Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	wonderful_a	work_n	work_v	62	3	6.5200	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11010	Lectures vpon the first and second Epistles of Paul to the Thessalonians: preached by that faithfull seruant of God M. Robert Rollock, some-tyme minister of the Euangell of Iesus Christ, and rector of the Colledge in Edinburgh	Rollock, Robert, 1555?-1599.; Charteris, Henry, 1565-1628.; Arthur, William, fl. 1606-1619.; Rollock, Robert, 1555?-1599. In Epistolam Pauli Apostoli ad Thessalonicenses priorem commentarius. aut	1606 (1606)	STC 21281; ESTC S116171	462,033	538

Cor. chap. 14. verse 25. it is said of the Prophets that God is in them Indeed he prophecyes not onely in the mouth but he enters in the hart and thereby he prophecyes aswell as by the mouth Paul sayes 2. Cor. 4. 13. We beleeue and therefore vve speak If the Prophet speake not with the tongue because he beleeues in the hart all his preaching is deare of a pennie See Coll. 1. 29. So Satan will be like God in this pointe he will enter in his minister namely the great Antichrist he will possesse his hart and all the inwarde affections of his soule and by them he will be powerfull in them that are ordeined for damnation before the world was made Now to goe forward in the text following The Apostle setdowne two meanes by the which the Antichrist when he shall come shall be effectuall in them who perishes Marke the two meanes and experience this day teaches the trueth of them The first meane he calles it all maner of povver then he expones himselfe what he meanes by this power by signes and lying vvonders wonderfull working that commes of a power Another meane in the verse following And in all deceiuablenesse of vnrighteousnesse that is doctrine that is first false secondly fraudulent hauing onely a cullour of the trueth So to take it vp shortly The two meanes the Antichrist shall haue is first working wonderfully next speaking vttering false doctrine first worke and wonders and then word Worke and word are the two means whereby the Antichrist deceiues you by his worke he deceiues the world by his word he propo●s false doctrine Now to speak of the first meane His first meane are wonders and miracles The Antichrist shall be effectuall by working wonders in them who are ordeined to perdition when he shall be reueiled in the world Brethren as the minister of Christ is effectuall by working of signes and wonders as the Apostles were and before them the Prophets in their owne tyme So the Antichrist the minister of Satan he will prease to be like them and he will be effectuall ●n these who perishes by working of wonders and miracles But what wonders are these that the Antichrist workes by The Apostle calles them lying signes and wonders lying first in respect of their end wherefore they are wrought to confirme false doctrine and lyes to men to establish falshood and againe lying because the wonders that are wrought are no true things in substance they are but ilusions and meere juglerie to deceiue the people Ye see the deuill would faine be like God and in the meane-tyme he is a plaine counterfairer and to call it so the ape of God counterfaiting God So the minister of Satan the Antichrist a plaine counterfaiter of Christs-Minister an ape set vp as he hes seene the Ministers of Christ worke so he will stand vp and counterfaite all are but apes all their miracles and working but apes playing Now brethren I thinke ye would aske this question whether if Satan and the Antichrist hes power to worke true miracles and wonders or not I answere shortlie In trueth I say Satan is not able to worke one true wonder he hes not power to worke one miracle Definitiō of a true miracle that is true in substance and I prone it both by reasons ●n Scripture but shortlie By reasons a true wonder or miracle is a worke that is wrought aboue nature against nature contrare to the course of nature contrare to all second causes of the which when it is done none in the world is able to giue a natural reason wherfore it is so There is the definition of a true miracle I could let you see out of the Scripture many examples of these the rauishing of Enoch and Elias to the Heauen Who can giue a naturall cause for the lifting vp of two heauy bodies to the Heauen The preseruation of Noe with so many with him in the Arke a worke against nature The confusion of languages at the building of Babell a wonder Saraes conceiuing of a Son when she had past the date of conceiuing and bearing children The passing of Israell safe though the red sea and through the floode of lordane The standing of the Sun in the heauen whe● Ioshua fought The going back of the Son when Ezechias wasick The Eclypse of the Sunne when Christ was crucified The sauing of Daniell in the Lyons den The sauing of the three children in the fire The sauing of Ionas in the Whales belly The burning vp of Elias sacrifices with a fire from Heauen against nature Come to the new Testament the raising vp of so many dead bodies and the greatest wonder of al the incarnation of the Son of God his suffering his resurrection the greatest wonder that euer was wrought Satan cānot vvork true miracles Who can giue a naturall cause of these things Now come to the assumption Satan cannot change nature it passes his power to impeed the course of nature to do any thing against the second causes it must be of as great power to change nature as to create nature the power that alters nature is as great as the power that creats nature Satan by al mens confession hes no● the power to create onely the Lord hes power to create It passes the deuils power to create the smallest creature on the earth and therefore it passes his power to change nature and to do any thing against nature and the second causes And therefore Rom cha 4. vers 17. these two the changing of nature and the creation are only ascryued to God as proper to him To God saies he vvho quickens the dead that is an alteration of nature and calles these thi●gs that are not as if they vvere that is creating by the word of his mouth at the naming of it the thing that was not standes vp and is And so we must conclude Satan hes no power to worke one true miracle This for the reason Come to the Scripture Read ye not 72. Psalme vers 18. Blessed be the Lord God euen the God of Israell vvho does onely vvondrous things And in the 77. Psalme vers 13. 14. Who is so great a God as our God thou are the God that 〈◊〉 vvonders as he would say there is none can worke wonders but God So this question is easily solued But there is another question Will not God vvorke ●vvonders by the ministrie of the Deuill and the Antichrist shovves not God his povver in vvorking vvonders by them as he did by the Prophets and Apostles his ovvne seruants Brethren I shall shovve you my opinion vvithout the prejudice of any mans judgement I thinke not for all the wonders that the deuill will worke are to this end to establishe lyes against God and his glory Novv I say the Lord vvill not lend his povver to Satan to work one true wonder to deface his owne glory and to establish false doctrine and I think I haue a

painfulnesse And when not in the day onely but in the night also and with what instruments Euen with my ovvn hands besides my preaching The end of all was that I should not be greuous and chargeable to any man Now of Pauls working read Acts 18. 3. He was a tent-maker and besides the teaching of the Gospel he vsed his handy-labour But I come to the purpose ye will see if a man walks ordinatly or inordinatly the eating of their meate will showe it for Paul taks his argument from his eating If he liues and eats his meate by his worke he liues in rule and keeps a good order but when he steps to his meate and hes not done a good turne for it he is out of rule men commonly thinks if they get meate they care not how they eate it This is a great sinne and oft-tymes an idle knaue vvill thinke that meate svveetest that hes cost him least trauaile But marke the end shall proue there was neuer meat so deare boght as that that is gotten without labour and in end it shall proue the sowrest meate that euer thou tasted for vvhat trovv ye be the pryce of this meate how is it boght no man should eate but that that is boght but what is the price of it He hes a pursse full of siluer Hes he payde the just pryce for it No there is no true price for meate but the price of labour and vvorking Labour and eate othervvise if thou shouldest die for hunger thou hast no right to eate Alas if men vnderstood the trueth concerning this thing More note here two fashions of eating One there is by working and that hes the blessing of God with it There is another sort of eating for noght eating gratis If thou workest not thou eatst for nothing Compare these together The one is lawfull and thou may eate with Gods blessing The other when thou hast beene an idle vagabound and hes done no good and yet stops to thy dinner and framples vp other mens trauels that is vnlawfull eating for the Lord sayes to thee that is an idle bodie touch not nor handle not Is there any exception of persons No no there is not a Monarch can eate his meate lawfully in a good conscience except in his calling he doe the turne the Lord hes put in his hands except he haue laboured for it in his owne calling Yet marke the words There is a giuing and a receiuing for he sayes I haue not eaten the bread giuen by any man Therefore the Apostle thought it not eneugh to eate because it was giuen him liberally except ere he eate first he had laboured for it Looke how men countes of this doing He thinkes if a man giue him meate willingly he may lawfully eate of it No it is vanitie except with the gift there be labour There is nothing vnder Heauen that will make a right to thee to eate except laboring in thy owne calling goe before for measure not the way of life by thy owne conceit but by the will and word of God and as he bids thee liue liue otherwise woe to thy life But now looke how he aggrearges his working He wrought and that with labour and trauell he wearied and pained himself that is one circumstance looke to the tyme all tymes were alike he wrought by night and by day Looke the instrumentes He wroght with his owne hands he put his owne hand to labour This is a marueilous thing if ye knew what Paul was He was a gentle-man Our gentle-men thinkes much to file their handes God forbid that my Lords son and the Lairds son file his hands with worke Paul was a Citizen in Rome a man greatly accounted of he was a Pharisie he had many worldly prerogatiues and yet he puts his hand to worke It is a shame to see so many idle vagabounds they wil pretend their nobilitie and they thinke shame to labour because they are gentlemen yet I say the cursse of God followes euer vpon such Alwayes the lesson is there is such a necessitie of working laide on euerie one for their liuing that nothing can exeeme vs. There is nothing can exeeme thee from labour no not thy bloud and kinred if thou wert a kings sonne all thy lands and rents will not exeeme thee the painfulnesse of thy labour will not exeeme thee No no time will exeeme thee when the Lord enters in count If thou cannot win thy liuing in the day then worke in the night no sort of worke will exeeme thee He will say I cannot put my hand to such a worke No put thy hand to the pleugh and lead muck creeles and goe to the vylest exercise that is rather ere thou win not thy liuing by worke Well is the man that winnes his liuing by the sweate of his browes and woe to them that liues on other mens labors Now to come to the end why he did this He sayes he labored night and day to the end he should not be chargeable to any man I draw out the generall of this It is requisite in a christian man that he be as little chargeable to others as can be possible Art thou a christian man striue that thou be not chargeable to others Is he debt-bound any way yet saye Paul spare him Burdene thy father and mother at little as thou may many knaues will not care what they waist of their fathers goods The Thessalonians were much addebted to Paul and yet he spends very little of their goods he is as little chargeable to them as he could Now the way to free them of this burdene is to worke If thou be idle thou must be a burdene for an idle man is a burdene laid to others that labors Paul Ephes 4 28. sayes Let him that stole steale no more now when he is a christian Brethren he that hes sinned let him sinne no more But what should he doe let him labour There is the remedie If thou labor not thou must be a thiefe and a throt-cutter And how shall be labor If he cannot get a liberall and honest calling let him labour with his owne hand and doe that that is good To what end That he may haue to impart to other that cannot worke So let him not labor for himselfe onely but for others And so we should not labour onely that we be not burdensome to others but also that we may be helpfull to others for we are not borne for our selues onely he giues vs not hands and feet and the rest of our members for our selues onely but for our neighbours also yea he giues vs not an hart to loue our selues onely but also to loue our neighbour All thy working if it be in respect of thy self if thou hast no respect to thy poore brother thou shalt get no reward at all for it Now I come to the verse following The Thessalonians might haue said Then thou hast no right to craue ought of vs for thy preaching saiest thou