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	year_n	68	3	4.4561	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25395	The morall law expounded ... that is, the long-expected, and much-desired worke of Bishop Andrewes upon the Ten commandments : being his lectures many yeares since in Pembroch-Hall Chappell, in Cambridge ... : whereunto is annexed nineteene sermons of his, upon prayer in generall, and upon the Lords prayer in particular : also seven sermons upon our Saviors tentations [sic] in the wildernesse. ...	Andrewes, Lancelot, 1555-1626.	1642 (1642)	Wing A3140; ESTC R9005	912,723	784

no posterity but it is in it If they object that the necessity maketh it continue so long Obj. Sol. it may be a fourth argument against them for falshood and truth can never agree And they dare not say that policy is fained thing 4. The necessity of religion Religion standeth very well with policy nay it is the backbone of policy nor the common wealth Therefore in saying thus they say that a thing of truth is upholden by a thing of falshood The Gentiles call Religion the backbone of the common wealth therefore religion can be no devise because it agreeth with truth 2. Because it upholdeth truth Quorum neutrum falsitati competit neither of which appertaineth to falshood for truth needeth not falshood to sustaine it That religion upholdeth the common wealth it may appeare by these three things 1. If faith were taken from the dealings of men one would not trust another neither should there be any dealings at all 2. It no preaching of the word there would be no outward restrainer of the concupiscence of man to bridle it then would not so many be poore so few ritch 3. Without religion there would be no submission to government A whole country would not obey one Prince But for Atheisme we can shew the persons Atheisme began 3701. or 3702. yeeres agoe time and place of forging it It began in Egypt of Cham the youngest sonne of Noe whom the Gentiles call Cambyses Cato in his Origines Cameses Berosus Agosthenes c. C ham as it is in Iosephus in the yeere of the world 1950. being cursed of God and his father If Atheisme were a truth it were impossible it should worke to the destruction of a truth and so out of the favour of them both 1. out of a stomacke against then both began to teach that men were not beholding to God but one to another Being by this curse deprived of all joyes in the world to come whiles he lived in this world gave himselfe to all brutish pleasures and at length taught that there was no God and fell to worshipping the divell hence was he called Zoroastes the great Magitian Therefore we see in him both the causes of Atheisme 1. stomacke desire of revenge 2. sensuality Which two are from the two filthy parts of the mind 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. a stout stomacke 2. a desire of revenge For stomacke we may see in Diagoras which was on this occasion as Diodorus Siculus affirms having made a booke in verse that pleased him well either by negligence lost it or by subtilty of another had it stolne from him before he could set it forth in print This person that had it being brought before the Senate of Athens about it sware that he had it not and so by this oth was set free After the same partie set them out in print and got all the commendation of the worke Now because Diagoras saw that this wickednesse was not punished presently with a thunderbolt frō Heaven but that he prospered got all the praise he on a stomack affirmed that there was no religion no God The reasons of his book are very frivolous and such as in that great confuting world none would vouchsafe to answer his booke For thus he reasoned Iupiter Saturne c. were no Gods therefore there were no Gods As if one should say many who seem to be good Schollers are not therefore there are none As in Diagoras so Nicephorus testifieth of Porphyrie and Lucian who first were Christians after receiving injuries one of words Porphyrie the greatest enemy the Church had for writing the other of blowes in the Church when they saw that they that wronged them had not punishment of the Church to their mind to doe the Church a spite on a stomacke became plaine Atheists though they termed themselves but Apostataes Epicurus and his followers fell first into Atheisme affirming there was no God 2. For sensuality the Epicure and his followers as Lucretius say that they have an excellent and great benefit to become brutish in their pleasures and at first held Diagoras his opinion that there was no God This came of that that they thought they should not live after this world and the soule of man was not immortall but the very Heathen at that time confuted them sufficiently 2. Into semi-Atheisme affirming God had no care of man The best foundation of sensuality to have care of things present 1. In things that together are corrupted corruption taketh hold of both at once but in senectute in old age when the body is most weake the soule is most strong 2. The perfection of the soule is the abstracting it from the body the more it is abstracted from the body the perfecter it is 3. Augustine saith that the soule is the subject of truth but no subject of truth decayeth else should truth decay but truth is immortall 4. Corruption is by contraries and nothing is corrupted but where there is a contrary but the soule whē it heareth an evil thing turneth it to good and a good thing to good or evill and receiveth contrary things and yet receiveth no harme Therefore Then they fell to the denying of Gods providence over man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give me this day take to morrow to thy selfe after they tooke the easiest way they could for their pleasures and as Arcesilas the chiefe of the Academickes seeing with what difficulty men came to knowledge and with what great paines they attained to small learning tooke a very short course to himselfe and held that there was no knowledge at all so the Epicures seeing a restrayning of Religion and that circumstances limited every action they brought in a short course and held that there was no God the rather for that they saw it was a hard thing to live godly and as the thiefe desireth to have the Candle put out that he might be in the darke that his trechery may not be seene least if he were in the light every one might checke him So they having a light in them that would not suffer them to walke in the darknesse of their brutish pleasures would have this light put out that their conscience might no more checke them And because conscience will not checke them without religion and knowledge of God therefore they extinguished all light forgetting that there was any God and putting away the byting of their conscience by little and little as Marius having a convulsion in his thigh had every day a cicuta a kind of Hemlocke put to his legge and a piece of flesh puld from him at length fell into Atheisme Quamdiu in nobis insunt conscientiae stimuli non patientur nos corporis obvolutare voluptatibus so long as t●e prickes of conscience are in us they will not suffer us to wallow in the pleasures of the body The point it selfe that God is Now the

principall question is so neerely joyned with the proofes of Christs Religion as except in one or two points they cannot be severed Therefore it is not amisse to handle both under one 1. The effect of the meaning of the Apostle here is that we have a most sure word from the Prophets and of all those from whose hands we have received the Scriptures This is most sure And albeit there is but a small portion come immediately from God yet being delivered by the ministery of man the ministery of man prevailed no farther then that it agreed with the word immediately comming from God 1. Seeing that man is to come to God some way and religion is this way we necessarily gather that this way is as ancient as man himselfe else should there be a time wherein man was out of this way and so consequently frustrated of his end 2. Tertullian de praescript adversus haeret Quod primum verum what is first is true It holdeth in religion and in any other thing The Philos Entia maximè vera being chiefely true Reasons because as the truth is an affection of that which is so falshood an affection of that which is not Therefore falshood non potest consistere in suo sed in alieno cannot consist in it selfe but in another Therefore falshood is after truth Assum But the religion of the Christians is more ancient for the Jewish and Christian religion are both one The Law is nothing else but the old Gospell the Gospell nothing else but the new Law The Law Evangelium absconditum a hidden Gospell The Gospell Lex revelata a revealed Law So that they agree with us till the comming of Christ and there they leave us As for the Heathen religion a great part of their stories is fabulous and part true For that part which is fabulous it began with their Gods for further then their Gods they cannot doe Now their Gods as Orpheus and Homer that write upon them they cannot be but the age before the Trojane warre forasmuch as Hercules Aeneas and the rest of their children lived at that warre which warre was 3030. yeeres after the Chronology of the Bible And betweene Orpheus his writing which was their ancientest Poet and Moses are at least 800. yeeres As Strabo Plutarch Diodor. Siculus doe testifie If their fabulous part commeth so short of our religion then must the true part come farre shorter Varro saith who was in Tullies time that that truth which the Gentiles hold could not be much ancienter then 700. yeeres before his time And it is sure that the ancientest records of their truth come from the seven wise men of whom Solon is the chiefe and ancientest The restoring of the captivity by Cyrus in Esdras time he was in Croesus time Croesus with Cyrus Cyrus and Esdras of a time Esdras is the last of the Canons of the old Testament Therefore the whole Bible was before any writer or recorder of the true part of the Heathen stories Their ancientest Historiographer is Herodotus yet he presently after the beginning of his booke entreth into the History of Croesus By the which we plainely see that the Christian religion is farre more ancient then the Heathen So may another consequent be gathered that whatsoever God or truth was of the heathens religion they had it from the Jewes religion Rome called Magna G●aecia the Romanes had their letters from H●●m●tinus ●ph●sus These 2. countries Egypt and Phenicea with the Mediterraneum sea doe compasse in Iury. The Druidae among the French men and the Bardi and off-spring of the Druidae fetch all these monuments out of Greece The Romans they thanke the Grecians for all that they had both for their letters lawes and religion for they had them from Numa Pompilius a Grecian The Grecians referre all that they have to Cecrops an Egyptian Affrique Lybie Cataphrygians Indians they in Arabia petrea to Cadmus a Phenician Now Phenicea bordereth Northward upon Iury Egypt Southward the Medeterranean Sea Westward Now if we enquire from whence the Phenicians and the Egyptians had their knowledge we shall see that it came from the Jewes The wise men among the Grecians asking counsell at their Gods how they might get wisedome and from whence the knowledge of arts where to be had received this answer That it was to be had among the Chaldees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The onely wise men are the Chaldeans and happily the Hebrewes which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declarative or expositive and noteth some one part of the Chaldees i. the Jewes So Orpheus saith All knowledge referred to one Chaldean to one stranger Ios●phu● lib. 2. cont Appiooem out of Manetho Origen lib. 4. cont Celsum For the knowledge of Philosophy for the Egyptians were perfect in philosophy the Grecians but children for manners ●●ocyllides his verses out of Numb Deut. and Exod. All Solons wisdome from an Egyptian Pythagoras from a Iew. that God after the fall of man being angry with mankind destroyed all and had revealed all knowledge and wisedome Vni Chaldaeo to one Chaldean the eighth person and Plato in Epimenide referreth all learning uni Barbaro to one Barbarian or stranger Who this 8. Chaldean and 8. Barbare is is now to be enquired The Egyptians they confesse they had all from one they call Theuth The Phenicians call him Thaath not much unlike the former Theuth in Caldee signifieth a stranger This stranger by all likelihood must be Abraham who was a stranger And Eusebius out of Manetho doth witnesse that Abraham was so greatly esteemed of in those Countries and honoured with so honourable remembrance and so many that it is very plaine that he was that stranger their chiefest exorcismes used to be done through the God of Abraham And Manetho alledgeth that in many places of the Countrey his name was written or ingraven c. in sundry Temples c. i. Phocyllides For manners living in the 59. Olympiade his verses are so evident that one may see that they be word for word taken out of Moses his law and that one may easily point forth that this and that verse is taken out of this and that place of Deuter ●nomy Numbers and Exodus c. But we will deale with their owne records Plutarch saith that Solon fetcheth all his wisdome from Egypt from one Souchedis Plato all his from Caldaea of one Semuthis Strabo lib. 16. saith that Pythagoras had daily conference in the mount Carmel and that in that mountaine were ambulachra Pythagorae Pythagoras his walkes And some of the Heathen said that he was cicumcised Euseb lib. 4. de praepar Euangel out of Clearchus a peripatetik affirmeth that Aristotle never went into Egypt but yet he had daily conference with an Egyptian or a Jew Demetrius reported to Ptolomey that gathered together the great Library that he had heard Aristotles schollers say that sundry of the Philosophers and Poets would have translated the old Testament into Greeke