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	son_n	spirit_n	9,815	5	5.8235	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02488	King Dauids vow for reformation of himselfe. his family. his kingdome Deliuered in twelue sermons before the Prince his Highnesse vpon Psalm 101. By George Hakewill Dr. in Diuinity.	Hakewill, George, 1578-1649.; Elstracke, Renold, fl. 1590-1630, engraver.	1621 (1621)	STC 12616; ESTC S103634	122,067	373

the fear of God and love of his children but the manner of putting them in execution is neither approoved in holie Scripture nor was in it selfe justifiable nor is to bee imitated of us it beeing no more lawfull to save a mans life by a lie than by theft both which without repentance in themselves deserve death eternall Et quomodo non perversissimè dicitur saith S. Augustine ut alter corporaliter vivat debere alterum spiritualiter mori How can it be but a perverse assertion to say That one should incur the death of the soule to free another from that of the body And not farre off in another place Quanto fortius quāto excellentius dices Nec prodam nec mentiar ut Firmus Episcopus Tagastensis How much more courage and constancy doth it shew for a man to say I will neither betray the truth nor my friend as did Firmus Bishoppe of Tagastum Firmus nomine firmior autem re Firm in name but more firm indeed The truth heerof will the better appear if we consider the greatnes of the offense the second thing which I proposed in as much as it is first directly against God himselfe secondly against the Scriptures the Oracles of GOD thirdly against nature the workmanship of God and fourthly against civill society the ordinance of God Against God it is both essentially and personally taken Against God the Father This is eternall life that they knowe thee to bee the onely true God Iohn 17. 3 Against God the Sonne I am the way the truth and the life Iohn 14. 6 Against God the holy Ghost When hee is comne who is the Spirit of truth he will lead you into all truth Iohn 16. 13. And as God is the Father of truth so is the Divell the father of Lies when hee speaketh a Lie then hee speaketh of his owne for hee is a lier and the father thereof Ioh. 8. 44. No marvell then that one of those seven things which the Lord hates and his soule abhorres is a lying tongue Pro. 6. 17. Secondly it is against the Scriptures the Oracles of God And therefore are they truely called Verbum veritatis the word of truth Eph. 1. 13 not onely because they were indited by the Author of all truth or because they contain so much supernaturall truth as is requisite for our salvation but withall because they excite us to the imbracing practising of truth Cast off lying and speake every man truth unto his neighbour Ephes. 4. 25. Ly not one to another Col. 3. 9. Lord who shall dwell in thy Tabernacle saith our Prophet Even he that speaketh the truth from his heart Psal. 15. Thirdly it is against nature the workmanship of God It is the priviledge of Mankinde above all Creatures that hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a creature capable both of reason and speech and as reason was ordained to bee the guide and directer of our speech so was our speech to be the expounder and interpreter of reason And therefore the Grammarians make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth speech to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which gives light to the notions of the understanding If then wee speak one thing and think another if wee expresse one thing with our lips and conceive another thing in our hearts it is against the end for which God created speech Fourthly and lastly it is against Civill society the ordinance of God a maine part wherof consisting in Conference in Consultation in Contracts Fractavel leviter imminuta authoritate veritatis omnia dubia remanebunt saith Saint Augustine The credit and soverainty of truth being never so little crackt or the practice of lying never so little coūtenanced a man can build upon nothing but all things will bee full of doubt and distrust Rightly then saith the same good Father Nunquam errare tutius existimo quam cum in amore nimio veritatis reiectione nimia falsitatis erratur A man cannot lightly erre more safely then in too much love of truth hatred of lies Truth is a salt which serveth for the seasoning of every action and maketh it favorie both to God and man and in the 6. to the Ephes. it is compared to a girdle or a Souldiers belt whereby they knit together and close vnto their middle the upper and lower peeces of their armour And these belts as they were strong so were they set with studs being faire large There is then a double use of them one to keepe the severall peeces of armour fast and close together to hold the loynes of a man firm steddy that hee may be able to stand the surer and holde out the longer the other to cover the ioynts of the armour that they might not be seene The first use was for strength the second for ornament and thus truth is both an ornament to a Christian souldier and also an excellent meanes for strength to uphold and assure him in the day of trial Therfore wisely doth Solomon advise us To buy the truth but in no case to sell it Pro. 23. 23. The last thing which I promised is the punishment and that surely cannot but much aggravate the grievousnesse of the sinne It is both the punishment of other sinnes and other sinnes the punishment of it When God would punish Ahab for his wickedness presently the Divell offers himselfe for the execution of the service I will goe and be a lying spirit in the mouth of all his Prophets 1. King 22. And those that would not beleeve and love the truth he punisheth with strong delusions that they should beleeue lies 2. Thess. 2. And as it is the punishment of other sinnes so did hee punish it with other sinnes in those Philosophers of the Gentiles who because they turned the truth of God into a lie therefore God gaue them up unto vile affections Rom. 1. 25. And the rule is general The mouth that lieth slayeth the soule Wis. 1. 11. Thou shalt destroy them that speake lies Psal. 5. 6. And Revel 22. 15 Without shall bee dogs and enchanters and whoremongers and murtherers and Idolaters and whosoever loveth or maketh lies And if God thus shutte them out of his presence not without cause doth our Prophet promise They shall not tarry in his sight It is the prayer of Salomon Prov. 30. Remoue from mee vanity and lies and his position in the 29. of the same book ve●s 12 Of a Prince that hearkeneth to lies all his servants are wicked And if wee are to shun the practice of lies much more the doctrine of lies Teaching lies through hypocrisie 1. Tim. 4. 2. One effect whereof is the confident relation of their lying miracles and that Golden Legend compiled by a leaden braine and published by a brazen forehead I will conclude with Saint Augustines conclusion of his two Treatises de mendacio ad Consentium Aut cavenda sunt mendacia recte agendo aut confitenda sunt poenitendo non

not spare her but deposed her from her Regency 1. King 15. And indeed it is truly said Iustitia non novit patrem non novit matrem veritatem novit Iustice neither knoweth father nor mother but onely the truth It is reported by a late Traveller that in Zant over the place of judgement where all causes both Criminall and Civill are decided there are these two Latine verses written on the wall in letters of gold Hic locus odit amat punit conservat h●norat Nequitiam pacem crimina i●ra bonos This place hateth wickedness loveth peace punisheth offences preserveth the lawes honoureth the good implying that there should be no partiality used but every man should be proceeded withall according to his deserts To which purpose was that memorable speech of our King Henry the fourth of that name who when his eldest son the Prince was by the L. chief Iustice for some great misdemeanors commanded and committed to prison hee thanked God that hee had both a sonne of that obedience and a judge of such unpartiall and undanted courage But Agesilaus was as much to blame who when hee commended a friend of his to the Iudge hee mooved him that if his cause were good hee would absolve him for justice sake if not at his motion but howsoever the world went absolved hee must be bee an ill example of dangerous consequence in him who was to be a paterne of indifferent justice to his inferiour Iudges among whom wee finde that too often true which the heathen Orator complained of in his times Omnium Sermone percrebuit It is rife in every mans mouth In his iudiciis quae nunc sunt pecuniosum hominem quamvis sit nocens neminem posse damnari That in these judgements which are now-adayes a monied man though hee bee guilty cannot be condemned Nihil tam sanctum quod non violari nihil tam munitum quod non expugnari pecuniâ possit There is nothing so holy that may not be violated nothing so well fenced that may not bee overthrowne with money the lawes being made like unto cobwebs which catch and holde little ●lyes but the great ones breake through them Blasphemy and perjury sacriledge and symonie and extortion and oppression and vsury and exeessive bribery passe currant when petty theeverie in case of extreame necessity is most severely punished The fif● and last point I proposed is the End our Prophet proposeth to him selfe of this great work heer vowed It is the purging of the Citie of the Lord whereby is meant Ierusalem First for example to the whole Realme it being the Metropolis and head Citie of the Kingdome as also and principally by reason the service of God and the exercise of religion was in a speciall mann●r by divine ordinance tied unto it in which regard he cals it the Citie of the Lord as the Evangelist doth the holy Citie Mat. 4. This Citie was so large that it con●●●●ed of foure quarters every one of them by walles divided from another The first and highest was mount Sion in it was the Citie of David called by ●osephus the superiour Citie exceeding strong in regard of the naturall situation thereof The second was called the Daughter of Sion because it seemed to come out as it were of the bosome of the other and in this was mount Moriah whereupon the Temple stood This Citie was compassed with a stronge wal● wherein stood threescore Towres The third was beautified with many ample streets faire buildings compassed with a wall wherein were fourteen Towers The fourth was inhabited by all sorts of Artificers compassed with the third wall which was twenty five cubits high and had in it fourescore and tenne strong Towers So populous withall it was that during the siege of the Romans in the space of five monthes there were slaine and died as Iosephus there present reports it to the number of eleven hundred thousand Now albeit in our Prophets dayes this Citie was not yet brought to this perfection yet was it then very spacious and populous notwithstanding which greatness of the place and disordred multitude of the inhabitants yet by Gods helpe he undertakes the reformation It is a thing which we ought to bear away for it meeteth with the idle●ess and litherness of many who imagine that it is impossible to reforme a great City yea if it bee but a little market-town it is impossible say they that all should bee well there Yea this excuse is pretended by such as have but small families in comparison and so under a colour of this impossibility to reform all they doo almost just nothing no not so much as the lawes put into their hands and command them to do Yet these men have but as it were a posterne gate in Ierusalem to keep what thinke you would they doo if they had the charge of so great and large a City True it is let Officers doo their best there will be much disorder what wil it bee then when they doo little or nothing in respect of any care to weed out sinne but rather bolster it out take part with leud companions give them countenance speak and write for them yea keep them company men fitte rather to bee overseen and guided continually by others than to bee in authority to see or guide any But let such as bee in office doo their duty executing the good lawes put into their hands by higher authority and then not doubt of the impossibility of reforming abuses in their lesser charges seeing David trusting upon the help of God is so confident touching this great populous City Let them but put-to their endeavours and they shall finde such success in the advancement of godlines and suppressing of impiety many times even beyond hope and expectation as they wil see cause to rejoice in the performance of their dutie and to praise God for his blessing upon it Again David vowing to reforme this City meaneth not to stay there but to proceed to the cleansing purging of the whole Land This no doubt hee might think that if Ierusalem were reformed it would be a great light and direction to the whole Kingdome as wee see how it falleth out lesser places look to those that be● greater and the meaner sort look to those that be● higher frō whom also there is 〈◊〉 force to draw inferiours either to good or evill Above maiori discit ar are minor A great towne or a great house well ordered may fitly bee compared to a great garden ful of sweet flowrs which yeeldeth much good ●avour and prospect to the neighbours if they bee ill ordered they bee like great dunghills noysome and contagious to such as dwell about A great towne or a great Personages house if they bee good do much good to the Countrey but if they bee naught and sinfull the poison of them is strong and the infection dāgerous It is then a work worthy a King to beginne the reformation of