Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	know_v	word_n	2,143	5	3.8658	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02762	The burning bush not consumed wherein (either vnder all deepe sense of wrath; or hardnesse of heart, one may iudge, whether he be the childe of God, or not, &c. Chiefly receyuing satisfaction concerning the sinne against the Holy Ghost. Perused by I.D. and diuers other diuines.	Hart, John, D.D.; Dyke, Jeremiah, 1584-1639, attributed name.	1616 (1616)	STC 12891; ESTC S103842	61,708	194

world to come Last of all hee may haue an inward restraining power to curbe sinne with an outward holinesse Schol. What knowledge is that which a wicked man may haue Minist A knowledge of sinne of hell of heauen of mercie of wrath and of Christ and of his meritorious death buriall resurrection and second comming with all the points of Religion Schol. What is the reason that this knowledge keepeth them not from this wrath Minister Because it is not applyed close vnto the heart to renue the Spirit of the minde to change the will and affections vnto the loue and obedience of Gods trueth Schol. What kind of knowledge call you this then Minist A litterall knowledge which puffeth vp but neither humbleth nor sanctifieth Scholer Who hath this knowledge Minist The diuels and reprobates and such who are not truely called by Gods holy Spirit Schol. What is the cause that their faith saueth them not Minist Because it is not wrought by the Spirit to apply Christ and all his benefits vnto iustification and sanctification Schol. What manner of sorrow is this which wicked men may haue Minist A worldly sorrow which causeth death Scholler Wherefore is this sorrowe Minist Not for the right cause but for the terrours of conscience and the punishment of sinne Scholler What kinde of desire is this which wicked men may haue of heauen Minist A naturall desire but not spirituall Scholler Why call you it a naturall desire Min. Because wicked men would be in heauen for their owne ease that therby they might escape punishment onely Schol. Wherefore is such a desire naturall Minist Because therein nature onely seeketh the preseruation of Nature and those who wish to be in heauen onely for their owne ease to bee freed of paine doe onely seeke the preseruation of Nature Schol. What kind of feeling is this which wicked men may haue of the good word of God and the powers of the world to come Minister Onely fretting motions wrought by the Maiesty of the word which ouer shadoweth their soules Schol. What is the cause that this feeling is not the true feeling Minist First because it is not wrought by the Spirit of adoption after that speciall manner whereby he worketh in the elect Next because it bringeth no sure perswasion of election and glory As also because it neither feeleth the loue of God nor is bound close vnto God by a secret loue Lastly because that kind of feeling neither satisfieth nor setleth the soule to repose in peace vpon Christ Iesus Schol. What call you this restraining power which the wicked may haue to controule sinne Minister A secret generall working of God repressing the force of nature but withholding his sanctifying grace and the renuing vertu of his holy Spirit Schol. What call you this outward holinesse in men wicked and peruerse Min. An outward conformitie with the law of God without the inward change of minde wil and affection Schol. Since then wicked men may be vnder the wrath of God haueing so many properties of christian professors Shew vnto me how in this narrow pinch of affinitie one may rest assured that he is the child of God Minst What is the speciall thing wherin you would haue me to resolue you of Schol. First I would know how to discerne when our knowledge may be called a sauing knowledge Minist If our knowledge be spirituall it is sauing Schol. What doe you meane by that Minister First we must trie if our mindes bee rightly informed according to the trueth of Gods word Next whether our hearts loue that which wee know Lastly wee must looke whether wee practise that which we know and loue mourning because we are not able to obey and striuing against our rebellion that wee may obey that light of God which is in our minde this is spirituall knowledge Schol. But if a man neither know loue nor obey what can he then say of himselfe saue this that God is greater then his conscience and therefore iustly may condemne him Min. Yet if there bee a desire to loue and yeeld obedience vnto that which one knowes sometimes groning in the Spirit vnto God sometimes mourning and constantly waiting with a heauy heart vntill such time as the Lord shall powre forth his renuing grace all is yet safe Schol. VVhat warrant haue wee so to doe Min. His owne promises Schol. Shew them I intreate you Minist Blessed are they which hunger and thirst for righteousnes for they shall bee filled whosoeuer waiteth on mee shall neuer bee ashamed I will poure water vpon the dry ground and flouds vpon the thirsty ground Schol. Seeing that the wicked haue a certaine faith which iustifieth not what manner of faith is that which bringeth saluation Minist That faith which is a iustifying before God Schol. who worketh this faith Minist The holy Spirit Schol. VVhat thing is that which the soule apprehendeth by faith Minist Iesus Christ God and man blessed for euermore Our Mediator who was humbled vnto the death of the Crosse for our fakes now sitting at the right hand of God the Father with all the rich benefits which he hath purchased to be powred out vpon vs in this life and in the life to come Schol. How shall wee know whether as yet wee haue so layed sure hould of Christ as to make him our owne Minist First we must marke if our soules haue perceiued all sufficiencie of grace to bee in him and the God-head bodily dwelling in him Next wee must looke if wee betake our selues onely vnto Christ Iesus to repose vpon him looking for righteousnesse and life only in him Then must wee behould what loue we haue vnto our Redeemer and try whether or not wee would gladly loue him better then all the pleasures in heauen or earth Further we must marke if euer our soules haue found ioy in beleeuing in the death and resurrection of the Lord Iesus Lastly looke if our hearts be allured with a louing languor to desire for that sense and feeling we once had of him resoluing to obey him if wee were able Sc. Seeing that you say the wicked haue a sorrow for sinn how should the Elect know that their sorow is not the sorrow of wicked men Minist The sorrow of the elect is a godly sorrow vnto life Sch. VVhy call you it a godly sorrow Min. Because it is wrought by God himselfe 2. Because the heart breaketh not so much for shame and paine as for hauing offended so louing so mercifull a Father the piercing of so louing a Redemer and for grieuing of the holy Spirit our Comforter Schol. VVhat kind of sorrow is the sorrow of Gods children Minist A bitter sorrow mingled with sweetnesse Sch. Are the children of God euer affected with this griefe when they are sorrowfull M. No. Sch. VVhat other disposition then haue Gods children

hath a Reprobate when he is thus wakened Minist Light feeling perswasion Schol. What light seeth he Minist First all his sinnes accusing conuicting condemning and tormenting him 2. The great God a consuming fire to deuoure him 3. Eternitie of paine prepared for him and to be giuen ouer by the iudge to be tormented for euer with the diuell and his Angels Schol. What feeleth the Reprobate being thus wakened Minister First that sinne is bitter 2. That there is an euerlasting wrath prepared for impenitent sinners 3. That the conscience howsoeuer for a while asleepe in hardnesse of heart is capable of wrath 4. That it is a fearefull thing to fall into the hands of the liuing God And lastly that hell-torments doe take away all peace and comforts bringing nothing but sorrow and vnquietnes yea that a little looke of hell for one euill thought is more fearefull and terrible then all the torments in the earth Schol. Whereof is the Reprobate perswaded when he is thus wakened Minister First that God neuer elected him nor yet Iesus Christ hath redeemed him and that hee was neuer renued by the Spirit of grace 2. That hee shall neuer haue comfort in heauen or earth 3. That there is an euerlasting wrath prepared for him and that hee shall neuer come foorth of that prison and torment Lastly that GOD and his creatures visiible and inuisible Elect and Reprobate shall all bee his enemies helping to aggrauate his torments Schol. What be the degrees by which a Reprobate is brought vnto this torment Minist First Prophanenesse 2. Impenitencie 3. Infidelity 4. Senselesnesse and dead security 5. A wakening by a sensible wrath Lastly a reiection of him into euerlasting torments Scholler What difference is there betwixt the Elect and the Reprobate in the sense and feeling of the wrath of GOD Minister First the Reprobate hee feeleth and fretteth at the same Next his torment paineth him so that hee would gladly bee rid of the paine but neuer truely repenteth him of the sinne 3. The waight of his torment proceeding from a guilty conscience and the sight of God the Iudge maketh him to despaire cast off mercy turne his backe vpon God and his free promises in Christ Iesus so plunging himselfe without recouerie in the wrath of God Schol. How doth the childe of God behaue himselfe in the feeling of the wrath of God Min. Being wakened out of the dead sleepe of sinfull security First torment maketh him to lament and sorrowe that hee should haue prouoked his GOD thus to deale with him Next he thirsteth for reconciliation with God through Iesus Christ Further he draweth neere laying sure hold vpon the promises of the word of GOD desiring to feele them by experience Yea more hee seeth no saluation for him out of Christ crucified and therefore renounceth himselfe and all that is in him cleauing onely to Gods free mercie and loue in the Lord Iesus Lastly hee giueth not ouer but constantly waiteth hanging still on Gods free loue and the trueth of his promises reuealed in his word Schol. Yet shew vnto me further how neere the childe of God may come vnto the wicked in the sense and feeling of the wrath of God Minister First Gods childe will feele all his impediments standing vp betwixt God and him 2. He may haue no kind of feeling either of the loue of God or of his mercie election redemption or of the Spirit of sanctification 3. Gods childe will feele for his sinnes in Gods absence in his conscience burning wrath vnquietnesse and torment 4. When hee thinketh of God hee may be troubled Eternitie will dash him the conscience of him also at that time may beare such witnesse against him that altogether hee may doubt of his saluation easily then hee may be perswaded to despaire and if at such a time it were giuen vnto the sense of his owne conscience to iudge hee would willingly subscribe his owne condemnation Scholler Declare then what is that manner of working by which God vseth to heale a soule being thus diseased Minist Hee hath a secret working for that present vnfelt by the Patient yet afterwards fully reuealed Scholler But in such a narrow pinch howe may wee iudge of that secret working Minister First by that griefe wee haue for grieuing of our God 2. By that desire wee haue to bee reconciled with God for still the more grieuous that the torment is so much the greater will desire of reconciliation bee and the hatred to sinne 3. By that hope wee haue aboue hope against our feeling looking vnto Gods free promises with assurance that hee will come with this resolution that though hee delayed his comming vntill our last breath yet for all this that wee would waite for him Schol. When Gods children cannot feele should they measure their estate according to their feeling beleeuing that God so accounteth of them as for the present their conscience witnesseth Minist No. Schol. Why so Minister Because none may measure the fauour of God by their present tentations seeing feeling is a false Iudge Scholler Yet when one hauing sufficient knowledge walketh in all the means so much as may be and can for all this haue no assurance or feeling of remission of sinnes is not this lamentable Minister It may bee so for a while but it is with such as with those who haue a bad stomacke who though they cannot make vse of their prouisions of knowledge for the present yet when their appetites returne they find better vse of it then euer before Schol. God we know promiseth to giue those who delight in him their hearts desire Yet we see they haue it not alwaies in spirituall things as true ioy feeling assurance of his loue c. How doth he then fulfill his promise Minister It is most certaine the breach is alwayes on our part for such looke aside on other worldly matters and not directly vppon GOD making him their sole delight suffering their corruptions beare sway and then it is iust with God to take away for a time their feeling for hee seeth if such had not sometimes a dead heart they would haue a proud heart which is worst of all therefore hee leaueth them for a time Schol. But they gladly would be freed from both Minist Our hearts yet are so deceitfull that God sees we could not escape the latter but by vndergoing the former Schol. What then should such thinke of themselues who for some yeeres together find lesse feeling in prayer ioy in all good duties c. Then in the former times although they vse the meanes Minister Such thinke too hardly of themselues oftentimes without cause razing the ground-worke of their Election And calling all the pledges of Gods former fauours into question which indeede they should not doe but rather gather so many more as they can For though

which because as he testifieth it was not done wittingly he was receiued into mercy because hee did it ignorantly But this sinne against the holy Ghost is a blasphemy exceeding wicked surpassing his because it is done with extreame despite against a manifest conuincing light 3. It is called a sinne which neuer shall be forgiuen not from the nature of the sinne as if there could bee any surpassing Gods mercy for a finite creature is not able to commit that sinne which an infinit God in mercy is not more able to pardon but it is saide to be irremissible because there is no mercy appointed for it because there is to repentance to be giuen to such a one and such a one shall neuer beg for mercy Yea I may further adde that the fury of such a one who committeth this sinne is so great against Christ that suppose he might haue mercy by repentance yet hee would not haue it 4. It is called a falling away or an apostasie because it is not only a simple Apostasie of a part or for a time nor yet an Epilepsie or a Spirit of slumber but also a totall finall Apostasie 5. It is called a sin against conscience and knowledge with great despight against the spirit of grace there is no man but hee sinneth against knowledge conscience So these Pillars of the Church Peter and Dauid before him sinned with many more Yet all without despight therefore take away despight malice and extreame despight and so long there will be no sinne against the holy Ghost Lastly it is called a sinne vnto death because all sorts of death doe follow it corporall and spirituall first and second temporall and eternall Schol. Where doth this greatest sinne chiefely make residence in these who commit the same Minist In the heart and minde Sch. How may it be iudged of there Minist By sixe properties or effects three in the minde and three in the heart Schol. Declare which be they Minist In the minde it is done against all sorts of light 1. Against the generall light of all the powers of the mind 2. Against the particular speciall light of the conscience 3. Against the spirituall light that light of the spirit word and grace Secondly in the heart 1. It must bee done willingly with a full consent as the Apostle speaketh For if wee sinne willingly c. 2. There must be malice in it as ver 29. where such a one is brought in despiting the spirit of grace c. 3. There must be the extreamitie of malice in the same because such a one treadeth vnder foot the Son of God and trampleth vnder the blood of the New Testament as if it were dogs blood crucifying Christ vnto himselfe and making a mock of him all which are actions of despite and extreame desperate malice Schol. What principall qualitie must he needs be endowed with who can commit this sinne Mini. He must haue a great light and knowledge for then it is properly said to be committed when a mans illumination is so great that hee cannot bee ignorant though he would what he doth and yet for all this will wittingly and willingly of a desperate malice oppugne impugne Christ and his Truth more and more persecuting the same with finall obstinacy to that end onely to withstand despit him so that then they become of a diuellish nature or rather very diuels for still the further one wadeth into this sinne vntill the consummation thereof the more hee partakes both of the knowledge and malice of the diuell As the Pharises c. Of all others the worst for some there were who knew Christ in his cratch some sucking his mother very yong some nailed on the crosse others againe could not know him no not in the greatest light and glory of his miracles A 3. sort he had to doe with who knew him clearely by the light of the spirit and of his wonderful works yet malitiously spake and did against their knowledge blaspheme scoffe and mocke the Sonne of God and these were the Pharises whom falling into this blasphemy against the holy Spirit Christ reprooueth and threatneth Schol. To how many sorts of people is it incident to commit this sinne Minister As I take it to two sorts onely Schol. Which be they Minister First such who hauing giuen their names vnto Christ taking vpon them a profession of him and his truth yet in the time of tentation doe make defection continuing in the same vntill they fall into an vniuersall Apostasie so perfecting this sinne 2. There hath beene an other sort who knewe the Truth clearly by a generall speciall spirituall conuincing light nor taking vppon them the profession therof nor the names of Christians who not-withstanding that they were indued with a great light of the Truth yet did with all theyr might in great malice impugne the same persecuting with great obstinacie Christ and his members such were the Pharisies Of the first sort who made defection wee read of Alexander the coppersmith Iultan the Apostate Porphyrie c. Of the other as I haue saide were the Pharisies For they knew that an vncleane spirit coulde not worke a true Miracle seeing euery true Miracle must bee wrought by an infinite not bounded power the whole power of Hell beeing limited which is onely of God therefore to ascribe such Miraculous works to Belzebub an vncleane spirit derogating the glory of the Sonne of God and taking away the fruites and efficacy of the Spirit was in them as vilde and pernicious a blasphemie as could bee Since all the diuels in hell their power beeing ioyned are not able to worke one true miracle for by them Christ was declared to bee the Almighty God manifested in our flesh Iustly then were they condemned of blasphemy against the holy Spirit because their sinne had in it no infirmity but was altogether of obstinate setled well-aduised malice whence from them this sinne hath the name of blasphemie as from the first sort of Professours who haue made defection it is called Apostasie Schol. What doe you call or how doe you define this Apostasie from the trueth Min. It is not an Apostasie from a naturall morall or ciuill trueth from a trueth in these outward things for which men so striue but it is an Apostasie from a supernaturall trueth from a trueth concerning our euerlasting saluation and the liuely faith in Christ Iesus 2. It is not onely a particular Apostasie from any piece or parcell of this Diuine trueth but it is a generall Apostasie from the whole word of his trueth which wee call the Gospell and consequently a manifest defection from the liuing God who in Christ Iesus was manifested in our nature Neither is it a partiall defection with a part of the soule onely with the minde or heart onely but it is a totall defection of the whole soule yea not only of the whole soule but also of the