Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	keep_v	know_v	liar_n	2,027	5	11.5863	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97247	The cure of preivdice, or, The doves of innocency and the serpents subtilty wherein the originall, continuance, properties, causes, endes, issue and effects of the worlds envie and hatred to the godly is pithily laid open and applyed. By R. Junius.	Younge, Richard.	1641 (1641)	Wing Y149B; ESTC R230928	73,141	127

out These men are drunk with new wine Untill we be born again we are like Nicodemus who knew not what it was to be born again Iohn 3.4 Untill we become zealous our selves we are like Festus who thought zeale madnesse Acts 26.24 Untill we be humble our selves we are like Michal who mocked David for his humility and thought him a foole for dancing before the Arke 2 Sam. 6.16 Yea to such as shall perish or are for the present in a perishing condition all religion seemes foolishnesse 1 Cor. 1.18 And thus you see in grosse that Ignorance is a main cause of hatred and persecution We shall more clearly discerne how it comes to be so if we note The Root Ignorance Stem Suspition or Iealousie Sap Hatred Fruit Persecution severally and apart for ignorance causeth Suspition and Suspition Hatred and Hatred Persecution But I cannot stand upon these Que. If Ignorance be such a generall cause of hatred and persecution as you have shewne What is the reason that so many great Scholers and wisemen do also hate and persecute the godly Ans Great scholers they may be and wise men also in the worlds esteem but in the maine and in Gods account they are nothing so for admit they have inlightned heads sufficient to leave them without excuse yet because they withhold the truth in unrighteousnesse and do not glorifie God with there knowledge neither are thankfull but become vain in their imaginations their foolish hearts are darkned and so while they professe themselves to be wise in changing the truth of God into a lie they become fooles and expresse it by thus hating God and his children Romans 1.18.21.22.25.30 So that Ignorance is the cause even in them also And indeed if they were wise they would foresee the torments of hell and prevent them as Bernard speaks Or if they knew God they would keep his commandments for herby saith Saint Iohn is it known that we know god if we keep his Commandments 1. John 2.3 but he that saith I know him and yet keepeth not his Commandments is a lyar and there is no truth in him Ver. 4. Yea these have sworne to keep the commandments and to deny the world and yet are not content with there own disobedience unlesse they cast aspersions upon them that obey Again thirdly if they knew Christ they could not but love him and loving him they must needes love his members not persecute them for it is the very first part of our conversion to love them that love God 1 Joh. 3.14 4.7.8 and Ioh 13.35 But so many as are enemies to the Crosse of Christ shew that they never knew God in Christ As for their wisdom and learning you must know that men may be exquisitely wise and incomparably learned in the worlds opinion and yet very fooles in Gods account 1 Cor. 3.19 As sharp-eyed as Eagles in the things of the earth and yet as blinde as Beetles in the matters of heaven And knowledge consisteth not so much in the quantity as in the quality not in the greatnesse but in the goodnesse of it For as a little precious stone is of more worth then many other stones of greater bulk so one drop of wisdom guided by the fear of God is more worth then all humane learning One sparke of spirituall experimentiall and saving knowledge is worth a whole flame of secular wisdom and learning One scruple of holinesse one dram of faith one grain of grace is more worth then many pounds of naturall parts But learning and grace do not alwayes keep company together Yea O Lord how many are there that have a depth of knowledge yet are not soul-wise That have a Library of Divinity in there heads and not so much as the least Chatechisme in their consciences no rare thing for men to abound in speculation and be barren in devotion to have full braines and empty hearts clear judgements and defiled affections fluent tongues and lame hands Yea you shall here a flood in the tongue when ye cannot see one drop in the life For example I might instance in Balaam whom the holy Ghost stiles a fool 2 Peter 2.16 And Iudas Mat. 27.3.4.5 And Paul before his conversion who even while he was a persecuter like these men was eminent among the Pharisees for wit and learning but a very Iddiot among the Astostles And lastly the Priests Scribes and Pharisees who were matchlesse for their wisdom and learning as wanting nothing that either nature or Art could inrich them withall yea and they were cheifly learned in the Scripture Gods Oracles which will make a man wise or nothing and yet our Saviour who could not be deceived calles them four times in one Chapter blinde and twice fools Mat. 23.16.17.19.24.26 Because they wanted faith and holinesse which are the sinewes and nerves yea the sould of saving knowledge inlivening feeding and strengthening the same for in the dialect of the scipture a fool is a naturall man and a wise man a man sanctified Alas God regards not lip-learning and tongue-wisdom and braine knowledge except it ceaze upon the heart also and lead captive the affections to the government of the Gospel whereby we are changed and transformed into new men after the image of Christ 1 Cor. 2.12 Ephe. 4.20 to 25. Col. 3.10 except we digest our knowledge into practise and imploy our wisdom to his glory that gave it our neighbours good and the furthering of our own salvation For with him wickednes is folly and the greatest sinner is the greatest fool and he most wise that is most religious and that offends least Prov. 1.7 Ioh. 28.28 Pro. 9.10 12. and 11.3 Deut. 4.6 Hosea 14.9 Iames 3.13.17 2 Tim. 3.15 And he that is truly wise thinks that to be wisdom and folly which God thinks so Neither is that worth the name of knowledge which may be heard onely and not seen Good discourse is but the froth of wisdom the pure and solid substance of it is in well framed actions What saith the Scripture Keep the Commandements of God and do them for this is your wisdom and understanding before God and men Deut. 4.6 And again He that is a wise man and indued with knowledge will shew it by his conversation in good works Iames 3.13 For Rightly a man knows no more then he practiseth It is said of Christ 2 Cor. 5.21 that he knew no sin because he did no sin in which sense he knows no good that doth no good And certainly they who wander in the by-paths of sin and errour declare themselves ignorant of the right way of salvation Rom. 3.17 Saving knowledge of the truth works a love of the truth known it is an uniform consent of knowledge and action Ioh 28.28 He onely is wise saith Solomon that is wise for himselfe Pro. 9.12 He whose conscience pulleth all he hears and reads to his heart and his heart to God who turneth his knowledge to faith his faith to feeling and

the World else thinkes him haire-brayned Or must the name of a Puritan dishearten us from the service of God No but as Saint Paul said in his Apollogie Acts 24.14 after the way which they call Herefie so worship I the God of my Fathers so we in this case After the way which prophane men call Puritanisme let my soule desire to serve Iesus Christ Ob. I grant will the more moderate worldling say in such cases wherein the word of God is expresse singularity is not lawfull onely but laudable But which makes my spleene rise they will not conforme to things indifferent An. A seduced heart deceives thee in so saying why else dost thou cast the same aspersions upon such as are conformable But admit they onely are thornes in thine Eyes dost thou well to hate all that are not of thy owne judgement or that have tenderer consciences then thy selfe No for honest and good men may differ in opinion not onely in things trivyall but in matters of great moment provided they agree in the fundamentall articles of the Catholique faith and yet may and ought to continue brotherly love and communion as members of the same mysticall body as many examples witnesse both of eminent Christians and Fathers of the Church as also our Saviours words who speaking of the fundamentall poynts penneth the league thus He that is not with us is against us but of poynts not fundamentall thus He that is not against us is with us Whereas these differ from thee if thou beest a true Protestant as thou wouldest be thought to be in nothing materiall for there is a vast difference betweene another discipline and another doctrine and they little differ that agree in matter Onely their consciences are not so large as thine and thou thinkest those things indifferent which they cannot assent unto though they take more paines to satisfie and informe themselves then thou dost But admit they be things of an indifferent nature even actions of indifferency when once they are felt to trench upon the conscience lay deep obligations upon the soul even whiles they are most slighted by carelesse hearts there being no lesse difference in consciences then stomacks of which some will digest the hardest meates and turne over substances not in their nature edible whiles others surfeite of the lightest food and complaine even of dainties And indeed every gracious heart is in some measure scrupelous and finds more safety in feare then in presumption And certainely in cases of a doubtfull and questionable nature it is ever good to take the surest side and which drawes neerest to probability Many things are of so questionable a nature that much may be said on either side Now if I choose that side on which I am sure I shall not sin I deserve to be excused rather then censured if I use them it is possible I may sinne it may be they are not sinnefull yet I am not so sure of it that I shall not sinne if I use them as I am sure I shall not sinne nor breake any of Gods commandements if I doe not use them This I may be bold to build upon He that sayles amongst Rocks it is possible he may escape splitting but he is not so sure to keep his Vessell safe and whole as he that sayles in a cleare Sea where no Rocks are at all Qu. But to speake really and as the truth is Why doe they use all these discouragements An. Their onely aime is to make us square our lives according to their Rule as that Gyant did proportion the bodies of all his guests to the bed of his Harlot Yea if they would give their tongues liberty to acquaint us with their hearts and consciences they must needs confesse that they use that odious nickname devised by Satan himselfe for no other end but to flout men out of their faith and holy profession and to bring the very truth of Religion and power of godlinesse into contempt and scorne And indeed whom not heroicall in fortitude the case standing as it doth would it not discourage and beat backe to the world But thankes be given to God his Spirit herein so hardeneth and steeleth his servants that their faces are like flint and themselves like brazen walls and defenced Cities though otherwise soft in affection and true professors of meeknesse Yea undoubtedly he must be more then man that is more spirit then flesh that can contentedly make himselfe contemptible to follow Christ be pointed at for singularity endure so many base and vile nicknames as are every where cast upon the conscionable for there is scarce a house but is haunted with these kind of spirits familiars visible and carnall Devils soule-murtherers have his religion judged Hypocrisie his Christian prudence craft and policy his godly simplicity sillinesse his zeale madnesse his punctuall obedience to Gods Lawes rebellion to Princes his contempt of the world ignorance his godly sorrow dumpishnesse c. For these and the like asunseasonable frosts nip all gracious offers and beginnings in the bud and as much as in them lyeth with Herod labour to kill Christ in young professors Yea the censures and scoffes of these Atheists and Worldlings like the blasts of Rams-hornes before the wals of lerico lay all the strength of a young beginners vertues leavell at one utterance yea it is the onely Remora and greatest cause of arrest if any looke heaven-ward that makes them recoyle True a wise man will not be scoft out of his money nor a just man be flouted out of his faith Yea like Iohn Baptist he will hold his profession though hee loose his head for it If Christ have but once possest the affections there is no dispossessing him againe The league that Heaven hath made Hell wants power to breake If the sweet doctrine of Christ be once gotten into the heart it cannot be got out againe by all the torments which wit and cruelty can devise as we see in the Martyrs Neither would he ever endure a blow who cannot concoct a foule word Hee that is discouraged and made returne with an Ishmaelitish persecution of the tongue how would he endure a Spanish Inquisitian or those Marian times He that is so frighted with a squib how would he endure the mouth of a Cannon But to proceed For a man to be scoft out of his goodnesse by those that are lewd is all one as if a man that seeth should blind-fold himselfe or put out his eyes because some blind wretches revile and scoffe at him for seeing or as if one that is sound of limbes should limpe or maime himselfe to please the Criple and avoid his taunts For my part I had rather live hated of all men for goodnesse then be beloved of all for vice and rather please one good man then content a thousand bad ones his single authority being sufficient to countervayle the disdaine of a whole Parrish of sensualists Yet experience shewes That divers are