Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	holy_a	spirit_n	8,932	5	5.4539	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03839	The Ievves deliverance out of Babylon, and the mystery of our redemption plainely demonstrated in ten sermons, vpon the 126. Psalme, viz. 1. Sions saluation. 2. The saints securitie. 3. The free-mans frankincense. 4. The atheists acknowledgement. 5. Gods goodnesse. 6. The godlies gladnesse. 7. The prisoners petition. 8. The commoditie of the crosse. 9. The captiues case. 10. The Christians comfort. Preached in Yorkshire, by Iohn Hvme, Minister of the Word; and now published by authoritie.	Hume, John, minister of religion in Yorkshire.	1628 (1628)	STC 13954; ESTC S114146	137,004	180

h 2. Cor. 1.12 conscience sayth the Apostle Now the wickeds conscience is euer vexed for euen in laughter the heart is sorrowfull so that there is a mixture of dissembled ioy with a desperate griefe Besides to the godly is onely sent the true Comforter Ioh. 16.7 Ioh. 14.16 17. Ioh. 15.26 the holy Ghost I will sayth our Sauiour pray to the Father and hee shall giue you another Comforter that hee may abide with you for euer euen the Spirit of Truth whom the world cannot receiue because it seeth him not neither knoweth him but yee know him for hee dwelleth with you and shall be in you Heere then we see that the ioy of the wicked be what it will is in effect no ioy but a counterfeit for Phil. 4.7 Rom. 14.17 there is no peace but the peace of conscience no ioy but the ioy of the holy Ghost no comfort but from the Sonne of consolation Now the wicked they haue not this peace non est pax impijs for there is no peace to the i Is 57 2● wicked They haue not this ioy because they haue not the holy Ghost and they haue not this comfort because they haue no part in Christ the God of comfort But the godly are said to be anointed with the oyle of ioy Because a ioyfull heart maketh a chearefull countenance and clothed with the garment of k Is 65.3 gladnesse Because inwardly they are clothed with the robes of righteousnesse This ioy was so great and so generall amongst the Saints that as their captiuitie brought vnto them an vniuersall sorrow so their deliuerance brings with it a generall ioy And so the Psalmist doth expresse it whilest hee sayth indefinitely in the person of them all whereof wee reioyce From whence wee note that a common good should worke in vs a common gladnesse A common good should worke in the faithfull a common gladnesse Moses and Myriam did not onely themselues reioyce but the whole congregation with them the men with Moses and the women with Myriam for their deliuerance out of Egypt Mordecas and Esther reioyced not alone● but the whole Church for their deliuerance from Hamans intended massacre For this cause both God hath commanded and the Church haue obserued cer●aine dayes set apart whereon they might generally feast reioyce and bee thankefull in remembrance of Gods mercies manifested in their deliuerance from the hands of their enemies As for example the Iewes kept the fourteenth day of the moneth Adar with ioy and feasting and to this day it is a ioyfull day vnto them in remembrance of the before mentioned l Hes●● 9.19 deliuerance And Iudas Maccabeus did institute the Feast of the dedication in remembrance of the purging of the Temple from the prophanations of m 1. Mac. 4. Antiochus a feast which our Sauiour seemed to approoue by his owne n Io. 10.22 23. presence So often as wee consider this it should put vs in mind of the publicke and generall good both the Church and Common-wealth receiued on the fift of Nouember when the Lord by his wonderfull prouidence reuealed the horrible treasons and damnable plots of these Romish Locusts who laboured sought after and attempted the ouerthrow of Prince and Subiect Priest and people and aboue all the extinguishing of the Gospell As there is none of vs no not from Salomon himselfe that sits vpon his throne vnto poore Lazarus that hes at our gates but they haue reapt good and comfort thereby so let there be none of vs that will not obserue this day as holy vnto the Lord. On this day this happie day this blessed fift of Nouember which the Lord turned to vs from sorrow to ioy and from mourning into a ioyfull day The Lord did wonderfull great things for vs whereof we reioyce He subdued those vnder our feet that rose vp against o Ps 18.39 vs. Hee broke the snares and deliuered p Ps 124.7 vs. And whereas the enemie had resolued to shut vp the mouthes of all that praysed God to quench the glorie of his Temple and of his q Esth 14 9. Altar and to open the mouthes of the Heathen to praise their idols The Lord hath shut their r Deut. 18. mouthes and put his Word into the mouthes of his seruants still to speake vnto vs all that hee commands them In all these respects and many moe the Lord hath made vs this day to reioyce ouer our ſ 2. Chro. 20. ● 7 enemies For which great blessings let vs sing vnto the Lord let vs heartily reioyce in the strength of our saluation Let vs come before his presence with thankesgiuing and shew our selues glad in him with Psalmes For the Lord is a great God and agreat King aboue all t Ps 95.1 2 3 4. gods Hee hath beene fauourable vnto his owne Land He hath brought againe the captiuitie of Iacob Hee hath forgiuen the iniquitie of his People and couered all their sinner u Psal 84.1 2. Selah O this is the day that the Lord hath made let vs reioyce and be glad in x Psa● 118.24 it But how shall wee keepe such holy dayes Quest and how shall wee reioyce at such feastiuall times In the eight of Nehemiah wee read Answ that presently after the walls of Ierusalem were finished the people feasted and reioyced but marke what order and decorum they kept First Their zeale was so great to heare the Word of God that they earnestly require Ezra the Scribe to read the Law vnto them Secondly They giue diligent attention vnto him whilest hee is reading Thirdly With all humiliation and reuerence they praise and worship the Lord. Fourthly When they considered their offences against the Law they sorrowed and wept All these they did before they feasted and reioyced ☞ A good president for vs to begin all our feasts with a holy feare and all our festiuals with Diuine worship First Wee must worship fall downe and kneele before the Lord our maker for hee is the Lord our God and wee are the sheepe of his pasture and the people of his hands When wee haue done this then with the Iewes Wee may goe eate of the fat and drinke of the sweet so that wee commit no excesse therein either in drunkennesse with Nabal or in gluttonie with Diues and besides in our feasts wee must remember the poore and send part vnto them for whom none is prepared And then after our feasting wee may reioyce and make great ioy Yet our ioy must not bee like the carnall Israelites who sate them downe to eate and drinke and rose vp againe to play But wee must reioyce as Dauid did when hee danced before the Arke And as Myriam did when shee played vpon a Timbrell and sung praises vnto the Lord. Further the people here made great ioy but why because they vnderstood the words that the Leuites had taught them Teaching vs to be much more

is read whereby we shall see the spots of our soules as in a looking glasse we may see the blots of our skin For by the Law comes the knowledge of i Rom. 3.20 sinne Lastly Sion is a Glasse ☜ because whilst wee are in this militant Church wee see not perfectly but as it were through a glasse obscurely Here wee see Christ standing behind the wall our sinnes being like a partition betwixt Him and k Isa 59.2 vs here with Moses we see onely his l Exod. 33.23 back-parts here with the blind man we discerne m Mark 8.24 nothing thorowly but hereafter wee shall see face to n 1. Ioh. 3.2 face here wee know but in part but hereafter wee shall know euen as wee are o 1. Cor. 13.14 knowne Thus farre haue wee spoken of the Iewes deliuerance wherein we haue touched First the Deliuerer both principall the Lord and instrumentall Cyrus Secondly the manner of their deliuerance which was by the ouerthrow of their Enemie Thirdly the Time which was when the threescore and ten yeeres foretold by Ieremiah was fulfilled and lastly wee haue seene the reasons why the Church of God is comprehended vnder the name of Sion it followes to speake of the sequels that followed vpon this deliuerance but let this suffice for this time and now Let vs desire and in all humilitie pray the Lord still to bee fauourable to Sion and still to build vp the walls of p Psal 51.18 Ierusalem that the sonnes of them that haue afflicted her may come and bow downe to her and all they that haue despised her may fall downe at the soles of her feet and call her Isa 60.14 Citie of the Lord Sion the holy one of Israel which the Lord grant for his onely Sonne our onely Sauiours sake Amen THE SAINTS SECVRITIE OR The first sequell that followed vpon this deliuerance viz. Their coadmiration THE SECOND SERMON VERS 1. Then were we like vnto them that dreame THese wordes contayne the first thing that ensued after the first report of their libertie viz. their owne astonishment and wondering at this vnlooked for alteration and vnexpected change of their estate They * Erant sicut somn●antes were like vnto them that dreame There be some that translate these wordes a Sicut consolati vel ●orroborati like vnto them that are comforted and chearished and make this particle b Sicut Sicut non similitudinem sed pr●●rie●a●emdeno●at Aug. As not to import any similitude but rather the truth and more certaintie of their consolation as when we say such a man doth like an vpright man we affirme that such a man is honest and vpright Iohn saith The Word was made Flesh and dwelt amongst vs and wee beheld the glorie thereof as the glorie of the onely begotten of the * Father Where this particle As 2 Ioh. 1.14 doth not betoken a likenesse but the truth and proprietie of the matter that that glorie beseemed and belonged to the onely begotten Sonne of God so that the meaning should be this Non impl●tionem sed imperfection●m Beati dici non possunt plene consolati quia nondum ipsis associati sunt omnes electi ad communis gaudy complem●ntum Lorin That they were truely comforted and fully reioyced when they were freed from captiuitie and set at libertie But others thinke that As doth not insinuate a fulnesse but a want of ioy because they could not fully bee comforted seeing they were not as yet fully deliuered their ioy could not be full when their libertie was not in whole but in part Neither can the ioy of the faithfull be said to be full in this world because here we sorrow and b Rom. 8.23 grone Here we haue the Spirit our c Iob. 14.16 comforter but we looke for d Rom. 8.19 another Here wee are as sorro wing and yet e 2. Cor. 6. reioysing Here we reioyce in f Rom. 12.12 hope and hope deferred makes a sicke g Prou. 13.12 Sicut somniantes Quantacunque hic sit consolatio est quasi ●mbra quaedam tantum simil●tudo suture consolationis Remigius in locum heart And therefore it pleaseth some rather to translate it like vnto them that dreame confirming their former assertion by this translation because whatsoeuer comfort we haue in this life especially if it be not spirituall is but vaine and vanishing and like a dreame it is but a shade and similitude of the comfort we shall receiue hereafter Now to find out the true meaning of the wordes following the latter the most vsed and most accepted translation Wee must briefly touch the seuerall sorts of dreames which are either naturall or supernaturall supernaturall are diabolicall and diuine * Diuine dreames Diuine procured by God himselfe whereby hee did reueale his Will vnto his Seruants as to Iacob and Ioseph And sometimes he restrayned by dreames the wicked from euill as Laban from hurting Iacob and Abimeleck from defiling Sarah Thus God spake in dreames and visions of the night when sleepe falleth vpon h Iob 33.14.15 men * Diabolicall dreames Diabolicall dreames are such whereby the Deuill deludeth and deceiueth vexeth and tormenteth men as he did Brutus before his last conflict with Augustus appearing to him fearefully in his sleepe and telling him that he was his euill spirit and that hee should see him at Philippi where after he being ouercome he desperately flue himselfe By dreames he doth vexe and trouble the wicked as hee did the Egyptians who besides the manifold plagues inflicted vpon them the sight of fearefull dreames vexed i Wisd 18.17 them but in this place where the Psalmographer doth compare the Iewes after their first hearing of their deliuerance to men that dreame * Neither of both heere meant no such dreames are to be vnderstood For all dreames procured of God were true and certayne and the euent and issue sure and certayne but such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as proceed from the illusion and deception of the Deuill were obscure and vncertayne and the euent ambiguous and doubtfull and it had beene no lesse sinne to beleeue the last then to doubt of the first Naturall dreames are caused either through the perturbation of the minde when it is charged and disquieted with cares Naturall dreames from whence they come for dreames come by the multitude of k Eccle. 5.3 businesse or from the affections thereof as the hungrie and thirstie dreame that they are eating and drinking when they are faint and their soule l Isaiah 29.8 longeth or they proceed from the constitution of the body if the partie be flegmatike his dreames are vsually of waters if cholerike of warres if sanguine then are they mirthfull if melancholike then are they mournefull Now The Psalmists meaning it seemes the psalmist doth compare them either to such as by the ardent affection of the