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
A85121	A plain-dealing, and plain-meaning sermon, preach't in the parish church of St. Nicholas, Bristol, April. 6. 1660. Being the day appointed by the Parliament for publique fasting and humiliation for the sins of the nation, &c. Together with a prefatory epistle, and subsequent vindication both of the sermon, and author. Wherein (besides an apology for home and plain-preaching) you have something offered to allay the heat of thier stomacks, and to temper the tongues of those, who (being ignorant in scripture) reproach and revile Presbytery and Presbyters. With some hints at Satans subtlety, and the mischief of those people, who brand zeal for God and truth (in free, home, and faithfull preaching) with the reproachful names of anger, passion, and railing.	Farmer, Ralph.	1660 (1660)	Wing F443; Thomason E1025_5; ESTC R208684	39,155	50

impenitence did not hinder and with-hold so great a mercy And the people in generall and my selfe in particular being in an apprehension and expectation of the Kings being brought unto the throne I thence took occasion in my discourse to suggest such things as I conceiv'd might be profitable and conducent to what I intended which was to in vite them to repentance But as he said of Bookes Pro captu lectoris habent sua fata libelli According to the understanding of the Reader so do books find entertainment So may we say of Sermons According to the understanding of our Auditors so are our Sermons accepted or rejected Nay not onely according to their understanding but many times and with most according to their ignorance humours fancies interests It was always so even with Christ and his Apostles Some believed their preaching and some mock'd and derided Some reproacht belied and slandered both them and their Doctrine Thus it hath fared with me not onely at other times but also at this time And it is some comfort to me that I am not alone But that my betters find no better entertainment from their Auditors it makes me think it is not our fault but theirs And because it doth so much quadrare so suite with my condition I will make so bold as to lay the complaint of a most eminent able and godly learned Preacher in his own words before you not being able to do it in better language It is the Reverend Dr. Gauden in his Sermon preached in St. Pauls Church London before the Lord Mayor Lord Generall c. Feb. 28. 1659. Being a day of Solemn Thanksgiving c. Wherein intending to deale faithfully and plainly Having proposed his Text after a few words he makes this entrance in page 2 3 4. of that Sermon to this purpose He seems very apprehensive of the danger and difficulty of free preaching in these times wherein as he observes people are not onely impatient to be touched freely and searched throughly but are also prone to plead as the Devills in the Gospel who had possessed the poor man now a long time against all health and recovery Many men being like Cantors and Lazors Canting beggars in love with their wounds and ulcers As getting their living more easily by keeping them open raw and running then if they should quite heal them up And he takes notice of the tenderness of many mens minds who are onely for lenitives and oyles for soft smooth supple applications even to their most desperate hurts But he professes to chuse not to preach at all then to preach timerously and precariously as if he should ask men leave to be honest or were afraid to speak the word of God to them And he further sayes When he is called to speak in Gods name he must be Parrhesiastes as well as Ecclesiastes I am sayes he to do it as a work-man that needs not to be ashamed either for his ignorance or cowardise or indiscretion And whether men will hear or forbear the whole counsel of God must be delivered in its season so as becomes the words of soberness and truth For the Church and Pulpit must not be a sanctuary for insolency nor a Burrow or retreat for rudeness No however men become our enemies for speaking the truth yet it 's better so then to have God our enemie for smothering it when it is just and seasonable And such it is when necessary and soveraign to heale the hurt of a Church or State Thus that reverent person And then complains It hath been his fate frequently to offend some men when he hath been most intent to serve them by Texts and Sermons which he thought most apt useful and innocent And then gives in three Texts which he preacht upon on 3. several great and special occasions One before the King another before the long Parliament the third elsewhere And of all three says he though wholsome and innocent Texts and I hope accordingly handled yet I heard some unpleasing eccho's and reflexions The sore and itching eares of some men in all ages are such that they will not endure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing or sound and wholsome doctrine though the pain ariseth from the sores and inflammation in themselves and not from the plaister and hand which honestly applyes it Yet they are prone as in fell boyls and acute tumours when but touched though but gently to fly upon those that are next them and cry aloud O you hurt me when the hurt is within and from their selves and their sound parts will endure free and rough handling such as are unfound do most want it And therefore if we will be faithfull to God to our own souls and our hearers we must not flatter their sores to their ruine but rather choose to heal them though at present we be thought to hurt them Nor sayes he farther shall our labour of love be in vain either in the Lord or before good men who at length will find by experience that the wounds of a friend which let out the putrified matter of painful tumors are better then the kisses of an enemy which do infidis cicatricibus cuticulam obducere Skin over with unfaithful scars the ill-searched ill-purged Ulcers of mens hearts and lives I hope this worthy person will pardon me that I have made so bold with him as to borrow so much from him I shall pay it him in those respects and honour I owe unto him for his noble disposition and temper And I rather chuse thus to do as hoping his worth will add more weight then if it had been delivered in my own words And see what is here delivered in the Sermon was but as a prophesie what befell this good man and good Preacher afterwards For in his Epistle Dedicatory to the Lord Mayor Aldermen and Court of Common-Councel who gave him thanks for his Sermon and intreated him to print it he tells them he heard some more offended at the plain-dealing he used which possibly sayes he was from their over-rawness and soreness more then from my roughness As I aym to do things faithfully personally so decently and discreetly Nor do I thinke I am to learn of those Censorious Cato's how to preach any more then they will learn of me to buy and sell or how to fight and war And he says No man may wonder if he dare to reprove those sins which some dare to do or to approve but dare not hear of or repent And that his parrhesia and freedome of speech as a man a Christian and a Preacher was such as became his feeling of the publique miseries the desire of the Publique tranquility and the sense of that fidelity he did owe to God his Countrey them to whom he preacht and his owne soul And the Lord knows my owne soul can and doth attest the same in my poor weak labours and indeavours also Though infinitely short in worth of this most

reverent person To end with him he tells us These are not times to palliate and speak smooth and soft things Never age had fouler humours or tumours more felt and more painfull more hard and less mollified And sayes No as he would not injure any man or fester the times so he abhorr'd to flatter them which is the greatest injury a Preacher can do to Church and State And now I must confess the subject of my discourse was not of so high a nature nor had I to do with so high an Auditory Nor am I fit for such an undertaking nor have I quoted all this to any such purpose But to let our petty world here at home know that plain free home and as this worthy Doctor phrases it personal preaching is not such a sin as our Ignaro's would make it And that though people be angry with us for such preaching we must not cease to secure our conscience in the faithfull though unpleasing discharge of our duty And good Reader know That as a necessity is laid upon those who are sent to preach So a necessity is likewise laid upon them to deale punctually and particularly with the personall sinnes I don't say naming the persons of those they preach to which if they do they shall be sure to heare on 't If not with persecution of the hand yet with persecution of the tongue And whereas some may say this or that in such or such a Sermon might have been forborn Perhaps we may say so too But if we whom the Lord hath sent to do his work And in our Studies applying our selves unto it having besought the Lord to teach us what to speak and how to speak as may be most for his glory and the peoples good And it be suggested to us that such or such expressions would be most taking or best remembred Our discourse thus and thus clothed in language would be most effectual and conducent to the end intended If we are thus perswaded in our Consciences How shall we refuse it Obj. It may be 't will offend displease some They 'l cavill at it Ans It may be so We hope not We know no reason for it Wee 'l pray they may not But is it a necessary truth Is it usefull and seasonable Is good like to be done by it which is our errand and businesse Must we forbear that which God in our Consciences according to his Word tells us will do some people good because it will offend others Truly friends we Preachers many times offend yea hurt others when we know it not nor ever meant or intended it But is it our fault or theirs We meane the whole Congregation good If any do not understand or mis-understand or mis-interpret or pervert our words or meaning Is it our fault I tell you Sirs this great truth and minde it Much hurt yea more hurt then good is many times nay most times done by our Sermons And we Preachers in that not to be blamed but are accepted of God therein and shall be rewarded It 's a sad word too true to many that we further their damnation by our preaching That one place 2 Cor. 2.14,15,16 ver fully proves all this And whence all this But because people do not heed as they ought what we say Or they don't understand it Or they won't practice it Or which is worst of all they withstand gainsay pervert or wrest it And what must we therefore forbear preaching Must we forbear the truth because they abuse it And perhaps us for it I trow not And let me put another Case It may be God by his Spirit for we hope we are not without his imbreathings and suggestions according to his word convinces and perswades me that such or such a truth as before is very seasonable and usefull And in steps selfe and tells me This truth is teo tart and it may create me trouble I may heare ill and beare ill for speaking it What shall I do in this case Why truly Selfe is sometimes to be hearkned to For we are not to create to our selves trouble unnecessarily But as before it is a truth necessary and seasonable May I for fear forbear it Will you read what one no phanatick or of a factious or turbulent spirit sayes A man of great parts learning and judgement Dr. Jackson Dr. Jackson heretofore President of Corp Christi Colledg in Oxford In his Treatise of Justifying Faith sect 2. cap. 15. pag. 279 Ministers of the Gospel sayes he may deny Christ or manifest their ashamedness of his Gospel as directly by not laying his Law as closely to the great Herods of the world as John Baptist did supposing the case to be as notorious and as well known unto them he meanes the Ministers as Herods was to John Baptist In this case they may as directly deny Christ or be asham'd of his Gospel in not dealing plainly and reproving as if they had been afraid to confesse him for feare of being put out of the Synagogue c. And he says were John Baptists kind of preaching used in many Kingdoms though by such as professe the same Religion with the Potentates whom they should offend with their boldness I think sayes he it would prove matter of Martyrdome in the end And he farther sayes In that any age since Christian Religion was first propagated hath wanted store of Martyrs 't is more to be a tributed unto the negligence ignorance and hypocrisie or want of courage in Christs Ambassadors or appointed Pastors then unto the sincerity mildnesse or fidelity of the Flock especially of the Bel-weathers or chief Ring-leaders And now friend sare we Ministers thus in danger what shall we do Truly we have more need of your pitty and your prayers then your censures and reproaches But jacta est alea It 's better obey God and fear God then men and please God then men Or our selves either for in so doing we shall have peace with him and in our own consciences which is better then all the peace and comforts the world can afford us And therefore we will bear it patiently comfortably But yet because Sathan makes no small advantage of those reproaches that are cast upon the Ministers of the Gospel of which farther in the vindication I shall once more appear in Print though much aginst my purpose to stop the mouth either of prejudice or wilfull calumny or sottish and sleepy ignorance or byast interest which will pervert any thing be it never so innocent and harmlesse And this not without the advice and counsell of some worthy friends and well-wishers who have been very sensible of those unworthy rumours that have bin raised spread by occasion of this ensuing Sermon which I shall now good Reader lay before thee according to mine owne notes and the best I could get of those who noted after me Possibly this trouble might be brought upon me that some may reap benefit by this Sermon or appendant

to beat down error and blasphemy where-ever it met him He could not bear with them that preacht down Paedobaptisme the Christian Sabboth Universities Schools of Learning Ordination and other ordinances and institutions of Jesus Christ 2 Tim. 4.3 as it was prophesied that some would not endure sound Doctrine so he would not endure unsound Doctrine He sayes he could not bear with seducers nor they with him so that by this means he became a man of contention And yet he commends him for a man of a tender spirit mortified to the world free and liberall much in fasting and prayer And yet he sayes he had his share in the persecution of the Times wherein he lived from his very first entrance upon his Ministery according to the prophesie of our Saviour Mat. 5.11,12 And truly says he It had been a wonder if he should have escap't it For as our Lord subjoyns the reason to his prediction of the Apostles sufferings ver 13. his Ministry was salt He was salt in his life and salt in his doctrine Not onely savoury but quicke and corroding smart and searching which corrupt times and ulcer'd consciences could not bear 2 Tim. 4.3 And this says he inrag'd inflam'd the spirits of unsound men and raised much trouble and persecution against him wheresoever he came which occasioned him often to flit from one place to another to avoid the fury of unreasonable men And he sayes other of Gods saithful Ministers have had their share with him in this kind of persecution Matth. 10.23 The world cannot bear the plain-dealing of Gospel-Ministers None so hated as the reprover in the gate Amos 5.10 They hate him that rebuketh in the gate and they abhor him that speaketh uprightly And now as to the thing it self which some call anger and passion but indeed is zeal and faithfulness I cannot leave till I give you in what this Reverend man hath to that purpose and it 's hugely considerable and advantagious He asserts That the affection of anger rightely qualified and managed is of singular use and advantage in the life and worke of a Christian especially of a Minister of the Gospel which ought in no wise to be branded with the usual scandal of choler and passion They are his words all I make no question sayes he the false prophets and their seduced proselytes stuck not to blast the holy Prophet he means Elias in my Text with the same reproach a furious man a man of an intemperate and unbridled spirit that valued not mens lives but in his anger would not stick to call downe fire from heaven to destroy an hundred men at a time c. But saith he let me mind you of this in the general The passion of anger with other affections in nature at what time the person in whom they are is regenerate they do change their nature become regenerate too And being baptized with the blood and spirit of Jesus Christ they receive divine impressions and so passe into the catalogue of gracious affections and dispositions and become instruments of exceeding honour and service in the hand of Jesus Christ who is pleased to make use of them in his own work And then instances in divers and among the rest Passion saith he born again of water and the spirit becometh the grace of zeale and holy jealousie for God and for the interest of Jesus Christ Anger sanctified is that to the affections which edge is to the instrument which varnish is to colours which winde is to the sails of a Ship Judgement is the ballast but zeal is the full gale It is as mettle to the horse It is the activity of every grace every affection red hot for Jesus Christ which much water cannot quench neither can the floods drown it Cant. 8.7 In a word Passion refined and spiritualiz'd is every faculty of the soul acting to its height for the glory of God Psal 69.9 The zeal of thy house hath eaten me up To be short Sanctified anger in the Saints of God is not that which the world takes it to be a short madness but a grace of the spirit of God Yea it is a compound and temperament of all graces acting in summo gradu in the height of intention for the promoting of the concernments of Christs Kingdome I told you before that Elias was a useful man though he was subject to passion I shall tell you more now He was therefore so usefull BECAUSE he was subject to passion His anger and passion being sanctified made him so abundantly active for God and the reformation of the publique worship doctrine and Ordinances in his generation Had he wanted his passion he had wanted some of his zeal for God And so was it says he with our worthy brother deceased That which an idle wanton loose luke-warm generation of Professors as well as prophane persons for the palliating of their own hypocrisie and Gallio-like indifferency in matters of Religion called passion and choler in him was indeed and in truth nothing but his zeal and courage and activity for Jesus Christ which truly did even consume him Alas In this apostate generation all things have lost their proper names The Devil appears in Samuels mantle Satan in the form of an Angel of light And sin puts on the habit of vertue that it may deceive the more safely Thus lukewarmness and cursed neutrality in Religion passeth abroad for meekness and sweetness of spirit Carnal policy for Christian prudence Cursed compliance with the lusts of men for moderation and command of a mans spirit c. While zeal and fidelity to the Truth ordinances and government of Jesus Christ hear ill in the world and suffer all the odium and scandal that a reviling world and the venemous wit of malice can heap upon it Truly the earth is not able to bear their words Thus this reverend and worthy man for whose pains herein I thank him and thank God for him and for his providence that brought this piece to my hand at a time so seasonable as I do also for the work of that worthy and ingenuous Dr. to whom I owe so much for my Preface In matters of this nature which are of proper concernment it is better to deal by others words then our own For by this it will appear we are not alone in our judgement and manner of procedure in discharge of our duty nor in suffering for it There is one exception more which some make against my discourse which is It was unseasonable And to this I briefly answer It 's plain these persons who urge this are not acquainted with the Topicks and proper seats of arguments deliberative or perswasive I did and do conceive that if I might be so free as to make use of the respects of the people to the King at any time and from thence to dehort them from sin and to perswade them to turn to the Lord that so both King and people may be by