Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	jew_n	spirit_n	worship_v	2,654	5	9.6923	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87586	Parliament physick for a sin-sick nation. Or, An ordinance of Parliament explained, and applyed to these diseased times. Containing a catholicall medicine for all natures and nations, but especially, a generall receipt for all the sickly people in our English-hospitall, and Welch-spittle, compounded after the art of the apothecary, and according to Parliament prescription, as hereafter followeth. Wherein thou mayst see as in an urinal-glasse, the dangerous state of thy English mother, and the genius of the reforming physitians, in seeking her speedy cure, and lasting happinesse, unto all succeeding ages. / By Philo-Parl. Imprimatur, Ja: Cranford.	Joceline, Nathaniel.; England and Wales. Parliament. aut	1644 (1644)	Wing J757; Thomason E45_13; ESTC R21825	121,637	146

this Island into a Valley of Achor in this thy day of Trouble Josuah 7.24 25 26. Hosea 2.15 But in this generall Commotion take these two Directions 1. Take Josuah your Deliverer along with you goe not n confusedly without Parliament-direction If God hath placed them as a Pilot to guide our Ship in case of necessitie to avoid Shipwrack in this our present Storme and tempestuous Euroclydon Acts 27.14 fall to your Tackling at their command Josuah 7.24 It s a dangerous thing to suffer every passenger to turne Master in a boysterous and rough Sea 2. Take Achan and all that he hath Josuah 7.24 Leave not a Hoofe behind Exod. 10.26 * Non cedie Moyses ctiam Regi in his quae ad Dei cultum pertinent non paitrurquic quä detrabi verbe Dei Sic summ● studie resi●it ne quid cultui Dei de●resent utinam multi talet Moyses essent Fer●s Moses would not yeeld to the King himselfe in things that did belong to Gods worship he would suffer nothing to be taken away from the Word of God he did resist as much as he could that the worship of God might not suffer any ●●cay or abatement O that there were many such Moses So farre 〈◊〉 Author And so farre let Englands Parliament and Assembly of Ministers goe in Goas Name and with the unanimous consent of the three Kingdoms yea let the whole Christian world say to the Pope of Rome as father Abraham said to the King of Sodom Gen. 14 22. I have lif● up my hand unto the Lord the most high God possesour of Heaven and Earth that I will not take from thee a thred even to a shoe-sachet and that I will not take anything that is thine lest thou should'st say I have made Abraham rich Which wealth will be like the wedge of gold and the Babilonish garment to our Israel Josuah 7. What reason is there that the Kings daughter the Spouse of Christ whose clothing is of wrought gold Psal 45 13. should put on the menstruous garment of the Whore of Rome Beleeve it Christian Reader God is wise enough to prescribe his owne worship Christ Jesus the Bishop of our soules is as fa●hul● to him that appoynted him as Moses was in all his House Heb. 3 2. 1 Pet. 2,25 Obj. Many of our Ceremonies are warrantable by the Leviticall service of God under the Old Testament they had Altars and Organs and white Linnen garments for their Priests c. and why should we be against them under the Gospell Sol. It s true they had all these under the Old Law and in their season they were usefull but under the New-Law they are out of date and uselesse like an old Almanack or weekly Intelligencer at a moneths end And therefore Paul calleth them weake and beggarly Elements Gal. 4 9. These Ceremonies and Rudiments were to continue but untill the time of Reformation In spirituali intellectu non proprie sensu Dion a Rickel Carthu Thcoph Aquin. Heb. 9 10. which time is come yea farre spent God doth not like we should worship as the Jewes did but as the Jewes should that is In spirit and in truth Joh. 4 24. That is in a spirituall way and not in a sensuall carnall manner as the Iewes did to whom all things were under a shadow and representation Obj. God hath winked at things amisse amongst us all this while and why may not the Parliament winke at something things out of Order Act. 17 30. Despiciens Montan. Hieron Sol. It s true God did winke but in winking he did despise what was amisse and the word signifieth no lesse why should we willingly retaine what God despiseth when we may be freed from it Againe t is true God did wink but now his winking time is out he will wink no longer he calleth and commandeth every man every where to repent God did never put England so fully upon the worke of Reformation as he doth this day Methinks I heare the Parliament crying like Moses in the gate of the Campe and saying Who is on the Lords side let him come unto me and put his sword by his side O that as then so now all the sons of Levi would gather themselves unto the Lords Battel Exod. 32 26 27 28. It is supposed by a late and learned Writer that an Oath of Pacification and Accommodation on the Queen's Part may settle the Kingdome in a happy condition without any more stirre about a Reformation Sol. Christian and judicious Reader doe but consider soure particulars and so I will leave thee to God and the Word of his grace which is able to build thee up c. Act. 20 32. Consider first the frailtie and uncertaintie in such foundations as Oathes are Secondly the Evasions and Machinations of a reconciled Enemie Thirdly the Inconsistencie of our principles and theirs Fourthly the Complexion and Obligation of our late Protestations and Covenants and tell me if there can be any Security but in something beyond an Accommodation even in a Personall and Nationall Reformation which is call'd for in this Ordinance That so god may be glorified in his owne way in our Day of Salvation and the Land may enjoy a firme and happie Peace both with God and Man c. There is an end of the Controversie FINIS A generall Receipt for all Diseases Spirituall containing the Elixar of Parliament-Physick for a Sin-sick Nation TAke a quart of the bitter water of godly sorrow and put into it as much of these foure Evangelicall Simples Humilitie Faith Hope and Charitie as thou canst get at the Apothecarie-Shops at any price b●yle all these together on the Altar-Coales of a heavenly and well-ordered zeale against sinne till the black-reeke and fume of thy corruption arise in thy heart offend thy stomack and stinke in thy nostrils then straine all through they white Linnen-Cloth of Christs spotlesse righteousnesse and putting in the powder of Patience drinke this Potion of Repentance off burning hot next thy heart every Fast-day in the morning cover thee warm all the moneth after with as much amendment of life as thou canst beare walke up and downe in thy calling as much as thou canst untill thou vomit up all the Crudities and flegme in thy stomack and purge out all the filth in thy heart And then through Gods blessing thou shalt recover speedily thou shalt be able to fight under the Banner of Christ manfully and for ever after thou shalt enjoy thy personall health if thou canst live in the wholesome aire of a Nationall and thorow Reformation Probatum est

shewed himselfe a man after gods owne heart verse 22. And take heed that God saith not of us Virtutem Deo nemo acceptam resert as Aristotle did of the prosperous men in his dayes They doe not acknowledge God the Author of it what greater Ingratitude what greater impietie can there be in the Christian world Omnes immemorem benefici● oderunt Cic. All men hate an ungratefull man Fifthly For the last Consideration what the grounds of this Aphorisme are I will give you these three 1. The first is taken from the nature of Repentance which is not onely a fruitfull grace but also bringeth forth fruit sutable to its kind Gen. 1 12. Now as the fruits of impenitencie are Discord Civill Warre Shame and Adversitie Deut. 28. So the fruits of Penitencie are Peace Glorie and Prosperite as appeareth likewise in the same Chapter at large 2. The second ground is taken from the nature of Gods promises they are not onely fruitfull but also correspondent promises Psal 48 11. We begin to feele that Peace is a good thing Carendo potius quam fruendo Psal 1.3 such is the nature of man that he priseth a blessing by wanting it Everie promise is like that tree planted by the river side which bringeth forth its fruit according to its kind in his season Now God promiseth peace Prov. 16 7. when our wayes please him now we are sure God is well pleased with Repentance 3. The last ground is taken from the nature of God himselfe Ratio eptima declinandi poenas inpoenitentia consistit Rodolp Gualterus who is so gracious and of so sweet a disposition that if a Nation turne from the evill of sinne God will turne from the evill of punishment J●●ah 3.10 If wee turne from sinne that is a Peace-breaker then God will turne to us who is a Peace-maker This Abraham Isaac and Jacob found to be true by experience so did Joseph and Jeremiah Jer. 20.3 The three Children and Daniel could tell you as much Mordecai and the Jewes bate witnesse to this Truth By the way thinke not that when I say Peace is a pleasing effect and the sweet fruit of true Repentance that I meane such a Peace as the new Irish Pacification is which I cannot but apprehend to be very dangerous to these three united Kingdomes unlesse some speedie check be given to their proceedings and mercilesse intentions Believe it they who have committed the most outragious and barbarous Cruelties that have ever beene heard of in the Christian world cannot so soone turne good subjects to King Charles and true friends to the Protestant Religion without either Repentance or submission Let Oxford say what can be said for their Irish Assistants it s an ill Omen to Religion when the Fox is set to keepe the Geese or to use the sacred phrase when Cain is set to be Abels keeper Gen. 4.9 I doe expect the returne of Cains answer Am I my Brothers keeper CHAP. XXVIII Application of this Aphorisme EXamine the truth of your Repentance by the former significations of the word Repentance 1. Doth thy Repentance spring out of the Radix and Root Cha●am Assimilatur enim filiquis peccatum dulcedinemhabens asperitatem Theoph. Then thou art wiser then before thou art conscious of thine owne former folly as the Prodigall was when hee left his Trough and Swines-meat his sinfull and huskie pleasures and went to his Fathers Diet being come to his right and ripe wits Luke 15.16.17 This new Diet of the Prodigall its Bread from Heaven Divinis mysteriis divino pane communicans Theoph. the Mysteries of Salvation the Word and Sacraments Is it thus with thee Christian Reader Doest thou now with the Bee finding an emptinesse in all these Terrene flowers even in their glorie and Spring-beautie and May-sweetnesse flee to some other untill it be a better flower which are the Promises in the Fields of the Old and New Testament And from thence dost thou suck the Honie of divine knowledge and consolation then its a signe thou art wiser then a naturall and impenitent foole 2. Doth thy Repentance grow out of the Root Nacham Then thy minde is changed thy judgement altered with griefe for thy former mad●esse 3. Doth thy Repentance arise from the Root Shobh Then thou doest with the Prodigall returne to thy heavenly Father Longinqua Regio est oblivio Dei Aug. from whom thou didst goe into the farre-Countrey of Oblivion forgetting God thy selfe and the end wherefore God gave the Talent and Portion which thou hast If it be thus with thee then thou art a true Convert blesse God for it but if thou art the old man still a Swearer a Whore-master a Drunkard still Quam diu male agebat extra seipsum erat non manebat in sua ratione rest not contented in serving thy base Swinish lusts but labour to repent for all the while thou livest in sinne thou art beside thy selfe and livest in Bedlam It may be thou hast high thoughts of thy owne wit as the Sluggard who thinketh himselfe wiser then seven men that can render a reason Prov. 26.16 Yet thou art a sluggish foole still if thou doest not arise out of thy Bed of Securitie and Idlenesse and labour to worke out thy salvation with feare and trembling by getting the Oyle of grace into thy Lampe and heart Matth. 25. THE TENTH PART CHAP. XXIX The Motives to take this Parliament-Physick of Repentance THese Motives are contained within this Ordinance vertually and inclusively though not formally and plainly set downe APHORISME Parliament-Physick is alluring Physick For the better understanding of this Aphorisme consider these things following First what it is to allure to allure signifieth to entice to move Solicitare qua solo-citare ve suo loco move or stirre up to any thing The Apple in Paradise is said to allure Eve to pull it downe and eat it 2 Pet. 2.18 Hosea 2.14 I will allure her and draw her into the wildernesse and speake comfortably unto her Secondly consider how many wayes it doth allure 1. Nulla sp● solicitor Plin. l. 9. Epist It doth allure by faire words whereby hope is stirred up and quickned in the soule of a doubting Christian Hosea 2.14 I will allure her and speake comfortably unto her So this Parliament-Physick doth allure by speaking comfortably to the Kingdome as you have heard it telleth the Kingdome that there is hope still in Israel concerning the matter in hand 2. Aut spem metumve ostendendo allicio It doth entice by foule words by threatning speeches by generating feare in the heart So Schoole-masters allure their Schollers to their Bookes even by threatning them with the Ferula or Rodde So the Lord did entice and draw Niniveh to Repentance by threatning their destruction within 40. dayes Thus this Parliament-Physick doth more the Kingdome of England and Dominion of Wales to a speedie Repentance from the dangerousnesse of