Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	jesus_n	lord_n	spirit_n	7,577	5	4.8812	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46315	Abraham's death, the manner, time, and consequent of it opened and applied in a funeral sermon preached upon the death of the Reverend Mr. Thomas Case ... June 14th, 1682 : with a narrative of his life and death / by Thomas Jacomb ...	Jacombe, Thomas, 1622-1687.	1682 (1682)	Wing J111; ESTC R11297	37,227	59

an hour a moment longer Not because its bitter to us to live but because 't is unnecessary for us to live 'T would be an Act of * Singularis est Dei Gratia vitae saturi●as ut ex eâ migrare parati sumus cum Animi Tranquilitate c. Rivet in loc singular Grace from God if by his Spirit he would bring us to this blessed Temper I have dispatch'd the two first Amplifications about Abraham's Death from the Manner and the Time of it let me add a little upon the Third viz. the Issue and Consequent of it He died what became of him after that why He was gathered to his People This like the preceding Expressions of giving up of the Ghost dying in a good old Age being full of Years does often occur in Scripture 'T is used of Isaac Gen. 35.29 of Jacob Gen. 49.33 of Aaron Numb 20.24 of many otheres Sometimes 't is expressed by being Gathered to their Fathers I will gather thee to thy Fathers says God to Josiah 2 Kings 22.20 And also all that Generation were gathered unto their Fathers Judg. 2.10 David was laid unto his Fathers Acts 13.26 The Promise to Abraham was Thou shalt go to thy Fathers Gen. 15.15 We read again and again of sleeping with their Fathers 1 Kings 11.43 1 Kings 2.10 passim It 's an usual Hebraism to set forth entring into the State of the Dead There 's a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it it being a more soft and pleasing Description of that State instead of that which is more rough and harsh The Grave being the common Receptacle of all that die All go unto one place Eccles 3.20 I know that thou wilt bring me unto Death and to the House appointed for all living Job 30.23 therefore though Abraham died and was buried in Canaan where * Gen. 25.10 Sarah only was buried and none of his Progenitors yet upon his Death and Burial he 's said to be gathered to his People or Fathers The Papists Gloss upon it is he went to the Limbus Patrum Their Doctrine is that the Fathers and all the Old-Testament-Saints who lived and died before the Incarnation Passion and Resurrection of Christ were not immediately taken up into Heaven but shut up together in some secret Recesses or Cavernes of the Earth till Christ should come and suffer and rise again and then they were to be admitted into the Heavenly Glory And they tell us that these Fathers and others in this State did not feel any Paena Sensus as they in Purgatory do but only Paena Damni in their not having the immediate Presence of God and the Beatifick Vision And amongst other Proofs that they give of this my * Apponi ad Populum suum est consociari Non in majorum Sepulturâ juxta corpus sed perduci juxta Animam ad consortium Animarum Patrum illius quae erant in poenis tenebrarum usque ad discensum Filii Dei ad Inferos c. post Salvatoris Domini Resurrectionem transferendus ad Paradisum faelicitatis aeternae Lipem in loc So Lyranus P. Burgensis in Gen. 49.33 Bellarmin de Animâ Christi Cap. 11. Pet. Galat. Arcan lib. 6. c. 7. Text with other parallel Texts is insisted upon for one Abraham was gathered to his People i. e. he was not presently translated into Heaven but for a time shut up in a common Cell with the rest who died before him as only an Expectant of Heaven And hence they observe a Variation of Words in the setting forth of the Death of those who died since Christ came and of those who died before Christ came The former are said to die in the Lord to sleep in Jesus and the like but the latter are said to be gathered to their People to sleep with their Fathers and so on This Opinion we reject as having no solid Foundation in the Word of Truth And hold that as all Believers who now die do immediately enter into Glory for the Spirit returns to God who gave it Eccles 12.7 To day shalt thou be with me in Paradise Luke 23.43 We know that if our earthly House of this Tabernacle were dissolved we have a Building of God an House not made with Hands eternal in the Heavens 2 Cor. 5.1 So that all who lived before Christ and believed in him did also upon their Dying immediately enter into Glory See this Limbus Patrum refuted and the Protestant Doctrine defended in River in Gen. E●ercit 151. Idem summa controv Qu. 42. Rainold Censura libr. Apochryph Prael 79 c. Chamier Panstrat 〈◊〉 3. l. 25. c. 5 c. Christ being the same to Them that he is to Vs Heb. 13.8 his Merit extending to Them as well as to Us he being the Lamb slain from the Foundation of the World Rev. 13.8 and They believing in the Messiah to come as well as we believe in him as come what reason can be assigned why they should not partake of the same Blessings the same Happiness that we now partake of and consequently upon Death be put into the immediate Possession of the Glory of Heaven even aswe are But blessed Abraham was it thus with thee was this thy gathering to thy People to be shut up in some dark Caverns of the Earth God knows where and to be kept out of Heaven God knows how long In thy Life at God's Command thou wentest thou knewest not whither and at thy Death too didst thou go thou knewest not whither Wast thou the great Instance of Faith Rom. 4.3 the Father of the Faithful and yet does it fare better with the meanest of thy Seed now than it did with thy Self Was Heaven so much in thy Eye didst thou look for a City which had Foundations Heb 11. ●0 whose Builder and Maker is God and yet so long kept out of it and thrust into some Recluse whöse Builder and Maker is Man Is thy * So Austin expounds it Q●e● Evang. l. 2. c. 28. in Ep. ad Evodium So Muldonate in loc who yet to save himself is fain to say Non quod Abraham in Coelo esset sed quòd ita loqui singarur quasi esset in Coelo Bosome made use of to represent Heaven and that before Christ died and yet wast thou not as yet in Heaven Blessed Saint these things we poor dim-sighted Protestants know not how to understand The Adversay has led me out of my way I return to the words which I shall consider not only as a Periphrasis of Death or of the dead State that follows upon it but as holding forth something of a far higher nature As namely that Abraham's Soul as soon as Death had seized upon his Body was forthwith translated into the Fellowship and Society of the glorified Saints who lived and died before him Two things Expositors infer from them 1. The Existence of the Soul in its separated State from the Body They apply

in his Parts yet even then it might be seen what he had been in the Prime of his Days as the Glory of Carthage might be discern'd in the Ruins of it For his Natural Temper he had fervidum Ingenium a pritty quick and warm Spirit zealous he was for or against what he approv'd or disapprov'd especially if God and Religion were concern'd therein And this in the late unhappy Controversies expos'd him to severe Censures from more than One Party whether justly or not 't is not for me to determine Onely this I would say for him if sometimes undue Heat did prevail in him either in Words or Actions much Allowance is to be given for it to his natural Temper And further he was an open plain-hearted Man One who was totally a Stranger to those little Arts and Frauds those subtile Reserves and Pretences which the World is too full of He knew much of other things but as to Dissimulation I think he knew as little of that as any What Opinion he embraced he never concealed and what Affection prevailed he usually disclosed He was so honest and true as always to think what he spake and for the most part so un-reserv'd as to speak what he thought He could I question not had he pleased have acted the Wisdom of the Serpent as well as others but he was wholly for the Simplicity of the Dove If this was a Fault pray pardon it there are but few that err on this hand In his Converses he was hearty affectionate all Love and Kindness not morose and magisterial but affable and obliging not vain and frothy yet facetious and pleasant not confining to himself what might be useful to others but very communicative He was somewhat hasty and passionate but his Passion was soon over Anger rested not in him the Fire was quenched as soon as kindled the sooner the better Many other Characters of him might be heaped up but these few are sufficient to give a short view of him considered as a Man 2. As a Christian and such he was not in Title and Profession only but in Truth and Reality so far as we can judge a truly gracious and upright Man How sincere eminent conspicuous were all the several Graces in him He was an ardent Lover of God of Goodness and of all Good Men. His Fear of Sin and of offending God was very great his Publick Ministry was very dear to him yet when he could not enjoy it without submitting to that which to him was sinful not that he judg'd others by himself he patiently laid it down His Heart was full of Penitential Brokenness how often have I seen him pouring forth Tears in the Confession of his own and other Mens Sins His Zeal for God was exceeding high wherein his natural Fervour was helpful to him he could quietly bear his own Sufferings all the Indignities offered to himself but when he saw God dishonoured the Gospel reproached the Truth thereof opposed and undermin'd the good way of Holiness evilly spoken of this he could not bear without great Commotion of Spirit He minded Heaven more than Earth as appears by that small Estate which he left after he had been in the Ministry so long and in such considerable Places for Gain and Profit He had a large Heart for Charity had his Purse been equal to it His Communication was savoury and edifying and altho as has been hinted he sometimes would be facetious in his Dicourses yet so as that always he would miscere utile dulci mingle that which should profit with that which should delight Under his greatest bodily Infirmities at the last when any came to visit him he would still be dropping some spiritual and heavenly Matter into them Who more sensible of the Church's Calamities and Distresses than he Oh how did he use to melt and dissolve in Prayer when he was spreading the Concerns of Zion before the Lord He was indeed a praying Man one that was frequent and fervent in this blessed Duty Not contented with the stated and more ordinary Performance of it how did he set apart upon special Occasions and more than common Emergencies whole days to be spent in solemn calling upon God! And when he himself in his old Age was much disabled for Prayer he would scarce let any Minister who came to visit him go from him till he had pray'd with him Indeed his first Conversion began with this and so too it continued with this It pleased God as he himself related it to me to work upon him betimes when he was but six Years old And at that Age through the Influence of Divine Grace he was inclin'd by himself every Morning and Evening to pray And this he did not by the help of any Book or Form read or remembred but by the gracious Assistance of the Holy Spirit Nay this he did not upon any Precept or Direction either from his Father or any other Person but solely upon God's drawing of his Heart to it So as that of Tertullian is very applicable to him Sine Monitore quia de Pectore Some things I am credibly informed of relating to his managing of Prayer with others when he was grown to eight Years of Age but fearing many will not believe them and many will turn them into Ridicule and Derision I judg it best not to mention them By what I have said it appears that from a Child of six Years to an aged Man of 84. Years he kept a continued uninterrupted Course of Prayer Several other Graces shining in him might be instanc'd in As his great Love to Ordinances how did it afflict him in his confined Condition that he could not enjoy these His patient waiting for his long-desired but long-delaied Release was very admirable But I grasp at too much these with some other of the like nature I must pass over By what I have or should further have said do I design to represent him as one that was perfect Good and unmixtly Good Oh no! He had his dark side as well as his bright side his Corruptions as well as his Graces his Infirmities as well as his Excellencies And where shall we find the Person with whom 't is not thus He was a good Man yet but a Man he was in the State of Grace but it was but in the imperfect State of Grace I would give him his due Worth which was very great but yet so as not to advance him above what he was And the truth is when I consider his Natural Temper the Personal Infirmities which he lay under which have been glanc'd at the many Temptations which he as well as others was assaulted with I conclude all his Grace was little enough for him Nay assuredly it would have been too little had not an higher Grace been sufficient for him 3. As a Minister And as he stood in this Capacity his Worth and Eminency cannot but be so well known in this City where he exercised his