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
A42072	Gregorii Opuscula, or, Notes & observations upon some passages of Scripture with other learned tracts / written by John Gregory ...; Works. 1650	Gregory, John, 1607-1646.; Gurgany, John, 1606 or 7-1675.	1650 (1650)	Wing G1921_PARTIAL; Wing G1925_PARTIAL; Wing G1927_PARTIAL; ESTC R14029	370,916	594

Wheresoever 2 or 3 are sitting together and conferring together about the Law Pi●ke Avoth C. 3. there the Shecinah will be with them 'T is the meaning of our Saviour where he promiseth Wheresoever two or three are gathered together there am I in the midst of them As if he had said The Shecinah shall be there or there I will be by my dwelling presence or speciall exhibition of my selfe by signes of Blessing and Grace In other places he is onely said to bee but in Holy places to be wonderfull Psal 68.35 The face of God is every where alike Quo fugerem a facie tua said the Psalmist whither can I fly from thy face Hee said not quo fugerem c. whither shall I fly from thy Back parts for these are more visible in one place then another 'T is there as every where The Lord. But here the Lord mercifull and gracious slow to anger and abundant in goodnesse and truth Therefore even the most high thus dwelleth in Temples made with hands and though Heaven bee his Throne and Earth his Footstool yet wee men can build him a House A House of Prayer as it is called unto all Nations And this is the place where his Honour dwells Wee say it againe not more essentially here but more gratiously S. Maximus Mystagog cap 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as the blessed Maximus by the grace of his holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though not seene by us is yet alwayes resident in the Holy Church So the Apostolicall forme of consecration as we receive it of the Metaphrast May it please the mercifull God that thy most holy Spirit may inhabit in this House which wee have built in thy Name c. The presence of this Holy spirit applying to the Place consecrate by a secret and invisible kinde of incubation dischargeth it of all those black incumbrances which the Prince of the Aire might intrude upon it and bringing it under the shadow of the Almighty exalteth it to a Reverentiall state of holinesse and Divinity which intermixing with that Space and Site of Ground not by grosse adherence but by Energeticall Communion induceth a nature and condition apt to quicken and assure devotion and disposeth the Acts there done to more Illustrious and infallible effects of blessing and successe In regard unto this great and glorious presence I am moved to reflect upon two principall inconsiderations The singularity of some and the irreverence of almost All. The first is theirs who preferre the Barne before the Church as if God would be more at home in their out-houses then in his own dwelling Mansion Hee heareth indeed whatsoever prayers wheresoever made but his eares are said to bee arrect and intent only to those that are made in this place I know that our Father is to be prayed to in secret but that is that hee is not to be prayed to in the corners of the streets that is those ends and corners of the streets where the Gates are as the Aethiopick very well rendereth For the Eastern fashion is to have a Gate almost to every street so that these Corners of the streets were eminently open and the fittest places that could be chosen for one to pray in that did it therefore that hee might bee seen of men The King Hezekiah was heard upon his bed but his prayer what was it but that he might goe once more to Church 2 Chron. 20.5 And even then though in that extremity he could not goe up into the house of the Lord yet at least hee turned himselfe in his Chamber that way supplying what he could not doe by bodily remotion with holy Extasie and transportation of minde But the greatest fault is committed by those that come for as we demeane our selves 't were much better for us not to be there or if wee be that God himselfe were away How unreverently we enter and depart and yet how fearefull is this place But in the Businesse it selfe how most unseasonable wee are and strangely impertinent By the Constitutions called Apostolicall the Deacons charge was to overlooke the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no man whispered that no man laughed nay that no man so much as nodded his bead or twinkled his eye Tu vero saith Saint Ambrose to his Virgin in ministerio Dei tusses excreatus abstine hee would not suffer her in time of Divine service no not to cough or to spit aloud Instead of any such severe appointment wee sit like those in Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shrugging yawning and benumm'd with dulnesse And would it were no worse then so Our whole deportment there is so intolerably notorious and desperately prophane that if Saint Pauls Infidell should come in hee would bee so farre from falling downe and worshiping that he would presently be bound to report God is not in you of a truth 1 Cor. 14.25 Some Christians doe more Reverence to the outside of a Church then we to the presence of God within it Those of Habassia if in a journey though upon the speed they are to passe by a Church no man is so unreverent as to sit still upon his horse Viaggio fatto nell Ethiop c. 26. ma dismonta fin che passe a piedo la chiessa el cimeterio per un grand pezzo but dismounting himselfe saith Alvarez hee walketh on foot till hee hath left not the Church onely but the Church-yard also very farre behinde him Will you take an example from the Turkes while it is called to day and ere yet they rise up in judgement against us Their Church behaviour is after this another manner Called to prayers by the Illah Illahi or the voyce of him that cryeth for they have no Bells they first wash themselves Maronit de moribus Oriental c 10. then putting off their shoes at the threshold of the Mosque doore summo cum silentio discalceati ad instratum pavimentum accedunt Emamus sive Antesignanus Orationem incipit emnes sequuntur dum flectit genua alii idem praestant illo erecto caeteri se erigunt ipsum vocem attollentem vel deprimentem adstantes imitantur ubi neminem tussientem oscitantem deambulantem aut confabulantem in venias sed summo silentio oratione peracta resumptisque calceis discedunt i.e. They draw near with great reverence to the Pavement of the Mosque covered over with Carpets or Mats as it may Then the Emam or High-Priest beginneth prayers and all the company follow him and when he kneeleth downe they doe the like and when he standeth up they doe so too imitating his voyce throughout either in elevation or depression of the Tone And here you must not thinke to finde any one coughing yawning walking or talking but having performed the service with all possible silence they put on their shoes ad depart Nay a Turke a * Sic vero stabant in mesquidis suis immobides

face but that which is before the face It is the same with Kibla in the Arabick It is certaine therefore that these Impositions respected either the making of the first man toward the East which amounteth to as much or rather the religious posture of that time and that Adam called the North the Left hand and South the Right because he himselfe in the service of God turned his face towards the East I know there be that will tell you that the reason of this Imposition was the Shecina Bemmaarab or sitting of Gods presence upon the Arke in the Westerne part of the Tabernacle and Temple with his face towards the East as if these names had not beene imposed long before the Arke was knowne or thought of in the world Nay before Abraham was these were and yet this passeth with some for a very happy Criticisme But however that not onely Adam but the whole world also worshiped toward the East till Abraham's time my Authors are not onely Maimon in his More but the great Saint Ephrem also and others in the Arabicke Catena Caten Arab. Ms C. 3● in Genes The Tradition there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. from Adam till Abraham's time which was the space of 3328. yeares they worshipped towards the East It depends from the very same ground that the most solemne piece of all the Jewish service I meane that great atonement but once a yeare to be made by the Highest and most Holy man and in the most Holy Place was performed toward the East quite contrary to all other manner of addressement in their devotion So I interpret that place Leviticus C. 16.14 15. It is commanded there that the High Priest shall doe with the bloud of the Goate as with the blood of the Bullocke and that he shall take of the bloud of the Bullocke and sprinkle it with his finger upon the mercy seate Eastward Strange it is to see what shift the Expounders have made to make good this place They are much troubled to know how the Priest can be said to sprinkle the bloud Eastward they may well enough for they suppose the Priest to have stood with his face towards the West Tawos the Persian paraphrast rendreth it super faciem propitiatorii in Oriente upon the mercy-seate in the East Meaning I thinke as an Arabicke Translation of the Greeke On the Easterne side The Greeke it selfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eastward as the English So the Chaldee the Syriack Saadiah Gaons Arabicke c. All word for word for indeed the Text could be no plainer then it is That the Bloud was to be sprinkled Eastward The meaning is thus It is knowne that the sprinkling of blond this bloud especially was the Figure of him who by his owne Bloud entered in once into the holy place and obtained eternall Redemption Mishn Talmud in Tamid c. 4. fol. 35. B. Heb. 9.12 Aaron therefore though at other times he still turned his face towards the West Nay though at the killing of this very Goat and this Bullocke he not onely turned his owne but even their Faces also towards the West Mishna Talmud in Joma c. 3. fol. 35. b. Matmonid in Jom haccippurim Isych Hierosolom in Levit. c. 16. as the Talmud in Joma yet when he was to execute this greatest Course of the Mysterie he placed himselfe on the wrong side of the Arke and turning his backe to the beggerly Rudiments of the world he sprinkled this bloud Eastward The Hierusalem Isychius understood his meaning It was done saith he to represent the Man Cui Oriens nomen ejus Whose Name is the East You may perceive also that the Scripture intimateth enough that the Man Christ came downe to us from the very same Easterne part The ground layed is able to put a like understanding upon the places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Baruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Looke about thee O Hierusalem towards the East and behold the Joy that commeth unto thee from God Baruch 4.36 I know there be that loose this prophesie upon the captivity I am not certaine but that Cyrus may be pretended by the Letter but I assure my selfe that our Saviour lyeth hid in the Mystery Olympiodorus perceived this Looke about thee O Hierusalem towards the East c. that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Towards Jesus Christ our Lord the Sunne of righteousnesse c. That the Messias is aim'd at will be certaine to any one that will but consider the prophesie for none else could be called the Everlasting Saviour verse 22. But he that saith looke about thee toward the East appointeth them to a certaine place and not nigh but then why toward the East It is evident that he meanes it of that part from whence the Saviour is said to have come downe from Heaven and was made man Therefore the Father is said to have raised up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Oriente Justitiam Righteousnesse from the East Esay 41.2 That is as Procopius Hierome and Cyrill Christ our Righteousnesse The more part I know crooke the Prophesie to the Patriarch Abraham He is called indeed by the Apochryphall Wisdome the Righteous but more duely the faithfull Abraham Wisdom 10.6 Galat. 3.9 But Righteousnesse it selfe is too great and abstract a Name In the 46. Chapter He calleth a Bird from the East vers 11. Some ancient Copies read it I call a just one from the East Cyrus is certainly to be meant by the out-side as the Jewish expounders rightly If our Saviour be included as by Saint Hierome and Cyrill it is presumed the insolency of the Metaphor is taken off by Malachy where the Sunne of Righteoussnesse promised to arise with healing in his wings Mal. 4.2 W. Tindals Note I thinke 't is his upon that place of Esay is a good old truth The Prophet meanes saith he King Cyrus which should come swiftly as a Bird flyeth and destroy Babylon and set the Israelites at liberty He should fulfill that which the Lord had devised and decreed In him is figured Christ which with the light of his word purgeth the whole world of Errour and Idolatry and setteth the Consciences at peace and liberty He flieth swiftly out of the East that is out of Heaven whereupon he is called the day spring from on high Luk. 1.78 But the Prophecie of Micab is plainer yet And thou Bethlehem Ephrata Mi●a● 5.2 though thou be little among the Thousands of Judah yet out of thee shall come the Ruler of Israel c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which not fearing to do it without example I translate And his goings forth are out of the East from the dayes of old And this is one of the reasons for there is another too why our Saviour is said to be the Man whose name is the East The other reason is this It was said before that from Adam till Abraham's time the whole world worshipped