Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	call_v	young_a	youth_n	55	3	7.7167	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03339	The doctrine of fasting and praier, and humiliation for sinne Delivered in sundry sermons at the fast appointed by publique authority, in the yeere 1625. By that late faithfull and worthy minister of Iesus Christ. Arth. Hildersam.	Hildersam, Arthur, 1563-1632.; Hildersam, Samuel, 1593 or 4-1674.	1633 (1633)	STC 13459; ESTC S104100	106,897	227

you complaine or have just cause to complaine you thrive not in any saving grace you are like Pharaohs kine though you live in never so good pasture yet are you still as ill favoured and leane as ever you were Gen. 41. 19. 21. 2. Many of you are extreamely ignorant and unsetled in your religion unstable soules as the Apostle speakes 2 Pet. 3. 16. 3. Many of you complaine you cannot overcome nor get power over any corruption you cry with the Apostle though not with that successe that hee did Rom. 7. 15. That which I doe I allow not for what I would that I doe not but what I hate that doe I. Learne to know the true cause of all this you were never yet rightly humbled for sinne If thou couldst be humbled and learne to mourne for thy sinne God would give thee more grace Thirdly The Lord hath promised his speciall protection assistance and mercy in the evill day the day of his wrath and judgements unto such as are rightly humbled and can mourne for their sinnes Psal. 18. 27. Thou wilt save the afflicted people and 34. 18. He saveth such as be of a contrite spirit Iob 22. 29. When men are cast downe then thou shalt say there is a lifting up he shall save the humble person And this promise God hath been wont to make good one of these three wayes 1. Either by turning away the judgment that he had threatned as 2 Chron. 32. 26. Hezechia humbled himselfe for the pride of his heart both he and the inhabitants of Ierusalem so that the wrath of the Lord came not upon them in the dayes of Hezechia Yea to shew what sound humiliation is able to doe the very counterfait of it hath beene very effectuall this way for the turning away of judgements 2 Chron. 12. 12 When Rehoboam humbled himselfe the wrath of the Lord turned from him so that he would not destroy him altogether and also in Iudah things went well The like we may see in the example of a worse man then hee 1 King 21. 29. Seest thou how Ahab humbleth himselfe before me therefore I will not bring the evill in his dayes Or 2. by hiding his servants from the judgement and providing for their safety in the common calamity as he did Iust Lot that was vexed with the filthy conversation of the Sodomites 2 Pet. 2. 7. This our God can doe verse 9. The Lord knoweth how to deliver the godly out of tentations For to him belong the issues of death Psal. 68. 20. Or 3. if he see it not good to do either of the former by sealing them setting his mark upon them giving them by his spirit further assurance of his favour and strength of grace to indure the calamity for that is Gods seale and marke Ep. 1. 13. and so did the Lord with those humbled soules that went into captivity Ezek. 9. 4. Goe through the midst of the City through the midst of Ierusalem and set a marke upon the foreheads of the men that sigh and that cry for all the abhominations that be done in the midst thereof Consider well of this benefit I pray you 1. We live now in an evill time The plague hath devoured many thousands already and we all may see cause enough to feare it may come neerer to every one of us then yet it hath done 2. The Lord doth also threaten us with the sword You have heard of the intentions of our enemies abroad 3. All mens hearts are disquieted with feare few have any inward peace and security in their minds Learne therefore to know how wee might remedy this Certainly if we could learne to afflict our selves and mourne for our sinnes we need not feare either the plague or the papists God would be a refuge for us a refuge in times of trouble Psal. 9. 9. O that Gods people throughout the land could humble themselves more for sin for the sinnes of the land and for their owne sinnes O that we could doe it that are here now Remember what is said Prov. 14. 26. In the feare of the Lord is strong confidence and his children shall have a place of refuge Fourthly The Lord hath promised that the prayers of such shall prevaile mightily with him both for themselves and others You know what is said of Iacob Hos. 12. 4. He had power over the Angel and prevailed he wept and made supplications unto him And of Hezechiah Esa. 38. 5. I have heard thy prayers I have seene thy teares behold I will adde unto thy dayes 15. yeeres And what need we more examples when we have the Lords expresse Word and promise for this Psal. 10. 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine eare to heare Psal 34. 17. When the Prophet had said The righteous cry and the Lord heareth them he giveth this for the reason verse 18. The Lord is nigh to them that are of a broken heart 2 Chron. 7. 14. If my people that are called by my name shall humble themselves and pray then will I heare from Heaven Yea for others also God will heare them Iob 42. 8. My servant Iob shall pray for you for him will I accept 1. Wee all complaine and not without cause as Iob did Iob 30. 20. I cry unto thee and thou dost not heare me I stand up and thou regardest me not 2. And we account it if we be as we should be the cheif priviledge and comfort we have in this life to have audience and respect with God in our prayers 1 Iohn 5. 14. This is the confidence that wee have in him that if wee aske any thing according to his will he heareth us 3. Take notice of a cheif cause thereof and as thou desirest God should have more respect to thy prayers labour thou to be more humbled for thy sinnes SERMON VI. Novemb. 9. 1625. FOlloweth now the third and last motive that this is the best way to prevent the Lord from afflicting and humbling our soules with his owne hand when we have learned to humble and afflict our owne soules For this is a certaine truth sinne will bring sorrow sooner or later that cannot bee avoided Sinne is therefore called sorrow because sorrow is an inevitable effect and consequent of it Eccl. 11. When he had said verse 9. Rejoyce O young man in thy youth and let thy heart cheere thee in the daies of thy youth and walke in the waies of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into judgement he addes verse 10. Therefore remove sorrow from thy heart and put away evill from thy flesh When sinne hath gone before sorrow even sorrow and affliction of soule for sinne will follow Prov. 29. 6. In the transgression of a wicked man there is a snare that is that that will fill their hearts with deadly sorrow and heavinesse

and quietnesse of conscience that seemes to be in that man that was never troubled nor disquieted in his mind for his sinnes Because the spirit of bondage and feare useth to go before the spirit of adoption and comfort as is plaine by the Apostles speech Rom. 8. 15. 3. And lastly it is certainly a grievous judgement of God and such as we should all tremble at to see a man that hath beene in his whole life time notoriously wicked to have no sight at all nor trouble of mind for his sinnes before he dies Our Saviour pronounceth them to be happy men Mat. 5. 3 4 6. that are so poore in spirit that they mourne for it and hunger and thirst after righteousnesse And if this be a blessed thing in every child of God how unblameable and civill soever his life hath been at all times even in the time of his best health and prosperity to see and feele in himselfe so just cause of mourning and trouble of mind as breeds in him an unsatiable desire after the righteousnesse of God in Christ then must it needs be a most wofull and cursed thing in a man that hath been notoriously wicked to be void of all sight and sense of his sinnes of all trouble of mind for them even then when he is summoned by sicknesse and death to appeare before the judgement-seat of God to go to hell in a sleep and never to have his conscience awakened till he come there And indeed so the Prophet speaketh of this as of a most dreadfull judgement of God when he gives up wicked men unto this blindnesse and senslesnesse of heart The Lord hath powred out upon you saith he Esa. 29. 10. the spirit of deepe sleepe and hath closed your eyes so as you cannot see nor be sensible of your owne estate But we see also on the other side in daily experience say some that many who have seemed most religious in all their life time and carefull to live well have yet shewed very great unwillingnesse and feare to die more a great deale then other men usually do To this I have two things to answer First that it is indeed possible enough even for a faithfull and godly man to feele in himselfe an unwillingnesse and feare to die Good Hezechia wept sore Esa. 38. 3. when the Prophet brought him word in his sicknesse that he must die and not live and David also prayed oft against death and that he might live still Psal. 6. 4 5. and 30. 8 9. and 88. 9 12. It is with many of Gods people in this case as it was with Lot when he would leave Sodom Though Lot had so small comfort in Sodom while he lived in it 2 Pet. 2. 8. yet see how unwilling he was to part with it Gen. 19. 16. He lingred so that the Angels were faine to pull him out as it were by strong hand they laid hold upon his hand saith the sacred text the Lord being mercifull unto him and brought him forth and set him without the City Some unwillingnesse to die our Saviour tels Peter he should find in himselfe even then when he should suffer martyrdome for his sake When thou shalt be old saith he Ioh. 21. 18. thou shalt stretch forth thy hands and another shall gird thee and carie thee whither thou wouldest not And there is good reason to be given for this For 1. Death being a great enemie to the nature of man and even the dissolution of it there must needs be in all men naturally some feare of it Such as haue beene long and inward and deare friends cannot part for adieu as we say without much unwillingnesse and expression of griefe as we see in the example of Ionathan and David 1 Sam. 20. 41. And where were ever found in the world so long inward dear friends as the soule and body have beene 2. Who can thinke of his personall appearance before the Majesty of God without some feare 3. Lastly the best of Gods servants though they know and believe that when they die they shall not come into condemnation as our Saviour speaketh Iohn 5. 24. but are already passed from death unto life and therefore have no just cause in respect of their future estate to feare death at all but rather to welcome it and to rejoyce in it yet are they regenerated and consequently do believe but in part And though the spirit the regenerate part indeed be willing as our Saviour speaketh Mat. 26. 41. yet the flesh the unregenerate part will be apt to shew it selfe weake and unwilling to die But then I answer secondly that there is no man that hath lead a godly life but 1. He discernes and bewailes his owne corruption in this his unwillingnesse to die he yeelds not to it but strives against it by all meanes and even in this case finds in himselfe that combate betweene the flesh and the spirit that the Apostle speakes of Gal. 5. 17. The flesh lus●eth against the spirit and the spirit against the flesh and these are contrary the one to the other 2. He doth in the end overcome this corruption and is by Gods grace made most willing and desirous to die before God cals and takes him away according to that gracious promise made unto all Gods people to all that have been carefull to serve and please him Psal. 29. 11. The Lord will give strength unto his people the Lord will blesse his people with peace But then there is yet another thing objected against this that hath been said touching the assurance they may have to die happily and well that have been carefull to live religiously and well namely that many who have beene most precisely religious have not onely beene void of comfort when they should die but full of terrour in their conscience calling in question the truth of their faith and of whatsoever goodnesse hath seemed to be in them apt to despaire utterly of the mercy of God in Christ. My answer to this objection must consist of three branches 1. It is possible indeed even for a man that hath lived a most innocent and holy life to expresse in his last sicknesse much terrour and to breake forth into speeches that tend unto desperation and even unto blasphemy also against God For 1. There is no disease so violent and extreme but the child of God may be subject unto it and die of it also aswell as any other man All things come alike to all in this respect as Salomon speaketh Eccl. 9. 2. And these things that are objected as causlesse feares and terrours ravings blasphemies fierce speeches and actions both against themselves and others are knowne to be the very naturall effects of some violent and extreme diseases 2. It cannot be denyed but that Satan also is wont to shew the uttermost of his fury and power against Gods servants in their last sicknesse The last combate that they have with him