Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	hear_v	speak_v	word_n	7,138	5	4.4441	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67736	Armour of proof, or a soveraign antidote, against the contagion of evil company Together with the skill, will, and industry of lewd ones; in tempting to sin, and drawing to perdition. Being subjects of concernment for the younger sort. The second part. By R. Younge of Roxwel in Essex, Florilegus.	Younge, Richard.	1655 (1655)	Wing Y138; ESTC R222620	37,249	36

more felt then talk'd of though I may appeale to any mans conscience that hath been softned with the unction of grace and truly tasted the powers of the world to come yet they think it is better being a good Christian then a good fellow and hold it far better in good sadnesse to be saved with a few as Noa● was in the A●ke then in good fellowship with the multitude to be drowned in sin and damned for company We are content saith one to passe through somewhat more unsociably into happiness it suffi●●●th we shall meet with good company at our journeys end in the Kingdom of Heaven even an innumerable company of Saints and Angels The men of the World practise what once a Jester spake who when a great Lord asked him whether he would go to Heaven or Hell Answered to hell for there quoth he I shall be sure to meet your Lordship and the greatest part of mine acquaintance But it is not so with the true Christian he little loves Christ that will not follow him without company and his zeale is cold to Heaven whom the example of numbers can turn another way Wherefore let us say as much as Peter said and do more then Peter did though all men shoul● forsake thee yet will I not leave thee O Saviour neither magnitude of Princes nor multitude of people shall prevail with me But the world wrongs religion when they accuse it to be an enemy to good-fellowship for she hath not a follower which doth not say with David Psa. 119. 63. I am a companion to all them that feare thee and keep thy precepts for the godly mans chief delight is in the Saints and such as excell in vertue Psa. 16. 3. Yea and their fellowship is so good profitable and delectable tha● as Synesius was of opinion that King Hieron got more by Simonides acquaintance then Siminides did by his and as we read that Pharaoh Saul and Nebuchadnezzar were more pleasured by Ioseph David and Daniel then Daniel David and Ioseph were by them so I perswade my self great persons would find themselves more then requited if they would vouchsafe the company of some poor Saints for a wise and holy Christian like his Lord and Master wheresoever he goes makes better cheare then he finds in an happy exchange of spiritual repast for bodily Yea as Plato accounted it one of the four great privilidges for which he was especially bound to nature that he lived in the time of Socrates so they should think it none of the least favours for which they were bound to blesse God that they enjoyed so religious and holy society It is true indeed there is supposed good fellowship to which religion is an enemy because it is an enemy to this holy fellowship of the Saints and good reason the one are to the other as Wolves are to the Lambs now is it any marvail if the Lambs care not greatly for the company of the Wolves the Lambe would not willingly be alone yet it is far bette● when solitary then in a Wolvish society Generons minds will associate with their matches and equals or none as David being a King when he was expulsed his own Country resorts to none but Kings for first he goeth to Achis King of Gath then to the King of Moab 1 Sam. 21. 10. and 1 Sam. 22. 3. Neither are our ding-thirsts who lavish out their estates and throw the house out at windowes as we use to say good fellowes though they call themselves so for good fellowes and evil men are incompatible ike Simeon and Levi sworn brothers but brethren in evill which is too evil a brotherhood for an honest man to make one in or indeed a wise man for is not hee a fool that will sell Heaven for company as a great many true drunkards doe For my own part if I have good company I will cherish them as Lot did his Angels which were sent for guardians if I have any bad I will studie to loose them least by keeping them I loose my self in the end §. 30. FIftly Another reason why we should separate our selves from their society is that according to the Apostles rule so far as is possible we may have peace with all men which is no way obtainable but by a separation A wicked man saith Salomon is abomination to the just and he that is upright in his way is abomination to the wicked Prov. 29 27. if so either no communion or no peace Believers and such as are enemies to the Crosse of Christ can never be reconciled at least in heart What communion can righteousness have with unrighteousness You may as well tye a sure knot between a Cobweb and a Cable as a true and fast love-knot between the child of God and a wicked man These two yoked together agree like the Harp and the Harrow they are as suitable as a wooden Legg and a Thigh of flesh which makes the Apostle Rom. 12. 18. ●n enjoyning us to have peace with all men to add if it be possible and in another place to say be not unequally yoked with infidels for as we should not be yoked with infidels so we should not be yoked with common drunkards and swearers nor with Atheists which are no better then infidels for that also is to be unequally yoked unless we be Atheists too As the Iews might not consort with the Canaanites so we may not consort with them which are like Canaanites Wise Salomon chargeth us from God that wee should not keep company with gluttons and drunkards Proverbs 23. 20. and the Apostle enjoyneth us not to have any fellowship nor so much as eat with a runkar● 1 Cor. 5. 11. and that we should have no fellowship with these unfruitful works of darknesse or if unwittingly and unwillingly we be thrust into any such society we must not imitate but reprove them Ephesians 5. 11. and wee professe our selves the servants of God new they are bad servants who will keep company with their masters enemies especially after he hath streightly charged them to the contrary Alasse what should we do in the presence of base persons when even our seber ignorance in ill courses is more then di●teemed of the world Yea when it is not enough for them to be bad themselves except they 〈◊〉 at the good When if there be one in a company that abhors impious language they will blaspheme on purpose to vex him When they will think themselves slighted if they be not sent away drunk When to depart sober is 〈◊〉 incivility And we cannot talk idly enough nor do lewdly enough to bear the● company we can neither say as they say no● be silent when we see and hear 〈◊〉 ba●eness As whom would it not stir to hear oaths 〈◊〉 for number with words scoffs with oaths vain speeches with both we love neither to bite nor fawn 〈◊〉 we can not forbear to speak the naked truth which i● we do will breed a quarrel

As for instance one j●sts 〈◊〉 with his Maker another makes himself sport with Sc●ip●ure a third sils his mouth with oaths of sound a fourth 〈◊〉 at the religious one speaks vi●lany another laughs at it a third de●ends it one makes hims●l● a swine another a divell Now who that is not all earth can endu●e it Yea who having grace can hear such wickednesse and ●eeleth not some sp●rk of holy in●ignation arise in him while he thinks of it O who having no● lost his spiritual 〈◊〉 can endure the ●avour of such noysome and ●●●king breath as their rotten lungs send ●orth Well born children a●e touched to the quick with the injuries of 〈◊〉 Parents and not thus to be moved is to confess our s●lves bastards Indeed men of steel stomacks can digest any discou●s● though never so cours● but the g●acious know that as they must render an ●c●ount for every idle wo●● so likewise for their idle silence for in this case not to reprove them either by word or gest●re is to do the same things in judgment and conscience which the other doth act●ally Every evil we see doth either v●x or infect us The very sight of sin makes a man either sad or guilty if we see it and be not sorrowful we are sinful If Lot had not been vexed with the beastly So●omites God had been vexed with him yea in such a case not to be very angry is to make God very angry Ely heard of his sons impiety no doubt with grief enough but not with anger enough therefore he is punished with hearing of their destruction that was too remisse in hearing of their transgression It is easie to be guilty of anothers wickednesse even our very permission appropriates crimes to us we need no more guiltine●s of any sin then our willing tolleration All sins which we give allowance to being committed or not hind●●●d by us if we may are ours as if we committed them fu●rt Commanders 2. Abbettors 3. Counsellors 4. Consenters 5. Commenders 6. Connivers 7. Concealers 8. not hinderers each of these will be found guilty before Gods T●●bunal What saith the Prophet to King Ichosaphat wouldst thou help the wicked and not only so but wouldst thou love them that ha●e the Lord therefore for this thing the wrath of the Lord is upon thee 2 Chron. 19. 2. We need do no more to bring the wrath of God upon us then even to love and favour these which hate him How much better then to oppose thy friend by rep●●ving him then that God should reprove thee for being at one with him But this is no friendly part yes the Scripture affirms that not to tell one● Brother plainly of his fault at least if there be pr●bability of doing good is to hate him in his heart Levit. 19. 17. And Philosophy tels us that is truly perfect love which to profit and do good f●areth not to hurt or offend that admonitions and corrections are the chiefest offices of friendship Diogenes when they called him Dog for his sharp kind of rebuking would answer That other Dogs used to bite their 〈◊〉 but he his friends for their greater good And S●ipio the elder when his f●iends for so doing turned his enemies was able to ●ay I have given mine enemies as much cause to l●ve me as my friends Ph●cion when a friend of his would have cast himself away would not suffer him saying I was made thy friend for this purpose and to King Antipater thou canst not have me both for thy friend and flatter Indeed a flattering friend is a bitter enemy yea as one swee●ly no enemy can be so mortal as these officious Clyents whose flattery sothes a ma● up in wickedness for they are traytors to the soul and by a pleasing violence kill the best part eternally Whence Euripides exhorts men to get such friends as would not spare to disple●se them saying friends are like wines those that being new are hard and harsh prove best the most pleasing are least lasting and indeed he that loves not such a friend hates himself A wise man will say to his friend love heartily and then speak what thou wilt And for a man not to chide his f●iend least he should offend him is as if when he were ready to be drowned he should fear to catch him by the hair of the head lest he should loose a few of them Wherefore either let them abide thee no f●iend to their faults or no friend to themselves And what if admonition and reproof be as unwelcome to thy friend as water into a Ship What if it sound no better to him then musick out of tune or tast no sweeter then bitt●r pils which sick men take with an unwilling willingnesse Wilt thou neglect the office of a friend to avoid the suspition of an enemy Indeed if thou meet with a contentious fool thou shalt do wisely in not answering whatsoever he objects for it is more policy and discretion to gain a f●i●nd without trouble then a foe with it and our Saviour saith give ye not that which is holy to Dogs neither cast ye your pearl before Swine least they tread them under their feet and turning again all to rent you Matth. 7. 6. Again as in Gods and their own behalf we are bound to reprove them so in our neighbours also to whom in this case we owe a duty for admit we are in company when and where our brothers good name is taken away by false report it is our duty to defend the truth in his behalf we must neither backbite others nor be willing to give eare unto backbiters of others It was an honest speech of one as I will be my present friends self so I 'le be my absent friends deputy to say for him what he would and cannot speak for himself But thou wilt ask me What need men trouble themselves with that which so little concerns them My answer shall be such another question What needed Moses to have afflicted himself with the afflictions of others that he might work their deliverance when himself was at ease and pleasure in the court of Pharaoh what needed Ionathan have purchased his fathers displeasure and brought his own life in jeopardy that he might justifie David in his uprightness and save his life What needed Calvin in the yeer 1556 when Perin had conspired against the estate of Geneva have run into the midst of their naked swords to appease the tumult what needs the hand cast it self betwixt a blow and the head though it be cut off by this mean What needs the eye serve more to the use of the other members in being watchfull rightly to direct th●m then for it self A good heart cannot abide to be happy alone which is a religious answer to a reasonable question unreasonably moved Yea admit it were not a duty for one member to seek the good of another or of the whole and that God had not enjoyned us so to