Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	abundant_a	gracious_a	lord_n	1,650	5	4.2037	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34880	Gospel-holinesse, or, The saving sight of God laid open from Isa. 6.5 together with the glorious priviledge of the saints, from Rom. 8.4, 5 : both worthily opened and applied / by ... Walter Cradock ...	Cradock, Walter, 1606?-1659.	1651 (1651)	Wing C6760; ESTC R23430	256,626	448

Dew of Heaven never sinks so deep as to come to that root Therefore as it is said in 1. Joh. 3. A man that is borne of God cannot sinne Why Because the Seed of God abides in him he hath a root in him So on the other side an Hypocrite he can doe nothing to purpose because there is a seed of sin in him there is a root there is a Coare at the heart that the Dew of Heaven never toucheth Therefore it is a signe that thou seest God aright when the impressions of it in thy Soule goe through and through that they soak into thy very soule as I may say and fetch out thy inward lusts Thirdly and lastly and there I shall leave at 3 They are universall this time these impressions are universall An Hypocrite or a wicked man in time may have some impressions upon his soule of some one thing of God or some few things As for instance Judas had an impression upon his heart and a sad one too of the Justice of God it made him goe and hang himselfe And so Saul and Pharaoh and others but that was but of one thing But now a Saint he hath impressions of all that is in God that is there is nothing in God but he hath a heart to answer it he hath as it were to speak with reverence a Coppy of God written on his soule he hath an impression of the love of God as well as of the feare of God of delight and trust in God and the like This is the difference betweene a Saint of God and an Hypocrite Therefore in Exod. 34. When Moses was so desirous to see God O Lord saith he let me see thy glory God revealed his glory and told him his name The Lord God the Lord mercifull gracious long suffering abundant in mercy keeping mercy for thousands Forgiving iniquity transgression and sin and that wil not cleare the guilty visiting the sins of the Fathers upon the Children God tells him of visiting of wicked People What was this to Moses God would not tell him halfe his name but all Therefore he tells him what he was to the Saints The Lord gracious and mercifull long suffering abundant in goodnesse and truth keeping mercy for thousands And then he tels him what he would be to the wicked he would have the impression of the whole name of God upon Moses It is a signe thy apprehensions of God are true though they be weake and small when they be reall and thorow and universall The third thing is The Expressions or Effects of it but that I must leave till another time SERMON 3. Isaiah 6. 5. For mine eyes have seene the King the Lord of Hosts YOu remember the Lesson I doubt not that we are upon that The Saints have a peculiar priviledge above all others that they can even in this world see God They can see God in Jesus Christ I did open this and proved it and shewed you the last time how by the Word of God you might know whether ye have ever seene God in this manner whether God have ever bestowed this glorious priviledge upon any of you Three waye I tooke to shew it to you The first was by your apprehensions of God The second was by the impressions that those apprehensions of God have upon you The third thing which I am now to come to is by the Expressions of them or by their Effects If you would know whether you have seene God aright 3 By the expressions of them which are or no I say you may know it by the expressions of it How doth it set it selfe forth in thee It works something upon thee and that vents and shewes it selfe some way in thy heart and life Therefore I finde in Scripture especially in the Epistles of John where much is said of seeing God he brings the Saints usually to know the sight of God by outward expressions Because though it be cleare as I said yet it is so small that a St. cannot alway see it unlesse he consider the workings of it also upon his heart and life as well as his single apprehension Therefore saith he in one place by this you shall know that you have seene God if ye confesse Christ And in another place If yee love the Brethren c. Now there are these foure or five cleare things in Scripture that demonstrate a man to be one that hath seene God The first is this If thou hast seene God certainly the Lord hath purified thy heart the Lord hath given thee a pure 1 Purity of heart heart For saith Christ in his first Sermon Blessed are the pure in heart For they shall see God And in Heb. 12. Without holinesse it is impossible to see God Matthew 5. that is a cleare generall rule And therefore I say thou mayest then read if thou or I be a Man or a Woman to whom God hath not given a pure heart if God have not purified thy heart certainly as yet thou hast not seene God For if any man saith he hath seene God or that he walke in the light and yet live in sin he is a Lyar and there is no truth in him at all you are to give no credit to him at all al his apprehensions are but fancies Now the question will be what is the purifying of the heart Or how may I know that BELOVED according to the language of the What meant by a pure heart Scripture I find that by a pure heart is meant two things First by a pure heart is not ordinarily meant as 1 The conscience purified from guilt of sinne you take it for the killing of sinne in the soule I say not ordinarily But the chiefe meaning of the purifying of the heart is to have the conscience for the heart is taken for the conscience to have the conscience purified and washed from the guilt of sinne Therefore in Act. 15. say the Apostles and Elders Why should we doe thus and thus with them Seeing their hearts are purified by faith as well as ours That is seeing they believe in Jesus Christ and thereby have peace of conscience setled in their hearts To cleare and open this a little to you There Conscience purified What are three expressions that the holy Ghost useth in Heb. 10. that open this Heb. 10. 2. A pure heart in this sence is a man that hath no conscience of sinne that is the Scripture language one that hath no conscience of sinne Not as it is commonly in your sence one that makes no conscience of sinning one that continues in sinne But one that hath no conscience of sinne That is one whose conscience is not stained with the guilt of sinne but by the bloud of Christ there is a perfect peace setled within him Peace and joy in believing For that it is to have conscience of sinne when alway upon the least infirmitie there is guilt heaped upon the conscience of

heare not Many times a man heares a sound and is neare enough yet hearing he heares not so it is with many among us the Lord pittie them my heart is readie to burst every day more and more to consider and think of it hearing they heare not all the yeare long there is not one notion or exhortation from the word that sticks on their soules the reason is they mind not they mind the things of the Flesh they are feeding some lust they are providing for some fancie or when they are best they are contemplating to set up a way of justification by works and all because they mind not these things Therefore saith the Lord I say 1. Heare O Heavens and give eare O Earth I may well say so of diverse among us heare O Heavens and give eare O Earth for the Lord hath spoken I have nourished and brought up Children and they have rebelled against me The Oxe knoweth his owner and the Asse his Masters crib but Israelld oth not know my people doth not consider Heare O Heavens and hearken O Earth As if he had said I expect that Heaven should heare and that Earth should heare as soone as this people and yet there is nothing further from hearing then Heaven and nothing dulier then the Earth and yet the Prophet would Preach to Heaven and Earth before he would to this dull peoplo and saith he The Oxe and the Asse know their owners but my people have not knowne me Why They doe not consider they doe not mind So you doe not mind what we spake before that you that are drunkards and Whoremongers and Swearers that wast your Estates and soules and bodies in the service of the Devill that you are under the curse of God and must perish that there is nothing that you doe that is pleasing to God till you be borne againe did you ever mind these things and lay them to heart Did you ever say yonder man speaks really and tells us the truth But you goe home when Sermon is done and say there was a great Company a throng and he Preached a little too long and we must goe to him againe after Dinner and so you mind not the Lord Jesus pittie you that is the reason that you are ignorant and will be World without end because you mind not spirituall things And this is the reason also why you have carnall VVhy people care not for Gods Ordinances people that care not for the ordinances of God they care not to use those meanes of grace that the poor Saints doe why they mind not spirituall things they are like Gallio he cared not for those things he was busie about naturall things It is likely he was a wise judicious man but he cared not for these things So to heare Sermons or discourses or conference of thy Neighbors or at thy table of spirituall things thou art like Gallio thou carest not for them and therefore thou respectest them not Therfore desire the Lord to put his Law in thy mind O! the maine misery of a man is in his mind the man is nothing but his mind in a manner the maine happinesse of a man is in his mind if the Law of God be there Therefore before ever thou canst have thy heart good or thy wishes or prayers good thou must get a good mind desire God to put his Law in thy mind for there is the first and maine worke So also for the poore Saint this is the reason VVhy the Saints take injuries patiently why the people of God are so weaned from the world those that are spirituall Christians you can easily cozen and cheat them and take away all from them and they beare it very well Why so they mind not earthly things fleshly things Let the Devill come with all the policie and power of hell to cheat them in spirituall things to take away their peace and crack their communion with God they will see be wise and resist but come and cheat them in worldly things poore creatures they are quiet and part with them as it is the manner of many of you that are rotten Professors and self-seekes you make it a trade to abuse them but they are quiet they mind spirituall things As a cut-purse that comes into your shop and a man minds other things he may easily steale So the poore Saints are made poore and suffering because they mind God and heavenly things or else I tell you if their minds were not imployed elsewhere a Saint could be as cunning and as wise and worldly as thou but thou mayst easily steale any thing from him and cheat and cozen him because his mind is upon other things it is upon heaven and those blessed things Therefore learne that one thing learne to understand that the maine of thy happinesse or misery is in thy mind beg of the Lord to give thee a good mind to write his Law in thy mind without knowledge the mind is not good Therefore when the Lord gave the people of Israell up it is said the misery came upon their minds blindnesse of heart is hapned to Israell that is blindnesse of mind there was the maine And there is the excellency of the Saints When Paul saw nothing but flesh yet he rejoyced in God in the law of his mind therefore look on it as the fountaine of all good and evill if thy mind be fleshly and carnall thou wilt mind fleshly things and love fleshly things and walke fleshly but if the Lord sanctifie thy mind the Lord will give thee sanctified affections SERMON VII Rom. 8. 5. For they that are after the flesh doe minde the things of the flesh but they that are after the spirit the things of the spirit IN the former Verse I told you The scope of the Apostle the Apostle holds forth unto us a great priviledge the greatest that I know that a man can have that the righteousnesse of the law might be fullfilled in us For it doth protect a man from all evills for all evill is founded upon this that a man hath not a righteousnesse to fulfill the law and he that hath this priviledg it doth lead him to the enjoyment of all good for if a man hath a righteousnesse to fulfill the law then there is nothing that can keepe the Creature from a full enjoyment of his Creator Now this priviledg being so great the Apostle shews us who they are that are Partakers of it who have the actuall enjoyment of it for the worst Fleshly carnall man may come to be a Partaker but he shewes who are for the present and saith he they are those that walke not after the flesh but after the spirit That is a sure way to know and distinguish them but it is a generall way and therefore the Apostle drawes downe some particulars from this generall that are more known and easie to be discerned As in 1 Joh. 5. 1. You shall see there