful circumstances oft times outward troubles upon him and a guilty conscience within him and an infernal pit opening its mouth to receive him he cannot live yet dare not dye This is the portion of the enemies of Religion 3. Differences amongst Professors of Religion If I would be religious say some men there are so many Religions among us one contradicting and condemning another that I know not what to believe nor which to chuse and therefore it s the wisest way to be of no Religion 1. Answ. The differences among Professors of Religion are neither so weighty nor so many as is pretended Ungodly men look upon them with a magnifying Glass their hatred of Religion makes them seem worse than in truth they are I shall not now meddle with any other Religion but our own I suppose the vanity and imposture of Popery is sufficiently evident to all intelligible persons whom lust or interest doth not blind and byass But as for the differences among Protestants which Papists and Atheists do so tragically aggravate if they come to be throughly scan'd the case will be found to be as sometimes you shall observe in a mist where a Bird or other Object at a distance will seem very great which when you come nearer dwindless into an inconsiderable bigness Protestants are all agreed in the vitals and fundamentals of Religion they have the same Articles of their Creed the same Rule of Faith and Life and Prayer If mens pride and passions were mortify'd it is apparent enough from the Confessions of Protestant Churches which is the only rational Standard to try them by the differences are more in appearance than in truth more in words than in things and generally more in circumstances than in substance so that a man may as well quarrel with humanity because one man differs from another in age stature quality c. as with Religion for the unessential differences of its Professors 2. Differences among Professors of Religion are an evident argument of the truth of it and I am perswaded this is one reason why God permits differences amongst Christians in lesser things that men might be more fully satisfied concerning the truth of those substantial Doctrines wherein all are agreed Certainly that great variety levity and wildness of many mens minds the vast difference of mens apprehensions educations inclinations affections and interests which are the principal causes of diversity of opinion doth give sufficient assurance to any considerate man of the truth of that Religion which forceth the unanimous assent of so many persons and them of such differing complexions And surely this is a strange and most perverse way of reasoning because a man is unsatisfied in some lesser matters wherein Christians differ to forsake those essential truths wherein all are agreed 'T is a sign the man is resolved to be quarrelsom and that his quarrel is with Religion 3. Differences in Religion are not so hard but that a prudent and pious man may find out the truth If a man diligently and humbly study the Word of God and heartily beg of God the spirit of direction and take advice from able and faithful Ministers whom God hath establisht in his Church for this end Mal. 2.7 For the Priests lips should keep knowledge and they should seek the Law at his mouth for he is the Messenger of the Lord of Hosts and conscionably practise what they already know and believe I dare confidently say that man shall either understand the right in cases of difference or else God will pardon his mistake And indeed this is the right use we should make of differences in Religion not to throw off all Religion for a man may upon the very same ground abandon his reason because of the differences and contradictions in mens reasonings one with another but to be the more inquisitive into the truth So did the Samaritan Convert Ioh. 4.19 20. Sir I perceive that thou art a Prophet our Fathers worshipped in this Mountain and you say that in Ierusalem men ought to worship She doth not infer that therefore she would worship no where according to the new Logick of atheistical or wanton Wits but she applies her self to Christ for direction concerning the true Worship 4. The fewness and meaness as also the folly and weakness of true Christians The great Wits say they the profound Philosophers the deep Statesmen the men of honour these contemn Religion which none but a few obscure ●ools embrace As Machiavel is said to have told the Confessor sent to him by the Duke of Florence when he was upon his sick Bed He dreamt that he was in Heaven and that there he saw many poor unlearned Monks and others of mean capacity and quality and that he had been in Hell and there saw many great Emperours renowned Generals wise Counsellors and famous Scholars and added that he was for the best company and so dismist him and this is really the choice that many others make 1. Answ. You are not surpriz●d herein it was observed by Christ himself that the poor did receive the Gospel and the Apos●le confirms it by his experience 1 Cor. 1.6 Not many wise men after the flesh not many mighty not many noble are called and this was designed by God for wise and weighty ends partly to teach men contempt of worldly greatness which they are too apt to admire to convince men that he is no respecter of persons that he values no mans Titles partly to reduce things to a greater equality Luke 16.27 Son remember that thou in thy life time receivedst good things and Lazarus evil things but now he is comforted and thou art tormented God will not allow to any man two Heavens he therefore that hath his Heaven and happiness in this world may be the better contented if a more despicable person goes away with the happiness of the next world especially seeing he had his choice and that which he far preferred before it partly to demonstrate the truth and divine power of that Religion that could subdue the world by a few mean foolish and contemptible i●struments So that you see this objection confronts the wisdom of God and all his holy designs as also it strikes at the very person of our blessed Saviour who came into the world in the same despicable

lives of Religious persons High and honourabl● thoughts of Religion are the first entrance into a state of conversion and salvation so long as a man hath Religion in contempt he is far from the Kingdom of God Secondly Caution to th● friends and professors of Religion First Abuse not this Doctrine to carelesness Peradventure some may reason ●hus Because ungodly men are forward to speak evil of Religion without cause therefore it matters not how they carry themselves towards them whether they please or offend them But this is a dangerous mistake they will take occasion but you must not give it but rather follow the Apostles pattern 2 Cor. 11. 12 What I do that I will do that I may cut off occasion from them that desire occasion Religion commands you not only to please God but others as far as you may Rom. 15.2 Let every one of us please his neighbour for his good to edification Religion doth not only forbid to offend God but men 1 Cor. 10.32 Give none offence neither to the Iew● nor to Gentiles nor to the Church of God It requires your special care and ●ircumspection towards strangers or enemies Col. 4.5 Walk in wisdom towards ●hem that are without and there is great reason for it that the name of God and his Doctrine be not blasphemed 1 Tim. 6.1 This was the ground of D●vid's pious resolution Psal. 39.1 I said I will take heed t● my ways that I sin not with my tongue I will keep my mouth as with a bridle while the wicked is before me Secondly Learn hence to live above the censures of evil men be not discouraged in or driven from any of the ways of God by all their reproach●s and ●alumnies you have seen you must not necessarily give them offence now you see you must not be ruled and guided by their offence In short you must neither regard their offence too little nor too much The rule is this In things indifferent you must be a Willow and not a● Oak do what lies in your power to comply with them to please and win them but in matters of evident duty you must be an Oak and not a Willow as Luther ●xpresses it You must follow the example of our Blessed Saviour who when he was told that th● Pharisees were offended at his Doctrine he passeth it by with contempt and this answer Every plant which my Heavenly Father hath not planted shall be rooted up Let them alone they be blind leader● of the bli●d And if the blind lead the blind they shall both fall into the Ditch Mat. 15.13 14. From whence Divines have drawn this conclusion that the scandal of proud Pharisees is to be neglected If once it comes to this dil●mma that a man must offend God or Men he need not tak● day to consider it is easie to tell which to choose Thirdly Learn hence to maintain the honour of Religion If wicked mens mouths be open against it let not your mouths be shut but open for the defence of it Take heed of that no less dangerous than common sin of being ashamed of Religion remembring that severe but righteous sentence of our Saviours Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation of him also shall the Son of man be ashamed when he cometh in the glory of his Father with the holy Angels Mark 8.38 and Mat. 12.30 He that is not with me is against me and he that gathereth not with me scattereth abroad It is a part of the Prophets charge against the Jews that they are not valiant for the truth upon the earth Ier. 9.3 Wicked men are not ashamed to wear the Devils Livery and why should you be ashamed to wear Gods I beseech you content not your selves with owning Religion in your hearts Christ as he deserves so he expects your mouths and tongues also Rom. 10.9 If thou shalt confess with thy mouth the Lord Iesus and shalt believe in thy heart tho● shalt be saved Thus David was not satisfied with having the word of God hid in his heart but saith I will speak of thy testimonies before Kings and will not be ashamed Psal. 119.46 and which makes the argument more for●ible the Kings of his time were Pagans both strangers and open enemies to Religion Fourthly Carry your selves so circumspectly that you may give no advantage to the enemies of Religion that you may stop the mouth of calumny so the Apostle counsels us 1 Pet. 3.16 Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ and again 1 P●t 2.15 For so is the will of God that w●●h well doing you put to silence the ignorance of fool●sh men Take heed especially of those practices which open the mouths of ungodly men against Religion particularly these 1. Avoid all affected and unnecessary singularity in words gestures habits c. There is one kind of singularity you must always maintain viz. the singularity of a holy life Eph. 4.17 This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk and Exod. 23.2 Thou shalt not follow a multitude to do evil Noah's singularity is mention●d to his honour Thee only have I seen righteous before me in this Generation and Lot's singularity whereby he differed from the rest of the Sodomite● is remembred to his praise in both Testaments Nay the very Heathen Seneca justifieth this singularity in his Discourse De Constantia Sapientis Non respicit sapiens quid homines turpe judicent au● miserum non it qua populus sed ut sidera contrarium mundo i●er intendunt it● hic adversus opinionem omnium vadit that is A wise or good man doth not regard what men judge dishonourable or miserable he does not go in the common road but as the course of the Stars is contrary to that of the lower world so he act● contrary to the opinion and practice of the generality of men Worse therefore th●n Heathens are they who dare open their mouths against this singularity and call it preciseness or peevishness or humour c. which indeed coming from such mouths are rather titles of honour than imputations of disgrace But the singularity that I warn you against is that which lies in little things in the ●ffectation of words phrases ton●● gestures c. against which the same Seneca speaks pertinently and excellently Ep. 5. Intus omnia sint dissimilia fron● nostra populo conveniat id agamus ut meliorem vitam seq●am●r quam vulgus non ut contrariam alioqui quo● emendare volumus ●ug●mus Temperetur vit● i●ter bonos more 's publicos suspiciant omnes vitam nostram sed agnoscant Let our inside be as unlike the people as may be and our outside as like to them let this be our care that our course of living be better than theirs