Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	spirit_n	worship_v	worshipper_n	8,943	5	13.1108	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01719	Eight sermons, vpon the first foure chapters, and part of the fift, of Ecclesiastes Preached at Mauldon, by G. Giffard.	Gifford, George, d. 1620.	1589 (1589)	STC 11853; ESTC S114031	104,274	286

which standeth vp in his steade This is to be vnderstoode of the succession of kings and great men of the earth He spake of an olde king that is a foole he doeth in contemplation behold him thrown down from his throne and forsaken of all his subiectes He doth also behold them euen all the liuing that walke vpon the earth walking or ioyning thēselues with y e newe king whom he calleth the second childe that standeth vp in steade of that olde foole cast downe He nameth him a childe because he had made the comparison betwéene an olde king that is a foole and a poore child that is wise The foole falleth from his honor the childe commeth out of prison for to raign He calleth him the second because he spake but of two What then shall the state of this second childe this wise king be ought saue vanitie Doubtles no. The sicknes of the people is such that he shall not be delighted in but for a time Those that come after will not reioyce in him He saith there is no ende of all the people that is no stop or stay they neuer come to rest in any that haue béene before thē which may be said those that haue béene rulers ouer them The people delight stil in new kings the sunne rising is honoured aboue the sunne setting and so the wise childe comming to raigne findeth nothing but vanitie and sore vexation of spirite The end of the seuenth Sermon The eight Sermon Ecclesiastes Chap. 4. TAke heede to thy feete when thou goest vnto the house of God and be readie to heare rather then to offer the sacrifice of fooles for they perceiue not that they doe euill Chapter 5. BE not rash with thy mouth neither let thy heart make hast to vtter a thing before God for God is in heauen and thou art vpon earth therefore let thy wordes be fewe 2 For as a dreame commeth foorth by the multitude of businesse so the voice of a foole by the multitude of wordes 3 When thou vowest a vow to God be not slack to pay it for he is not delighted with fooles perform that thou hast vowed 4 It is better not to vowe then that thou shouldest vowe and not performe it 5 Suffer not thy mouth to cause thy flesh to sinne and say not before the angell that it is an error why should God be angrie at thy voice and destroy the worke of thy handes 6 For as in the multitude of dreames there be vanities so in the multitude of wordes but feare thou God Ecclesiastes Chap. 4. 5. TAke heede to thy feet c. I did shew you beloued in Christ that the purpose of king Solomon in this book is to teach mē how to come to true blessednes I did also note that it consisteth of two partes For first he laboureth to draw men out of the wrong way that is from setting their heartes vpon any thing vnder the sunne to séeke good therein And this hath he dealt in from the beginning of the book vnto this place as we haue séene Now by way of digression cutting of that he toucheth the other that is y e right course vnto blessednesse which is in the true worship and feare of God Our miseries be many and great we féele it so here is a holesome medicine to ease and cure vs if wee take héede and applie it well There is none of vs so dull but knoweth that f●licitie is in god he is the fountaine of happines We haue this also engrauen in our mindes that such only are blessed as be in Gods fauor and therfore he must be worshipped and his displeasure must be appeased These pointes Solomon doeth not touch at all for he néeded not but how to séeke God aright and to worship him as he may accept and be pleased that is the thing For when it cōmeth to this men faile and are foolish they séeke him they worship him faine they would haue his anger appeased towards them and be in his fauour but they doe it so fondly that they be neuer the better but the worse Let vs therfore be taught here by Solomon how to auoyde so intollerable a mischiefe which we be all ready is run into Take heede to thy feet saith he whē thou goest to the house of God When thou goest to séeke God o● to worshippe him For God did appoint a special place for his worship the Temple in Ierusalem There he did so rea●ale him selfe that hee was saide to dwell in it among his people it was called his house Here they were to offer gifts sacrifices vnto him This Temple and all the worship in ceremonies which was 〈…〉 vnto it are taken away For they were ordeyned but while Christ should come and finish our redemption and therefore he said to the woman at the well Iohn 4. Woman beléeue me the hower commeth and now is that neither at Ierusalem neither in this mountaine ye shall worship the father And againe he saith that the true worshippers shall worship in spirite and truth God reuealeth himselfe in all nations of the world and men are to worship him euery where But yet neuerthelesse these words do stand still vnto vs. We haue Gods house where he is chiefly to be sought and worshipped euen the publike assembly For God hath ordeyned shepeheards and teachers to call the flocke together to ●éed them Ephes 4. There is speciall promise made of a blessing in the publike assemblies Where two or thrée are gathered together in my name there am I in the middest of them Matth. 19. The holy prophete of God did stagger when he beheld the prosperitie of the wicked and the affliction of the iust Psalm 73. He could not tell how to be satisfied vntil he went as he saith into the sanctuaries of God there God resolued him of his great doubt We must therefore goe to Gods house to séeke such blessings and to worship and praise God together No man can be a right worshipper of God in priuate that doeth not frequent the publike assemblies where God speaketh to his people We must all of vs if we be wise goe to Gods house but that is not enough marke what he giueth in precept take heed to thy feete This must néeds be a borowed spéech for wée may not be so simple as to vnderstand it of the bodily féet He doeth not set downe a charge to will men to looke how they step in the way when they goe to the Church It is to be vnderstood of the hart and mind approaching to séeke and worship God It is therfore as much as to say when thou wilt séeke God worship him take héed how thy heart and minde do come for thou mayest goe awry There is a right way and there is a wrong way if thou goe in the right way thou art blessed if thou goe in the wrong way thou doest marre all thou shalt kindle Gods wrath against thée Then

all is vanitie Now wée come to the matter For this is his proposition in which he propoundeth and affirmeth that which after ward he manifesteth proueth by arguments It conteineth in it the first of those two heads or points of doctrine namely that in all things vnder heauen there is nothing to be found but extréeme vanitie and miserie and therefore such as séek● the world are in a wrong way He pronounceth this as we all may sée with a most vehement outcrie and as it were with the shril sound of a Trumpet The dul harte of man doth force him thereunto For we are all by nature so earthly minded so drowned and ouer whelmed in the lusts and pleasures of this world and our eares so stopped with earth that we can hardly be made to heare Nay to say the truth let him speak neuer so lowd and shrill to draw mens heartes from this world except God worke by his spirite and giue eares hee speaketh vnto stones Ponder wel in your minds with earnest meditation the waight of this phrase Vanitie of vanities and the same doubled with this addition all is vanitie and sée if yee can comprehende what the spirit of God doth here vtter concerning the extréeme vanitie of all things in this worlde for to quench the flames of our mad loue towardes the same For I had rather thus exhort men vnto such meditation of his words then to stand in opening his pharse and manner of speach Consider therfore that he contenteth not himselfe to say all is vaine but vanitie it selfe yea the vanitie of vanities And seing our vnbeléefe is such that we can not giue credite vnto the worde of God where it doth but affirme and the spirite of truth doth thus farre yéeld vnto vs as to make proofe by reasons and argumentes of that which hee here vttereth let not vs be wanting on our parts through carelesse negligence and so heape sinne vpon sinne vnto our greater condemnation For the more graciously hee applieth himselfe for to heale our soules we refusing or neglecting this bountifulnes the more we heape vp ingratitude yea the more iust and heauie is our damnation What profit is there vnto a man of all his trauell in which he traueleth vnder the Sunne Here we haue the first reason which he vseth to proue his proposition He doeth not expresse euerie part of the argument but the assumption onely For the principle vpon which hée groundeth is so cléere that there is no head so dull but doeth acknowledge it and therefore is omitted Neuertheless● for your helpe I will note it This it is about whatsoeuer there is labour spent yea such labour as carieth with it griefe for he vseth a word that signifieth labor with molestation and no profite ariseth thereof there all is extreme vanitie and misery Who is I say such a dullard yea such a blocke that he will denie this or call it into question aske a foole and he can say it is vanitie to labour sore and receiue no profite thereby then if it be prooued that man of all his sore labour wherein he laboureth vexeth himselfe vnder the Sunne that is in worldly affaires receiueth no profite shall it not follow that all these things are vanitie yea euen vanitie of vanities Thus wée are to consider of the whole reason the first part which is the groūd of this argument sore toile with vexation and no profite is vanitie as I said is so cléere that the blind doo sée it none denie it men doo also féele and find by experience that worldly things are gotten and kept with great labour trouble and molestation What néede he then stay to make any declaration of that vnlesse he would light a candle at none But the other point namely that man hath no profite of all his labours vexations is not beléeued For would the whole world be so mad as to stand to fill a bottomlesse tub We sée all the world is busied to get earthly things if there be no profit ensuing it is no better then to fill a bottomlesse tub Would men take such paines to heape vp riches to clime to honours to fill and stuffe themselues with delights pleasures yea euen to sell their soules and bodies to the Diuell to come by the same if they thought there were no profite remaining vnto them It is therefore out of all doubt that men doo make their reckoning and cast their account to receiue great commodities and fruite by their laboures this then being not beléeued but called in question he doth stande to proue it and this one point being proued all the argument standeth firme and manifest And howsoeuer it séemeth vnto mans blind nature that there is profite and commoditie to be looked for in the trauaile for earthly things yet because he proueth and manifesteth by two notable reasons that there is none hée doeth shake it of as it were in scorne and saith not there is no profite but what profite is there vnto man of all his sore trauaile wher in he trauaileth vnder the sunne He vseth in déed diuers reasons afterward for to perswade men in this point wherein they are so madly blinded but I say two because in the words next following hée vseth two generall arguments the one taken from the estate and condition that man is in which trauaileth the other frō the estate of the things in which and for which he doth trauaile O that men could be brought to vnderstand thē aright that they might sée how they labor without all profit for this present world they would not vex thēselues destroy their soules for to get nothing They would not be so grieuously tormēted with sorow care for the losse of the world forgoyng that which is nothing But alas how shall we be brought to beléeue this we make account of no gaine but when wés finde the treasures of the earth We féele no losse but whē we forgoe them this is our madnesse vntill it please God to giue vs better wisedome and to open the eies of our mind that we may acknowledge that the things which are séene be temporall and the thinges which are not seene eternall That wée may labour for the true treasure not for the meate which perisheth but for that which indureth vnto eternall life Ioh. 6. Beloued lay vp this in your hart that Gods spirit here affirmeth namely that a man hath no profite of all his sore trauaile wherein he trauaileth vnder the Sunne Consider the reason by which he proueth it if yée can come to be perswaded to beléeue it to féele it to be so ye haue attained to a great matter yée haue greatly profited your hart is rid and cured of a sore disease yée haue made a great steppe toward the kingdome of heauen For yée shal be deliuered from that which S. Paul speaketh 1. Tim. 6. They that would be rich fal into temptation and into a snare ●nd into many