Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	reveal_v	5,457	5	8.8529	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96328	The Christians hope triumphing in these glorious truths; [brace] 1. That Christ the ground of hope, is God, and not meer man, against the Arians, and other unbelieving Christians. 2. That Christ is the true Messiah, against the unbelieving Jews. 3. That there is another life besides this, against the grosse atheist. 4. That the soul of man is immortall, and doth not sleep till the day of resurrection, against the errour of some seeming semi-atheists. 5. How the hope of heaven should be attained, whilst we are on earth, against the carnall worldlings. 6. How this hope may be discerned where it is, and attained where it is not, for the comfort of every poor Christian. All which truths are briefly pointed out and cleared, in a sermon preached before the Right Honourable House of Lords in the Abby-Church at Westminster on Wednesday, May 28. being the day appointed for solemn and publike humiliation. / By Jeremiah Whitaker. Published by order of the House of Peers.	Whittaker, Jeremiah, 1599-1654.	1645 (1645)	Wing W1710; Thomason E286_4; ESTC R200074	52,593	59

ver 20. 1 Pet. 2.2 Job 23.12 that you desire the word as new borne babes the brests and long for it as much as for your appointed food this is a strong argument your hope is grounded upon the Word of God when the word doth nourist it this word weakneth the hope of Hypocrites discovereth the rottennes of their vain confidence but t is otherwise with the Saints though their soules have many doubts when they consult with humane reason yet when they come to the law Isa 57.19 and to the testimony the Lord createth the fruit of the lips to be peace and when their light is cleerest their hope is strongest Vse 3 Let this Doctrine make your soules in love with this hope which will be an arke to preserve you when others are drowned a City of refuge to secure you when others fall into the hand of that avenger of blood that doth pursue them If any aske how shall we attaine this frame of spirit to set our hopes on God I answer and so conclude Vse 4 Take these directions First strive to apprehend and meditate upon the great blessing of Jesus Christ let the thoughts of eternity dwell upon your hearts things not apprehended can never be desired nor really expected Secondly That you may apprehend these riches of Christs glory beleeve the excellencies revealed in the Gospel the object of hope is things invisible and faith must be the ground of such things hoped for Heb. 11.1 and the onely evidence we can have for those things that are not seen if any prophane person resolve I will not beleeve that there is a Heaven or a Hell nor the powers of the world to come till I see them Consider poore soule when these truths are the object of thy sight they cannot be the object of thy hope for hope that is seen is not hope for what a man seeth Rom. 8 24. why doth he yet hope for beleeve therefore the excellencies of Jesus Christ otherwise thou wilt never be at the paines to cleare thy interest in them and if Heaven be not first made the object of thy hope it can never be made the object of thy sight expectation must precede fruition Thirdly Love the excellencies of the Lord Jesus Christ many things may be beleeved as true Fides est ●●alarum rerum bonarum quare bona creduntur mala boc fide bonà non malâ c. Lombard l. 3. dist 27. Psal 43 4. Cant. 8.6 and yet not loved as good faith may be good when the object of it is evil for we are bound to beleeve every truth which God revealeth the evil of sin as truly as the goodnesse of grace but nothing is the object of hope but what the soule is really perswaded is truly good where love is weake the mind is carelesse and hope cannot be strong and that which is not earnestly desired is never greedily expected but when the desires of our soule are earnestly carryed out after Christ when we set up Christ in our hearts as the gladnes of our joy then we begin to long after him then love and hope prove strong as death and hope deferred maketh the heart sick but this is the great priviledge of this hope though in all other things you may meet with disappointments yet God will fulfill the desires of them that feare him and the expectation of poore soules in Christ shall never goe away ashamed Prov. 13.12 and when this hope is granted it will be a tree of life Fourthly In the use of all meanes that God hath appointed beg importunately the spirit of grace which God hath promised freely t is beyond the ability of mans will above the strength of ordinances above the reach of any created power to worke this hope t is easy to presume but to beleeve and hope in God that raiseth up the dead is an act of transcendent difficultie for a poore soule under the sense of sinne and Gods wrath and sight of Hell to roll it selfe upon the rich mercy of Christ to have all this guilt so great to be pardoned and all the lusts that are strong to be subdued this is onely the gift of God and therefore pray that the eyes of your understanding may be opened and that your hearts and consciences may experimentally feele that exceeding working of his power Ephes 1.19 1 Pet. 1.21 which he wrought in Christ when he raised him from the dead that your faith and hope may be in God and that your soules may be so in love with Heaven and your perswasions thereof so well grounded that you may be above the love of this life and above the feare of death and that all the dayes of your appointed time Job 14.14 you may be waiting till your change come FINIS

that the soul is distinct from the body I passe over the arguments that learned men bring from the light of nature to confute this errour Consider what the God of truth hath revealed and you shall finde that the Scripture telleth us cleerly that though the soul be united to the body yet it is distinct from the body First in its rise Gen. 2.7 we have had the fathers of our flesh and have been obedient to them how much more to the father of spirits and live though God frame our bodies cause our bones to grow in our Mothers wombe take us out of our Mothers bellyt yet he useth our naturall parents as instruments of our body but it is Gods great prerogative to be the immediate father of the spirit Isa 57 16. Secondly It is distinct in its naturall operation is First the soule groweth most when the body groweth least there are distinct periods of time beyond which it is impossible to adde either a cubit or a haires breadth to ones stature but the soule is ever growing forward to its perfection Job 32.7 and multitudes of years though full of weaknes yet they utter wisdome Secondly The soule is often strongest when the body is weakest 2 Cor. Anima regit corpus repugnat passionibus quae complexionem sequntur Aquin. Contra Gent. l. 2. dying Christians have manifested the highest excellency under bodily infirmities when there hath been the least of the life of nature there hath been most transcendent glorious expressions of the life of grace and for this cause they fainted not finding by experience that when their outward man decayed their inward man was renewed day by day Thirdly The soule is not the temper of the body because it rules the temper and distempers of body Arg. 3 Thirdly They are distinct in supernaturall consolations when all joy of the body hath been darkned the supernaturall joyes of the soule have been enlarged when the bodies of Martyrs have been on the rack under torturings how have their soules been filled with inward triumphings embracing the burning flames like beds of reses and have endured all the dreadfull things that men could inflict to the admiration of their enemies and the conviction of many of their beholders as Justin Martyr and others Arg. 4 Fourthly They are distinct in their unnaturall pollutions there are spirituall wickednesses and malignities as well as bodily and we are bid to cleanse our selves from all fi lt hinesse of flesh and spirit 2 Cor. 7.1 1 Pet. 2.11 and to abstaite fromall fleshly lusts which warte against the soule Arg. 5 Fifthly They are distinct in regard of the opposite duties required of man in demeaning himselfe to his body and to his soule Matth. 6.25 Christ hath commanded us to take no thought for the body but did he ever command us to take no thought for the soule are not his commands quite contrary viz. above all things looke to thy self Dent. 4.9 2 Pet. 1.10 Phil. 2.12 and keep thy soule diligently and give all diligence to make your calling and election sure and work out your salvation with feare and trembling now if God require those acts to be performed to the soule which are absolutely forbidden to the body then the soule must needs be distinct from the body Sixthly They are distinct at the time of dissolution when they part one from the other when the Servants of God have commended their bodies to the ground how have their soules rejoyced to goe out of this Tabernacle as Hilario● and Polycarp Stephen when his body was stoned seeth Heaven opened and cryed Lord Jesus receive my spirit Acts 7.56 and 59. if the soule therefore be distinct from the body in the rise in the working in its consolation● in its duties in its pollutions and in the state after death than to confound the soule with the body is as great an errour as to confound life with death and light with darknes But especially consider that all those arguments that prove the soule to exist separate from the body doe answerably confute that Errour that the soule is but the temper of the body therefore consider the second Position Posit 2 The Scripture expressely teacheth us that the soule is not onely distinct from the body Sour● immmortall and doth not sleep till the day of the resurrection but that the soule liveth when separate from the body and that it is but a fancy of inconsiderate spirits to dreame that the soule sleepeth till the day of resurrection for the cl●ering of this truth consider three arguments Arg. 1 First Consider the soules of the Saints and you shall finde that their soules doe not sleep with their bodies but that the Scripture speaketh expreslely that in the day of their death First they are gathered to their fathers so it is said of Abraham Gen. 25.8 now if Abraham was gathered to his fathers this must be in his soule for in his body there was no such gathering his progenitors being 〈◊〉 in V● of the Chalde●s but Abrahams body was interred in the cave of Machpelah before Mamre Gen. 25.9 in the land of Cannan Secondly Luk. 23.43 Christ promised the poor penitent thiefe on the crosse this day shalt thou be with me in Paradise there are some to avoid this Scripture would divide the words thus I say unto thee this day and make a stop there referring the word this day to the person promising and not to the blessing promised to which I answer that first to alter comma's stops against all received copies is a high presumption which if tolerated how will the sense of Scripture be wrested by wanton wits to their own perdition Secondly 1 Pet. 3.16 Luk. 23.41 the Context sufficiently confu●eth this glosse Christ answereth the desire of the poor penitent thiefe his request is Lord remember me when thou comest into thy Kingdome but Christ immediately that day entred into his kindome now in Christs answer none can imagine the words to be a denyall and if there be a granting his petition then to interpret the words that some thousand yeares after viz. at the day of the resurrection the thiefe should be remembred is to abuse the faith of this poor penitent to straiten Christs bounty and to wrest the words against their naturall sense that say expressely this day Christ hodiè must answer to the penitents quando and if in Paradise then surely not in the grave nor in any part of the Earth as that Paradise in the day of the Creation full of trees and herbs for Christ entred into the Heavenly Paradise 2 Cor. 12.2.4 and when Paul was wrapt up into Paradise he telleth us it was the third Heaven Thirdly You have read how Lazarus after his death was carryed into Abrahams bosome and that place Luk. 1● 22 Non quietis l●cum sed aeternitatis sinum Aug. Calvin not a place of quiet tranquillity but the bosome

silent Fifthly The expression of death by the Holy ghost is a departure 2 Pet 1 14. putting off this tabernacle and it is a strange ●●ake to take the house for the inhabitant Sixthly I cannot rockon the world of absurdities which follow this great errour that it 〈◊〉 gap to the overthrow of all the thoughts of Eternity for if arguments from nature can prevaile to delude the soule so farre as to thinke the soule is abolished at death what arguments can prevaile with a carnall heart to perswade it that the body shall be raised after death the voice of nature cryed aloud amongst the heathen that the soules of man were immortall and that there was a different state of the soules of just men and unjust after death the Elizian fields full of happines for the one sort and the Tartarean darknes full of horrour for the other t is an ancient observation that almost all Philosophers all Hereticks confessed the soule to be immortall and though they did not much desire it Animae salutē credo tractatu carere omnes fere baeretici eam quoquo modo volunt tame● non negāt Tertul. de resur Carnis yet they were not able to deny it but the resurrection from the dead was by few of them discerned scarce by any of them acknowledged besides this errour is destructive to all religion our corrupt natures are full of the seeds of Atheisme we need all religion to eradicate them but nothing to foment them thoughts of Epicurisme sinke deep to count the fruition of carnall pleasures the greatest good how many thousand soules have miscarryed upon this rock who from hence have turned to be lovers of pleasures more then of God to preserve your soules from this infection 2 Tim. 3.4 Vid. Tertul. Lactan. c. Discede ab Ethnico haeretice quid alieno uteris clypeo si ab Apostolo ornatus es Tertul. de resur I have been thus large in proving this assertion I should proceed to confute the arguments brought to the contrary but the time preventeth me onely in briefe their argnments are either drawne from corrupt nature which are abundantly answered by the fathers in their disputes against the heathen and they wondred that hereticall Christians that enjoyed the light of Scripture should borrow any arguments from Galen and the rest of the heathen that sat in darknesse and in the valley of the shadow of death let Heathens turne to Christians to assert this truth but never let Christians so sarre ●●●●tatise to Heathens as to assert their ●orrours or else their objections and seeming arguments are taken from mistaken Scripture I have scarcely time to relate them much lesse to refute them Object Some object and say Did not God threaten Adam In the day thou easest thereof thou shalt die and if he died Gen. 2.17 then the whole man did die for the body is not the man without the soul and therefore reason that immortall Adam must be made mortall Sol. To this I answer 1. That the death which God did threaten was not only naturall but spirituall and eternall and spirituall and eternall death may be upon the soul when the body perisheth the Angels that fell from their first standing are under death yet their being is not abolished Rev. 20.10 14. and after the day of judgement the wicked shall be cast into hell the second death yet they shall never be reduced to a non entitie for the smoake of their torment ascondeth for over If any say Rev. 14.11 Why is the whole man said to die if the soul liveth when the body is destroyed Lanswer That whatsoever belongeth to any part of any whole Quicquid convenit parti qua pars convenit toti secundum illam partem may be truly asscribed to the whole according to that part Man seeth yet the whole body is not an eye for then where was the eare but the whole light of the body is the eye Christ was born put to death buried and this is said of whole Christ but this is only in reference to the humane nature for the God-head is immortall 2. pet 3.18 and therefore he was put to death in the flesh only Object But they say When men are dead the Scripture expresly saith that they cannot praise God Psal 6.5 and 88.9 Isa 38.8 9. Sol. I answer the dead qui tales so farre as they are dead cannot praise God Rev. 14.13 the body that lieth in the grave resteth from its labour yet this doth not exclude the realiy of the act but the manner of the performance and so saith Hezekiah they shall not praise thee as I do this day Isa 38.19 the father to the children shall make known Gods truth 1. Though they cannot do it for anothers conversion yet they can do it for their own consolation and these souls that are with the Lord they follow the Lamb where ever he goeth and have their hallelujahs continually in their mouth Rev. 5.9 and blessed be they that dwell in God presence Psal 84.4 they will be alwaies praising him Object God is said only to have immortalitie c. Sol. God alone is immortall à parte ante from all eternity he alone is independently unchangeably infinitly immortall impossible 't is for any creature or all the creatures to anihilate God 't is an easie thing with God to anihilate any of his creatures he alone is the authour and continuer of immortality But I dare not in this point presume to detain you any longer what ever flesh and bloud may suggest or carnall reason object let your souls everlastingly dwell upon this strong foundation beleeving that there is another life besides this life There are many other Uses of this Doctrin to perswade you not only to beleeve this truth stedfastly but to blesse God for it abundantly That your souls doe not die with your bodie herein triumph that death hath no power of absolute destroying but only of changing and that change to your souls if you be in Christ is unspeakably for the better Be you therefore intreated all the daies of your life and appointed time Job 14.14 to wait till your change come esteem this truth as one part of the oracles of God most comfortable and one of the greatest remedies against all future fears and present miseries that though death destroy your bodie yet your hope may be in the rock of eternity that you may say as the Apostle doth here If we had hopes only in Christ in this life we were of all most miserable As you have heard the extent of this hope The 4th part so consider the ground of this extent here exprest by the Apostle drawn from an absurdity that the best of men otherwise should be most miserables which is an absurdity so grosse which the light of nature cannot but abhorre and therefore Paul counts it needlesse to use any other arguments to refute hence