Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	scripture_n	speak_v	word_n	9,140	5	4.5911	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91029	Mishʻam A stay in trouble or The saints rest in the evil day. Exactly discovered from their cordial dependance upon God, and comfortable assistance by him. Shortly digested as the saints manual in the worst of times. The first part. / By Alexander Pringle, a worthless servant to Christ in the work of his Gospel.	Pringle, Alexander, of Harwich.	1657 (1657)	Wing P3500; Thomason E1592_1; ESTC R208844	60,000	209

sure to break them by his policy and therefore he is as vigilant as malicious to effectuate their ruine The godly have nothing to prevent him but to close with their God prizing more his presence with them then the enmity of all created powers acting against them This is visibly legible in Davids spirit who is careful in nothing but to own his God and he knew that the keeping of a familiar Correspondence with him should soon ease him of all his adversaries he tels all of them of whatsoever impression they were his soul cleaved to God Afflictions put the Saints to it It was an hard time with David the waves of wickednesse did wash upon his Spirit yet we see this tedoius Tempest did not drive it from its Anchor David is of a stable heart in the midst of those Distractions his enemies could do nothing upon his inward whatever breach they did make upon his outward estate it seems he secures his Soul with God whatever befel him Satan more pleased to pervert the spirits then to impoverish the bodily estates of the godly I confesse it would have pleased the Devil better to have made David a sinful Sceptick in this his Calamity then to see him a suffering Saint to have made him of no Religion as to God then of no Estate as to the World to have stript him rather of the goodness of his Conscience then of the glory of his Kingdom Satan prevented But herein David outwits his Policy and outworks his Power he takes such a Comfortable course with his Spirit as Satan could neither unsettle it or unseal its integrety he casts it upon God and so firmly secures it in opposition to any Change whatsoever let Satan or all of his Instruments do their worst So much we have considered of the Saints Dependance upon their God in trouble according to this pattern of Davids practise My Soul cleaveth to God We shall further inquire into the second Conclusion II. Of the Saints Assistance IT appears by Davids words here and elsewhere Note Saints assistance a fruit of their dependance upon God that the Saints assistance from God is a fruit of their dependance upon him Our father 's trusted in thee saith David and were delivered they trusted in thee and were not confounded Psal 22.4 5. There is an old correspondance of kindness kept betwixt the Lord and his servants as they look upon him for their furniture in adversity so he upon the frame and posture of their spirits expecting it God wil be sought after The Lord is good and a strong hold in the day of trouble but saith the Prophet he knoweth them that trust in him Nahum 1.7 The godly consider the Lords assistance to be the best Gods help the best most precious and therefore as that which is most profitable and precious it is desired by them I find David and others of the godly in the Scriptures to look upon this divine help as abstracted often from means I do not trust in my bow neither can my sword save me but thou hast saved us Psal 44.6 7. As means are not the objects of the Saints confidence so they know without the Lord they cannot be the subject of their assistance Saints rely not upon means If the Lord had not holpen me Psal 94.17 my soul had almost dwelt in silence when I said my foot slideth thy mercy stayed me There is a Caveat put in against all means by the Spirit Caveat that they rob not God of his honour Dependance upon means disparage God and therefore the Saints give no more to them then he hath allotted 〈◊〉 they know they only act in their service Means are acted by God only and not of themselves as they are ordered by God and that there is no more of any ability in them then what the Lord hath dispenced therefore the godly look upon the Lords hand as the hope of their help in trouble thy right hand upholdeth me So then the Lord is the only help As the Saints look upon God so he looketh upon them and grand assistant of his Saints and their eyes in trouble are upon him which aspect as it signifieth the excellency of the Lords favour to them so it sealeth the unity of their spirits with him In the multitude of the thoughts of my heart thy comforts rejoiced my soul Psal 94.19 Here is Davids familiarity with God and his refreshment given in to him in the juncture of his trouble And it may be witnessed by the experience of all the godly that this is not only his Gods help the portion of all the godly but the portion of all the Saints therefore shall every one that is godly make his prayer to thee in a time when thou maist be found Surely in the floods of great waters they will not come neer him Psal 32.6 It seems it is the Lords custom for the Saints exceeding comfort to ingage for them when they entreat him in trouble God wil be entreated for his assistance and therefore he hath commanded them to pray that he might engage for them Psal 50.15 Call upon me There is here somewhat notable that the godly must not fail to cal if they expect the Lord to answer or to do any thing for them Me thinks I need not put the Reader to any further cost of considering many more Scriptures Preocupatio which speak home the truth of the Lords assistance to his Saints in Davids case Let us only take the Affidavit of one Scripture more to this purpose Isai 41.10 Feare not for I am with thee be not afraid for I am thy God I will strengthen thee I will sustain thee with my right hand of Justice Here I conceive the Prophet hath commission to speak the Lords mind fully to his people in order to their comfort and confidence in trouble and that he may do it to purpose he crowds in the vast body of the Lords benevolence to them in a Nutshel And so he is pleased to speak much in little and but a little of much Ingrossing a sum of assurances in the systeme of a few promises for their establishment It is a great comfort which is able to settle the spirit of the godly in trouble when they know what the Lord will do for them And in this very point of the Saints Information It is the Saints comfort to know God to be their friend he is pleased to priviledg them above the wicked in adversity He opens their eyes not only to let them see their mercy but himself the fountaine of it I will lift up my eyes saith David to the mountaines from whence my salvation cometh my help cometh from the name of the Lord. This was Davids distinguishing mercy that in the midst of his misery he could see his remedy and the Lord his Physitian So then the difference betwixt suffering Saints and sinners lieth

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suas ineptias ac dilirantis cerebri diliria effutire gestiunt nullumque non movent lapidem quo jure quave injuria ut evangelii sacris ejusque servis fidelissimis Nigro Carbone sligmata inurerent Hinc illae Lachimae quantum languescit Pietas marcescit puritas gliscit iniquitas ingruit aequitas quam est Domini vinea spinosa dumis vepretisque referta Luporum spelunca malesuadae partim ignorantiae omnigenae propemodum dementiae deformata inquinamentis quanta est non modo errorum colluvies sed et convitiornm ubique congeries quam est effrons blasphaemiarum aenea facies adeo ut transmarinae illud heterodoxias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auribus identidem intonat quicquid schismaticum aut haereticum Anglo-est aut Scoto-Britannicum Pudet haec opprobria dici c. Verum hisce ex animo serio seduloque pensatis Integerrime Lector 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanc sequentem boni Consule ejusque lucubrationibus favere Perge qui est Theologicae veritatis salut iferae aeternaeque tuae in Christo beatitudinis Summa Observantia Studiosissimus AL. PRINGLAEUS Harvegiae 5 Id. Feb. 1657. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BOWELS of MERCIE BREATHING FOR THE SAINTS IN DANGER PSAL. 125.4 Do well O Lord unto those that be good and true in their hearts IN This Supplicatory Address we have the breathing of a very gracious spirit wishing good to the godly entreating the Lord earnestly for them that it may go well with them in the day of trouble Note It is easie to find out the actings of this spirit in Scripture upon and in the hearts of all the godly whilst they are carried forth with the streames of heavenly affection and spiritual tenderness over the bleeding and suffering condition of their precious brethren We find Esth 3.1 2. Mordecai modest Mordecai was extremely moved when he was informed that the Jewes the Lords peculiar people should be utterly ruined The spirit of honest Uriah could not be perswaded to rest and sleep at home in peace Vriab when the Ark and Israel were abroad in danger By thy life saith he to David and by the life of thy soul I will not do this this thing 2 Sam. 11.11 It seems his spirit could not be brought to delight in any such refreshment vvhilst it vvent hardly vvith the Lords people I read Nehem 1.4 Nehemiah that gracious Nehemiah takes no pleasure at Court vvhen he heard that poor Jerusalem vvas lying plundred burned and broken dovvn in the Country he tells us hovv much he vvas affected vvith her trouble When I heard these words I sate down and wept and mourned certain dayes and I fasted and prayed before the God of heaven The same melting spirit vve find in zealous Daniel Notandum est cum interpres esset somniorum Daniel non tamen fuisse elatum vel confidentia vel superbia Cal. ad loc accounting little of his personal preferment vvithout a seasonable assurance of Israels National inlargement Dan. 9.3 I turned my face unto the Lord God and sought him by prayer and supplication with fasting sackcloth and ashes By all vvhich and many more of his expressions vve may observe he vvas more humbled and tenderly afflicted vvith the Church her calamity then in the least exalted or affected with the illustrious eminency of his personal dignity I conceive the same tendernesse of spirit which vve find in Mordicai Uriah Nehemiah Daniel and others did predominate in David vvhen he prayed so affectionately Do well O Lord unto those that be good and true in their hearts These vvords are digested in one of those Psalmes vvhich are named by a distinguishing Character Text designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Songs of Degrees This Inscription is prefixed to fourteen Psalmes more of the same denomination Difference of Interpreters about he title of this Psalm and hath cost Interpreters both Jewish and Christian more then ordinary inquisition all of them passing their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it but with little or no satisfaction in it I remember Calvin tells us of the Jewish Doctors that they only divine and not certainly determine or agree about it Hic Psalmus quindecim sequentes vocantur graduum qua ratione non convenit etiam inter Hebreos Doctores quidam fingunt quindecim fuisse gradus ad partem templi uvas destinatam quum infra subsisterent mulieres Quindecini Psalmi sequentes vocantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graduum vel Ascensionum dequibus variae sunt opiniones alii à gradibus templi alii ab ascensione seu intentione vocis dictos volunt alii genus melo diae fic dictum alii Psalmos ascensionum i. e. reditus Judeorum a Babilone in Judeam ut Beza Alii volunt esse tonos modulationis ut Calvinus Mollerus Lyrani sentontiam sequitur de gradibus cleri lacerdotum Par. adversar in Psa 120 sed frivola est divinatio scimus quantum licentiae in rebus obscuris sibi permittant Judaei ad quidivis fingendum Cal. in Psal 120. And for Christian Expositors both ancient and modern they conclude nothing certain they also conjecture that these Degrees are spoken of certain places certain orders of persons certain Descants and Tones of Voices wherein by whom and how those Psalmes have been sung Concerning this punctilio of the Title of this and those other fourteen Psalmes we need not make much inquiry we may safely joyn with Learned Paraeus and conclude In re tam obscura non magni momenti liberum cuique judicium That is in a thing of so great obscurity and so small utility we may leave every man to abound in their owne sense For my part I have ever thought the time better spent in improving Scripture Truths then in searching out the fruitlesse pedegree of Scripture titles The subject matter of the words make up a considerable part of this Psalme It seemes it is Davids design for I look upon him as the Author of this Song to cheer up and consolidate the spirits of the godly three wayes 1. By promises from God ver 1 2 3. 2. By Prayer to God ver 4. 3. By Prophecying against the wicked The words I have chosen seem to fill up the middle rank of this order for as judicious Calvin well observeth upon the words after that David had given assurance to all the godly of their establishment and refreshment in affliction ver 1 2 3. In order to their farther Confirmation he prays for the accomplishment of the same promised assurance Quamquam propheta certo piis omnibus pollicitus fuerat opportunum auxilium se tamen ad precationem convertit Calv. ad loe And he tells us that this address of David was not in vain for although our Faith in the Promises may support us in respect of God yet our flesh doth weaken us in respect of our selves that there is need of Prayer to strengthen us in