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	life_n	way_n	6,604	5	5.4332	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00700	A godly and fruitful exposition on the twenty five psalme, the second of the penteniials [sic]. Seruing especially for the direction and comfort of all persons, who are either troubled in minde, diseased in bodie, or persecuted by the wicked. / by A. Symson, pastor of the church at Dalkeith in Scotland.	Simson, Archibald, 1564-1628.	1622 (1622)	STC 22565.5; ESTC S107781	90,612	198

haue many enemies some are secret some are open but who are they none but the Deuill and his children the Dragon pursues the seed of the woman Reu. 12.17 Next obserue their malitious nature they reioyce at the euill of Gods children Simil. and doe leape for gladnesse The Flies and Eagles liue on the sores of beasts so doe the wicked reioyce at the euill of Gods people Doct. The wicked alwaies reioyce in euill Reioyce not ouer mee my enemy I haue fallen I will rise againe Thirdly hee would not feed their eyes with his losset The ioy of the wicked is euer in euill either in their owne or other mens sinnes they sleepe not till they sinne they eate not but in sinne with gluttony they sleepe in vvhoredome they go to murther oppression or stealing VERSE 3. So all that hope in thee shall not bee ashamed but let them bee confounded that transgresse without cause Doct. The benefits of Christians are common SO all that hope in thee He so drawes his deliuery that the benefit thereof may redound to the rest of the members of Christ for their euils and their goods are common neither should vvee seeke any thing to our selues but so farre as it may redound to the good of the Church and her comfort For as a ring on the finger adornes the vvhole body Simil. and as the hurt of the finger anoyeth it all Doct. Shame sent to the wicked as to the right owner so doth the good of one member reioyce all and the hurt of one offend all But let them bee confounded that transgresse with out cause Now shame is sent to the right owner the vvicked 1. They transgress vvho are described by two marks first they are perfidious and forsworne no bond can bind them they are a false generation trust them not vvhen they are vvith Iudas kissing thee then are they betraying thee ●uk 22.47 Ioab said to Abner in peaceable manner Sam. 3.27 how doe you my Brother in the meane time had a dagger priuately wherewith to kill him Without cause The next marke is vvithout cause they are not able to qualifie any iniury that euer they haue done What hath the righteous done Psal 11.3 saith Dauid They liue vpon suspicions apprehensions and iudge others after their owne false nature Note a great comfort to establish thy conscience in thy sufferings Doctr. thine innocencie Innocencie a great comfort in time of trouble vvhich maketh thy afflictions light and thy burthens easie VERSE 4. Shew mee thy wayes O Lord and teach me thy pathes SHew mee This letteth vs see how that naturally vve are ignorant of the vvaies of God Doct. Wee are natur●lly ignorant and therefore Dauid vvould bee taught of God Hee craued in the first three verses to bee freed of shame and now hee craues the meanes by vvhich he may bee d●liuered euen Gods vvord which ●s the onely preseruatiue from shame And ●herefore it often commeth to passe that vvhen men are brought to be open spectacles of shame Doct. they doe confesse it was not the present accident wherein they are taken The contempt of Gods word the cause of shame but the contempt of Gods word And this should teach vs to loue that word and follow it to the end vve may be kept from shame which maketh greatly against the Atheists and Papists of our Land Vse Against contemners of the wor● of God Simil. Ioh. 3.20 The Par●● who contemne the blessed word of God they are as Owles flying the light of the day Qui male facit odit lucem hee that doth euill hateth the l●ght In this verse are contained 1. the person whom he implores Iehouah whom he describeth leading him teaching him receiuing him in fauour and nourishing him 1 in the 4.5.6 7. verses 2. What hee seekes God● wayes 2 3. By what meanes Teach me and lead mee 3 4. the reason 4 Because thou art my God and I trust in thee Dauid a K●ng and a Prophet craues to bee directed by God to the effect and end hee may direct the course of his life well and of all his Subiects which was Solomons choyce 1 Kin. 3.9 Lord giue me wisedome to go in and out wisely before thy people So should Pastors doe Who would bee a good Master Doct. let him be a good Apprentice this same should all priuate Christians desire All should desire to be taught by by God in his wayes Two contrary waies that God would teach them that way which will please him best euen his owne wayes Thy wayes This presupposeth that there is another way which is the way of sinne as there are two places and ends heauen and hell so are there two persons sheepe and Goates two wayes the broad and narrow two words Ios 24.15 come and depart I with Iosua set before you life or death the right or wrong way chuse or refuse All men are going but there is onely one Gods way the Kings hie streete many by-wayes All thinke they are going to Heauen Iewes Turkes Papists Atheists but try if thou be going thereto by that vvay which God hath set downe to thee trye which is the ancient way the true and liuing way Brigands and false guids may deceiue you and leade you to Samaria but the way of God is set downe by Christ 2. Kin. 6 19. The wrong way as the Prophet led the Aramites Ioh. 14.6 P● 119.35 I am the way the truth and the life no man comes to the Father but by me euen through the vale of his flesh thus he steps through Christ Dauid prayes vnto the Lord that hee would direct him in the path of his commandements for therein was his delight and Isaias saith God will teach vs his wayes Isai 2.3 and we will walke in his pathes Faith and Loue two feet whervpon wee must walk There bee two feete whereupon wee must walke euen Faith and Loue which two will carry vs to heauen without Faith thou art lame of thy right foot without Loue thou art lame of thy left foot let Faith worke through Loue. Beleeue in Iesus Christ and liue a Godly life and assure thy selfe thou art in the way to heauen Note If thou beleeue and liue euill thy one foot is in the way to heauen thy other to hell so if thou pretend a good life and casts away the word thy left foote is to heauen and thy right to hell Concerning Loue yee need not that I write vnto you 1 Thes 4.9 for ye are taught of God to loue one another Moreouer this way in the Scripture is surely set downe and the word is so called many times in the hundred and nineteenth Psalme Such great commendation hath Christ giuen to the word Ioh. 5.39 that hee desires vs diligently to search it Patres ex Scripturis didicerunt nos ex iis discamus

viam the Fathers learned of the Scriptures A desire to be taught presu●poseth an ignorance Simil. let vs learn of them the way Teach me thy pathes this presupposeth that men are ignorant by nature for euen as strangers put in a Wildernesse where there is no straight way could very hardly discerne vvhat vvay to take but vvould bee a prey to Beasts and Brigands so are men by nature ignorant of God Act 8.31 The Eunuch said to Philip How can I vnderstand without an Interpreter Nature may teach thee vvayes to maintaine this life but the vvay to heauen there is no reason that can perswade or teach it commeth by diuine inspiration Mat. 16.17 Blessed art thou Simon sonne of Iona flesh and bloud hath not reuealed it vnto thee but my Father that is in heauen The Philosophers and Astrologians vvho vvere quicke in iudging things naturall were but blind in grace I thanke thee Father thou hast hid it from wise men Mat 11.25 and reuealed it to babes The Scripture is as the Starre that leadeth vs to Bethleem Mat. 2 9. This is a great humility in Dauid that being a King and a Prophet yet he would learn this Lesson to serue God let Preachers euer bee learning Socrates said at his death Hoc vnum scio me nihil scire I know this one thing that I know nothing Note a conceit of knowledge is a marke of ignorance Hee repeats this vvord teach mee often vvhereby hee acknowledges that the chiefe lesson hee vvish●●h to learne to make him wise is to know how to serue God by his word and of this wisedome in the 119 Psalm he affirmeth that it will make him wiser then his enemies then his masters then his ancients By the word teach Doctr. Preaching of the word of God is the ●●dinarie ●eant of Sa●●ation Luk 4. hee would teach vs that the ordinary meanes of Saluation and knowledge is the word preached How can they beleeue without preaching not by reading mumbling Masses c. but by liuely preaching Christ preached so in the Temple when he tooke the Booke from the Reader Brethren haue yee any word of exhortation for the people Preach in season and out of season Act. 13 1● The repetition of the words shew mee teach mee lead mee teach me declares the instancie that hee vsed to heare the word more sweet then honey Ps 119 10● Ps 88.10 yea better then his appointed foode so that hee desired that hee might bee but a doore-keeper in the house of the Lord. This his affection to the word hee declareth by repeating it in the 119 Psalme 175. times The great ignorance which is among vs springeth from a want of desire to heare Ignoranc● springeth from wan● of desire to be tought Luk. 24.31 The two Disciples said Did not our heart burne within vs all the time l●● spake to vs VERSE 5. Lead mee forth in thy truth and teach mee for thou art the God of my Saluation in thee doe I trust all the day HEe craues not onely to be taught the truth and the way Act Doct. but to bee led and directed in the way It is not sufficient to be taught the way vnlesse we be led into it Ma that God may not onely point it out to him but conuoy him thereunto and keepe him from going out of it for albeit we be entred in the way of grace if God would not perfect that worke wee would fall euery moment therefore hee worketh in vs to will and perfi●e and hee who began Ma can crowne also the worke hee is the staffe to which wee must leane M● and of which wee must take hold knowledge is not sufficient without practice God must make vs to walke in the way wee know Our knowledge will bee a dittay against vs if wee walke not in the way wee know Luk 12 47 for hee that knowes the will of his master and doeth not the same shall haue double stripes For thou art the God of my saluation The Argument by which hee would moue God to teach him his wayes is taken from the person of God whom hee calleth the God of his saluation and his owne person who is saued in that hee beleeues in him and the adiunct of faith which is constancie and perseuerance all the day The Argument is taken from the Office of a Sauiour to guide them whom hee hath deliuered and saued but thou hast saued mee therefore guide me Doct. All in condemnation without Christ First in that hee calleth him the God of his saluation hee would let vs see that we are all in condemnation without Christ all are inclosed vnder sinne that God might be mercifull to them Rom 11.32 Doct. No man or Angel can saue vs but God Psal 3.8 Ps●l 71.19 Psal 136.11.13 c. And vvhere hee calleth him the God of his saluation hee importeth that it was not in the power of Man or Angell to saue him but in Gods who behoued to take it vpon himselfe to deliuer him from temporall and spirituall dangers Saluation onely belongeth to the Lord What God is like our God who deliuereth vs from our enemies as hee brought the Israelites out of Egypt led them through the red Sea fought all their battels rebuked Kings for their sakes What euer deliuery comes to vs comes by God whateuer instrument hee vseth in the same he saues vs and not wee our selues neither chariots nor horses Note The consideration of this should moue vs to be thankfull to him Moses Ioshua Sampson c. were typicall Sauiours but God was the great Sauiour who saued his people Next if God be the onely and sole Sauiour of our bodies in sauing them from diseases and of our liues in sauing them from our enemies should any seeke saluation to his soule but from him for if a temporary deliuery cannot come but by him what deuillish doctrine is it to teach that saluation can come by any other Seeing then saluation onely belongs to the Lord let vs runne to him and seeke it at his hands who is onely able to performe and bring it to vs. Seeke it not at Saints but at the King of Saints In thee doe I trust There is described the powerfull instrument apprehending Gods mercies euen faith adorned with his chiefe quality Constancy crowneth all our v●rtues constancy for all the day signifieth as much as continually for there is no vertue in man which can be responsable to God if it be not ioyned with constancie Ye must wait patiently beleeue confidently seeke knocke aske hold vp your hands without fainting strengthen your weake hands and feeble knees Gen. 32.24 He abode with Iacob the heat of the day and the cold of the morning God and shrinked not till the Lord came at last and we must abide to the end of the day of our life Many begin in the morning of their

obedient that as a childe commeth vnder the hand of his Parent Psal 123.2 or as a handmaid is directed by the eye of her mistresse so doe wee attend vpon God Will he guide Doctr. God who teacheth the meeke he also guides and directs them Whom God directeth he also protecteth and leades them through the way For as children are ignorant so are they impotent they are taught by their parents led by them whom God directs he also protects and guides to heauen or else we should soon perish He must order the actions of out whole life rightly which is the second grace that God will bestow on his children when they submit themselues obediently to beare his yoake This docility will neuer be till our proud heart be subdued what Gods iudgement and his way is His iudgement and his way is nothing else but his gouernment whereby he declares himselfe as a louing Father carefull to prouide for the saluation of his owne children that he may relieue them that are oppressed raise vp those who are cast downe comfort those who are sorrowfull and grieued and succour such as be in misery And because in the former verse hee spake of sinners he will teach sinners his wayes he expounds of what sinners he meant God teacheth sinners but not all hee will not teach euery sinner but those whom he hath receiued into his fauour First hee beats downe our pride and contumacy and humbles vs First God will haue our p●ide beaten downe then hee will teach vs. but being cast downe he will not forsake vs and being humbled by the crosse he directs all the actions of our life in his holy obedience of which Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viros iustitiae diriget mansuetos He will direct righteous men that are meek Humility the first second and l●st gift of a Christiā August Epist 56. Wherefore ye may clearly see that the gift of modesty and humility is so necessary as without which wee can neuer be capable of the mysteries of Gods kingdome Which made Augustine to say borrowing the allusion from Demosthenes the Grecian August Epist 75. ad Auxilium Episcopum who being demanded what was the chiefe thing required in an Orator answered thrice pronunciation thrice that the chiefe vertue required in a Christian was humility and in another Epistle Ea adsum senex à iuuene coepiscopo Episcopus tot annorum à collega nondum anniculo paratus sum discere I am here an old man ready to learne from a young man my coadiutor in the ministery and so old a Bishop from a young man who scarce hath beene one yeare in the seruice VERSE 10. All the paths of the Lord are mercy and truth vnto such as keepe his couenant and his testimonies ALl the paths c. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exclamation whereby hee explaineth what he would shew euen the wayes of the Lord a most comfortable saying such as Paul hath another Rom. 8.28 To those that loue the Lord all things worke together for the best Sicknesse pouerty infamie yea death which is the greatest mercy when we are separate perfectly from sinne and the world and conioyned to Christ So that God is euer accumulating mercies and heaping them on our head Lam. 3.22 that whateuer befalleth vs certainly commeth from his mercie and it is of his mercy that we are not consumed and daily brought to confusion He comprehendeth the paths of the Lord in two words Doct. mercy and truth All Gods wayes are mercy and truth or as others expound iustice These are the two pillars which vpholdeth a King and his kingdome M●rcy and truth preserue the King Pro. 20.28 for his throne shall be established with mercy Whateuer we heare or reade of the wayes of God is either mercy or truth mercy in pardoning sin truth in performing his promises Doct. Other qualities that are in God may tend to the reprobate Mercy and truth belong not to the wicked but with none of these two haue they any thing to doe for they haue no repentance therefore no remission of sinnes they haue no fa●th and therefore they depend not on his truth But the godly are not to bee afraid of his iustice because mercy interuenes his power maintaines them his wisedome foresees their reliefe Rom. 8.33 Who shall intend any thing against the elect of God Christ iustifieth who can condemne But with the wicked he will deale very hardly Psal 18.25.26 with the godly he will shew himselfe godly vvith the vpright man he will shew himselfe vpright with the pure hee vvill shew himselfe pure and 〈…〉 the froward he vvill shew himselfe froward To such as keepe his couenant But to whom vvill he shew this mercy To those who keepe his couenant Of this couenant which God made with his Church reade Gen. 17.2 Exod 24.7 Iosh 24 16. Ier. 3.31 and in many other places This is the third name which he giueth to those who shall bee partakers of his mercy Three names giuen to the chosen First they are sinners next humble and penitent sinners and thirdly their repentance is declared by their life in that they keepe Gods couenants What a couenant 〈◊〉 A couenant must be mutuall A couenant is a mutuall band betweene two persons hauing mutuall conditions God humbleth himselfe so farre that he couenants with man to be his God and promiseth to be their Father we againe oblige our selues to be his children and people if we forget to honour our Father then hee will not accompt vs his children Hee craues that wee should keepe his Commandements and couenants Doct. not the traditions of men Mans traditions cannot binde the ●onsci●●ce which can neuer bind the conscience yea oftentimes it falleth out that those who are too curious in obseruing these idle and vaine rites are carelesse in keeping these things which are absolutely commanded by God Note VERSE 11. For thy names sake O Lord bee mercifull vnto mine iniquity for it is great FOr thy names sake O Lord bee mercifull vnto mine iniquity What before hee spake generally of Gods mercy promised to all humble penitent sinners Doct. that in this verse he particularly applyeth vnto himselfe Particular application of mercy needful 1 Cor. 9.27 shewing vs hereby how necessary the application of mercy is to a Preacher lest preaching to others hee become a Reprobate himselfe He runnes euer to mercy pretending no merits and craues pardon to his iniquity which before hee called sinne for hee sinned against God and did iniquity to Vrias Doct. where obserue that sinne and the forgerfulnesse of God Who sinneth against God hurteth his neighbour 1 ●oh 4.20 causes vs to doe iniquity and wrong to our neighbours how can wee loue God whom wee see not and hate man made to his Image whom wee see For it is great Doct. A

and qualities of the heart N● honest man will lodge in a filthy house o● drinke or eate except the vessell be mad● cleane Simil. and God cannot abide in a foul● swinish heart Pro. 4.23 Keepe thine heart diligently saith the Spirit Since God then wil be thin● hearts guest Gen. 15.7 thou must guard it diligently that others enter not in neither leud cogitations but as Abraham chased away th● foules from the sacrifice so we must chas● away corrupt and euill cogitations fro● our soule as vagabonds should be expelle● from the Kings pallace The heart in Latin is called cor ●●ta note by three letters to signifie as some thinke that it is the seate of the Trinitie and therefore the pourtraiture of the naturall heart is of three corners answerable to the same As a vessell of gold or siluer being through long vse wasted and broken Simil. is sent to the Goldsmiths to be renewed so our hearts worne by sinne must be sent to God that he may put them in the fire and cast them in a new mould and make them vp againe Alas that wee are carefull to renew euery thing clothes vessels and all onely carelesse to renew our hearts Many are carelesse of the best things Renew a right spirit within me He doubleth his suite concerning his soule as his principall desire There are many who desire earnestly at God for earthly things but few are serious in seeking that best thing a new soule Many are careful of the outward man and carelesse of the hid man of the heart that inner man The spirit is right when it is set vpon the right obiect which is God but when it declineth to the world or to sinne then it is wrong and goeth astray Dauid crauing first that he might be purged frō his filthinesse craueth now strength of God to his spirit that he may not wander againe but abide constant in the right way of Gods commandements For we must not onely pray for a renewing grace As we pray for renewing grace so pray for accompanying and following graces but for an accompanying grace and a following grace to keep vs in the way of Gods obedience The crooked and broken backed were not admitted to the Priesthood no more are crooked or peruerse soules meete for Gods kingdome Trie of what spirit ye are whether of a right or a crooked trie whether it be of God or not Euery mans wayes are right in his owne eyes but the Lord pondereth the hearts God must cast downe the old building and build vp in thee a new building for himselfe that thou maist be one of the stones of that new Ierusalem which shall be inhabited by God Verse 11. Cast me not away from thy presence and take not thy holy Spirit from me IN this verse he craueth two euils to be auerted from him one that he be not cast out from Gods presence the other that the holy Spirit be not taken from him God cast off Saul his predecessor and tooke his holy Spirit from him 1. Sa. 16.15 and gaue him ouer to be led by an euill spirit Dauid here craueth at God to be free of those two iudgements The chiefe thing which he seeketh after is Gods fauour from which nothing debarreth vs more then sinne If any Courtier for his ouersight were put out of his place as Pharaohs butler and out of the Kings sight Exod. 40.3 would they not thinke hard thereof till they recouer his fauour Wee haue sinned against God should we take any rest till we be restored to his fauour Seek Gods fauour Should we not be afraid to be exiled and cast forth from his fauorable countenance in whose presence is fulnesse of ioy Psal 16.12 The face and presence of God is as the Sunne Simil. which in Summer looking fauourably on the earth quickneth all creatures man beasts the earth whatsoeuer groweth the fishes of the sea and the birds of the ●aire and by his absence all are discouraged comfortlesse and lose their vigour so while we haue Gods fauour we are in good case we haue light heate comfort pleasure and all things if he hide his face all things goes wrong and therefore our Poet saith well Tu si me placido lumine videris Cedent continuo caeterae prosperè Buch. Psal But do you think that God can cast away his elect child No verily God cānot absent him self foreues totally and finally he will not do it he cannot do it though we our selues and others beholding our crosses may esteeme so The Sun may seeme not to shine Simil. whē it is couered with clouds although it be shining so God may seeme to leaue vs when he crosseth vs but it is not so With an euerlasting loue haue I loued thee He loued his owne who were in the world to the end he loued them Ioh. 16.27 The gifts of God are without repentance Rom. 11.29 False Christ would deceiue the very elect if it were possible Mat. 24.24 Againe Christ saith No man shall take them out of my hands Rom. 8.30 And Paul Whom God predestinateth he calleth iustifieth and glorifieth therefore they cannot fall away finally Which is against that damnable doctrine of the Papists Against the Papists who thinke the elect may be reprobares which is repugnant to the whole Trinitie Against God Against Christ who thinke the elect may be reprobates This doctrine is iniurious to the whole Trinitie for the Father is greatly wronged in that he is thought to be impotent or inconstant who hath ordaned vs before the world to glorie that his work could be hindred or altered by any intervenient fault or sinne in vs as though he would or could not remoue and pardon it And our Sauiour getteth no lesse iniury by them that one of his members can perish and so he should haue a defectiue body For if any who once hath bin a member of his mysticall bodie fall away or be cut off of necessitie his bodie by want of that one member would be disgraced And the ho●y Spirit who is the pledge of our adoption Against the holy Spirit sealing vp Gods grace in our hearts and giuing vs that full perswasion of Gods promises causing vs to crie Abba Father Rom. 8.15 is greatly wronged when his work is accounted nothing of as friuolous light and vncertaine So to speake the truth the Papists do what in them lieth to disgrace the holy Trinite and aduance Angels and men in plaine contempt of that glorious God head which we ought so much to aduance in our doctrine and writings This is a great comfort to vs The graces of the Spirit can not be taken away that the graces of the Spirit which we haue once gotten cannot be taken away againe For howsoeuer we do not feele them alike at all times yet we haue them sin may take away the seeling of grace