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
A70079	Golden remains of Sir George Freman, Knight of the Honourable Order of the Bath being choice discourses on select subjects.	Freeman, George, Sir.; Freeman, Sarah, Lady.	1682 (1682)	Wing F2167B; ESTC R21279	41,541	130

object of thy infinite mercy and as thy Apostle S t Peter in his diffidence was supported by thy graciously extended Arm from being drowned in the sea of waters so was my soul secured by thy stupendous compassion from being overwhelmed by the consequences of my sin Most dear Jesus inflame my soul I beseech thee so with thy love that being set on fire with thee it may like unto these elementary flames which thou hast made be still tending upwards in heavenly aspirations till its desire shall arrive to a most happy fruition Sweet Jesus my Redeemer pardon thy Creature who dare thus to expostulate with thee the enquiries into Men and Books return upon us with a retinue of errours unless we come to Thee who art the Oracle of Divine Truth It is most true Lord that we must use those means to attain Knowledge which thou hast laid before us and not dream for infusions of truth to drop from thy treasures of wisdom into the gaping idleness of our life such Enthusiastick Spirits must know their ignorance of the value of truth that it should be so poorly attainable before they can be in a capacity of further information A Prayer O Eternal and most merciful Lord God whose eyes are alwayes upon the Children of men look down I humbly beseech thee upon me who in great distress of mind and anguish of spirit do here prostrate my self both soul and body before thy Divine Majesty beseeching thee who art the God of all consolation to assist and comfort me thy poor Servant though exceeding sinfull with refreshments from thy self and let thy heavenly support be alwayes ready to hold me up that I may not sink under the burthen of sad and melancholy apprehensions which so incessantly oppress my soul Lord let thy holy spirit from above so raise my dejected spirit from the depth of sorrow and frightfull imaginations which do continually assault me Dear Father I confess that my life hath been a continual reiteration of sin and daily repetition of all wickedness and impiety that time which should have been measured out in praising and magnifying thy holy Name hath been spent in the service of Satan that grand enemy of thy Truth and our Salvation I have made a profession of godliness in outward appearance but have denied the power thereof as if I had favoured Religion for no other end but to preserve my Name from scandal and reproach and so O Lord have preferred my own temporary credit before the honour of thy holy Name and my own eternal safety all the sins that in thy decalogue for a Christians life thou hast forbidden to be done do I stand guilty of O Lord and all the duties thou hast commanded thy people to perform O Lord I have neglected and therefore all the judgments thou hast denounced against sinners O Lord I have most justly deserved so that most righteous God when I look upon thy Justice recorded in thy sacred Word and then behold my own sinfulness which I cannot see but in the same glass I find such a disproportion that nothing is then left to me but the expectation of thy everlasting displeasure But dear Father if thou whose most pure eyes cannot behold the least sin with approbation should'st strictly enquire into the Lives of men even the best men and be extream to mark what they have done amiss none were sufficient to stand before thee and endure thy touch for there is none that doth good no not one But thou Lord hast another look wherein Mercy reigns in abundant measure and casts so sweet regards towards the souls of repenting sinners as can in one moment raise them from death to life for which we bless thee for which we praise thee O sweet Jesus the author and finisher of our salvation who hast satisfied thy Fathers wrath and hast given us access by Grace through thy infinite merits and here O Lord I am emboldened to renew my petition first for the pardon of all my sins past in his blood and then dear Father for all spiritual blessings and temporal which thou seest conducible for me but especially O Lord in this Prayer I beg for a chearfull heart without which I cannot serve thee as I ought being indisposed to those holy Duties which thou requirest from me by the incumbency of sadness and a disturbed phantasie strange fears and deep imaginations do take hold upon me but remove them I beseech thee and establish in me the fear of thy Name and no other fear sorrow or sadness for having sinned against thee that I may be alwayes merry in Jesus Christ and may run with chearfulness the race which thou hast set before me Lord hear me for the sake of thy beloved Son and my sweet Saviour let my prayers and daily cryings come before thee but let my sins be never heard O Lord I will ever be lifting up my voice unto thee Lord send me comfort from thy Holy Place that while I live in this world I may be a comfort and a delight unto my self and not a burthen but above all things a persevering Christian through Jesus Christ. Amen FINIS PHYSIOLOGIA OR The Nature of EXTERNALS briefly discuss't SHEWING That no true Pleasure can be deriv'd from SENSIBLE OBJECTS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. contra Chrysip LONDON Printed by J. M. for Henry Bonwicke at the Red Lyon in S. Paul's Church-yard MDCLXXXI TO THE Highly Honourable GEORGE DUKE of BUCKINGHAM His GRACE My Lord I Am encouraged from Your Graces former Respects to me and the honour of being related to Your Person to dedicate to Your Grace this Enchiridion The matter of the discourse in it out of my Duty to Virtue I dare not but call good though not the management of it since by the Rule of Morals Good doth Constare ex Integris and will not admit of the least Evil or smallest Errour into its composition The simplicity of my intentions will only endure this touchstone which I may safely say are to promote Truth and no wayes to obtrude Falsities I humbly offer to Your Graces Patronage only that part of it which hath escap't misprisions as for the other it will be enough that it be defended from the rude attacques of the world under the Authority of Your Graces Protection though not of Your Approbation Your Graces most humble and firmly devoted servant George Freman PHYSIOLOGIA Or the Nature of EXTERNALS briefly discuss't BElzebub the Lord of Flies as his Name signifies in the Hebrew is with his swarms of revolted spirits continually buzzing about the Souls of Men and suggesting to our minds falsities for truths perswading us that not Internal but External things are the matter of true Pleasure that so causing us to erect our hopes upon a rotten foundation at the time of our death when that shall fail the structure may fall to the ground nay much lower even into the Abyss of despair The sad issues of this suggestion are much

the proper Objects of its nature and so long as there is that appetite the mind cannot be said to enjoy true pleasure But here I expect to have it objected to me That upon this account the Virtuous Man as well as the Sensualist cannot be said to enjoy true Pleasure because the former as well as the latter hath not while he is in the body his appetite satisfied To this I answer That when the mind is once set right and hath made a choice of that which is intrinsecally good and suitable to its nature immediately it begins to enjoy true Pleasure because although it do still desire more yet doth it not covet any thing better or of a more excellent nature than it hath already tasted of so that the desires of the mind are stopt quoad rem because it doth not covet any thing contrary to or desperate from what it hath already pitch't upon but not quoad mensuram rei because it desires to be put into a full fruition of that which it now enjoys but in part upon which account the Kingdom of Grace and Glory seem not to me to differ otherwise than gradually so that the Spiritual man hath something of that he desires but not all yet so much as he hath sufficeth to bring him true Pleasure though not to make up the integrality of it while the Sensual Man pursuing a wrong Object cannot possibly while he doth so arrive at true pleasure The second thing requisite to constitute or make an Object suitable to the mind is that it have wherewithal to gratifie all the appetites of the Soul but no external thing can accommodate the mind with more than it hath in it self that is it cannot entertain it with spiritual delights how far short will it prove then of satisfying the Soul with all it is capable of in spirituals this being more than any created Intelligence can administer to it for though we find many excellencies in Angels and the Souls of Men by the reason that they are intelligent Natures yet they have not that sufficiency in them which is requisite to an Object that is in all respects suitable to the mind which must not only present it with something spiritual and incorporeal but likewise with whatsoever it can covet within the genus of spiritual and immaterial existencies and this nothing can do but that satiating Plenitude which is only to be found in God which appears to be true by that propensity which Men of large apprehensions have to enquire into those remote Truths which yet they cannot see clearly into there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 19. which hath such a Magnetick virtue in it that it is alwayes drawing the Soul towards it self neither will the Spirit of Man be ever at rest till it be united to the Son of God and put into a full fruition of the Deity How do we hear even young Students wrangle about the dividing of a body into so small parts and that it is not capable of further division for not conceiving how it can be that so long as there remains something in quantity that quantity should not be capable of being separated at least Intellectu though not Actu and yet not understanding how a body can admit infinite separations they are still searching into this Abstrusity which remains with God What Battologies have we about Free-will and respective Decrees not being able to distinguish between the precognition of God and his concurrence of volition or necessitation how are we prying into the mystery of the Incarnation into the nature of the Trinity there are certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S t Peter speaks of to be in S t Pauls Epistles which although they are things hard to be understood yet are we still coveting to comprehend them which aspirations of the Soul do shew that it was created for matters of a higher concernment than any created substance can furnish it withall from themselves for such things are to be found only in God inhesively or subjectively but they may be communicated to us by Angels who know them either by acquisition or divine infusion and these tendencies of the mind are arguments to me that the Soul of Man is capable of apprehending those abstracted Truths which it so covets to know while it is in the body because our pressing to know seem's to me to be an immediate effect of our wanting or being ignorant of something which our minds are comprehensive of and therefore Beatified spirits cease to desire more because their capacities are fill'd which is perfect Happiness ad modum recipientis But it may be objected That the Angels which fell desired to be equal with God but it was impossible it should be so therefore we must not measure our capacities by our desires To this I answer First that I do not believe they ever did because it must seem to be below the extent of their knowledge which reached to so vast a height to entertain with the least hopes such a childish Ambition but rather that their Lapse did arise from a spleen and malice to God for advancing Mankind so high or if it could be so we must distinguish between an undue and vitious and a natural or necessary act of the will I 'le suppose their's to have been an audacious and arbitrary willing of that which was ipso facto destructive to their happiness but these propensities of our Souls which God hath so infused into us that we cannot suppress them are continual willings as it were against our wills and are therefore natural and to be accounted of as the effects of our present defective state and these I am induced to believe will hereafter attain to what they have strain'd for here But not to make any farther digression Let us enquire into the second thing requisite to true Pleasure which is fruition It is not enough that there is in nature an Object suitable to the mind but there must be such an application of it to our persons as may make us true Possessors of it and here I cannot say exclusively that there is no fruition in the Pleasures of sense for were there not the Devil would have no train at his heels but they will be found to be very inconsiderable and equivalent with none at all And first let us consider the Glutton who makes not that the end of eating which he should namely the support of his natural life as S t Augustine Hoc mihi docuisti ut quemadmodum Medicamenta sic Alimenta sumpturus accedam How soon doth his sweet bit pass over the threshold of his tongue and then his Pleasure is over for that morsel consisting but in ipso transitu and although he puts in another and another yet it cannot be long e're his stomack will be filled and then he must cease repeating it till Nature or Art have disposed of the Load after a Scene of sick Qualms in the mean