Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	follow_v	life_n	way_n	4,821	5	5.7916	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01092	The means to keepe sinne from reigning in our mortall body A sermon preached at Pauls Crosse, May 26. 1629. By William Foster, Master of Arts, and parson of Hedgeley in the county of Buckingham.	Foster, William, 1591-1643.	1629 (1629)	STC 11204; ESTC S120710	21,469	38

Syrach saith that we must flie from sinne tanquam à facie colubri as from the face of a Serpent for if thou commest too neere 〈◊〉 it will bite thee the teeth thereof are as the teeth of a Lyon ●●aying the soules of men Ecclus. 21. 2. We must flie from sinne as from the face of a serpent For as in the face of a serpent lieth all the danger because there is the poyson and the teeth so in obeying of lusts which are the faces and first appearings of sin we shall swell with the poyson of sin and be bitten with the teeth of death Or wee must flie from sinne 〈◊〉 from the face of a serpent that is from the heads and first lustfull motions of sinne A serpent hath a head a taile and a bodie Capite immisso totus statim illabitur And if she get her head into a place the whole bodie is so glib and ●ubricke that it will quickly enter in after So in yeelding to lusts which are the heads of sinne the whole bodie of sinne will quickly follow after For lusts the heads of sinne though they seeme small yet they will make no small worke where they enter They are like young rogues who getting their heads in at the windowes creepe in and open the doores for the great theeues to spoile the house For lusts the heads of sinne are not idle heads but like Iesuites heads working mischeeuous heads contriuing treason against the state both of soule and bodie Lusts will hatch sinne sinne will produce death and death will bring a thousand endlesse woes and miseries Now our lusts are many our acts of sinne many and the deaths produced by sinne and the lusts thereof as many Mi●●e ●●dis homines miser●s mors ●na f●rig●● Death assayes men a thousand wayes But death in generall produced by sinne and his lusts is threefold Viz. Mors 1. Corporis The death of the bodie 2. Anima The death of the soule 3. Corporis anima The death of both 1. The death of the bodie So dead was La●arus Iohn 11. 2. The death of the soule So dead are such widdowes whereof S. Paul speaketh 1 Tim. 5. 6. So dead was hee to whom out Sauiour Christ said Let the dead burie their dead follow thou mee Matth. 8. 22. A strange speech Let the dead burie their dead As if the dead had not as much need to be buried themselues as to burie other dead and as vnable to burie other dead as themselues But our Sauiour Christ meant it of those which followed sinne and not him being via vita veritas The way the life and the truth that they were dead alreadie in their soules that in them as Theophylact speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their liuing bodies were nothing else but coffins of their dead carrion stincking soules 3. The death both of bodie and soule So was Diues Luk. 16. He prayed therefore he had a soule Hee had a tongue to be cooled therefore a bodie He was dead therefore dead both in bodie and soule Thus die all they that suffer sinne to reigne in their mortall bodie Nay they are not onely dead but buried while they liue Their sinnes become their graues Tumulusiste mali mores saith S. Ambrose Their throat is an open sepulcher saith the Prophet Dauid Psal 14. 5. Nay they are not onely dead and buried but they are dead and buried and in hell whilst they liue Nobiscum videntur vinere sed sunt in infern● saith S. Ambrose They seeme to liue with vs but in verie deed they are in hell For where are presumptuous sinners but where the Deuill is that first presumed to sinne And where is hell but where the Deuill is that was without redemption cast out of Heauen O then my beloued take heed of going on in wickednesse nip sinne in the bud yeeld not obedience to the lusts of sin Lusts are the iawes of sinne and the king reignes where his lawes are obeyed Lusts will goe on to acts acts will goe on to custome custome will goe on to the death and destruction both of bodie and soule For God will wound the hairie scalpe of such as goe on still in their wickednesse Psal 68. 21. The sinner goes on in his sinnes and God goes on to punish their sinnes sinne followes sinne and one death followes another The second death followes the first the death of the bodie begins and the death of both bodie and soule followes after The death of the bodie is cum anima deserit corpus when the soule forsakes the bodie and is by order naturall statutum est omnibus c. It is decreed for all men once to die Heb. 9. 27. The death of the soule is cum animam descrit Deus when God forsakes the soule and is by diuine Iustice iudiciall the soule that sinneth shall die Ezech. 18. 4. The death of both bodie and soule is cum anima à Deo deserta deserit corpus when God forsakes the soule and the soule forsaken of God forsakes the bodie and is by equalitie proportionall For both bodie and soule haue sinned therefore they both die both are punished Qui i●●guntur in culpâ non separantur in poenâ saith S. Cyprian Those that are partners in the fault must also bee partners in the punishment for the fault But yet a man may so die the first that he may escape the other death Hee may so die that he may repaire the ruines of his mortall bodie and not die for euer For as a ruinous house though the wals bee fallen downe and the roofe perished may by reparation be sustained and be made more beautifull than at first so long as the maine and principall posts thereof are kept sound So this mortall bodie of ours though it be ruinous and the fleshy walls falling downe and the thatch of the roofe thereof decaying with hoatie haires yet so long as the principall pillars thereof bee not pulled downe as Samson did the house vpon the Philistins that is so long as the members of our bodie the pillers thereof are not yeelded as instruments of vnrighteousnesse vnto sinne to let sinne reigne but yeelded as those that are aliue from the dead as instruments of righteousnesse vnto God and sinne suppressed wee may repaire this mortall bodie and make it more beautifull than before Corruption putting on incorruption and mortalitie putting on immortalitie death being swallowed vp in victorie O death where is thy sting O hell where is thy victorie 1 Cor. 15. 44 45. And this leads me by the hand to the last part of my text to speake of the kingdome our mortall bodie and the repairing thereof Let not sinne reigne therefore in your mortall bodie 3. In your mortall bodie ANd here by our mortall bodie we must not vnderstand onely our lumpe of flesh part of man but totum

composuum the whole man consisting of both bodie and soule For by a Synecdoche the part is put for the whole The whole man both bodie and soule haue sinne in them working their ruine and destruction therefore the whole man both bodie and soule are to be repaired and we are to labour for their restauration I know there is a great dispute betwixt the bodie and soule each endeuouring to put off the enormitie of sinning to the other The bodie pleads for it selfe that that is but inanimis truncus a dead and senslesse trunke voyd of all action and motion and so could not sinne nor exercise any operation if the soule did not actuate and enforce it The soule that pleads for it selfe that that is purus simplex spiritus a pure and simple spirit voyd of all organs without eyes to behold vanitie without hands to commit folly without feet to follow enormitie and if the bodie did not detaine it as prisoner it would mount aloft to take vp its residence in the place of spirits and therefore the fault of sinning must needs rest on the bodie But the verie truth is that neither the bodie sinnes without the soule nor the soule without the bodie but like Simeon and Leui they are brothers and partners in mischiefe and so tend both to eternall destruction vnlesse we wisely endeuour their timely reparation Peter Martyr in his Commentarie on the fourth booke of the Kings illustrates this by a prettie Simile There was saith he a master of a family that committed the custodie of his Orchard to two seruants one of them lame of his feet and the other blinde The lame seruant being taken with the beautie of the apples told his blinde fellow-seruant that if he enioyed the vse of his limbes and could goe as well as he it should not be long but he would be possessed of some of those apples The blinde seruant said he was as desirous of them as himselfe and if he could but see as well as he they should not rest long vpon the tree In the end they agreed to ioyne together the whole-limb'd blinde man tooke the well-sighted lame man on his shoulders and so hee reached the apples Their master comming and missing his fruit expostulated the matter with them Each framed his excuse The blinde man said he could not haue them for hee could not see so much as the tree they grew on The lame man said he need not be suspected for it was well knowne he could not climbe or stand to reach them But their master perceiuing their craft how they had both ioyned together put them as they were one vpon the shoulders of the other and punished them both together So in verie deed neither the bodie sinnes without the soule nor the soule without the bodie but corporis animique communis est actus saith S. Ambrose It is the common act of both therefore both bodie and soule tend to death and if they be not repaired will fall to vtter ruine and destruction Wherefore as sinne the tyrant must not reigne nor lusts the lawes be obeyed So our mortall bodie his kingdome must not runne to vtter ruine but be repaired corruption must put on incorruption and mortalitie put on immortalitie And the meanes to repaire our mortall bodie is three-fold Viz. 1. Diligent watching 2. Often fasting 3. Zealous praying Fasting that 's good to repaire the bodie that though it be cast downe it may be raised againe and not become a cast-away 1 Cor. 9. 27. Praying that 's good to repaire the soule it consecrates it to God makes the soule the temple and habitation of the euerliuing God Templum mentis amat non marmoris aurea in illo Fundamenta manent fidei Watching that 's good for both bodie and soule By watching we may see and know when the lusts of sinne doe tempt vs and so keepe them off and auoyd them By fasting wee may so tame our bodies that concupiscence shall not delight vs and by praying we shall so rectifie our depraued will and reason that it shall not consent vnto sinne to obey it in the lusts thereof First we must watch that sinne enter not into vs. And here we must doe as is done in besieged cities keepe the strictest watch where the places are weakest and the enemie the most likely to enter The places where sinne would enter are three the heart the mouth and the hands Therefore S. Bernard saith that euery man must keepe a three-fold watch There must be Vigilia 1. Cordis 2. Oris 3. Manus super Cogitationes affectiones Verba Opera A Watch of the Heart Mouth Hands ouer our Thoughts and affections Words and speeches Workes and actions First we must watch ouer our hearts that they be not stained and polluted with euill thoughts For saith our Sa●iour Out of the heart proceed euill thoughts murders Adulteries fernications thefts false witnesses blasphemies Mat. 15. 19. And the foole said in his heart there is no God Psal 14. 1. The heart saith the Prophet Ieremie is deceitfull aboue all things and desperatly wicked who can know it Ier. 17. 9. It is good therefore to follow the counsell of wise Salomon Keepe thy heart with diligence for out of it issueth life Prou. 4. 23. Secondly we must watch ouer our mouthes that wee speake no euill words For saith our Sa●iour Christ By thy words thou shalt be iustified and by thy words thou shalt be condemned Matth. 12. 37. And the wicked seruant was condemned out of his owne mouth Luk. 19. 12. For the tongue in vdo est ideo facile labitur saith Saint Augustine is placed in moisture and therefore is apt to runne ouer to our owne destruction Facilè volat ideo facilè violat saith Saint Bernard It runnes glibly and offends quickly Our euill words saith the same Father are like arrowes Leuitèr volant sed grauitèr vnl●erant The fly lightly but they wound deeply Saint Gregory in the fifth of his Moralls saith there are three sorts of men viz. 1 Some that let loose both heart and tongue to impietie they trauell with mischiefe in their heart that they may vtter and bring it forth with their tongue Such was Eliphaz the Temanite to Iob Though he knew he should grieue him yet he must speake Who can with-hold himselfe from speaking Iob 4. 2. Such are the proud vngodly men which haue said with our tongue we will preuaile we are they that ought to speake who is Lord ouer vs Psal 12. 4. 2 Some that though their hearts conceiue euill yet they refraine their lips they bridle their tongue from speaking euill 3 Others that keep a watch ouer both heart and tongue that so neare as they can they neither thinke nor speake euill Thus the Prophet Dauid I said I will looke to my waies that I offend not in my tongue Psal 39. 1. I said I will looke