Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	good_a	let_v	lord_n	3,921	5	3.8283	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00055	Love and obedience or, Christs precept and promise. Being a sermon preached on Whitsunday last, 28 of May, 1637. in Guild-hall chappell, before the right honorable the Lord Major of this city of London.	Freake, William	1637 (1637)	STC 11347; ESTC S123109	14,888	23

supplications to almighty God we shall finde our hearts to be straighted and our tongs defective in expressiō of our desires to fly for assistance to this heavenly advocate and to invocate him for he it is alone that helpeth our infirmities he maketh requests for the Saints according to the will of God saith St. Paul Rom. 8.26 27. And in this case doubtlesse shall the faithfull soule finde the benefit of this promise of our blessed Lord in my Text Ego rogabo patrem when the blustring stormes of adversity or affront of temptation shall winnow us as wheate as our blessed Lord told St. Peter Luke 22.31 Let us adhere in faith and obedience to this heavenly advocate as remembring that he which prayed for St. Peter hath prayed also for us and this his holy advocate shall speak in us and with us and for us fides non deficiet our faith shal not faile when that accuser of the brethren which is cast down into the earth shal serve thee with a subpoena in the court of thy owne conscience and shall set all thy sins in order before thee thereby raising within thee those tempestates mentis as Nazianzen stiles them those tempests in thy soule which shall shake the very foundation of thy faith religion cast out this shoot anchor thou maist ride out this storm have recourse to this heavenly advocate the comforter in my Text and thou shalt overcome all oppositions by the blood of the Lamb Rev. 12.10 11. He that said rogabo patrem I will pray unto the Father even he shall send thee helpe by this holy comforter whose presence shall appease all stormes as it was sayd of our blessed Saviour Mark 4.39 He shall rebuke the winde and say unto the waves peace and be still and the storme shal cease and a great calme shall follow Et ille dabit alium paracletum and he shall give thee another comforter that he might abide with thee for ever But may some man say quare aliuu● paracletum why another comforter for is not this the same Spirit of God whereby the Patriarchs were taught to beleeve the Prophets were inspired and the Apostles guided in their Ministry while our Saviour lived amongst them I answer hee is doubtlesse the very same for He is the Lord that changeth not Mal. 3.6 But this distinction is added as the Fathers have well observed as to distinguish the Persons in Trinity so to proove the Deity of the Holy Ghost He is Alius Paracletus another Comforter because he is not the Father nor the Sonne but the Holy Ghost the third person in Trinity And yet it is also added to proove the Vnity of the Deity God equall with the Father and with the Son therefore it is said in the last words of my Text Manebit in aeternum He shall abide for ever But it is also said Vobiscum manebit He shall abide with you for ever ut intelligant Discipuli saith Musculus upon this place esse eum Consolatorem non temporarium sed aeternum That his Disciples might conceive of him as a Comforter not to abide with them for a while but with the Church of Christ for ever Ecce ego sum vobiscum omnibus diebus usque ad consummationem saeculi as Saint Jerome renders it Behold I am with you unto the end of the world Matth. 28. last vers What alwayes art thou with us even unto the end of the world blessed Saviour Oh suffer us to speake unto thee who are but dust and ashes Thy Apostle St. Peter hath taught us that the Heavens must containe thee untill that all things be restored Acts 3.21 It is true Oh blessed Iesus as thy holy Apostle hath taught us and Lord teach us ever to beleeve and retaine this truth that the Heavens shall containe thy body till the restauration of all things that so we may be preserved from that Antichristian errour of adoring thy bodily presence in a Wafer-cake But thou art still with us we acknowledge it and makest good thy promise untill this day For except thou oh Lord hadst beene present with me to inspire my weake meditations in the preparation of my selfe for the weighty imployment of this day and houre through the gracious influence of that blessed Comforter in our Text neither had my heart beene able to conceive nor my tongue to utter any thing for the glory of thy great Name the edification of thy people or the discharge of my duty And hadst not thou by thine especiall providence and mercy assembled these thy people in thy Name by the powerfull perswasion of the same most blessed Comforter Neither had they beene hearers of thy Word at this time We humbly praise thy holy Name for all thy mercies and particularly for that of this day and houre beseeching thee to adde the operation of thy blessed Spirit to these outward meanes in such free favour affoorded us and to perswade all our hearts that as we professe to love thee as thy Disciples so we may ever be carefull to expresse our love unto thee in a conscionable observance of thy holy Commandments that so we may be partakers of the comforts of thy gracious promise thy blessed Spirit of grace which may abide with us for ever Amen Even so come Lord Jesus And so I have done with the Text one word onely for the occasion of our meeting and so an end The memoriall of the just shall be blessed saith the wise man Prov. 10.7 as whose good deeds deserve to be had in everlasting remēbrance I can not therfore in this grave and honored assembly without a sinfull over-sight and neglect of my duty omit the memoriall of that Honourable and worthy Citizen Sir Thomas Rowe whose piety and religious care occasioned this Sermon and this meeting this day For in the Chronicles of this City I read lately that in the yeare 1569. Sir Thomas Rowe Cittizen and Merchant-taylor and at that time Lord Major of this honourable City in a pious care to accommodate a great number of Parishes then in his government touching the decent and orderly buriall of their dead did of his owne free charge and bounteous liberality inclose a parcell of ground neare the Hospitall of Bethlem and caused the same to be consecrated for a place of Burial for such Parishes as in that case were straitned A motion doubtlesse proceeding from the sacred direction of this heavenly Comforter For seeing the men of Iabesh Gilead have that pious act of theirs registred by the Pen of the Holy Ghost in that they took with much danger the body of Saul and the bodies of his Sons from the wall or streete of Bethshan and were careful to bury them in the land of Israel 1. Sam. last Chap. 3. last verses I see no reason but why this pious Act of this honourable Citizen should be yeerely remembred as upon this day and occasion by such as shall bee called to the duty of this Day to the glory of God whose holy Spirit moved him to this worke of mercy for the honour of this City and of this grave Senate that among innumerable others hath beene honoured with this religious example and for the incouragement of others to follow his steps in good workes of this nature which that it may be so it is and shall be my dayly prayer as your unworthy Chaplaine that God will continue his mercies to this honorable City in a happy succession of good discreete and religious Governours under whose pious and godly care wee may enjoy in succeeding times the comfort of a quiet and happy peace and live thereby before him in all godlinesse and honesty and that it may please our heavenly Father to blesse the present Magistrates and all that shall succeed them giving them grace to execute Justice and to maintaine truth and heerein Wee beseech thee to heare us good Lord. And to this end let us pray as the Church hath piously instructed us in the Collect for this day Almighty God which as upon this day hast taught the hearts of thy faithfull people by sending unto them the light of thy holy Spirit grant us by the same Spirit to have a right judgement in al things and evermore to reioyce in his holy comfort through the merits of Jesus Christ our Saviour who liveth and reigneth with thee in the Vnity of the same ever one God Laus Deo FINIS

diligently all the Commandements which I command you to doe hee explaineth his meaning in the words following that is To love the Lord your God and to walke in all his wayes Deut. 11.22 Whereunto agreeth that speech of the beloved Disciple to the full I Iohn 5.3 This is the love of God that we keepe his Commandements Plainely shewing the truth of this assertion observed from the scope of the words that the best Testimony of mans love to God is the sincerity of mans obedience to Gods revealed Word Which if it be so then wretched is that errour of multitudes of men and women who contenting themselves in this case with a verball profession take liberty to shame the same by a disorderly conversation whose Religion can not better be exprest than by comparing it to that language which the Jewish children spoke in the dayes of Nehemia Nehem. 13. ver 24. For as they spoke their Hebrew in a broken manner halfe the speech of Ashdod and halfe of Ammon and halfe of Moab and could not speake in the Iewes Language but according to the language of each people So too many amongst us when they are put to it to speake out their Religion in their practice utter it in such a broken manner so mingled with the practice of a prophane life that they appeare to be meerely Hybridae of a mixt race as were Iewish children halfe Christian halfe worldling whose profession and practice being layd together miserably shame each other Should a man demand this question of the veryest Epicure and dissolute liver of the griping oppressour or prophane Sabbath-breaker of the blasphemous swearer or time-serving Atheist if he love God or not he will answer that it were pitty of his life else I would then gladly know what evidence such a person can have in his heart what testimony he can give unto the world that there is any love of God in him at all while so contemptuously and wilfully he continueth to breake Gods Commandements Assuredly men doe not gather Grapes off Thornes nor Figs off Thistles saith our blessed Redeemer Math. 7.6 The tree is knowne by his fruite and by their fruits yee shall know them ibid. ver 20. Mens love to God is best discerned by their lives and if they love God truely they wil keepe his Commandements conscionably It is a good note of Musculus in his Comment upon my Text Observatio preveptorum Dei omnibus Christi fidelibus eo loco habenda est ut si illa desit in ipsam Christi dilectionem peccasse convincamur The conscionable observance of Gods Commandements is so materiall and absolute a marke of a true Christian as that where this is wanting the lives of men convince them to their faces that the love of Christ dwelleth not in them I will conclude this observation therefore with that saying of St. John 1. Ioh. 2.4 He that sayeth I know him and keepeth not his Commandements the same is a liar and the truth is not in him Testifie therefore my beloved I humbly beseech you your love to our blessed Lord and Redeemer by yeelding a carefull and quicke obedience to his holy Commandemen for he loveth me not that keepes not my word saith our Saviour in this chap. ver 24. But if any man love me he will keepe my word ibid. v. 23. and hee that hath my Commandements and keepeth them is he that loveth mee ibid. v. 21. 2. Which thing we might the rather be induced to do if we would but duly consider the force of Christs argument as it is couched in that forme of eloquution which he is pleased here to use si me diligatis for he saith not si in me credatis if ye beleeve in me that I am the Son of God and Redeemer of the World then keep my Commandaments He saith not quoniam mihi serviatis because ye here profest your selves my servants and Disciples seeing ye cal me Lord and Master therefore keepe my commande ments he saith not quoniam potestatem meam cognoscatis because ye know I have power to kill and power to make alive therefore keepe my Commandements though any of these had beene an argument strong enough to have convinced them but si me diligatis if ye love me c. as if he had said yee have seene what love I have expressed to all of you how freely I have chosen you how tenderly respected you and what care I have to instruct you in the knowledge of the things that belong to your salvation and I shall shortly give you a full and unanswerable demonstration of my unparaleld love in giving my life for you if then ye love me as ye professe to doe by that love ye professe to beare me I adjure and charge ye thatye keepe my Commandements An argument I confesse of small force and validity to a base and servile nature but to a free-borne and ingenuous disposition to a sanctified soule it is an argument of that force that none can be more perswasive none so fully prevailent Dilectio fortis ut mors saith the Spouse in the Canticles 8.6 and where that is the object of our respect it draweth us most effectually I lead them with the cords of a man even with the bonds of love saith the Lord concerning Israel Hos 11.4 as intimating plainly unto us that as nothing but death can divert that soule which truely loveth God from a chearefull and conscionable obedience to his revealed will So no obligation in this world tyeth the soule of a true Christian to so strict an obedience as the serious considerations of Gods undeserved love when a man shall consider truely as St. Bernard expresseth it that Prior Deus dilexit nos antus tantum gratis tantillos tales That God should love mankinde and love him first so infinite a Majestie such abject creatures so freely so exceedingly with such large expression thereof to those who are every way so unworthy so undeserving of the least jot if considered in our selves And seeing it is true that nulla major ad amorem provocatio quam praevenire amando as saith holy St. Augustine divinely There is no more kindly attracting of love than in loving to prevent We must needes acknowledge this argument of our blessed Lord to be most forcible if rightly understood si me diligatis if ye love me keepe my Commandements And conclude with Augustine in his owne words in the same place Nimis durus est qui amorem etiamsi nolebat impendere nolit rependere That man is composed of too hard a mettall who though he like not to love first will not requite it and love againe either first or second 3. And yet it were some diminution to the strength of this argument if our Blessed Lord in this his love to mankinde should any way appeare to respect his owne benefit But see the freedome of his love and thence observe yet a further force in Christs argument Christus non sibi