Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	aaron_n	anoint_v	priest_n	44	3	7.5105	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42394	The history of Christ's sufferings composed out of the prophets, evangelists, apostles, fathers, and other holy writers. With aspirations, or prayers, suitable to each section. In order to an entire resignation of the soul to the will of God, according to the example of Christ by Dudley Garenciers, rector of Waverton, near Chester.	Garencieres, Dudley, d. 1702.	1697 (1697)	Wing G252A; ESTC R215811	117,779	315

of Judicature but were a concourse of Bloody Murderers He knew as he was God that whatsoever he should answer they would pervert to an accusation against him and that by his answer he should rather irritate than appease them and that the more he satisfied 'em the greater would be their Sin especially that it was written of him in the Evangelical Prophet z Isai 53.7 He was oppressed and Afflicted and yet he opened not his mouth He is brought as a Lamb to the Slaughter and as a Sheep before her Shearers is dumb so he opened not his mouth Cajaphas the more enraged at his silence supposing it was done out of contempt to his Person and vext that neither the Witnesses nor his own Authority could draw an answer from him which might bear colour of Censure collects all his Malice and Rage together and darts it at him in one terrible Exorcism a Mat. 26.63 I adjure thee by the living God that thou tell us whether thou be the Christ the Son of God agreeable to the last refuge of Satan in the distracted and furious man b Mark 5.7 I adjure thee by God that thou torment me not Our Saviour not mov'd by the Power of Exorcism for if there were no c Numb 23.23 Inchantment against Jacob much less cou'd there be against his God but least it might not consist with the honour which is due and ever to be paid to the Sacred Name or he might seem wanting to the saving Truth which he came down on Earth to reveal to the World or the Jews might take occasion thereby to defend their perfidiousness and propagate their error after his departure saying That Nazarene being askt by our High Priest and adjur'd by the Tremendous Name whether he were the true expected Messiah would not answer that he was otherwise we had believ'd him and receiv'd him as such For these Reasons he would not here be silent that he might leave them without Excuse but in two Sayings declares the Truth d Mat. 26.64 Thou hast said or it is true which thou hast said I need not answer thou thy self hast said it Or rather he directs it to his wicked Conscience Why seekest thou so deceitfully to draw from me that which thou knowest already so well I need not tell thee I am the Christ since e John 11.47 because I raised up Lazarus from the Dead thou would'st put me to death Thou hast not hitherto believed me for my Miracles and intendest never to believe me for my Words Nevertheless I will yet more clearly confess and I tell you plainly Hereafter shall ye see the Son of Man sitting at the Right hand of Power ſ Mat. 26 64. and coming in the Clouds of Heaven But none could thus ascend to equal Power with God none could again descend with the Clouds of Heaven which the Jews themselves expounded of the Glorious Attendance of the Angels unless the true Messiah and Son of God With these words he passionately endeavours to move 'em with the Terrors of the Lord at the consideration of that just Judgment they must at last undergo before his Tribunal how Vile and Abject soever he now appeared since he had tried in vain to reduce 'em by his Innocency and Benefits But now Hypocrisie and Ostentation as well as Obstinacy reign in Cajaphas q Mark 14.63.64 He rent his Clothes and said what need we any further Witnesses Ye have heard the Blasphemy What think ye And they all condemned him to be guilty of Death Why What have ye heard O ye blood-thirsty men but that great Truth of the coming of Christ's Kingdom which the Patriarchs Prophets and all good men long'd for with earnest expectation Where is your Anointing ye Priests and Sons of Aaron Where are the Prophecies ye Scribes and Teachers which long before mentioned these things of the Messiah Where will be your portion ye Sons of Israel who renounce an Interest in the Saviour of the World and condemn the Son of the Great King and think by killing him to seize upon his Inheritance r 1 Chron. 22 8. David was not suffer'd to build the Temple because his hands had shed Blood And how shall you build up the House of the Lord who imbrue your hands in the blood of God What Herod thô otherwise cruel will not dare and what Pilate tho' a Barbarian shall be afraid of you have wilfully pronounc'd against the Lord of Life Therefore shall the Samaritans and Heathen be your Judges yea out of your own mouth shall ye be Judged how much your impiety was greater than theirs and your Injustice crueller than that of Herod or Pilate It was the first time that Cajaphas had heard he call'd himself the Son of God and declar'd himself to be come from Heaven as appears by manifest ſ John 5.18 passages in the Holy Evangelists He might much more easily have believed that Truth knowing how he had raised Lazarus from the Dead then the poor blind Man for the cure of his sight or Nicodemus from the general report of his Miracles who t John 3.2.9 33. both confess that if he had not been of God or God had been with him he could have done nothing But here out of Vain Glory he rent his Clothes a sad Presage prophetically foreshewing that the Priesthood shou'd be rent from him and that Nation and crys as if he had heard some strange thing which personated Admiration became also the type of his own punishment and consign'd the Nation to utter destruction and the whole Assembly devoted to his will the Priests the Pharisees the Scribes and Elders ● Mark 14.64 all conspir'd in the same Guilt Whereby it is evident whatsoever he had said they were all ready to confirm it when immediately with one Voice without any Hesitation all condemn him to be guilty of Death There was no body here had a word to speak for the Innocent none desir'd a time for defence of the Prisoner neither Reason nor Justice nor Humanity are regarded but Cajaphas will have it so and Christ must die Thus was our Saviour suppposed guilty of Blasphemy who in all things sought his Father's Glory and proclamed worthy of Death who did no Sin neither was guile found in his Mouth and that holy Name abus'd and vilifi'd which is above every Name and to which every knee should bow Because we were really Blasphemous and Wicked and had transgrest all the commandments of our God from the guilt of which he came to deliver us by his Condemnation Prayer O Spotless Innocence who wert judged wrongfully but shall come to judge the World in Righteousness Grant Impartialtiy to all the Judges of the Earth that they Administer true Justice without Covetousness or Respect of Persons Sincerity to all Witn●sses that they may bear Testimony to the Truth Integrity to all the Professors of thy Holy Precepts that they may serve thee in purity

may ease our Hearts and they alleviate the Pressure of the Calamity by seeming to share it among themselves In those deplorable Circumstances they hurry him away towards the City with loud Clamours much irrision many affronts and great hast till they came to Mount Sion where was the house of y John 18.13 Annas father-in-law to Cajaphas and Prince of the Sanhedrim But he could do nothing without the seventy Assessors and therefore sent him to Cajaphas who was High-Priest and President of the Rites of the Temple for that year and had declar'd his z John 11.49 opinion openly in full Councel concerning the Miracles and Person of Christ that by professing himself to be the Messiah he would doubtless attempt to make himself a King and by the admiration he had gotten among the People might soon be assisted to it if not timely prevented the Consequence of which would be that the Romans to whom they were Subject would look upon it as a defection from their Government and thence take occasion to come with an Army and destroy the Holy City and Temple of God That therefore they were no longer to consult at large in what way of Justice to proceed with this Man but to consider their interest in point of Policy and that they might do any thing thô otherwise never so unlawful to keep the Publick from destruction concluding it was a John 11.50 expedient and much better that one man should be sacrific'd for the Sins of the People then that the whole Nation should perish Behold here the wonderful Procedure of Eternal Wisdom to bring to pass its mighty designs and how we truly accomplish the Divine Will while we seem never so irregularly to thwart it and do our own It was the Voice of a Man but really an Oracle of God as the Evangelist observes b John 11.51 He spake not of himself but being High Priest that Year he Prophesied that Jesus should die for that Nation and not for that Nation only but that he should gather together in one the Children of God that were scattered abroad And what more contrary to his Intention than this effect He was meditating upon Injustice and makes way for Mercy he intended Cruelty and opens the door of hope What more Wicked then to presecute Christ to Death And what more Beneficial then that Christ should die Thus the Holy Jesus was already condemned in the intention of his Judge and of the people prejudiced with a dreadful Suspicion that through him they should fall into an irrevocable Bondage insomuch that forgetful of his gracious Doctrine glorious Miracles and spotless Innocency they want only a colour for his utter Destruction And because the Instigator of all this the Devil tho' he be the very Father of lyes could object nothing against his God-like Life they are forced to raise all their malicious Questions about his c John 18.19 Disciples and his Doctrine About his Disciples as where they were why he had chosen 'em and to what end he designed ' em Supposing by this to have gain'd an opportunity of inditing him for Sedition and Alteration of the Government About his Doctrine as what it was whence he had it and whether it were agreeable to Moses and the Prophets Hoping from thence to accuse him of Heresy and of Seducing and perverting the People But our Patient Master would answer nothing as to his Disciples at a time when he could say so little good of 'em for one had Betrayed him another wounded the High-Priest's Servant and incens'd the multitude by his Rashness all the rest had forsaken him and fled nor would he reveal these evils of 'em to teach us to conceal the infirmities of our Brethren But as to his Doctrine least he should be thought to repent of it and receed from the Gospel he came to Propagate he confirms it teaching us never to deny it having before laid an d Matt. 10.33 Anathema upon all that do and declares where he taught it and before whom That he had never taught in Private as they who design evil lest their Wickedness should be discover'd but always in the light as a professor of Truth e John 18.20 I spake openly to the World I ever taught in the Synagogue and in the Temple whither the Jews daily resort and in secret have I said nothing For this he appeals to the Judgment of his Auditors and at the same time touches the Conscience of his Judge f John 18.21 Why askest thou me ask them that heard me what I have said unto them behold they know what I said Why askest thou me Why pretendest thou to Enquire who art resolved never to Believe and seekest not after Truth but occasion Calumnie Why askest thou me what thou knowest thy self for none of my actions have been done in a corner Let thy own Conscience answer for me or ask them that heard me I appeal not to my Disciples who might be thought Partial but to all these my Enemies standing by who have heard me in the Temple in the Synagogues in the Ships in the Mountains in the Fields every where publickly and in great numbers If I have transgrest in any point let 'em testify against me Happy are those Natures which will receive Instruction and recant their error when convinc'd with Reason But very miserable are all they who are impatient under Reproof and grow more furious because of the Truth which Seals the Incorrigible Soul to Damnation Such were the Wretches who made the Scheme of this Tribunal whereof an Officer that stood by stroke Jesus with the Palm of his hand g John 18.22 saying answerest thou the High Priest so It was not long since that being sent to take him he return'd a Confessor of all his gracious words confirming in the Presence of 'em all h John 7.46 that never man spake like this man But now to please his Masters and be commended for his officiousness he strikes with a horrible Insolence and Temerity the Lord of Majesty who has the Soveraignty of the World and to whom the Creatures pay such an Obedience that every knee bows at his i Phil. 2.10 name in Heaven in Earth and under the Earth But such it seems was the practice of this wicked Court where none might hope for Justice or the least pitty and every one had power over the Prisoner before Judgment as appears afterwards in the case of St. Paul where the k Acts 23.2 High-Priest himself commanded those that stood by to strike the Apostle on the mouth An injury sufficient to have raised a Tempest in any heart but that of Exuberant Love And if James and John would have commanded l Luke 9.54 Fire from Heaven as Elias did to consume the inhospitable Samaritans How much more worthy of it were the Abettors of this Indignity But the Admirable Jesus all whose Nature was Patience to teach us there is nothing

40. cloak to him that taketh away their Coat to Å¿ verse 44. love their Enemies to bless them that curse them to do good to those that hate them to pray for those who despitefully use and persecute them And can you believe these probable grounds on which may be raised the Superstructure of an Empire or that I aspire to Soveraignty by Sufferings to Riches by Poverty to Greatness by Humility and to Dethrone Cesar by preaching the Cross Pilate tho' convinc'd and almost freed from all suspition by the unlikeliness of Christ's Temporal Dominion nevertheless sticks at the name of a King A King he confest himself and of what nature soever the Title clash'd with the Imperial Dignity He therefore urges him a second time saying t John 18.37 Art thou a King then Jesus answered Thou sayest that I am a King To this end was I born and for this cause came I into the World that I should bear witness unto the Truth Every one that is of the Truth heareth my voice I repent not nor am ashamed of my Celestial and Spiritual Kingdom and would have all Men know it and even Cesar himself For the good of Mankind depends wholy upon it since I govern over the Heart to infuse Grace and Truth and the Word which is the Power of God to Salvation That I may give Righteousness for Sin Life for Death Joy for Sufferings Heaven for Hell These are the chief feudal Rights of my Crown This is the Scepter of my Kingdom and this no ways undermines Cesar's Cesar can never be unwilling that his Subjects should become Virtuous nor will it be any detriment to his Arms to have his Soldiers live Soberly and justly and his people Conscientiously and Obediently The very name of Truth is Amiable and the most Barbarous Nations have a reverence for it Prayer O God Eternal and Heavenly Father who wouldst draw us from Temporal and Earthly things which pass away or shall be consumed with Fire to the Love of Celestial and Spiritual Joys to be possest by an everlasting undefiled Inheritance and teachest us it ist he highest piece of Wisdom by despising the the World to arrive at Heaven Grant me a true sense of the Vanity of the Creature which whosoever cleaveth to shall also become vain himself and of all Worldly pleasures which whosoever seeketh will become mutable as they That I may only admire the excellency of thy Spiritual power raising my Affections above the Earth and that seeking for true Riches in thee alone when I shall go out of this World Naked and Poor I may find a Treasury in the Repositories of thy Bounty which thou hast laid up for them that serve thee SECT XXIV Of Pilate 's first Declaration of Christ 's Innocence AS v Acts 24.25 Felix trembled when he heard the Apostle reasoning of Righteousness Temperance and Judgment to come So Pilate taken with the Excellent notion of Truth either out of Admiration or Contempt of Jesus saith unto him * John 18.38 What is Truth as desirous to know what he had further to say or rebuking him for pretending to be more knowing then the Chief Priests and the expositors of the Jewish Law who had deliver'd him for an Impostor and Traitor But being unworthy to be further instructed who had heard enough already if he would have believed and because our Saviour would not hinder his passion which was now begun and to be compleated he receives no answer and being unable to condemn him for any thing he had already said or done he goes out again to the impatient Jews and says unto 'em x John 18.38 I find in him no fault at all Pilate it seems had more fear of God out of a Natural Notion and common sense of Justice then the Jewish people had out of the Law and the Prophets And notwithstanding they were very Rich and Powerful and he might expect reward or damage from 'em while Christ on the other side was alone poor forsaken of all and from whom he could neither expect profit nor detriment ye the stands up for him according to the office of a just Judge who should be free from Avarice and Partiality and proclaims him faultless as the y Matt. 27.3 Betrayer had done But the Jews were a people of whom Ezekiel complains they were z Ezek. 3.7 impudent and hard hearted And when their Reason Conscience Witnesses and and all other endeavours had failed as a furious multitude without any regard of Shame or Compassion they grew stronger in clamour and more fierce a Luke 23.5 saying he stirreth up the People teaching throughout all Jewry beginning from Galilee to this place Can this man be innocent who comes from Galilce the b Joseph de bello jud l. 3. c. 4. Nursery of Fierceness and Animosity where the Rebel c Acts 5.37 Judas began his faction so lately who taught it to be unlawful to pay tribute to strangers and to d Joseph de bello Jud. l. 2. c. 12. acknowledge Mortal Rulers after God had been their King and whose Disciples e Luke 13.1 Blood thou thy self when they refused to communicate with us and would offer part didst mingle with their Sacrifices Art thou not yet satisfied what Seditious Fellows these Preaching Galileans are Is he not sprung from that Man's Principles Does he not tend to the same end And is he not more dangerous by how much his pernicious doctrines have spread themselves throughout all Jewry O how deaf is Malice and Envy How Eternally Insatiable a misguided Zeal How restless and unwearied in its designs of cruelty from which the Judge himself is not able to deliver But how much more detestable in the Chief Priests the Scribes and Elders of the People who ought to be the Examples of the Virtues they teach Who can but tremble at the gross Stupidity to which they were given over for their Sins that f Matt. 13.3 Isai 6.9 hearing they should hear and not understand and seeing they should see and not perceive Of so little advantage are all other gifts without grace they are nothing worth they end in Licentiousness Pride and Injustice and lay us open to the indignation of God whose great work is to put down the Mighty from their Seats and to scatter the Proud in the Imagination of their Hearts Prayer O Gracious Father of Eternal Charity never let me have that affection of the Desperate and Damned that it should be ill with me when it is well with others that I should envy the Prosperity or traduce the Virtues or detract from the Merits or rejoyce at the Affliction or spitefully upbraid the Infelicities of my Neighbour But following the beautiful president of Candour shining in all the actions of the Bountiful Jesus I may joyn in the Holy Communion of Saints in the measures of Grace and Glory for ever SECT XXV Of Christ's being brought before Herod and the