Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	love_n	love_v	true_a	4,125	5	5.5302	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89500	Meate out of the eater, or, Hopes of unity in and by divided and distracted times. Discovered in a sermon preached before the Honourable house of Commons at Margarets Westminster on their solemne day of fast, June 30. 1647. / By Tho: Manton Minister of Stoke-Newington.	Manton, Thomas, 1620-1677.	1647 (1647)	Wing M525; Thomason E395_1; ESTC R201634	37,335	60

Because God will shew you a point of divine skill to make poyson become your preservative and your ruine your establishment he will unite you by your divisions gather you by your own scatterings Judas's treason was called Faelix scelus an happy wickednesse because it occasioned Christ many times God maketh contentions happy in their issue and result and though for the present their influance is very deadly to Religion yet their effect is confirmation to the truth and in the end Gods people are brought more firmly and sweetly to close with one another and their God The noyse of Axe and Hammers doth but square stones for the Temple that they may lye the more evenly in the buildings usually we finde that Religious controversies like the knocking of flints yeild more light and by the providence of God occasion more sincere love before wee had but a negative affection to truth and might rather be said not to hate then to love it every ulgar and low spirit will love truth when 't is honoured and advantaged with common consent true affections are ravished with the beauty of truth and have some positive ground for which they can love truths yea and the more when they are suspected and questioned for then they shine with the greater lustre as being able to endure contradiction and as being more strongly vindicated and asserted thus you know trees shaken are the more firmly rooted and dislocated joynts if well set againe prove the stronger as in the point of assurance after doubtings the soul doth most sweetly closely repose it self in the bosom of Christ so outwardly the more smoke there is in the Temple the greater glory afterward In times of common consent men keep together as those that are bound with a chaine But in times of difference and dissenting Gods people are at one with God and one another upon higher motives and love truth for its own sake it being as I said more cleared and vindicated I have often wondered at that inference of the people of God Mica 4. 5. All people will every one of them walke in the name of his God and we will walke in the name of the Lord our God for ever and ever That which is a feandall to the world is to them a motive and ingagement to firmnesse in the truth and union with one another there are different wayes and perswasions in the world therefore let us the more cleave together in the right way the variety that was abroad made them more at one So at that of David Psal. 126. 127 They have made voide thy Law therefore doe I love thy Commandements above gold When the wayes of God are questioned nay disanull'd exploded with contempt and scorne the more precious to a gracious heart therfore doe I love them saith David that was the very motive of his affection ver. 127. 3. Because God loveth to bestow blessings when the creatures most want them to give them the greatest unity after the greatest distractions that their blessings may be according to the rate and degree of their miseries and abasement God I say loveth to make consolations abound in the very degree of sufferings * and therefore you may beare up in the greatest breaches when God meant them Canaan he would first give them enough of the Wildernesse enough to carry some proportion with the future happinesse Deut. 2. 3. Yea have compassed this mountaine long enough turn you northward They had been thirty nine yeares compassing mount S●ir it might have been done in so many weekes or dayes but the pillar of the cloud never went before them till now God may make you fetch compasse enough about this mountaine keep you in the wildernesse of distractions ere you can see providence before you leading of you into better times you shall see the people of God in the wildernesse did plead the equity of this rule and course of heaven Psal. 90. 15. make us glad according to the dayes wherein thou hast afflicted us and the yeares wherein wee have seen evill T was the prayer of Moses in the desert let Canaan countervaile the Wildernesse The longer in the distractions the more aboundance of honey and milke shall wee finde in that good Land more flowings of grace larger discoveries of the minde of God Well then be sensible of the evill of the times but with comfort in the Lord and hope in the promises Object But you will say these are generalls that concerne the whole Church especially at such a season what doe you say to our distempers and distractions Sol. Though the part followeth the reason of the whole and Gods dispensations are alike to both the Catholicke and particular Churches so that what is said of the whole may be applyed to a part as many times on the contrary promises made to particular persons are reputed as catholicke and of a more universall use and so applyed to the whole Yet I shall speake a little more expresly to our own case Much may be spoken in this matter about the cause and cure of our distempers the danger of the times and the hopes But because this would ingage to too large a digression and the discourse will rather be managed and carryed on by rationall conjectures then sure and Theologicall grounds therefore I shall waite for a more convenient season and but a little touch upon matters that otherwise would challenge an accurate discussion None can be ignorant of the state of the times That a spirit of division and delusion is let loose and gone abroad amongst us so that the pillars of Religion are shaken the most concerning truthes questioned nay exploded with scorne and contempt great agitations there are every where and God only knoweth whereunto they will grow 't is a thing of great advantage and benefit to us to consider the ground rise of our distempers and what is the speciall Genius of that spirit of errour that worketh amongst us and so posibly we may come to conceive some hope of the allaying and removeall of it Divers concurring causes there are that help to beget conceive bring forth and midwife such fowle productions into the world and therefore before I touch upon the hopes I shall a little reflect upon the rise and growth of our dissentiency and division and how it came to be thus with us as now it is Wee may let passe the generall causes viz. Gods providence who usually maketh the morning of a glorious day misty and darke Satans malice who when his own holds are shaken loveth to ruine all the world together with himselfe the corruptions of embased nature by which the heart is either weake and so apt to prostitute it self to the grossest fancies if left by God or wicked and so naturally opposite to the truths of God very willing to blot out those impressions that sense that we have of them I say if wee let passe these generall causes we shall finde upon an enquiry

that all of us would now minde the things of peace and holinesse in these distracted times The great house is smitten with clefts and the little house with breaches Amos 6. 11. there are divisions in Cityes divisions in familyes divisions in Councells divisions in the Kingdome and yet few healers of the breaches we are already at a great distance and yet wee doe in alia omnia ire seeke to goe farther off from one another some make it a piece of their Religion and zeal to dissent and be otherwise minded Christ saith love shall waxe cold in the latter dayes Mat. 24. 12. the Context sheweth 't is meant of this dispensative love * Ludolsus said the world was at first destroyed with water for the heate of lusts but it will be destroyed with fire for the coldnesse of love oh that wee could stirre you up to endeavour peace and reconciliation the first worke is the peoples things are mostly mannaged according to your love and hatred Herod could doe nothing to John for feare of the people and 't is said of others they could not doe what they would because of the people oh therefore come as the people did to John and say what shall we doe Truly much is to be done by you I shall touch upon a few things besides reconciling your selves to God which is the best way to make others be at peace with you and is to be heeded in a chiefe place for when you are at one with God he will give you the one heart and one way with other of his people all agreement ariseth from that onenesse with God and Christ but I say besides this generall rule let me intreate you to minde these things 1. Let every one of us mortifie such ill affections as may any way ingage us to a disturbance and vexatious bitternesse ill affections doe as often divide us as ill opinions Warres come from our lusts Jam. 4. 1. distempered spirits occasion distracted times 't is observed that when there was strife among the Philippians the Apostle doth not state the controversies but giveth rules against pride and vaine glory and selfe seeking Phil. 2. 3. 4. There are many evils in the heart of man I shall instance in these there is an itch of novelty naturally wee adore things that are new they flocked about Paul because they supposed him a setter forth of new Gods * Seneca observeth right homini ingenium est magis nova quàm magna mirari men admire a glaring Meteor and Comet more then they doe the glorious Sun so pride that will make a man singular there is an holy singularity Pro. 30. 31. the going of the he-goate is comely that is as he walketh before the flocke thus to be a leading man in Religion is honourable but pride puts a man upon an evill singularity Col. 2. 19. intruding himselfe into things not seen being puft up with his owne fleshly minde It puts men upon ungrounded conceits quintessentiall extractes foolish nicetyes So enuy that begets an evill eye upon each o-others renowne and esteeme therefore when God would reconcile Ephraim and Judah * he would take away their enuy And Ephraim shall not enuy Iudah nor Iudah vex Ephraim So revenge and discontent Porsury and Iulian two bitter enemies receiving injuryes from the Church became Athiests the Divill worketh upon stomach discōtent thoughts of disrespect so there is self seeking men care not what they doe so they may accomodate their owne ends they speake perverse things to draw disciples after them Act. 20. 30. Some men love to be in the head of a traine and therefore if Gods truths will not serve their ends they can easily balke them so self-conceit men make Idols of their owne conceptions love an opinion non quia veram sed quia suam not because 't is true but theirs they are angry because others dissent from them not from Christ as appeareth plainly because those that know little or nothing of the minde of Christ make most bitter and loude out-cryes against errours men are passionate in their owne cause and would have every one imbrace their fancyes pray what 's the spring of all your disputes selfe or Christ's glory I cannot goe over all the corruptions only you see from small sparkles a great fire is kindled that which goeth up in thin exhalations descendeth in great showers that which is at first but a lust a vainedesire and corrupt working in your owne hearts is at length a tumult and combustion in a Church or State therefore in the generall note That a mortified spirit is the most peaceable 2. Keepe your selves pure from ill opinions you must as carefully avoide an errour in judgement as a vice in conversation many dally with errours not considering the danger of them oh consider God hateth filthinesse of the spirit as well as filthinesse of the flesh and a vaine minde is as great a judgment as vile affections * yea certainly to the Publicke errors are more dangerous then vices for vices and grosse sinnes are more against naturall awe and shame and so lesse spreading and though we yeeld to sin in our selves yet we doe not love it in others and so among persons openly vicious there is nothing to allure and draw into a faction or party therfore be cautious and wary if not for your owne soule yet for the common peace as Tertullian said to Scapulus si non vis tibi parcere parce Carthagini so if you will not pitty your selves pitty England a man would be carefull of being accessary to a Kingdomes or a Churches ruine where the influence of an action is so publicke you had need proceed with good deliberation and advice however that I may not in this point seeme to presse too hard upon any one party let me discover the extremities on both hands there are two evils abroad * easie cre-credulity and stubborne prejudice and both of them increase the differences whilst some mens judgements are forestalled by a tradition others seduced by an invention therfore 't is good to take the meane between both which is the course the Apostle prescribeth 1 Thess. 5. 21. Prove all things hold fast that which is good prove all things that wee reject not truth by over much prejudice hold fast that which is good that wee close not with errour by over much credulity you owe so much to every thing that pretendeth to God as to consider it when Ehud told Eglon I have a message from God he arose out of his seate * I say you owe so much reverence to every thing that chalengeth descent from heaven as to weigh the claime I doe the rather urge this because the adversaries of Cristianity have been alwayes those that have least inquired into it * Tertullian observeth it of the enemies of the truth in his dayes nolentes audire quod auditum damnare non possent they would not heare that which they

MEATE Out of the EATER OR Hopes of Vnity in and by divided and distracted TIMES Discovered in a Sermon Preached before the Honourable house of Commons at Margarets Westminster on their Solemne day of Fast June 30. 1647. By THO: MANTON Minister of Stoke-Newington And there was a strife between the Herdmen of Abrahams Cattell and the Herdmen of Lots Cattell and the Canaanite and Perizite were yet in the Land Gen. 13. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Naz. orat 33. adversus Ennomianos Pacem reliquit iturus pacem reddet venturus Aug. de Christo tract 77. in Joh. LONDON Printed by M. S. for Hanna Allen at the Crowne in Popes-head Alley 1647. Die Mercurij 30. Iunij 1647. ORdered by the Commons assembled in Parliament that Mr. Dove do from this House give thanks unto Mr. Manton for the great pains he tooke in the Sermon he preached on this day at Margarets Westminster before the House of Commons it being a day of publique Humiliation and that he desire him to print his Sermon wherein he is to have the like priviledg in printing of it as others in the like kind usually have had H. Elsynge Cler. Parl. D. Com. I appoint Hanna Allen to Print my Sermon THO: MANTON An advertisement to the Reader GOod Reader through the frequent recourse of my employment I was not able to give the Printer so fair a Copie as I did desire therefore some few mistakes have happened I shall note those which are most material those which are meerly literall and doe not mat the sense thou art intreated to correct and pardon Page 8. l. 14. for serve r. have p. 8. l. ult. for dirision r. derision and againe in the same line for Christian r. Chrestian as being the name of reproach then used p. 20 l. 10 supply yet which is wanting in most books p. 22 l. 26. to it would have been better it had been adde disputed down for otherwise the expression would make me desire that which indeed is an abhomination to my tho●ghts that Episcopacy should still be p. 23. l. 3 4. there is a sentence of Calvins reade thus Lucianici homines qui iocose per ludribium garriunt adversus superstitiones papatus interim nullo tanguntur timore dei p. 23. l. 16. for love r. leave p. 24. l. 14. the comma is to be after many p. 25. l. 2. for perfection r. persecution p. 32. l. 25. for Scapulus r. Scapula p. 30. l. 6. for ingenium r. ingenitum p. 38. l. 20. for porfary r. Porphyry and Lucian To the Honourable House of Commons assembled in Parliament THat which was preached by your command is now published when the great voice saith Come up hither t is an evill modesty to hide among the stuff In these busie times they are happy to whom God hath vouchsafed the shelter os an obscure privacy yet upon a call we should not consult with our own ease quiet The times are violent and blasting this poor endeavour is likely to undergoe several misconstructions But I thank God I am learning to passe through a good report and evil report and to disvalue censure when it seizeth upon me in the way of duty I have dealt freely and impartially against the miscarriages of both parties happily my liberty may displease some others may look upon the things offered here as too low and trivial not weighty enough to reach the end of the design let them remember the intent of these proposalls is only to ingage to a further consultation about the matter the entire discourse were fitter for a Treatise then a Sermon and yet something is offered which by the blessing of God may be serviceable to reduce men from their violences extremities to some better temper and moderation Some possibly may dislike the whole designe spirits now are very keen and exasperated men think 't will be a cooling of their zeal if we should a little take off their edge and sharpness fire wil not be quenched without hissing To these I shall only profes that if I know mine heart I abhor all such moderation compliances as wil not stand with christian zeal and may disadvantage truth and religion what ever become of my own party I would be faithfull and true to that interest I know that as 't is hard to be moderate without danger so also without sin men of middle interests do alwayes displeasemen and they should be carefull they do not displease God there are many counterfeits of Christian moderation a cold or at best a tepid indifferency lukewarm Christians may easily middle it Carnally-wise neutrality it 's no wonder to see men that observe the times neither hot nor cold A doubtfull uncertainty {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} double-minded men are unstable and their compliance is promiscuously dispensed some possibly may have so much of child and selfe in them as to mind Church-peace only as a taking theam speak for it rather from their brain then their heart others may like him in Daniel deale deceitfully and press a league that they may become strong with a small people mind moderation for their own advantage some out of a desire of their carnall ease and quiet may be against stirs I fore-saw these rocks desired grace to avoide them therefore I hope nothing will be found here to occasion any such prejudice suspition against this endeavour however it speedeth abroad you were pleased to honour it with acceptance and to do something upon it which I hope you will revive againe when it shall comport with the times I shall desire God to guide you in that and other your great affaires the Wonderfull Counsellour be with you in all your streights make you understanding men of the season carefull to apply apt remedies to the distempers of it So prayeth your meanest servant in the Lords Work THOMAS MANTON MEATE OVT OF THE EATER OR Hopes of unity in and by dividing and distracted TIMES Discovered in a Sermon Preached at Margarets Westminster before the Honorable House of COMMONS on their solemne day of Fast June the 30th 1647. ZECHARIAH Chap. 14. ver. 9 latter part In that day there shall be one Lord and his Name one THe whole chapter but chiefely the context immediately preceding is spent in the description of a wounderfull day which ver●e the seventh is said to be one day that is one intire period and joynt of Providence ●or in the manner of Propheticall speech 〈…〉 times put for year●● or most usually for such whole intire dispensations and periods of Providence as continue without interruption and eminent alteration though perhapps for many yeares for a day being the naturall distinction of time those of yeares houres and moneths are artificiall most observed used by the Hebrews in their computes and that onely space of time which continueth without visible