Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	ghost_n	holy_a	know_v	4,670	5	4.0762	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61473	Free grace exalted, and thence deduced evangelical rules for evangelical sufferings : in two discourses made 29 March, and 10 May 1670, from Rom. 5, 21.	Sterry, Peter, 1613-1672.	1670 (1670)	Wing S5480; ESTC R38299	24,282	32

of his Chamber richly adorned as the Sun in a Summer morning fresh and sweet with beauty of his grace to take thee out of thy state of sin and sorrow out of the tumults of the flesh to his Bridall Chamber to his Marriage Chariot to Ryde with him as his Queen canst thou now think there are any joyes any treasures to be compared with this State have you thus in the Ministry of his grace seen the Lord Jesus and received him in his love into your souls and is not one hour spent thus better than thousands in all the glory of the world is not one grain of this glory better of more worth than all this world at present with respect to the present sweetness what will it then be as it grows up in full ripe Fruits to Eternity Thus suffer for attending to the Ministry of grace Thirdly Suffer for your obedience only to the grace of God the Wise men followed the Starr though it went into a Stable because there they met with the King of glory Behold a more beautifull guide than a Starre I will guide thee by my eye the face of God to his people is the day spring from on high Follow this day spring this eye this face of God whethersoever it leads thee though to a Manger though to a Prison though to the Cross and to the Grave to Poverty and Desolation Oh follow it for where-ever it leads you you shall find your Jesus there the Prince of glory turning the Stable the Prison to a Palace of glory and turning the Cross to a flourishing Tree of life budding as Aarons Rod. Fourthly Suffer only for the kingdome of grace there be two Scriptures which I shall present to you to make good this part of my Exhortation Heb. 11.13 They confessed that they were strangers and Pilgrims on the earth then 14th They that say such things declare they sought a Countrey a Kingdome but what Kingdom 15. vers not that from whence they came and 16. but now they desire a better Countrey that is an heavenly therefore God is not ashamed to be called their God for he hath prepared for them a City they seek a Countrey 't is their heavenly native Countrey the word is Patrida 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer as Pilgrims here not to be Princes care not for it have you been cast out of your Possessions Estates and Glories here and desire not to return whatever opportunities present themselves let not this be in your eye in suffering profess here you have no abiding place no enduring substance profess your selves Pilgrims give your selves to suffer as such let your eye be upon your native Countrey on the heavenly Jerusalem now you please God to the heart and God delights to be called your God when together with him you will be sojourners here and seek no kingdome but that in which he Reigns now God will prepare now God hath prepared for you a City nay a Kingdome The second Scripture is 2 Cor. 4.18 with the 5th and 1st what carryed Paul through suffering saith he We look not at the things that are seen but things not seen which are Eternal and now we know that if our earthly house of this Tabernacle were dissolved we have a building of God Eternal in the Heavens and this we groan for to be cloathed with our house which is from Heaven not to be uncloathed but clothed that mortality may be swallowed up of life here 's a Kingdome for which alone all the Saints are to suffer not of this world nor in this world not of the flesh or in the flesh but of the spirit and in the spirit but for an invisible kingdome which the eye of no natural understanding can reach a kingdome seated and established in God a kingdome eternal in the Heavens where the invisible light and glory swallows up all that is visible temporal and mortal into it self for this kingdome of grace endure sufferings so you will be like Christ for it is said he endured for the joy set before him what was that joy set before him see that John 17.5 And now O Father glorifie me with thy self with the glory which I had with thee before the world was see here the joy and kingdome which was in the eye of Christ that kingdome of God above which is righteousness peace and joy in the Holy Ghost which is not in this world which was before the world was a kingdome in Eternity God himself that kingdome the invisible eternal glory of the God-head which was when the world was not and shall be when the world is no more which while the world continues is the same but not in the world nor in appearance to sence or reason but in the invisibility of the eternal spirit in a glory farr surmounting sence or reason this kingdome was in Christs eye when he suffered now the joy of this kingdome made him despise the shame Oh be ye like Christ and suffer for this kingdome to reign with God in his invisible and eternal glory So much for this second Rule To suffer only for the grace of God Thirdly Let us suffer with the grace of God in our spirits when the Disciples desired Jesus Christ to call for fire from Heaven to destroy those Samaritans that would not suffer him to go through their City Jesus Christ saith unto them Ye know not what spirits you are of these words are capable of a two-fold sence first you know not not O my Lambs what is your proper spirit and how that you ask is your proper spirit this is unproper to my spirit and do you desire to know what spirit this is the Holy Ghost tells in the Epistle of Saint James Jam. 3.14 If you have any bitter envying and strife in your hearts glory not and lye not against the truth this is a bitter Zeal in the Original call not this Zeal Religion and Grace and the Spirit of the Gospel you lye against the truth if you do so this wisdome is not from above but is earthly sensual and devillish O see what spirit we are of if we call for fire from Heaven to consume those that reject us and resist us to destroy the soul or life of any man this is a bitter Zeal and brings in 16 vers Confusion and every evil work A second sence is you know not what spirit you are of that is you do not understand what the spirit of grace of the Gospel in you is and what the spirit of a Saint under the Gospel is For the Son of Man came not to destroy souls but to save them would you know the proper spirit of a Saint see that in the 17th vers But the wisdome that is from above is first pure then peaceable gentle easie to be entreated full of mercy and the fruits of righteousness are sown in peace without partiality the word is without wrangling See the spirit which is your spirit the spirit of Saintship

signifies a natural love that flows freely and sweetly from its own nature O how high a love is that of free grace O how free is this grace and love in all its sweetness and how sweet in all its freedome flowing from the divine nature from the God-head the best of honey is live honey that drops from the Comb without straining the purest myrhe is that which comes from the tree of its self this is love at its greatest height this is the pure honey the grace of God free grace that flows of its own accord without any thing moving from the nature and heart of God himself As a Fountain is a treasury of water which continually sends out living streams as the Sun is a body of light which from the beginning of the world to the end sends out millions of beams every moment yet it remains still full and undeminish'd such is free grace or God the Fountain of free grace our God is a treasury of love a composure of love and sweetness that freely from himself every moment from eternity to eternity sends out millions of millions of streams and of beams of glorious love yet still remains a Fountain a Sun of richest love undeminish'd how pleasant and pure and powerful is free grace how sweet is it to rest in the bosome and lye in the arms of free grace it is to lye in the bosome and arms of God as in an unlimited treasury of the highest love and sweetness where love is springing with millions of springs and communications of its self in all forms of grace comfort strength joy and glory everlastingly without any cessation or diminution I would not be long neither would I miss my application therefore shall leave the other two arguments to set out free grace in that it is the highest loveliness and highest joy as well as the highest love therefore shall spend the rest of the time in the use My first Use is of Admonition take heed of being strangers and being enemies to the grace of God to free grace as a bird wandring from his nest so is a man from his place the Jews say place there is the name of God 't is free grace that is the rest of every Spirit of every Soul here 't is born here 't is hatch'd fledg'd cherish'd and fed here the heavenly Mother the eternal spirit spreads his wings 't is free grace is the place of every soul every thing is at rest in its place and strengthened in its proper place or element here is thy place O man here alone is thy rest here you spring up to spiritual strength and virtue O then take heed of being strangers and enemies to it he that is a stranger to it is as a man wandring from his place a bird wandring from its nest where shall it be cherish'd and fed he that disturbs his Family is like one that beats his own flesh saith Solomon be not enemies to grace this is thy place and nest if you disorder your own place and fillest it with enmity you be as he that consumes his own life and being There be three sorts of persons strangers and enemies to free grace these two fall into one for free grace hath no enemy to it but he that is ignorant of it and 〈◊〉 stranger● to it for those that know thy name will trust in thee those that have tasted the sweetness of free grace what a heavenly Vine this is that cheers both the heart of God and man these will bow down to it and cry to all their hopes and expectations grace grace The three sorts of persons that are strangers and enemies to free grace are first the Prophane Heathen 2ly the Pious Jew and 3ly the Vain Christian O you that here me when I speak of the Heathen and Jew think not that I talk of Jerusalem or the Indies O that these three strangers were not in the midst of us the first stranger is the Prophane Heathen Jesus Christ said to Pilate John 18.37 For this cause came I into the world to bear witness to the truth he that is of the truth hears my voyce Pilate said What is truth and then went out this is a Pilate spirit a Heathen spirit one that is fit for interest sake to crucifie Christ when Christ spake of so great a glory as the end both of his life and death he asks What is truth and turns his back on Christ but what is this truth that Christ hath such an esteem of That he came from Heaven to Earth and died to declare see it in two or three Scriptures 't is that truth of the Gospel which Saint Paul sets out 2 Cor. 4.6 the light of the knowledge of the glory of God in the face of Jesus Christ this is that truth a light of glory shining in the face of Jesus Christ what is this glory see that in another Scripture Eph. 1.6 to the praise of the glory of his grace here 's the glory the grace of God free grace is the glory of God this is the truth this is the truth for which Christ lived and dyed that the light of this glory the most glorious and sweet light of the free grace of God might shine from his face on the heart of his brethren Again what that truth is for which Jesus Christ lived and dyed see in those last words of his Prayer to his Father John 17. ult I have declared to them thy name and will declare it what 's that name and that declaration 't is this free grace that God is love known by his name of love so it appears that the love wherewith thou hast loved me may be in them and I in them O unexpressible love How infinitely sweet and free is that love consider three things in it first that the love that the Father hath to Jesus Christ is that very love by which he brings out Jesus Christ as the second person in the Trinity the only begotten of the Father from eternity to eternity 't is that love by which he delights in him and embraces him and hath all joy in him as he lies eternally in the bosome of the Father the eternal generation of the Lord Jesus which is the same from eternity to eternity with which he is the delight and joy and glory of the Father this is the love of the Father with which he loves Jesus Christ and is not this a free love Secondly This love of the Father with which he loves Jesus Christ is the same love of the Father which is in the Saints as their root as that eternal root out of which the Saints spring and out of which Jesus Christ springs in a Saint that eternal root out of which Jesus Christ and a Saint spring both together as two Spirits marryed and become one Spirit how rich and free is this love Thirdly This love of the Father to a Saint is that to which the being of Christ in a Saint