Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	spirit_n	true_a	worship_v	11,703	5	9.5822	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04840	Two sermons. vpon the Act Sunday, being the 10th of Iuly. 1625 Deliuered at St Maries in Oxford.	King, Henry, 1592-1669.; King, John, 1559?-1621. aut	1625 (1625)	STC 14972; ESTC S108030	43,354	86

man must not yeeld to though the Rack or other most exquisite torments should be vsed to extort his consent Therefore it was a noble resolution of one of the Princes of Condee to whom the French King Charles the 9th made this offer and bid him make his choice whether he would heare a Masse or suffer presēt death or perpetuall Imprisonment He was as suddaine as religious and zealous in his answere Primum Deo juuante nunquam eligam As to the first I detest the Idolatrous Masse and for the other 2. I leaue them and my selfe to the will of the King yet hope the Lord will order and dispose these also to the best With such courage did that mother happy in the number and constancie of her 7. children choose rather to vndergoe all torments then to prolong their liues by eating swines flesh And the feruent zeale of Shadrach Meshach and Abednego for the true and liuing Lord burn't within them so much hotter then the fierie fornace Nebuchadnezzar threatned them with that his golden image wanted worship from them and himselfe wanted their obediēce in his vnlawfull commands Non oportet nos hâc de re respondere We are not carefull to answere thee in this matter For in all such cases we are to hold that principle out of which Peter and Iohn framed their answere to the Iewes Whether it be right in the sight of God to hearken vnto you more then vnto God iudge yee We may not hearken to men nor Angells nor suffer freinds to haue any interest in vs but with subordination to the Lawes of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay we must not hearken to ourselues when our owne lusts would tempt vs and drawe vs away from the Lord though they whisper in our eares neuer so many apparant goods that may accrue vnto vs for our priuate ends and commodities But in these what strait can there be where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the broad way into which we should not so much as enter our foote our affections our sensitiue appetite which are the feet as it were and the inferior part of our soules There are some that put themselues vpon straits where there are none such as with those foolish Galatians are bewitched to make question of the well settled truth and to perplexe themselues whether they are in the truth or no and to call Father Lessius into consultation with them quae sides capessenda whether they should more safely liue still Protestants or be reconciled to the Church of Rome and dye Papists I may vse to them the words of Eliah vpon the like occasiō Vsque quò claudicatis How long halt yee betweene two opinions If the Lord be God follow him and follow him there where he is worshipped as God in spirit and truth without that will worship of carnall delightfull pompous ceremonies which through the eyes of the simpler sort steale away their hearts to beleeue any thing which is imposd vpon them Follow him there where he is still a God and nothing detracted or derogated frō him Where true Faith and good workes as the fruits of faith are preached yet no merit pleaded in either Where thou art taught that thou doest but thy duetie and receiuest aboue thy reward Where Christ's satisfaction is thought to be so full for the co●ering of all thy sinnes that it needes not to be peiced out with any of thi●e owne to help the scantines of it But on the other side if Baal be God or God be in that part of the Baalitish religion that teaches me to fall downe before stockes and stones that are so much my inferiours because insensible and my selfe in doing so degenerate and become as insensible as they or that teaches me to adore my aequals and fellow seruants Angels or Saints or that teaches me to nullifie him that is so much aboue me to eat my God nay to giue this priuiledge to a mouse that shal nibble at the Sacramētal bread to deface his Image there with my Canniball like teeth crucifying him as it were afresh againe to deface his Image in the King with a murtherous Assasinate's hand or bu● a bloud●e and treacherous heart I say if God be in such superstition or rather sacrilege or such a seditious sect follow him there There is also another straine of strait-lac'd brethren that thinke the comelie garments of our Church are too full and flaring and come too neere the meretricious attire of the Whore of Babylon therefore they are in a strait whether they should reach their consciences so farre as to a conformity and subscription or suffer a proscription or suspension or deprivation to passe vpon them But Dauid did not vnnecessarily put himselfe vpon any such straites as these In things absolutelie euill or in things indifferent he might soone haue quitted himselfe of all distraction and anxietie of minde But here there was an ineuitable necessitie of choosing one of the three which were all mala poenae As the Angell tooke Bala●m in a narrow place where he could not turne to the right hād or the left But you will aske mee what choyce can be of those things of which there can be no desire And who euer hated himselfe so much that he should haue any inclination to vndergoe his punishment Here then must that Vulgar Maxime take place Emalis minimum If I must needes smart that which is least pain●full is most welcome I would rather be chastised with whips then as Rehoboam threatned with scorpions And our great Master Aristotle could answere that the lighter and more tollerable euils compared with the greater haue the semblance and appearance of good and therefore may he the objects of election Plerumque genus mortis in alterius mortis consideratione levamen est So did Dauid in his resolution cast himselfe into the hands of the Lord rather then into the hands of men As thinking it his best and safest way For the Vulgar translation reades it comparatiuely Melius est vt incidam c. it is better for me to fall into the hand of the Lord c. Although he would by his good will haue escaped the hands of both Secondly these three punishments proposed to King Dauid howso●uer no way pleasing to flesh bloud for no chastening for the present seemeth to be ioyous but grieuous saith the Apostle yet because they belonged to the discipline which the Lord vseth ouer men and were workes of his iustice therefore in themselues good and good for vs also whensoeuer the Lord inflicts any such vpon vs had we that good consideration of them which this Kingly Prophet else-where professeth Bonum mihi quia humiliatus It is good for me that I haue beene afflicted that I might learne thy statutes amongst which this is one Statutum omnibus semel mori It is a poenall statute enacted by that high court of Parliament which made