Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	lord_n	nation_n	praise_v	1,658	5	9.9407	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30609	The saints treasury being sundry sermons preached in London / by the late reverend and painfull minister of the gospel, Jeremiah Burroughes.	Burroughs, Jeremiah, 1599-1646.	1654 (1654)	Wing B6114; ESTC R23885	118,308	158

people from Egypt and carrying of them through the Red-sea And this song is the most ancient song that ever was in the world it is the first in Scripture and we know of no Author before Moses those that were skilfull in the way of Poetry were many hundred yeares after Moses It is a spirituall and most excellent song the stile of it is full of Elegancy the matter of exceeding variety it is Eucharisticall Triumphant Propheticall and 't is pitty we have not such an excellent song as this is turned into Meeter to be sung in our Congregations And it is a most delightfull song and therefore you shall observe when God promised a great mercy to his people in which they should exceedingly rejoyce he hath reference to this song Hosea 2. 15. And I will give her Vineyards from thence and the valley of Achor for a doore of hope and she shall sing there as in the dayes of her youth and as in the day when she came up out of the Land of Egypt When God intended any great mercy to his people he would have them sing according to this song of Moses So then if God be in a way of mercy if he be opening a doore of hope to us you see how seasonable this song is And 't is a Typicall song as of the deliverance of Gods people out of Egypt so a Type of the deliverance of Gods people from the bondage of Antichrist therefore it is very observable that this song was to be sung againe when the people of God should be delivered from Antichrist In Revel 15. and the beginning you may see Gods judgements upon Antichrist and in vers 3. it is said they sing the song of Moses the servant of God and the song of the Lamb saying Great and marvellous are thy workes Lord God almighty just and true are thy wayes thou King of Saints By this you may see that God would shew us that the bondage under Antichrist is like the bondage in Egypt and therefore Rome is called Egypt in the Revelations because when we shall be delivred from Antichristian bondage we shall renew this song of Moses So that if we now expect deliverance from bondage under Antichrist it is good for us to acquaint our selves with this song because it is that which shall be sung over againe when the bondage of Antichrist is removed It is a miraculous song according to the opinion of Austin he brings in this song as one of the miracles that is that God did at the same time by the spirit inspire all the people of Israel that they sung together one and the same song and therefore it was miraculous true if it had been so but the Scripture is not cleere in that But we leave generalls and come to the words though there be many excellent things in the Chapter to make way to that I have read yet because I would not be hindered I will come instantly to the words which are as it were a recapitulation of all containing the substance of all as if he had said I have spoken of many particulars that God doth for his people but there is none like unto the Lord who is glorious in holinesse fearefull in praises doing wonders There are four things you see then wherein the name of God is advanced here First there is none like the Lord Secondly glorious in holinesse Thirdly fearefull in praises Fourthly doing wonders I confesse when my thoughts were first to speake upon this Text I intended onely the third particular the opening of that Title of God fearefull in praises we finde not any such Title that I know of in all the book of God but onely in this place but because I saw there was much of God in the two former therefore I thought it might be usefull to shew you what there is of God in them and was unwilling to passe them by For the two first then who is like to thee O Lord amongst the Gods who is like unto thee glorious in holinesse who is like to thee this you see is put by way of interrogation now interrogations in Scripture are especially brought in two wayes First by way of admiration Secondly by way of negation Sometimes by way of admiration Isaiah 63. 1. Who is this that cometh from Edom with died garments from Bozrah Many others we might name by way of admiration and by way of negation you know there are hundreds of examples and both these we are to understand here in the Text First by way of admiration who is like unto thee O Lord amongst the Gods c. The spirit of Moses and the people being struck with astonishment at the glory of God now manifested by the great workes he did they ●●mire and say who is like unto thee O Lord and then by way of negation who is like unto thee O Lord that is there is none like unto thee that is the first expression of the glory of God the lifting up of the name of God above all things whatsoever there is none like to God And God doth much glory in this expression of his glory that there is none like to him we have it very often in Scripture 1 Chron. 17. 20. O Lord there is none like thee neither is there any God besides thee according to all that we have heard with our eares So in Psalm 86. 8. Among the Gods there is none like unto thee O Lord and Psalm 89. 6. For who in the heaven can be compared unto the Lord who among the sons of the mighty can be likened unto the Lord we might name divers other places where God glories much in this expression of his glory and the people of God have gloried much in it and there is great cause they should doe so It is said of the godly Machabees that at first by reason their name was an offence meeting with this sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is like unto thee O Lord amongst the Gods and being much taken with it they wrote the first Hebrew Letter of every word in this sentence in their ensignes of warre and carried them about with them and upon this ground they were called the Machabees glorying in this Title of God who is like unto thee And upon this ground the Holy Ghost concludes that all should honour and glorifie God because there is none like unto him Psal 86. 8. Among the Gods there is none like unto thee O Lord neither are there any works like unto thy works Mark what followes in 9. 10. 11. 12. verses All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy name for thou art great and doest wondrous things for thou art God alone teach me thy way O Lord I will walke in thy truth unite my heart to feare thy name I will praise thee O Lord my God with all my heart and I will glorifie thy Name for evermore Thus you see how the

holy Prophet was taken with this expression of God that there is none like to him therefore teach me thy way O Lord I will walke in thy truth c. There is none like unto the Lord amongst the Gods So it is here it may be translated as well amongst the mighties God is lifted up here not onely above the Heathen gods so that there is none like to him amongst them but he is lifted up above whatever hath any excellency in it there is none like to thee amongst the mighties who ever is mighty great or let there be what might and greatnesse and excellency soever in the world yet God is infinitely above all It would take up too much of our time if we should dilate our selves in shewing to you somewhat of the glory of God in this how he is above all things and that there is none like to him I will therefore but briefly name a few passages and apply this particular and passe to the second that we shall dwell longer upon There is none like to God First in that whatever is in God is God himselfe this is a propriety of God there is no creature hath any excellency in it that reaches to this excellency that whatever is in that creature should be the being of it all creatures being made up of severall things but now whatever is in God is God himselfe Againe there is an universall goodnesse in God and there is none like to him in that one creature hath one good in it and another another but God hath all good in him there is all excellency and beauty in God in an eminent manner there is none like to him in that And then all beings are but one excellency in God however we apprehend God in severall excellencies one attribute shining through one creature and another through another yet all are united in God And all that is in him is primitively in him he is of himselfe and from himselfe and for himselfe And then none can communicate himselfe so as God can none can inflict evill or convey good so as God can and that this expression of God hath reference too for it is peculiar to God to communicate as much of himselfe as he will which no creature can doe though the creature hath but little some drops onely of goodnesse in comparison of the infinite Ocean that is in God yet the creature cannot communicate of those drops as it will it is the propriety of God onely to communicate of his goodnesse as he will And not onely so but he can make the creature that he communicates his goodnesse to to be as sensible of his goodnesse as he pleases which none else can doe though one creature can communicate good to another yet it cannot make that creature as sensible of that good as it will which God can doe And so in inflicting of evill there is none like to the Lord in that the Lord is able to let out all evill to bring all evill at once which none else can doe and he is able to make the creature upon whom he inflicts an evil to be as sensible of that evill as he will one that hurts another yet cannot make him as sensible of that hurt as he pleases but this is the propriety of God as he can bring all evill together so he is able to make the creature as sensible of all as he will and God challengeth this as his own propriety that he alone can doe good and he alone can doe evill and therefore there is none like to him from hence it follows then that there is none to be worshipt as the Lord there is none to be honoured as the Lord the Heathen gods because they did but communicate some particular good therefore they challenged but particular service externall worship and worship in some particulars would serve the Heathen gods and they were satisfied with it and required no more and there was reason for it because they could not challenge to themselves a communication of a universall good for one god was for one particular good and another for another particular good and therefore they had but particular worship sutable thereunto but now there is none like to the Lord he challengeth a universall worship and obedience Thou shalt worship the Lord thy God with all thy heart and soul and strength so that there is no such worship to be given to any as is given to God and all because there is none like to him in the excellency of his nature and in the way of communicating of himselfe unto his creature Now this that I have spoken is exceeding usefull in the whole course of our lives in ordering of our wayes and thoughts toward God consider how usefull this is thus It should be our care in beholding any beauty any good or excellency in the creature to keep still in our thoughts and hearts the sense and apprehension of the infinite distance that there is between God and that creature the want of this is the cause of almost all the evill that there is in the world and the true apprehension of this is a speciall meanes to enable us to glorifie God as a God I say thus when thou beholdest any excellency beauty or comlinesse in a creature and tastest any sweetnesse in it be sure thou doest then keep in thy heart the sense of this truth that though there be some sweetnesse here yet God is infinitely above the creature and there is an infinite disproportion between that good and beauty and excellency that is in these creatures and that which is in God himselfe God gives us leave to let out our hearts upon and to take the comfort of the creature when we see a beauty and excellency in it and that because it is his similitude upon the creature and it is Gods excellency that is there and a spirituall heart hath more freedome to let out it selfe to the comforts of the creature then any in the world besides because he can meet with and taste God there but though God give us leave to doe this yet evermore so that we be sure to reserve our hearts to God to be sensible of the infinite excellency that is in God above any creature and if we be not carefull of this we shall soon fall off from glorifying God as God and our hearts will sticke in the creature And this hath been the ground of all the outward Idolatry and spiritual Idolatry in the world Of outward Idolatry which did arise thus men at first seeing some excellency and worth in the creature as the Sun and Moon and Stars they did acknowledge God above them and that these were but creatures and that there was more excellency in God then in any of these but at last comming to look upon the creature too much and being taken with the excellency they saw there their hearts stuck in the creature and they lost the apprehension of the infinite