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	true_a	worship_v	5,831	5	9.4836	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13068	A third proceeding in the harmonie of King Dauids harp that is to say, a godly and learned exposition vpon 17. Psalmes moe of the princely prophet Dauid, beginning with the 45. and ending with the 61. Psalme: done in Latine by the learned Reuerend Doctor Victorinus Strigelius, Professor of Diuinitie in the Vniuersitie of Lypsia in Germanie, anno Christi, 1562. Translated into English, by Richard Robinson citizen of London. An. Christi, 1595. Seene, perused, and allowed.; Hypomnēmata in omnes Psalmos Davidis. Psalm 45-61. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1595 (1595)	STC 23361; ESTC S117926	98,441	165

a while after they shall depart into the country of condemned persons where is weeping gnashing of teethe for indeed damned persons shall neuer see light that is consolation ioy and life which the godlie ones shall possesse But as he said before Man wil not abide in honour so now he saieth here man is blinde in prosperitie and doth not acknowledge euen the Author of all goodnesse or the lawful vse thereof no nor yet thinketh of his owne infirmitie which is sooner changed then the swiftest flie that flieth But let vs out of saint Paules sayings learne these three things first from what fountaine good things come vnto vs next vnto what vse good things granted by God are to be bestowed and last of all how great our infirmitie is Touching the first cause let the saying be holden 1. Corint 4. 7. What hast thou O man that thou hast not receiued or if thou hast receiued it why doest thou boast as though thou hadst not receiued it Touching the second cause Saint Paul in 1. Cor. 12. 7. saith All these things are giuen to the profit of the church Touching the last cause there is extant a memorable sentence 2. Cor 4. verse 7. Wee carry about vs this treasure in earthen vesselles that the excellency of that power might be of God and not of vs. And here I conclude this exposition vpon this fortie nine Psalme PSAL. L. Deus deorum Dominus loquutus est Of the Title A Psalme of Asaph THe Title admonisheth the Reader touching that societie of the Prophetes which in the raigne of Dauid aduaunced the lawe and promises with speech and writing for thinke with your selfe what conflicts and what conferences those great personages Dauid Nathan the sonnes of Chore Asaph Heman Ethan and Idithun had whose Psalmes lightsomely written by them are extant vnto vs. And in this place that I may say nothing of the rest who is ignorant what honourable mention is made of Asaph so oftentimes in the Bookes of Paralipomenon or Chronicles lib. 2. cap. 29. vers 25 26 27. And Ezechias commaunded the chiefe of the Leuites to praise the Lord with the words of Dauid of Asaph the Seer whereby it appeareth that Asaph the Author of this Psalme was in great honour and reputation and retained the very next place vnto Dauid in the Schoole of those Prophets at that time And in the second Booke of Paralipomenon 35. chapter And the Singers the sons of Asaph stood in their standing according to the commaundement of Dauid and Asaph and Heman and I dithun King Dauids Seers verse 15. Let vs therefore giue thankes vnto the Sonne of God sitting at the right hand of the Father and giuing such giftes vnto his church and let vs earnestly desire the societie of these persons in the life euerlasting and in the meane time let vs thankefully receiue those crummes which fall from their table THE ARGVMENT THe fiftieth Psalme is a notable doctrine touching fayth true inuocation and true worshiping of God and a refutation of the Ethnickes opinion in heaping vp sacrifices For this error is straggled abroade in all ages amongst all nations and people That sacrifices and other ceremonies are works pacifying Gods wrath and merites remission of sinne by the deede done as they now say This opinion moueth mens minds that they heape vp such ceremonies without end it reprehendeth therefore this error deepely fixed in mens mindes and sheweth the true worshipings of gods repentance feare of God fayth which acknowledgeth the Mediator and knoweth that we are for his sake receiued and yet it obserueth ceremonies because they are the testimonies of promises and are signes of confession and doe inuite others thereunto So the prophet Ieremy in his 2. cap. reprehending the same error saith verse 22. For I spake not vnto your fathers nor commaunded them when I brought them out of the land of Egipt concerning burnt offerings and sacrifices But this thing commaunded I them saying obay my voice c. verse 23. And Christ saith in the fourth of Iohn verse 23. True worshippers shall worship the father in spirit and truth that is in true spirituall motions of the heart such as are repentance feare of God and faith or confidence liuely beholding Christ Finally the diuine scripture is full of such sermons which must be considered to the end hipocrisy may be reprehended and true worshiping of God may be illuminated or inlightned in vs. Thus much for the argument and now to the exposition of the Psalme Psal L. And exposition thereof Verse 1 The Lord euen the most mightie God hath spoken and called the world from the rising vp of the Sunne to the going downe thereof Verse 2 Out of Sion hath God appeared in perfect beuty Verse 3 Our God shall come and shall not keepe silence there shall goe before him a consuming fire and a mightie tempest shall be stirred round about him Verse 4 Hee shall call the heauen from aboue and the earth that hee may iudge his people Verse 5 Gather my Saintes together vnto me those that haue made a couenant with mee with sacrifice Verse 6 And the heauens shal declare his righteousnes for God is iudge himselfe THe Exordium or beginning of the Psalme is very great wherein this is not onely signified That God will haue his voyce to be heard of all mankinde but also a Sermon is set downe touching the twoo folde comming of the Messias For because it maketh mention of the hill Sion which is the store-house of the gospell published throughout all the world no doubt but the kingdome of Christ is described as he first came in the flesh So therefore I vnderstand the wordes of the Psalme Iehou●h the sonne of God which is the lord of of all creatures and Logos the word by whom the father hath made himselfe knowen vnto vs by his voyce hath dispersed the gospell in lury and as Paul saith Was a minister of circumcision Heb. 8. 2. and being raised from death to life gaue commaundement vnto the Apostles to gather a church out of all nations by the ministrie of the gospell which thing sheweth the glorie of God and of his sonne our Lord Jesus Christ And it is that glorie of Christ that hee of himselfe hauing made a purgation or clensing of our sinnes sitteth on the right hand of maiestie in the heauens beeing made heire ouer all and lord aboue all principality power strength and dominion is made of God for vs iustification sanctification and redemption as in Hebr. 1. 1. Col. 1. 1. Cor. 1. This glorie of Christ doeth the gospell preach vnto vs. But for as much as the greatest multitude of mankinde doth with horrible impiety contemne the acceptable comming of Christ full of louing kindnes and mercy he addeth a sermon touching the second comming of Christ which Saint Paul excellently describeth in 1. Thessal 4. 16. For the Lord himselfe shal descend from heauen with a showt and with the

God alone then for a man to put his trust in a thousand princes And were it not a thing hatefull I would here commemorate examples of the lightnes and lewd loosenesse of some which haue mu●ded and assaulted with hostilitie euen their very colleges and companions of the same iourney by sea But these new examples I omit and I beseech God that he would vouchsafe to defend vs with the shadow of his hand not onely against our enemies but also against our vnfaythfull and vnconstant companions or sociates Amen Psal LV. And exposition thereof Verse 1 Heare my prayer O God and hide not thy selfe from my petition Verse 2 Take heed vnto me and heare me how I mourne in my prayer THe Sonne of God saith True worshippers do worship God in spirit truth Iohn 4. 23. as if he sayd Hypocrites do pray without vnderstāding without deuotion and with a contradietion without vnderstanding because they consider not the essence and will of God manifested in his commandements and promises neither doe discerne things that are to be asked of God Finally neither consider they what a vertue true prayer is but after the manner of prating Parots doe sound words which they vnderstand not Without deuotion because they feele not spirituall motions in time of prayer as faith hope and patience but they pray with wrath and with doubting that is they do fret and fume in miserie against God and doe doubt of his hearing of them Finally they pray with contradiction speaking one thing and thinking another for though they haue these words in their mouthes Sanctified be thy name Thy kingdome come Thy will be done Mat. 6. 9 10 yet their heart disagreeth from their tongue forasmuch as they vehemently desire and earnestly with for the destruetion of the true knowledge of God and the ouerthrow of Christes kingdome and that many things may be vnthankfully done against God Such is the prayer or rather much lippe labor to little purpose of all them which defend idolles and manifest errours but the godly ones as Dauid in this place do worship the father in spirit and trueth that is doe bring with their prayer true acknowledgement of the essence of God and a consideration of the commandements and promises wherein God made his will knowen and they knowe what benefits God will giue vs without condition and wherein he will require obedience Furthermore they acknowledge and bewaile their sinnes yet with faith they vanquish doudtings beleeuing that though they be vnworthy of themselues yet for the Mediatours sake they are and shall be heard Finally in the prayer of the godly ones there is a consonancy of the minde will heart and tongue then which harmony none can be thought more sweet Let this difference betweene true and hypocriticall prayer be often considered in the Psalmes when indeed it bringeth some light vnto the reading of the Psalmes Now thinke with your selfe how feruent Dauids prayer is Heare saith he my prayer O God and with that he addeth this as it were striuing with doubting Hide not thy selfe from my petition yea and he requireth God to take heed vnto him Take heed vnto me and heare me And least any man should thinke that Dauid is colde or goes about some other thing in time of his praying he affirmeth expresly that he will rule his motions in the same prayer that is he will craue of God with most feruent desires and with all his heart benefits necessary both for his soule and his body But why doth he make mention of being vexed berely because he would signifie that he felt outward feares inward fightings 2. Cor. 7. and did not only striue with externall dangers wherein his body was exercised but also with feares and deiections rising from acknowledgement of sinne and of the wrath of God for most commonly the enemies threatnings and the conflicts of conscience striuing with sinne and with the wrath of God doe come together in one obiect But these things are often times repeated and set foorth in the Psalmes therefore I am now more briefe herein Verse 3 The enemy crieth so and the vngodly commeth on so fast for they are minded to doe me some mischiefe so maliciously are they set against me Verse 4 My heart is disquieted within me and the feare of death is fallen vpon me Verse 5 Fearefulnes trembling are come vpon me an horrible dread hath ouerwhelmed me We need not long interpretation in these complaints because they are vnderstood by considering our owne and others examples for how much euery man suffereth so much he knoweth as one of the old writers saith notably But contrarywise he that is tempted what things doeth he suffer For there are three instruments or meanes to learne diuine things by Meditation Prayer and Temptation for the Scripture deliuered from God needeth no allegorie but contemplation and vnderstanding Seeing then we suffer such like things such complaints become more sweet in taste with vs which are euery where extant in the Psalmes Verse 6 And I sayd O that I had wings like a Doue for then would I flee away and be at rest Verse 7 Lo then would I get me away farre off and remaine in the wildernesse Verse 8 I would make haste to escape because of the stormy winde and tempest He addeth vnto the complaine a prayer of fleeing away Would to God sayth he I might be seperated afarre off from my false and vnfaithfull friends which lie in wait for me nights and dayes and are bent vpon all occasions whereby they may ouerthrow and oppresse mee After the same maner all the holy ones desire to be dissolued and to be with Christ Phil. 1. 23. that is desire a more sincere beholding of God and full and perfect deliuerance from sinne for like as a trauailer making his iourney in the darke knowing neither the way nor the place where he goeth reioyceth when the morning beginneth to waxe light so all the godly ones feeling the burdens of sinne and striuing with diuers dangers do desire to haue fellowship with God and being called to the end of their life doe willingly cast aside the grieuous burden of doubtings and the filthinesse of sinne which is in this our vncleane lumpe of flesh remaining and do wish themselues altogether and alwayes feruently desire to haue the loue of God and gladnesse in God These prayers are neither obscure nor vnknowen to the godly ones I passe on therefore vnto the verses following Verse 9 Destroy their tongues O Lord and diuide them for I haue spyed vnrighteousnesle and strife in the citie Verse 10 Day and night they goe about within the walles thereof mischefe also and sorow are in the middes of it Verse 11 Wickednes is therein deceit and guile goe not out of their streetes Seeing wee must needes be conuersant in the world as it were in Medeas bosome euen vntill the very last end of our life and vocation let vs