Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	kindness_n	lord_n	love_a	1,686	5	9.5041	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00593	Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.	Featley, Daniel, 1582-1645.	1636 (1636)	STC 10730; ESTC S121363	1,100,105	949

of Sion be thou ruler in the middest of thine enemies Whilst our Saviour lived upon earth the soveraigne balsamum of wounded mankind yeelding a savour of life unto life was kept as it were in a narrow boxe but at our Saviours death the boxe was broken and this precious oyntment poured out and the whole world filled with the smell thereof This doctrine touching the naturalizing if I may so speak of the Gentiles into the spirituall Common-wealth of Israel was implyed in the Metaphor of the Rose of the field Cantic 2.1 I am the Rose of the field Christ is not a garden flower for few to see and fewer to smell unto but a Rose of the field for all to gather that have a hand of faith to touch him but it was unfolded at large to Saint Peter in a vision of a sheet let downe from Heaven knit at foure corners Acts 10.11 12. in which were all manner of foure footed beasts of the earth and wild beasts and creeping things c. The foure corners of the sheet signified the foure parts of the world all sorts of living creatures all sorts of men of all kindreds nations and languages The sheet in which they were all wrapped is the Church militant In the end of the vision the vessell was received up againe into heaven Acts 10.16 to shew that in the end of the world the whole Church militant shall be transported into heaven and become triumphant St. b Orig. comment in Cant. homil 1. Quemadmodum in Evangelio mulier illa quae sanguine fluebat archi Synagogae filiam curatione praevenit sic Aethiopissa id est Gentium Ecclesia Israel aegrotante sanata est Origen representeth this truth most cleerly unto us through the mirrour of an allegory Though saith he the found of the Gospel came later unto the Gentiles yet the Gentiles prevented the Jewes in giving credit to it and were justified before them as the woman in the Gospel that was sicke of a bloudy issue was healed before the Rulers daughter The daughter of the Ruler of the Synagogue was a type of the Jewish Synagogue the woman that was in a long consumption by reason of her continuall fluxe of bloud was an embleme of the people of the Gentiles lying more than twelve ages sicke of a bloudy issue weltring in her naturall filth and bloud Now as Christ going to cure the Rulers daughter was touched by the Canaanitish woman sicke of a bloudy issue and she by that touch was cured so though Christ came first to heale the Synagogue yet the Gentile Church touching the hemme of his garment by faith is first healed and saved The phrase of sending forth judgement expresseth our Saviours readinesse in opening the treasures of heavenly wisedome and unfolding the mysteries of eternall salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till he shooteth out casteth out or sendeth forth judgement of his owne accord as a tree doth his fruit or the Sunne his beames Matth. 12.35 A good man bringeth forth out of the treasure of his heart good things Matth. 2.11 The Sages opened their treasures and every Scribe which is instructed unto the Kingdome of heaven is like unto a man that is an house-holder which bringeth forth out of his treasures things new and old I have not hid thy righteousnesse within my heart Psal 40.10 saith David in the person of Christ I have declared thy faithfulnesse and thy salvation I have not concealed thy loving kindnesse and thy truth from the great congregation Ver. 9. I have preached righteousnesse in the great assembly I have not refrained my lips O Lord thou knowest And according to this fore-going type how ready the truth himselfe was to publish the Gospel of the Kingdome appeareth by his taking all occasions from every ordinary occurrent to instruct his Disciples in points of heavenly wisedome as from a draught of fish to admonish them of fishing for soules from Well-water to treat of the water of life from barly loaves to exhort them to labour for the food that perisheth not from burying the dead to reprove those that are dead in sinne from curing the blind in body to rebuke the spirituall blindnesse of the Scribes and Pharisees from a question concerning the materiall Temple to fore-tell the dissolution of the temple of his body and raising it up againe in three daies To conceale any needfull especially saving truth is to bury the gold of Ophir and thereby deprive not only others but our selves also of the benefit and use thereof Wherefore St. c August l. 12. confess Veritas nec mea nec tu● nec illius est sed omnium nostrûm quos ad ejus communionem publicè vocas admonens nos ut nolimus eam habere privatam ne privemut ea Augustine sharply censureth such as would challenge a peculiar interest and propriety in that which is the common treasure of Gods Church saying The truth is neither mine nor thine nor his but all ours in common whom thou O Lord callest publikely to the communion thereof dreadfully admonishing us not to desire to have it private lest we be deprived of it In speciall the truth of judgement ought not to bee kept in but to bee sent forth For to detaine any private mans goods is but a private wrong but unrighteously to detaine justice which is the Kings or the Common-wealths or rather both their good is a kind of peculatus or publike theft We laugh at the Indians for casting in great store of gold yeerly into the river Ganges as if the streame would not runne currently without it yet when the current of justice is stopt in many Courts the wisest Soliciters of sutes can finde no better means than such as the Indians use by dropping in early in the morning gold and silver into Ganges to make it runne Pliny reporteth of Apis the Aegyptian god whom they worshipped in the likenesse of a Cow or Oxe that hee gave answers to private men è manu consulentium cibum capiendo Taking alwayes some food from their hands otherwise the Oracle was dumbe I need not to prosecute the application in this place where by the testimony of all men and the truth it selfe the streame of Justice if any where runneth cleerly most free from all filth and corruption Therefore I passe from Christ his sending forth judgement to his victory Hee shall send forth judgement unto victory There are two principall acts or to speake more properly effects of our Lords Princely function 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement and victory judgement upon and victory over all his enemies Wee have them both in the words of my Text Judgement which hee shall send forth and Victory unto which But of what Judgement or Victory the words are to bee construed the learned Interpreters of holy Writ somewhat differ in judgement Some in their ghesses fall short upon the particular judgement and utter