Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	know_v	speak_v	word_n	9,131	5	4.2861	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01936	The God of heaven A sermon appointed for the Crosse, but preached in the Cathedrall Church of St. Pauls in London, upon Sunday the 23. of September, anno Domini. 1638. By Iohn Gore, rector of Wendenlofts in Essex, and preacher at St. Peters Corne-Hill in London.	Gore, John, Rector of Wendenlofts, Essex.	1638 (1638)	STC 12072; ESTC S103328	21,017	40

the right side hits our friends sometimes on the left and hits our enemies and all these like Ionathans arrowes to warne us not to wound us Oh therefore if ever we meane to feare God let us feare him now and with one accord lift up our eyes to heaven and say Whom have I in heaven but thee to stand in feare of And so much shall serve to be spoken for the foure first expressions and meanings of the Text God prosper that which followeth And now that I have given you thus much light into the Text I trust to your content and satisfaction Give mee leave to open another casement and let you see it in another kinde and present it to you in another manner perhaps not lesse profitable I am sure no lesse painefull to me than that you have already heard Let mee intreate you therefore with patience to give attention to two things more which naturally arise out of the Text. 1. The Honour of God Th●● hee is in heaven 2. The Tenure of the go●●… 〈◊〉 though he be in heaven yet they have him here on earth Whom have I in heaven but thee 1 The honour of God That he is in heaven There is none like the God of Ieshurun saith Moses Deut. 33. 26. that is the God of righteous and honest-hearted people for that 's the originall meaning of the word Who rides upon the heavens in thy helpe Marke how hee sets out God 1. By his Majestic that hee rides upon the heavens 2. By his Mercy that it is not for his owne ends but for thine In ● auxilium tui for thy helpe Though hee rides upon the heavens in a stately magnificent equipage as it beseemeth so great a Majestie as is the Lord yet it is wholly for thy good to give the spheares to governe the Planets to regulate the celestiall Orbes to see that the Sunne Moone and Starres keepe their appointed seasons and performe the daily and nightly taskes that hee hath set them and all this is for thy helpe So that if thou be a right Ieshurun i. a righteous and an honest-hearted man to God thou maist assure thy selfe That God rides upon the heavens in thy helpe Thine I say in particular as if hee studied no bodies welfare but thine and had none else to helpe but thee The time will not suffer me to expatiate and enlarge this Point which paradventure is of greater consequence than you are aware of I will therefore glide it over for this once and fall immediatly upon that which is the very Medulla the Pith and Marrow of my Text namely The tenure of the godly which is That though God be in heaven yet they have him here upon earth Whom have I in heaven but thee Fides Deum individuat saith a Father True Faith impropriates and singles out God to a mans selfe as Thomas did our Saviour Ioh. 20. when he said My Lord and my God as if he had beene no bodies Lord no bodies God but onely his One saith well that all the comfort of Divinitie lieth in these possessive names of Mine and Thine Li-Atta Thou art mine saith God Esay 43. 1. which two words the Iewes were wont to write as a Motto upon their Rings as being the summe and substance of the whole Covenant comprehending all the Promises of mercy and salvation in it Now when God shall say unto a soule Thou art mine and the soule shall answer to God and say I am thine This mutuall Stipulation this mutuall Avouchment betwixt God and a good soule this makes up the match as it were and confirmes the covenant and gives a man boldnesse towards God that hee is not afraid to claime an interest in God and say as David did Whom have I in heaven but thee For marke it one that is an hypocrite that beares no true faith to God dares not make any application of God to himselfe but speakes of him as of one that concernes others and not himselfe Pray to your God for me saith Pharoah to Moses and Aaron Exod. 10. 17. and so Darius Dan. 6. 26. calleth him Daniels God not his God Their consciences told them that they were not the Lords and therefore they durst not seeme to speake as if the Lord were theirs nor claime any interest or propriety in him Quid nobis tibi said the divells to Christ What have we to doe with thee Iesus thou Sonne of God They that will have nothing to doë with God as his servants can have but small hope that God will have any thing to doe with them as their Saviour or that God will ever owne them as his children that would never honour him as a Father The first time that ever wee read that God was called the God of one man more than of another was Gen. 9. 26. when Shem had acted that dutifull part towards his despised Father in covering his nakednesse then Noah breakes out into this Divine Benediction Blessed be the Lord God of Shem. This I say was the first time that ever God was appropriated to one man more than to another And it may serve for an everlasting encouragement to all that have Parents living to shew their utmost respect and duty to them because the first that ever God owned was a dutifull child Afterward God enlarged himselfe to more as you may read Exod. 3 6. where he proclaimes himselfe to be The God of Abraham the God of Isaac the God of Iacob Now Abraham was a faithfull man The father of the faithfull Isaac was a quiet man that walked with God in private and made no noise in the world Iacob was a prayerfull a powerfull man with God one that wrestled with him for a blessing put these three together and they intimate unto us that there are three sorts of men that have the Lord for their God 1. Hee is the God of Abraham that is the God of all Faithfull men 2. Hee is the God of Isaac that is the God of all quiet men 3. He is the God of Iacob that is The God of all devout men So that if thou beest either a faithfull man as Abraham or a quiet man as Isaac or a devoute man as Iacob Thou maist be bold without presumption to make application of God to thy selfe to challenge him as thy owne and to say as David did Whom have I in heaven but thee More particularly Though God be in heaven yet his faithfull servants may be truely said to have him here on earth in foure respects 1. To have him in Possession 2. To have him in Partnershippe 3. To have him in Remembrance 4. To have him in Regard 1. To have God in Possession two severall wayes first Inwardly in their hearts God is in you of a truth saith the Apostle 1 Cor. 14. 25. Salvum sit verbum Domini as Saint Bernard speakes God save that good word and send us to know the truth aud to finde the comfort of it but

how should wee be sure that God is in us Answer As by the sparkes that arise out of an heape of Ashes wee know for certaine that there is fire within so by the good motions good prayers and good desires that arise as so many heavenly sparkes out of the heart and soule wee may know for certaine there is God within us Hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God in the bosome as Lazarus was said to be in the bosome of Abraham and Iohn in the bosome of Iesus and Iesus in the bosome of his Father so is God the father in the bosome of every child of his upon earth there hee dwells and there he makes his abode Doe but observe two phrases of those two great Apostles Saint Iohn and Saint Paul in the one we are said to dwell in God 1 Iohn 4. 16. He that dwelleth in love dwelleth in God Hee is as it were Gods Inmate Gods Inhabitant and in that sence God may be said to have us in possession In the other God is said to dwell in us 2 Cor. 6. 16. Ye are the temples of the living God as God hath said I will dwell in them and walke in them and I will be their God and they shall be my people and in this sence God is our Inmate our Inhabitant and wee may be truely said to have him in possession now where there is this mutuall cohabitation this mutuall dwelling one within another that wee dwell in God and God dwells in us that we have possession of God in one kind and God hath possession of us in another kinde certainely this Tenure can never be broken this Possession can never be lost wee and our God shall never part but after we have lived and loved and dwelt together on earth wee shall live and love and dwell together in heaven 2 Secondly as they have an inward possession of God in their hearts so they possesse him also outwardly in their Estates in their Rents and in all their Revenues for they have God in all these the influence of his blessing gives them good of all that they enjoy This is the difference that I observe betwixt the blessings of Iacob and Esau Gen. 27. The one had God with his blessing the other had his blessing without God When Isaac blessed Iacob ver 28. Thus hee said God give thee of the dew of heaven the fatnesse of the earth c. Afterterwards when Esau came and begged a blessing also He gives him in a manner the very same blessing that hee gave to Iacob but that hee makes no mention of God in it but onely said ver 39. Thy portion shall be the fatnesse of the earth and the dew of heaven from above The very same blessing onely with this difference That God was in at the one but out at the other Now looke what an eye is without sight or a well without water or a body without a soule the very same is a portion without God There is a Tradition of Thomas Aquinas that the Lord should call unto him from heaven and say Quid tibi dabo Thoma Thomas what shall I give thee for all the good service thou hast done me His answer was Teipsum Domine Give me thy selfe O Lord and I desire no other gift let mee have but thee I aske no more This is not much different that divine ejaculation of a pious soule Lord let mee live out of the world with thee but let me not live in the world without thee In a word this is the happinesse and the blessed priviledge of a good and faithfull servant to God though his estate and possessions be but meane and small he possesseth his God which makes amends for all And this is the first way whereby they may be said to have God though hee be in heaven that is Habere in possessione to have him in possession As if David had said Whom have I in possession but thee 2 The next is To have him in Partnershippe and that two wayes 1. To take our part against our adversaries as you see Num. 12. 8. How God tooke Moses part against Aaron and Myriam when they murmured and rebelled against him How were you not afraid saith God to speake against my servant against Moses that is to speake against any servant of mine though never so despicable and poore but to speake against my chiefest and choisest servant against Moses who is faithfull in all my house Quomodo non timuistis How durst you be so bold how were you not afraid to doe it knowing that it concernes the honour of my truth to take their part And as it followeth after when God had taken his part in word hee tooke h s part in deede and did him more right and wrought him more revenge than Moses himselfe was willing he should have done Thus if thou be on Gods side God will surely be on thy side if thou take Gods part against those that dishonour him and abuse his blessed Name God will undoubtedly take thy part against those that dishonour thee and seeke to doe thee evill yea paradventure God will worke thee a further revenge than thou art aware of that is if any disease or any sicknesse be upon thee God will take it off and lay it upon them that hate thee T is his Promise Deut. 7. 15. So that thy affliction shall goe from thee to thy enemy as the leprosie of Naaman went from him to Gehazi And this is one benefit thou shalt reape by having God in partnershippe 2. God will beare a part in all thy adversities Esay 63. 9. In all our afflictions he is afflicted Iust as a Tutour that maintaines a Scholler in the Vniversitie at his owne charge if hee punish that Scholler in his purse hee punisheth himselfe so dealeth the Lord with us it is an affliction to God to afflictus and there is no affliction that falls upon us but God himselfe beares a part of it As in all his commands Quod jubet juvat what he bids us to doe he helpes us to doe so in all his chastisements what hee makes us to beare he helpes us to beare as Simon helped our Saviour to beare his Crosse Hence it is That his yoake is easie and his burthen light Mat. 11. Whether it be meant of Iugum praecepti the yoake of his Commandment or Iugum crucis the yoake of his Chastisement both may be said to be easie and light because wee beare but with one shoulder and God beares with the other for it is said 1 Chron. 15. 26. God helped the Levites to beare the Arke The Arke of it selfe was no great burthen to beare and yet as light as it was God was faine to helpe them to beare it without the helpe of God the lightest burthen is unsupportable for it is said of Iudah Deut. 33. 7. His own hands shall be sufficient for him Si tu Dominus If thou Lord do helpe him against his