Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	work_v	world_n	worthy_a	22	3	5.7646	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71123	A learned and very usefull commentary upon the whole prophesie of Malachy by ... Mr. Richard Stock ... ; whereunto is added, An exercitation upon the same prophesie of Malachy, by Samuel Torshell.	Stock, Richard, 1569?-1626.; Torshell, Samuel, 1604-1650. Exercitation vpon the prophecy of Malachy.	1641 (1641)	Wing T1939; ESTC R7598	653,949	676

6.3 And when they threatned any to come they ever produced and alleadged their sins Reason 1 Because being ignorant and blind men without the Law and knowledge of it their sin is dead as Paul Rom. 7.8 they seem to be living Peccatum mortuum quod non agnosceretur Chrysost And so it doth not accuse them which makes them not accuse themselves but God rather Reason 2 Because if by the preaching of the Minister when he shall Isaiah 58.1 lift up his voice like a trumpet and tell the people of their sins and by the comming of the Law Rom. 7.9 They find themselves to be dead yet they love their sinnes so dearly that they are very loth to part with them now if they should once confesse it and accuse themselves either they must part with it or else looke that Gods hand should be more sharply upon them Vse 1 This may direct men in their judgement both themselves and others when the hand and judgement is upon them to discerne so far as such a thing can manifest a mans condition whether Gods or no or but hypocrites and wicked carnall men they are pressed with Gods hand his rod is upon their back do they ingeniously and freely confesse their sinnes and accuse themselves and give glory unto God as bringing that justly upon them and not only so but confessing that it is his mercy that they are not consumed As Lamen 3.22 their sinnes deserve so much more then they feele or beare It is a good probable note that they are Gods not certaine because men may doe it in hypocrisie being wrung from them by their extremities and do it in some sinister respect as did Iudas and Pharaoh But on the contrary do men justifie themselves or extenuate their sinnes I say not only to men or to an enemy when it may be lawfull for a man to stand on his integrity and ever to cover his infirmities but to God to his Ministers as these here And as many men lie sicke and for ought they know upon their death beds and the Minister shall presse them with their former lives and their sinfulnesse and not their friends only seek to lessen them and speake of their orderly and good cariage and shew themselves to be discontented they should be disquieted with any such thing it is a very fearfull thing being a signe that in themselves they justifie themselves and thinke God deals but hardly with them and they have deserved no such thing but to these we may say as Christ to the Pharisees Luke 16.15 Ye are they which justifie your selves before men but God knoweth your hearts for that which is highly esteemed among men is abomination in the sight of God Vse 2 This may let us see the necessity of the word of God as at all times so especially in time of affliction and judgements when men in their hypocrisie are naturally prone to justifie themselves because their sinne is dead and their conscience laid asleep But when the Law commeth it is quickned Rom. 7.9 Yea and not onely made living but strengthened 1. Cor. 15.56 So that it not only accuseth him in his conscience but presseth him amaine to accuse himself before Gods judgement seat whereas without it they will be so far from humbling themselves that they still will justifie themselves till they be consumed as drosse in the fire and with their drosse their sinne Therefore was it not for nothing that it was said Psal 94.12 Blessed is the man whom thou chastisest O Lord and teachest him in thy Law Because of verse 13. They shall escape when the other who want it shall perish And so the best time for Ministers to worke and the best opportunity is when the affliction is upon them Job 33.16 Then he openeth the eares of men even by their corrections which he hath sealed and they being as mettall heated and softened the hammer will best worke upon them and then may they be best bended and applied to good VERS XV. Therefore we count the proud blessed even they that work wickednesse are set up and they that tempt God yea they are delivered THerefore we accounted the proud blessed These had denied the providence of God and his government of the world by the small profit that came to such as had care to keepe his commandments and walke in his waies now they assay to deny it by the prosperity of such as transgresse and contemne him yea by this they would not onely disgrace piety but prefer iniquity before it For now they make the study and indeavour in impiety to be honest and profitable when of piety it was unfruitfull for the one neither brought honour nor profit to them who imbraced it the other brought both Therefore we account As some and now we or we also i. out of our owne experience we who have been diligent in our duties forward in piety followers of modesty imbracers of temperance and al other vertues have only got this by it that we cannot without envie speak of the happinesse and prosperity of those who have taken a cleane contrary course for our obedience piety and humility hath made us but base and contemptible in the eies of men whereas others by their pride and arrogancy have gotten a name and renowne unto themselves Even they that work wickednesse are set up or are built up The meaning is they are increased in wealth and abundance They who had nothing while they lived in upright and just courses and could get nothing by plaine and honest dealing now that they are growne corrupt and fallen into wicked lewd courses and used cunning and deceit they have gained unspeakable wealth and from nothing are so risen that they are equall to any in wealth and dignity for this sense is by the phrase of the Scripture to be built up Psal 127.1 And they who tempt God they are delivered Not onely they who injure and oppresse men and commit wickednesse by fraud and deceit and such like but they who contemne God also are happy such as set light by his power and judgements and of set purpose committed and undertooke heinous sinnes to trie whether he was so just and severe a Judge and revenger as he was accounted to be and yet for all this boldnesse and contempt we see they go free without any punishment which if God were such a one as he is accounted a severe Judge and revenger of the injuries against men and indignities against himselfe he ought not to have overpast but to have shewed it in this And thus these wicked men thinke they have sufficiently proved that God hath not a care of the things done upon the earth Their second ground on which they deny Gods providence is the prosperity of the wicked or making him to love them Vide doctr 2. in verse ult C. 2. They that work wickednesse are set up Many wicked men prosper and increase in the world these men speak so

here out of their observation as a truth though it be evilly applied and used against God as Iobs friends wrested many generall things against him which were true in the generall but corrupted in the application Doctrine Oftentimes it falls out that wicked men do increase and grow great in the world by their wicked means and impious crafts which is not true onely because these have said it but that it is so shewed us by others Psal 73.12 Loe these are the wicked yet prosper they alway and increase in riches Job 21.7 Wherefore do the wicked wax old and grow in wealth Jer. 12.1.2 O Lord if I dispute with thee thou art righteous yet let me talke with thee of thy judgements Wherefore doth the way of the wicked prosper Why are all they in wealth that rebelliously transgresse Thou hast planted them and they have taken roote they grow and bring forth fruit Thou art neer in their mouth and far from their reines Psal 17.14 Men of this world who have their portion in this life whose bellies thou fillest with thine hid treasure their children have enough and leave the rest of their substance for their children Reason 1 Because God doth use them to punish and correct his * Vtitur in salutem suorum irrationali insensibili c. Bern. de gr lib. arbit for the good safety of his people he useth the irrationall and insensible creature as a labouring beast or an instrument which when the worke is done is of no further use he useth the reasonable creature but ill affected as his rod of correction which when his son is beaten he throwes into the fire as an unprofitable twig and he useth good Angels and men as coadjutors and fellow souldiers whom when the victory is had he liberally rewards Now for this every one must have their proportionable strength and power and so the wicked therefore they grow Reason 2 Because by it many are and may be tried who live in the Church who not prospering by their piety and profession because of their hypocrisie in it when they see the prosperity of the wicked and see the afflictions and poverty of the Church will leave and forsake the society of it and joining themselves to the other accounting it to be the better Psal 73.10 And so they shew themselves and hereto I apply that Prov. 28.12 When the wicked come the man is tried Reason 3 Because his judgements and justice might be more eminent and perspicuous when he shall cast them downe that are aloft and were in the eies of men for their greatnesse and riches and glory For as in States though a thousand petty theeves be hanged yet nothing such notice is taken of the justice of the State as when one great offendor of some great note and eminence is executed and hath the censure of the law executed against him Vse 1 Do they not then deceive us or go about to doe it when they would perswade us there is the truth and there is piety in that company and society where is plenty and abundance and for that perswade us to turne in thither because waters in a full cup are wrung out unto us and separated from them many afflictions and many miseries and calamities as the Champions of the Church of Rome do with as good reason the people withstood Ieremie or would have perswaded him that the worship of the Queen of Heaven was rather the better then the worship of the King of Heaven and earth because they prospered for a while in outward things more in the one then the other Jer. 44.16.17 And so may any Idolaters perswade us Vse 2 To teach us not to wonder or be offended with the growing or increasing of the wicked specially if it come by wicked arts and impieties for it is no new thing nor strange to be wondered at nor much disadvantage to be offended with It is no new thing for all ages and places have their examples of it many Atheists Idolaters oppressors persecutors have grown to exceeding height of glory and outward eminency now as that which is hath been so that which hath been is no wonder to see it againe that men by flattery injustice oppression Idolatry and such like should be built up and build up their houses and families neither is there cause we should be offended for they build but to their destruction all shall be but a Babel As they say the Phenix builds her nest with hot spices neither is it our disadvantage that we should grieve though they be our rods for that were too childish to grieve to see willowes birch trees grow because rods are made of them when as it is not in them they hurt us but in our selves for if it were not our own sins they should not be our scourges as rods should never hurt children nor they find the smart of them that rebell not against their father and governours lesse should we so be offended that we should turne into them for that were as if a travailer should joine himselfe with a rout of theeves upon hope to keepe that he hath and incurre by that means the common justice of the land to lose all and life with it Vide August in Psal 91. Nullum mare tam profundum quam est Dei cogitatio ut mali floreant c. Consider that they must be scourges remember these are to trie forget not that they shall make his justice more eminent That as the state carries some to execution by posternes and by-gates and others through the market place So God some to hel and destruction by poverty others by plenty some by basenesse others by honour in the meane time they know they stand but upon slippery places And they that tempt God yea they are delivered Such as live wickedly and contemptuously against him escape his judgements and often are delivered when others fall in them Doctrine It oftentimes fals out with wicked men such as live in the contempt of God and provoke him every day not to be of a long punished and to escape when others are smitten so with these and Job 21.9 Hos 4.14 Psal 81.12 Jer. 10.25 He praieth as thinking it too too long that they escaped So Ioab and Shimei escaped in the plague Reason 1 Because the Lord is very slow to wrath both to execute and to exercise his displeasure the reason that Ionah gave why he went not to Nineveh fearing God would spare when he had spoken and so call his word into question Jonah 4.2 Reason 2 Because their iniquities are not yet full nor they grown ripe for the harvest that God might thrust in the sickle of his wrath Gen. 15.16 Vse 1 Not to thinke it strange if we see wicked men prophane men contemners of God his word and worship go on and enjoy prosperity and peace and no evill happen to them like as to other men but they escape when they fall but thinke then

of fatherlesse children It were easy to outvie the popish and to parallell the ancient times with examples of charity in this kind since the Reformation Among others that Honorable reverend Prelate D. Andrew's Lord Bishop of Winchester shines not more in his learned writings which yet make him famous in the gates then in his Legacies to the poore among which this was not the least commendable that he gave 501 per Annum to the binding of poore Orphans to be apprentices A man deserving all the honor and right which those honorable and learned personages have done him who have gratified the English Church with the History of his life But I must take my selfe off from this argument remembring that these Excursions will haply be judged by some to bee too frequent and not proper for these short notes I confesse it yet who would not be large upon the least occasion given in the just commendations of those rare examples especially when so many on the contrary doe build up their estates and houses upon the ruines and distresses of Orphans and Pupills committed to their trust The sinne that is here threatned in the text and questionles a great sinne and provided against fully in the ancient law so that in the Institutions of Iustinian we have fourteen titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. Tit. 13 c. And Greg. Tholosan hath found enough to collect to make two bookes in his Syntagma lib. 12. and 13. with whom I leave the Reader Sixthly And against those that turne aside the stranger that is from his right as our last translation supplyes it even in the text The Geneva and Vulg. Against those that oppresse the stranger The Lxx. and the Chalde That pervert the judgement of the stranger See how it is exprest Exod. 23.6 Thou shalt wrest the judgement The stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is he that dwells where he was not borne or one that hath dwelt but a while where hee doth and so through want of friends and of acquaintance with the Law is more easy to bee wronged for whose defence therefore God provided by many Lawes See Exod. 22.21 and 23.9 Deut. 10.18.19 Levit. 19.33.34 Ierem 22.3 Ezek. 16.18 Zach. 7.10 Seventhly And against those that feare not me saith the Lord The particulars before mentioned are summed up in this which is the fountaine also and head of other sinnes and that against which the Lord will come neare in judgement As Primus in orbe deos fecit Timor and where the feare of God is it will command the heart and restraine from sinne so the little or no feare of God argues that men cherish little or no beliefe of God when according to the ingenious conceit of Nic. Caussin the Iesuite in his Table or picture of worldly policy Holy Court pt 2. The Statesman sect 2. In a Chamber hideously blacke the study of Lucifer the brave spirits of the time under the regency of Herod and Tiberius doe study to finde out the way How to believe in God no longer The truth is while most men instead of contending for the faith have but wrangled about the differences of Religious they are growne Irreligious and into a disposition unto Atheisme which how it may be discovered cured will bee worthy the labour of all such who are set over men for the cure of their soules Thus wee have seene the judgment threatned and against whom Vers 6 II. The certainty of the judgment verse 6. For I am the Lord I change not therefore yee sonnes of Iacob are not consumed Or as the Vulg. and Montan. and the Geneva read it I change not And yee sonnes of Iacob are not consumed It is the reason of what was before said and threatned you say I regard not to punish or reward but though I deferre a while yet I will come neare to judgement for I constantly love good and hate evill I change not So Cyril Theodor. Remig. Rupert Hugo Lyr. Vatabl c. For the latter clause of this 6th verse I shall with submission take leave to depart from our learned translators and reade not as they Therefore but as Montanus and as it is in the Hebrew And I change not And yee sonnes of Iacob are not consumed And that is And yet Though I threatned you and change not yet my patience is such that yee are spared and not yet consumed But I leave this place to such as can better search the Prophets mind for here I confesse I doe take off my owne unskilfull pen without cleare satisfaction in my selfe about the coherence of this verse especially this latter clause with the verses precedent The Reader may finde it somewhat otherwise exprest in Tarnovius And thus much of the 5th Contestation VI. The sixth Contestation Vers 7 Sixthly he contests with them for their impenitence verse 7. That they had sinned and continued in sin and yet would not be convinced 1. That they had continued in sinning against Gods lawes Even from the dayes of your fathers ye have gone away from mine ordinances and have not kept them He exprobrates their old and inveterate trade of sinning From mine Ordinances Vulg. A legitimis meis that is as they tell us who being bound to receive the vulgar Latine as Authentick doe study to make the best sense of it a legibus meis You are gon from my lawes The Tigur My Statutes Pagn My institutes The things which I have described drawne out constituted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That they would not yet bee convinced which is urged I. By a declaration of Gods Grace in exhorting them and encouraging them to Repentance 1. Exhorting them Returne unto me saith the Lord that is by Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among many other uses that it is put unto signifies to repent as Deut. 30.2 1 Kings 8.33.35 Lam. 3.40 Hos 7.16 and in many Texts God though he might consume them offers them mercy and shewes them a meanes to prevent his wrath II. Encouraging them And I will returne unto you saith the Lord that is I will shew you favour This is another use and signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is applyed unto God So Zach. 1.3 2. By their stiffenesse and difficulty to be convinced But yee say wherein shall we returne As if they were righteous and needed no repentance This is the nature of man to make contradiction to Gods grace and resistance to the motions of Gods Spirit either convincing the world of sinne or perswading to obedience And this people did alwayes so as Saint Stephen testifies of them Act. 7.51 and the Apostle Rom. 10.21 To Israel he saith all day long I have stretched forth my hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the disobedient or unperswadeable and a gainsaying people So the translation of the Septuagint whom Saint Paul followed did with severall words expresse that which in the Hebrew text Esa 65.2 is delivered in one A