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
A35538	An exposition with practical observations continued upon the thirty-eighth, thirty-ninth, fortieth, forty-first, and forty-second, being the five last, chapters of the book of Job being the substance of fifty-two lectures or meditations / by Joseph Caryl ...	Caryl, Joseph, 1602-1673.	1653 (1653)	Wing C777; ESTC R19353	930,090	1,092

might declare himself in Leviathan Hence note The parts powers and comely proportions of the creature clearly evidence the excellencies of God The Lord chiefly proclaimed his own name when he proclaimed the name of Leviathan Rom. 1.20 The invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead The unseen God hath made all things that he may be seen in them When he makes a Comment upon his own works why is it but that he may make a Comment upon himself and expound his own glory in them And as the excellencies of the Lord are seen in the works of creation so in the works of providence and he hath therefore made so many declarations of them to us that his power wisdom and justice may shine through them to us Psal 75.1 That thy name is neer thy wondrous works declare And he said to Pharaoh Exod. 9.16 For this cause have I raised thee up for to shew in thee my power and that my name may be declared throughout all the earth All that the Lord doth to or in the creature is to get himself a name and a glory therefore let us give God the glory of his power wisdom and goodness in all his works Negare Pagaganus Christum potest negare Deum omnipotentem non potest August ser 139. de Temp. It was the saying of one of the Ancients A Pagan may deny that there is a Christ but a Pagan cannot deny Almighty God A Pagan may deny Christ for that 's meerly matter of faith but sense will lead a Pagan to believe there is a God or some omnipotent power that hath wrought all these things If we see a stream that assures us there is a Spring or Fountain if we see a goodly Palace built that assures us it had a builder a maker And if the stream be full what is the fountain If the Palace built be great and magnificent how great how magnificent was the builder Every house as the Author to the Hebrews said upon another occasion Chap. 3.4 is builded by some man but he that built all things is God Fourthly Seeing the Lord is pleased to read such a natural Phylosophy Lecture upon this creature we may take this Observation from it God would have man know the parts and powers of the creatures Why doth the Lord in this book speak at large of them and of their powers but that we may take notice of them and understand them or that we should search and study them What the Psalmist speaks concerning the works of providence is true of the Lords works in nature Psal 111.2 The works of the Lord are great And vers 4. He hath made his wonderful works to be remembred that is that they should be spoken of and memoriz'd And therefore having said at the beginning of the second verse The works of the Lord are great he adds in the close of it Sought out of all them that have pleasure therein His work is honourable and glorious c. The works of God are to be searched to the bottom though their bottom cannot be found by all those that have pleasure and delight either in God or in his works and they therefore search them out also because they encrease and better their knowledge of God the Creator by encreasing and bettering their knowledge about the creature From the whole verse we may infer First If God will not conceal the parts the power and comliness of his creatures then let not us conceal the power the glory and the excellency of God Yea let us with heart and tongue declare the glorious perfections of God how holy how just how wise how merciful how patient and long-suffering a God he is When God makes the creature known to us he would much more have us know himself and make him known Davids heart was set upon this duty Psal 9.14 Thou hast lifted me up from the gates of death that I may shew forth all thy praise in the gates of the daughter of Sion As if he had said This O Lord was thy design in lifting me up from the gates of death that is from deadly dangers or killing diseases that I might declare thy praise in Sions gates or that I might declare how praise-worthy thou art to all who come into the gates of Sion And again Psal 118.17 I shall not die but live and declare the works of the Lord. In the 40th Psalm which is a Prophecy of Christ he speaks in the words of the Text vers 10. I have not hid thy righteousness within my heart I have declared thy faithfulness and thy salvation I have not concealed thy loving kindness and thy truth from the great congregation As the Lord saith here concerning Leviathan I will not conceal his parts so saith the Prophet I will not conceal his loving kindness and truth c. Which as it is most true of Christ whose work it was to do so as also the end of all his works so it sheweth what we ought to do and what should be the end of all our works not to conceal the righteousness and goodness of God but declare them in the great congregation And as Christ declared the glory of the Father so should we the glory of Christ We read the Church engaged in this As I shewed before Christ could not conceal the parts of the Church so the Church could not conceal the parts of Christ Cant. 5.9 There the question is put to the Church What is thy beloved more than another beloved that thou dost thus charge us The Church being asked this question will not conceal the parts nor the power nor the comely proportion of Christ her Beloved but gives a copious Narrative of his gracious excellencies vers 10. My Beloved is white and ruddy the chiefest among ten thousand his head is as most fine gold his locks are bushy and black as a Raven his eyes are as the eyes of Doves by the rivers of waters washed with milk and fitly set his cheeks are as a bed of spices as sweet flowers his lips like Lillies dropping sweet smelling myrrh his hands are as gold rings set with Beryle his belly is as bright Ivory overlaid with Saphyres his legs are as pillars of marble set upon sockets of fine gold his countenance is as Lebanon excellent as the Cedars his mouth is sweet yea he is altogether lovely This is my beloved and this is my friend O daughters of Jerusalem Thus as Christ concealed not the parts of the Church so the Church concealed not the parts the power and comely proportion of Christ And did we more consider who Christ is and what he is both in himself and unto us we should be more both in admiring within our selves and in reporting to others his parts his power and comely proportion Secondly If God hath not concealed the knowledge of his creatures from us if

those plagues and they repented not to give him glory And of othe s under the fifth vial ver 11. They blasphemed the God of heaven because of their plagues and of their sores and repented not of their deeds It was the character of that bad King Ahaz that in the time of his distress he sinned yet more What! sin in a storm sin when God is scorching plaguing and distressing us This is not only greatest impenitency but highest impudency or most senseless stupidity Such are like him of whom Solomon speaks Prov. 23.33 34. They are as he that lieth down in the midst of the sea or as he that lieth sleeping 't is meant upon the top of a mast where by any strong blast of wind or great sway and yawing of the ship he may be tumbled into the deep There are two things we should do when we see breakings or great dangers ready to break us First We should hold fast all the good we have if we have any When we are like to lose all outward good things and that which is better than any or all of them our lives we have reason to hold fast all our spiritual and inward good things the truths of God our faith in God our love to God and all his ways Secondly If as yet we have not really taken hold of God and good things 't is high time for us do it when we can no longer hold but must let go all our loved good things of this life and even our beloved life Thirdly We should in a day of evil Let go all that is evil that is purifie our selves our consciences our lives our hearts our hands from all our sins from all that is sinful then if ever let us be found in the practice of that Apostical counsel Jam. 4.8 Cleanse your hands ye sinners and purifie your hearts ye double minded They surely are minded or resolved to be filthy still and never to purifie either heart or hand who do not set their minds to purifie themselves from evil in an evil day When the Lord breaks us by any judgment or visitation then 't is high time for us to break off our sins by righteousness as Daniel advised Nebuchadnezzar chap. 4.27 JOB Chap. 41. Vers 26 27 28 29 30 31 32 33 34. 26. The sword of him that layeth at him cannot hold the spear the dart nor the harbergeon 27. He esteemeth iron as straw and brass as rotten wood 28. The arrow cannot make him flee sling-stones are turned with him into stubble 29. Darts are counted as stubble he laugheth at the shaking of a spear 30. Sharp stones are under him he spreadeth sharp-pointed things upon the mire 31. He make the deep to boil like a pot he maketh the sea like a pot of ointment 32 He maketh a path to shine after him one would think the deep to be hoary 33. Vpon the earth there is not his like who is made without fear 34. He beholdeth all high things he is a king over all the children of pride IN the former context we have had an accurate delineation of the several parts of this mighty creature Leviathan together with their wonderful operations and effects even to the terrifying of mighty men and the putting them upon speedy preparations for death at his appearance In this the Lord gives proof First Of the imperitrableness or impregnableness of the scales skin and flesh of this Leviathan Secondly Of the greatness of his courage stomack and spirit in the midst of greatest dangers and oppositions both which are shewed in the 26 27 28 and 29. verses of this context which are all of a sence and therefore I shall very briefly pass through them Vers 26. The sword of him that layeth at him cannot hold We have in the compass of these four verses as it were a whole magazine of armes of war-like instruments and engines Armes are of two sorts First Offensive Secondly Defensive Offensive armes are likewise of two sorts First Such as we strike with or make use of at hand of which sort we reckon the sword and the spear Secondly Such as are used at a distance of which sort are arrows and darts and sling-stones All these offensive weapons are here expresly mentioned And likewise we have here defensive armes with which we cover and shelter the body in a time of battle or danger from taking hurt of which sort the helmet is a piece of armour for the head and the habergeon or breast-plate for the fore-part of the body So that here I say we have all sorts of armes And as we have all sorts of armes brought together so we have the unprofitableness or unserviceableness of them all or their utter insufficiency to hurt Leviathan or to save any man harmless or from being hurt by him as will appear while I run over and touch upon these words The sword of him that layeth at him cannot hold The sword is an offensive weapon with which we assault our adversary at hand Now though a man doth lay at Leviathan with a sword that is useth his utmost skill and strength to make the sword enter yet it cannot hold or as the Hebrew is Resilit duritiè tergaris repulsus gladius Bez. will not stand or abide It will either be broken or dulled and the edge of it turned and abated or it will rebound without leaving any impression Master Broughton renders The sword of him that layeth at him will not fasten As if God had said if any be so bold as to come near with a sword in his hand to strike Leviathan it is to no purpose for such is the strength of his natural armour such the hardness of his scales and skin he is so protected fenced and fortified with these that the sword can do him no more hurt than a thrust or stroke with a bull-rush The sword cannot enter No nor the spear That 's another offensive hand-weapon which we use at hand No nor the dart That 's another offensive weapon which we use at a distance Some put these two the spear and the dart into one conceiving that by these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lauco profectionis i. e. quam homo proficisci facit de manu sua Jaculum à jaciendo Bold Hastati spargunt hestas fit ferreus imber Ennius we are to understand not a spear and a dart distinctly but a darting-spear or the spear that goeth forth For there are two sorts of spears There are some spears which are held fast in the hand of him that assaults There are another sort of spears called Javelins which are cast out of the hand Thus some I say conceive that we are to put these two words into one Nor can the darting spear or Javelin which is cast out of a mans hand against an enemy with greatest force enter to wound him Nor the habergeon As if he had said not only cannot these offensive weapons spear and dart or the darting-spear