Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	action_n	false_a	great_a	136	3	2.0658	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74655	Three treatises, being the substance of sundry discourses: viz. I. The fixed eye, or the mindful heart, on Psal. 25.15. II. The principal interest, or the propriety of the saints in God, on Micah 7.7. III. Gods interest in man natural and acquired, on Psal. 119.4. By that judicious and pious preacher of the gospel, Mr Joseph Symonds, M.A. late vice-provost of Eaton Colledg.	Symonds, Joseph.	1653 (1653)	Wing S6360; Thomason E1440_1; ESTC R209605	170,353	369

contained and kept within his compass and not like water let out of a vessel that runs hither and thither and is lost but kept within its bounds There is a contentment from the object the thing we enjoy as when that doth fully answer our expectation but that is not thank-worthy when a man hath what his heart desires when nothing is wanting there not to quarrel is no great vertue But it 's a Contentment that ariseth from Reason and Judgment when though a mans condition be not so pleasing yet in respect of him by whom he is disposed and in respect of the end of it and in respect of the ingredients wherewith God mingles his state he is at rest Not that this requires an excluding of all desire to have his state otherwise or an excluding of all grief under the sense of any evil of a mans condition but that the heart run not inordinately and impetuously with desires after change when it is not well with us nor are we dejected and sowred in our spirits because it is ill with us When Christ was near unto death and that Cup ready to be reached into his hand he had a desire to escape it and vented his desire in prayer If it be possible let this Cup pass from me But as it was the glory of Jesus Christ to submit to his Fathers Will so here is the excellency of Contentment in a Christian when though he can truly say and may say My case is hard and there is much in it to afflict nature yet I will lay my hand upon my mouth that I offend not with my tongue I will lie quietly under the Hand and Will of God That 's one Branch of our Willingness to be disposed by God to be contented in every state wherein God sets us and he that understands not this hath not yet known God nor seen him I mean he that doth not this nor can do it is a stranger to God 2. A second Branch of being willing to be at Gods disposing is an indifferency of mind in respect of any possible change whereunto we are called according to the Wisdom and Will of God to be willing to be changed and poured as water from vessel to vessel according to the Will of God You shall find an eminent example of this in David 2 Sam. 15.25 When Zadock was by the Ark the King said to him Carry back the Ark of God into the City if I find favor in the eyes of the Lord he will bring me hither again and shew me both it and his habitation but if he thus say I have no delight in thee behold here I am let him do with me as seemeth him good This must be the language of every spirit that doth own God as his Soveraign to whom he hath subjected himself What are those that are the people of God but as sheep before the Shepherd that must change their pasture at their Shepherds will and wisdom What are they but as Soldiers that must march hither and thither as they are cammanded or as vessels in the house that stand to be filled or emptied according to pleasure or as servants that must go and come as they are bid and not to stay in any place at their wills There are two things contrary to this frame of spirit which must be looked to and taken heed of 1. The first is An eager and over-vehement prosecution after any good that we want any thing that we would have or be in this world as it was with Rachel Give me children or else I dye The Soul that runs out thus after any thing in this present world is a Soul without bounds hath cast off God denyed his Soveraignty Authority and Command over him 2. A second thing that is contrary to this is an obstinate cleaving or holding to any state or condition in the world be it never so amiable sweet or suitable to our desires To hold this fast and not to be willing to go out of it when God bids us is to deny God it is not to own God in his power of disposing us according to his Will We must endeavor and it must be in our measure with us as it was with Abraham Abraham was at ease Well saith God Get thee out from thy fathers house and from thy Country do as I bid thee leave all and go to a Land which thou hast not seen or known and Abraham went There are some that in the midst of their enjoyments are as men in chains they are married and cannot endure to think of a divorce from that state it 's death to them to think of a change To be brought into disgrace after honor and after the sweetness of freedom to be brought into bondage they cannot brook it The Prophet Habakkuk in Chap. 2.6 speaks of some that lade themselves with thick clay What 's the reason that the treasures of this world are compared to thick clay Because when men get into the possession of them they commonly stick fast as men in the mire But if thou stick fast in the Creature thou art separated from the Creator if thine heart be in conjunction and a state of confederacy and agreement with any things in this world thou art at odds with God and hast shaken hands with him This is the first thing which was propounded to be spoken of What Resignation of our selves to God is CHAP. III. Resignation necessary in Prayer Prayer without it hath no truth in it is non-sence and imposeth upon God absurdly The true Advantage of a spirit of Resignation as to Prayer 2. THe second thing is Why we must do this when we come to pray Consider If you come to God to ask any thing at his hands which you would enjoy and of which you have great necessity without such a disposition and frame of spirit as you have heard you pray but not in truth there is no truth in your recourse to God thine action is false treacherous and deceitful there is no truth in it For consider when you come to God you come with a professed sense of your indigence and your dependance upon God if you did not want you would not ask you come with a professed sense of the all-sufficiency of God and his dominion over you and you come and say Lord and great God and Maker of the World c. Now what false dealing is this with God to call him Lord and not yield obedience to him What absurd dealing is this with the holy One the true God the only wise God to come in this fashion to him It is true he is near to those that call upon him but it is to those that call upon him in truth Psal 145.18 You have an example of such false dealing with God in Psal 78.36 And they remembered God their Rock and the high God their Redeemer nevertheless they flattered him with their mouths and lyed to him with their tongues for their heart

given Pag. 190 Chap. 17. What it is to live upon God as our God No other life appointed for Saints The fulness beauty and satisfaction of this life How Christians offer violence to their relation Pag. 199 Chap. 18. Heavenly life nearest at hand Christians are to live up to the height of it and to maintain it in every condition Pag. 208 Chap. 19. Further Considerations to promote the forementioned life of its incomparable worth Those that will not live the life of Faith shall not A firm belief of the Gospel the foundation of this Life Pag. 214 Chap. 20. Our Apostacy hath made us unapt for divine Life and Converse with God through a Mediator and willing to conform to the lowest Patterns Pag. 222 Chap. 21. Several Questions concerning the forementioned Doctrine answered Saints not always equally strong Some afflictions sweetened more then others Sometimes God will have his Rod smart Pag. 230 Chap. 22. How it comes to pass that deformities creep into the Conversation of Christians since they have so high a principle of life Whence it is that those which enjoy not God seem to go through afflictions with strength Pag. 239 Chap. 23. A Comparison of Interest and Enjoyment and the excellency of Enjoyment evinced from Interest What is requisite to make full Enjoyment An affectionate Close to all the foregoing Discourses Pag. 251 III. Treatise on PSALM 119. vers 4. Chap. 1. Gods Interest in man natural and acquired this latter twofold Of holy Resignation Of true and false Mourning Pag. 1 Chap. 2. The Will of God is the Bounds and Rule of a Resigned Spirit Pag. 21 Chap. 3. Resignation necessary in Prayer Prayer without it hath no truth in it is non-sence and imposeth upon God absurdly The true Advantage of a spirit of Resignation as to Prayer Pag. 34 Chap. 4. Wicked mens prayers not to be dreaded The sins of those that pray greatest Some out-live the contests of the Spirit Three things to be still done by those who have resigned themselves to God Pag. 41 Chap. 5. The knowledg of Interest in God doth much further our approaches to God It begets propensions carries the spirit in a due frame fits it for all divine determinations Pag. 67 Chap. 6. How the knowledg of divine Interest doth promote Holiness sets Judgment and Nature against Sin keeps the heart from inordinate reaching after and holding fast present things Faith binds the Soul and keeps it bound makes all a Christians ways easie Assurance gives a double advantage to our great meeting with God Pag. 82 THE FIXED EYE OR THE Mindful Heart PSAL. 25.15 Mine Eyes are Ever towards the Lord. CHAP. I. Eyes of Saints set upon God In what sence Ever and how many ways THis Psalm is a Psalm of speciall excellency and hath this mark on it that as some others its form'd in Verses of it according to the Hebrew Alphabet David was a man of a heavenly spirit and truly he breaths much life in every word This Psalm is a Prayer David complains of Enemies good men shal never want them but this is their advantage that as the world wil be sure to be their enemie so God wil be more sure to be their friend He had one to go to and could tel him how it was with him and how men dealt with him and that 's but a bad business to the world but it s a great relief to the Spirits of the Saints that they can go to God and speak their hearts And in his Prayer observe his spirit He doth not after the manner of the world breathe out Affections moved meerly from the smart of the stroke without sense of the cause but cries out more of his sin then of his suffering and speaks more against himself then against his enemies and begs more that he might walk in the sight of Gods countenance and have his favor then to be delivered from his enemies And as all Prayer the more spiritual the more argumentative it is Prayer that is full of Affection is full of Arguments so this But while David was drawing down mercy upon himself he was catcht up Love fires in Prayer His Faith is quickened in Prayer and then Love 's inflam'd In the midst of his Prayer he breaks out and tells God in the words of the Text that his eyes were ever towards him While he was begging the eye of God toward him he tells God Mine eyes are ever towards the Lord. Ever You cannot understand that actually and uncessantly his thoughts and heart were towards God and his mind taken up with him for by the necessity of this life and the Law of it he was sometimes to be taken up with other things But when he says Mine eyes are ever towards the Lord he means these three things 1. That the disposition of his Soul was such that he could be always looking upon God he could wish that when he is departed out of himself and got up that he might never come down more and never have any other work in the world but this to behold God Thus always is taken in the Scriptures In Acts 10.2 Cornelius is said to pray always that is he had a disposition his heart was ready to pray always Acts 7.51 It 's said of the Jews They were stiff-necked and hard-hearted always to resist the Holy Ghost this was their temper like a stone that resists the hand of the workman takes in no impression but is wholly shut up to it self 2. When he saith Mine eyes are always towards the Lord he means this That upon all occasions in every condition in all places his eyes were towards God In Luke 18.1 Christ teacheth to watch and pray always that is upon all occasions when ever Prayer is called for watch to see the season and have your hearts open Making mention of you Always in my prayer saith the Apostle Rom. 1.9 and not seldom elsewhere that is as I have occasion I do intercede for you as I pray for my self it s my dayly work So in Psal 88.9 Every day will I praise thee Psal 145.2 Every day will I bless thee So here Mine eyes are ever towards the Lord that is it 's my every days work 3. Mine eyes are ever toward the Lord that is continually it is not only my ordinary work and dayly course but it 's a work that shall last while I live a work for life 2 Sam. 9.10 David saith concerning Mephibosheth He shall Always eat bread at my table that is while he lives he shall sit at my table And in Psal 146.2 While I live he speaks in the sence of the Text I will praise thee So that now here you have the temper and practise of a godly man his eyes are Ever toward the Lord. The Text holds forth these three things to us 1. What it is upon which the eyes of Saints are set upon what they are terminated upon God 2. Their great diligence and assiduity in this work

of Eying God 3. The continuance of it Always Eying of God in Scripture expression as it 's taken in a large sence it 's put for the mind of man and not only for the mind but for the heart eying seeing and looking signifies all manner of Affections a Sub oculorum nomine omnes affectus notari non rarum est Calv. in loc I shall give you that sence only that is most comprehensive as full and large as either the propriety of this phrase or any Scripture of like expression will reach to There is an Eying of God in these six ways You shall see these all cleared in their order 1. In way of Meditation 2. In way of Affection 3. In way of Observation 4. In way of Expectation 5. In way of Supplication 6. In way of Intention CHAP. II. The Way of Eying God in heavenly Meditation Thoughts setled upon God include much choyce and pleasantness FIrst Eying of God is meditating thinking contemplating on God Jerem. 3.2 Lift up thine eyes to the high places and see where thou hast not been lien with Lift up thine eyes the meaning is not that they should so much or onely exercise the Eyes of their Bodies but of their Mindes that they should consider and think well of this how greatly they sinned against God Prov. 24.32 Then I saw and considered well I looked upon it and received instruction speaking of the field of the Sluggard I saw that is I diligently weighed and viewed it and considered it well the word in the Original is I set my heart to it and made it my work to think of the matter So that this Eying of God is thinking and minding of him meditating upon him Hebr. 12.2 Looking to Jesus c. The Apostle means consider him as he speaks in Chap. 3.1 Consider the High Priest of our Profession looking to Jesus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two prepositions shew that the mind should be drawn off from other things and set on Christ as one looks to his pattern which he doth with all diligence or as one looks to his refuge hope and help all which import a solemn and serious employment of the minde about the thing Exod. 2.11 It is said when Moses grew old he went out to see his Brethren he looked on their Burdens He did not onely come near and cast an eye upon them that 's not the meaning of it but he weighed and considered their condition therefore it 's rendered by the Septuagint by a word that signifies Consideration c He considered their labor and travel Psal 25.18 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look upon mine Affliction saith David that is consider it Then to eye God is to consider him I will express this duty in these few words It 's a course of voluntary and holy turning and holding of the minde upon God I 'l a little open this in these three things First This Eying of God is not onely a converting and pointing of the minde toward God Contemplatio est mentis in Deum suspensae elevatio Bern. de scala claustrali but the abiding and staying of the minde with God It 's not some few and fleeting thoughts that are the discharge of this work but thoughts resting dwelling fixing and staying upon God The truth is there is a mighty rouling in the mindes and thoughts of men their thoughts fly up and down like dust in the wind and some of these may light sometimes upon God but they vanish and abide not these kinde of Visions may consist with the greatest forgetfulness of God God hath his way open every where and even they that live in the greatest unmindfulness of him have their hearts and mindes open for him to pass in and through at pleasure God hath his way through the spirits of the worst men but he stays not there that 's a favor promised to some onely Joh. 14.23 If any man love me c. We will come and make our abode with him He comes to many but stays not he is in their eye but passeth away so that many have occasion to take up the Prophets complaint in another case Jer. 14.8 O thou hope of Israel the Saviour thereof in time of trouble why shouldst thou be as a stranger and as a wayfaring man that turneth in but for a night Thus God deals with most in the world He is as a stranger to them As one in a strange Country is there for his business converseth with none but his friends passeth by all the rest as so many strangers so God is a stranger in the world onely he knows some few he findes out his friends and passeth by all others As a wayfaring man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a traveller comes to a place at night and mindes his rest d Declinat ad pernoctandum when the night is gone he is gone so saith the Prophet why art thou as a wayfaring man that tarryest for a night and art gone in the morning Thus God deals with most He hath indeed his accesses to them but he hath likewise his recesses from them he is in their eye sometimes but afterwards hides himself and is in darkness again that men cannot see him Look to it therefore it 's not a discharge of this work when you have some transient thoughts of God when you throw a thought upon him then which nothing is more fluent and vanishing being the usual Emblem of greatest and most speedy fading vanity How would you take it that the Childe of your own bowels should only give you a look sometimes and be gone and not live in your presence Minding of God is another manner of business then many are aware of It 's a thinking with thought upon thought a reiteration and multiplication of the thoughts of the minde upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ru●sus ego cum v derem Jun. so the Scripture expresseth it I returned and beheld vanity under the Sun Eccles 4.7 and in Chap. 2. v. 11. I considered all my works c. and in the next Verse I returned to see he look'd upon and considered his works and he returned to behold them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et respexi ad videndendum v. ut viderem the force of that expression in the Hebrew is this he renewed his work and consider'd again he thought on them before but now he returned to think he renewed his thoughts upon the matter and took a new view of it Indeed when the understanding works seriously it will fetch things into sight and not onely so but holds them there and fastens upon them and when they are gone will fetch them back again Lam. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recordando recordabitur My Soul hath them still in remembrance My Soul in remembering doth remember them that is such a calling to minde as is exprest in the next Verse This I recalled to minde or as the word

in his heart an inward inclination and strong propension to make his addresses to God and converse with him Secondly The knowledg of this Interest carries the spirit of a man to God in a due frame and posture that is it maintains the Soul in its addresses to God in joy and confidence cheerfulness and hope yet with intermixtures of awful fear A man that knows God to be his God when he goes to him he goes not as he to whom Augustus said What dost thou come to me as to a Lion He comes not with that astonishment dread and amazement that men do when their Consciences are defiled and in whose spirits the fire of Hell is He is not afraid notwithstanding the infinite distance between God and him to lift up his face before the Almighty He comes with boldness and confidence when once he is in the sight of this that his name is written in the Book of Life and that God hath taken him into the number of those whom he hath chosen out of the world He comes and speaks to God and his language is as to one with whom he hath power Psal 104.6 I will say unto the Lord Thou art my God hear the voyce of my supplication O Lord. He tells you what language he useth to God I said Thou art my God therefore hear me when I come unto thee and this argument is very strong So in Micah 7.7 you have the Church expressing her self thus Therefore will I look to the Lord and wait for the God of my Salvation my God will hear me The conclusion is very strong So in Psal 67.6 God even our own God shall bless us When a man once comes to know that God hath taken him into the number of his into his flock and fold now saith he God is mine my own God shall bless me That faith which makes a man see his Interest in God makes him see that it 's more to have an Interest in him then to obtain all things from him he therefore goes with courage to God because he hath obtained that already which is more then all comes to that he shall have by asking It was a greater favor for God to give us himself to be ours then for him to give us a portion among the Angels in the glory of Heaven God being our God stands engaged he is not his own but ours also therefore when a man sees this he comes to God for all things as to his own and he comes for his own As a child that is in want speaks to his father for supplies he speaks to him as one in whom he hath Interest and pleads with such a spirit as knowing that he likewise hath interest in his fathers estate Indeed this Interest is the best of all it 's founded upon all Reason Which ways soever a man comes to have Interest in another so many ways hath God exprest our Interest to be in him and more also By Creation He hath made us we are not our own Psal 100.3 or He hath made us we are his It 's founded in Redemption in Isai 43.1 Thus saith the Lord that formed thee O Jacob and created thee O Israel Fear not I have redeemed thee I have called thee by name thou art mine I have made thee and I have bought thee It 's likewise founded in that Union that we have with Jesus Christ God is become ours because Christ is become ours The Sons Wife calls his Father her Father he is become a Father to her in his Son If God takes notice of Israel upon this account that they were the seed of Abraham his friend how much more will he own his people that are members of the body of his own Son In Isai 41.8 Thou Israel art my servant whom I have chosen the seed of Abraham my friend We become his and he ours by his actual admission of us into the number of those that are his own and of the houshold of God Ephes 2.19 They are said to be a people near unto him Psal 148.14 All Souls are mine saith God in Ezek. 18.4 But those whom he admits into his family he takes peculiar notice of and they are in a more especial manner his And also by actual Communion he becomes ours As the wife becomes the husband's not only by contract and marriage and receiving her to his habitation but by actual communion so we are the Lords because of that actual converse that we have with God and by his communication of those fruits of his Love which he reserves for his own Thus then the knowledg of our Interest with God clothes the spirit with fit dispositions and affections in addresses unto God as to joy and confidence Now on the other side it works also in the Soul an awful reverential respect such as becomes the relation of a poor creature to his Maker and that infinite distance that is between the high and holy One and a lump of dust which also belongs to the true temper of a man in communion with God Serve the Lord with fear and rejoyce with trembling Psal 2. And Mal. 1.6 If I be a Master where is my fear It 's a dangerous thing for a man upon presumption of his Interest in God to have a boldness without a mixture of this fear and awfulness Such joys are not from above nor is it the Spirit of Truth that bears witness to them when they do not lay the Soul much under God Of all men they come with the greatest fear of God that have the fullest knowledg of their Interest in God and who have their hearts most spread with joy and gladness because God is become their Portion In Heb. 12.28 Wherefore receiving a Kingdom which cannot be moved let us have grace whereby to serve God acceptably with reverence and godly fear That seems a strange Inference Having received a Kingdom therefore serve God with fear I saith the Apostle therefore and God looks for it and know if it be not done there will be hazard in it for our God is a consuming fire A stranger passeth by a man and takes no notice of him but a child that knows him to be his father comes toward him with respect and honour the very interest he hath in him and the relation wherein he stands strikes on his spirit an awe towards his father So it is with those that call God Father See what account Nehemiah gives of his just walking in Nehem. 5.15 Other Rulers did so and so but I did not for I feared God The assurance of the Love of God and of a mans eternal life begets fear not that fear which hath torment as the Apostle speaks but it begets an awful caution and wariness as is meet in a business of so great concernment He is more afraid to offend God that knows God to be his God then that man is whom God threatens every day with everlasting death Mark that of the Prophet Hos 3.5