Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	work_n	world_n	wrath_n	116	3	7.4188	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09970	The golden scepter held forth to the humble VVith the Churches dignitie by her marriage. And the Churches dutie in her carriage. In three treatises. The former delivered in sundry sermons in Cambridge, for the weekely fasts, 1625. The two latter in Lincolnes Inne. By the late learned and reverend divine, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to His Maiesty, Mr. of Emanuel Colledge in Cambridge, and somtime preacher at Lincolnes Inne.	Preston, John, 1587-1628.; Glover, George, b. ca. 1618, engraver.; Goodwin, Thomas, 1600-1680.; Ball, Thomas, 1589 or 90-1659.	1638 (1638)	STC 20227; ESTC S112474	187,142	312

is to put in a graft of another nature which wil change it and by little and little sweeten the constitution of it But you will say what is to be put in I answer goe not about it as a morall man but as a Christian get Iustification and Sanctification It is true it is profitable to bee much humbled for thy sinne and you ought to bee so yet this is not the onely way to heale it but the heart must be strengthened with the assurance of the forgivenesse of it There is a double way to get the heart turned away from sinne the one to see the loathsomnesse of that which we turne from the other the beauty of the contrary object wee turne to Spend not all your paines about the first but do something in the later the more contrition the better But it is not got all at once it is more increased by assurance and hope of pardon when a man begins to have hope he purifies himselfe So it is in all other exercises it is hope quickens our endeavours One that is not neare a kingdome goes not about it but when he comes to have hopes he begins to bestirre himself tolle spem tolle conatum therefore get and encrease the hope of the pardon of your sinnes Hence the Apostle Rom. 15. 13. prayes Now the God of hope fill you with al joy and peace through believing c. By the words following it appeares to bee to strengthen and set them right concerning al their infirmities and he points to this as one meanes to be fild with joy and peace in believing as if he had said if your hearts were full of spirituall joy through faith and assurance your hearts would be purified and therefore faith also is said to purifie the heart and besides when the bloud of Christ is applyed by faith there goes a vertue with it Heb. 9. 14. How much more shall the bloud of Christ who through the eternall spirit offered up himselfe to God purge your consciences from dead workes And adde to this sanctification set upon that work Ioh. 17. Christ hath prayed that they might be preserved from the evill of the world But how shal that be done Sanctifie them through thy truth thy word is truth that is when they shall passe through this world full of evill and corruption the way to preserve them spotlesse and untainted is to have the heart sanctified When the heart is well oyled with grace the dirt of the world falls off This is an antidote against corruption Though in your passage you meete with much bad aire and infection this will preserve you But then how should wee bee sanctified By truth The more truth you get into your hearts the more grace Grace and Truth goes together 1 Iohn and came by CHRIST who is full of both Therefore 2 Pet. 3. ult these two are joyned grow in grace and in the knowledge of Christ. By truth but what truth thy word is truth Every truth is not fit to sanctifie as all water will not take sope to scowre the word is that truth that doth it Morall truths may doe many things in the soule they may adorne it but they cannot heale or purifie it Wash in Iordan saith the Prophet to leaprous Naaman There is a speciall vertue in this Iordan to heale thee of thy seprofie that is not in the waters of Damascus You came not to the word as to a lecture of Philosophy but as to that which workes wonders the power of God goes with it For withall marke this that it is not the word of it self that doth it it doth not work as Physicke that hath a vertue in it of its owne but the LORD doth it by the word and therefore CHRIST prayes to his father to sanctifie them by the word As a man writes a letter by a pen so the Lord sanctifies by the word To consecrate the heart to GOD is to sanctifie it and divine truths alone doe consecrate the heart to God and no other Let us therefore get much grace and truth into our hearts assurance of justification and joy in the Holy Ghost that by tasting of better the heart may be taken off from the pleasures of sinfull wayes sound joy will swallow up all other joyes the joyes of sin Stirre up those graces that are in thee for when wee exhort you to goe to God to helpe you our meaning is not that you should leave all the worke some labour is required of thee I speake to those who have some beginnings of grace you must stir up those graces GOD hath given you Hence Saint Paul sayes 1 Tim. 4. 15. neglect not the gift that was given thee as if hee had said Timothy thou maiest doe much if thou consider what ability thou hast received so much spirit so much liberty so much regeneration so much free will to good So he sayes to the Church of Philadelphia Thou hast a little strength it is a Talent therefore use it Therfore also he sayes in Iude 20. build up your selves and cleanse your selves and many the like But you will say how can wee doe this seeing it is the LORD that workes in us the will and the deed and wee can doe nothing without the Spirit Though the Spirit doth it yet we in this worke are to bee agents also Rom. 8. 13. If you through the Spirit mortifie the deeds of the flesh as if hee had said though you do it by the Spirit yet do you go about it We may do something to draw the Spirit nigher us as we may doe something to grieve the Spirit and to smoke him out of the house so to please the Spirit as wee intend the flame of the Spiritby pure thoughts so we put him out by foggy thoughts But you will aske what it is to stirre up our graces Stirre up thy light examine thy selfe of thy evill wayes endeavour to see them clearely and confesse them for that is the way to forsake them Prov. 28. 13. and despise none of them with that light thou hast examine every thing what ever thou hast the least doubt search it out to the full This idle speech this jollity and vanity of conversation how little soever it seemes as dalliance in thy thoughts and eyes overly performance of duties Vse that light further to get reason against thy sinne This is to consider a mans wayes as David did to ponder the reasons Let a man take paines with his heart from day to day and consider what reasons there are by which a mans heart may be taken off from his sin as against unlawfull gain to thinke it but as stealing custome whereby a man forfeits all the rest that what is unlawfully gotten is as the coale that was carried in by the Eagle into her nest with a peece of broyled flesh which consumed her nest young and her selfe and all treaties of infirmities that

slow to affl●ct 21 2. He sustaines them in affliction Ibid. 3. He brings them through affliction 25 Vse 1. Not to be discouraged in affliction 32 2. To come to God when we have offended him 35 3. To lead us to repentance 37 4 To choose the Lord for our God 41 5. To confirme us in that choice 45 Doct 3. The Lords name is called upon his people 47 Reas. God hath chosen them 48 Vse 1. To learne obedience 49 2. To humble our selves 53 3. Not to pollute Gods name 59 4. Not to be ashamed to professe Gods name Ibid. Comfort concerning our selves and the Church 63 Doct 4. Without humiliation no mercy 66 Reas. 1. The necessity of humiliation 69 2. Els there will be no returning from sin 71 3. Els there will be no constancy 73 4. Els God should not have the praise of his mercy 74 Vse 1. Exhortation to the humble 101 2. To those that are not humbled 103 Doct. 5. The Lord is mercifull to the humble 112 Reas. 1. To give God the glory 113 2. Humility keeps a man in compasse Ibid. 3. It makes him usefull to others 114 4. It makes him obedient 114 Vse 1. Consolation to the humble 115 2. To strengthen faith 118 3. To be humble in afflictions 123 4. Exhortation to be more humble 124 5. Not to apply the promises without humiliation 131 Doct. 6. All performances nothing without seeking Gods face 132 Reas. God is holy 150 Vse 1. To examine if we seeke Gods face 153 2. To seeke the Lord and not our selves 168 3. Not to forget the Lord in the middest of his mercies 172 Doct. 7. No interest in promises without turning from evill wayes 186 Vse 1. Examination 197 2. No duties serve without turning 219 3. Good purposes alone insufficient 222 Doct. 8. Turning from our evill wayes difficult 224 Reas. 1. They are pleasant Ibid. 2. Agreeable to nature 225 3. They are backed by the law of the members Ibid. Vse To make our labour answerable to the worke 229 Doct. 9. All sinnes forgiven to the humble that forsake sinne 254 Reas. 1. From the truth of God 256 2. From his goodnesse 257 Vse 1. To exclude wicked men from mercy 263 2. To trust perfectly in Gods mercy 267 3. Exhortation to be humbled 272 Doct. 10. All calamities from sin 279 Vse 1. To looke to the root of calamities 281 2. To see sin in its own colours 283 3. How to remove crosses 284 Doct. 11. If sinne be not removed as well as the crosse it is never removed in mercy 287 Reas. 1. Because sin is worse than any crosse 288 The Lord doth nothing in vaine Ibid. Vse By the issue of our afflictions to judge of our estate and Gods love to us Ibid. Doct. 12. Take away sin and the crosse will depart 290 Reas. 1. Because crosses come from sin 290 2. God never afflicts but for our profit 291 Vse To comfort us against our feares that the crosse will alway continue Ibid. The Contents of the second Treatise Doct. THere is a match betweene Christ and his Church 1 Vse 1. To apply Christ himselfe 6 2. To perswade men to take Christ. 23 Motives to it Ibid. Impediments 38 The Contents of the third Treatise Doct. EVery one that taketh Christ ought to be subject to him and it is best for him 76 Reas. 1. He is the head 78 He is a Saviour 80 Vse Exhortation to come to Christ. 82 Doct. Christ is the Head and Saviour of his Church and every member of it 90 Vse 1. To be obedient to Christ. 91 2. To choose Christ for our Head 93 3. To draw influence from him 95 4. How to know we are in Christ. 99 Trials of our subjection to Christ. 104 5. To be the glory of Christ. 133 6. To trie our condition 137 THE GOLDEN SCEPTER ● CHRON. 7. 14. If my people which are called by my name shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare in heaven and will bee mercifull to their sin and will heale their land THese words containe the answer GOD gave to Salomons Prayer which hee made when hee dedicated the Temple His Prayer was that when they prayed on earth hee should heare in heaven And God promiseth in the words I have read to do all that Salomon asketh which promise containes three parts First That hee would heare in heaven which phrase notes out either his power that he is able to bring to passe what he assents to doe men are said to heare on earth because they can doe little but God in heaven or else it implies that though hee seemes to be farre off from his people yea though in heaven yet he will heare at last The Second part is that he will pardon their sins and it is of all other mercies the greatest for sin hinders all good things and openeth a gap to all evills and therefore David saith Blessed is the man whose sin is forgiven of all requests it is the greatest that wee can make and of all grants the greatest that God vouchsafeth Thirdly He will heale their land and remove their affliction Now observe the order of this in that before he doth it he pardons their sin Now this promise is farther set forth by two things First the persons to whom it is made the people of Israel and Iudah notified by two attributes First they are his people Secondly called by his name or on whom his name is called as the name of the husband is called upon the wife or of the fa ther upon the sonnes and as they in Antioch and we are called Christians from CHRIST Secondly the conditions this promise is made upon for it is the Lords manner to put promises upon conditions First if they bee humbled and humble themselves Secondly if that humiliation bee not contained within the compasse of their brests onely but expressed by prayer and confession of sins Thirdly if they seeke my face seeke to bee reconciled seeke his presence as separated from all things else not seeking Corne Wine Oyle but GOD himselfe Fourthly if they part with their sins in seeking for they cannot maintaine Communion with him else for God dwels in light and he who walkes in darkenesse can have no fellowship with him And thus you have the Analysis of the words wee in handling them will not use this method but begin with the words as they lye and will observe first these three Doctrines from these words If my people called by my Name FIrst God sends sharpe afflictions on his owne people this appeares by the Coherence for in the words before the text If I send plague c. then if my people c. Secondly that yet in them the Lord is very tender and full of compassion to his people this loving compellation my people argues as much it is as if he should say I cannot

that doe not have nothing to do with it let him come and take freely that is I will bestow it without any other condition but comming without which no man can partake of it and thirsting without which no man will come or prize it The consideration of which covenant therfore should move us and helpe us to believe the truth of this point that whatsoever our sinnes are yet if we humble our selves c. they shall be pardoned Before I come to apply this to any man I must exclude those whom the Lord excludes or rather who exclude themselves Still remember what is the last letter of his name Exodus 34. 6. That hee will not hold the wicked innocent Thou that art a carnall man hast nothing to doe with this childrens bread thou art a Dog which may bee made good to thy conscience out of 1 Pet. 2. ult Like the dog thou returnest to thy vomit For in thy sicknesse and in thy distresse didst thou not make many promises and resolutions against thy wayes and courses and after thy recovery didst thou not returne to them againe with as much greedinesse as ever 2 Againe thou art such an one as doest not thirst after these promises carest no more for them then for thy old shooes these precious promises which as is said before containe in them most rich and precious promises and none shall ever obtaine them that doth not in some measure of truth prize them above all things whatsoever Thou that never hadst thy heart broken with the apprehension of sin and Gods wrath canst not come to thirst after them and so hast nothing to doe with this water of life A man that is still whole hearted ever since hee was borne and never affrighted with sinne and wrath may heare these promises spoken of but hath nothing to doe with them 3 They that are hypocrites are also excluded for they are to have their portion in hell fire and therefore whilst remaining such have nothing to do with the promises Now an hypocrite is one that is not willing to omit holy duties altogether and yet not willing to doe them throughly one that like the Eagle soares high in faire pretences but still hath the prey that is below in his eye and wil stoop for it upon occasion eying preferment credit riches c. all the while Thou mayest be white in thine owne eyes and washt before a Communion or so as a Swine may bee washt as well as a Sheepe but yet the Swinish nature remaines 4 Or it may be thou art a wicked man But you will say who are those wicked men I will give you a description of them which no man shall refuse they are such as hate the Lord nor can any man think much if he be call'd a wicked man comming within the compasse of this character for it is the note given in the second commandement Now when we heare this every man will be ready to say I hope my condition is good I am none of them that hate the Lord but know there are many thousands that think well of themselves who yet when it comes to the tryall will be found to hate the Lord. And therefore to try thee in this give mee leave to aske thee but a few questions 1 Dost thou not hate the law dost thou not wish that the Law were not so strict and that it gave more liberty Let an unregenerate man try himselfe by this and he will find such a disposition in him that he desires that the law would give him leave to commit such and such a sin he esteemes of the Law as a thing that is contrary to him and therfore their complaint of godly men is that their wayes are contrary to ours in the booke of Wisedome What wayes the wayes of the law for where is contrariety there is hatred and if they hate the law they hate the law-giver God for the law is the expresse image of God 2. Againe I would aske thee if this bee not also thy disposition that thou hast no great delight to be where the Lord is thou hast not any delight in holy duties otherwise than as custome and naturall conscience have made them familiar to thee nor to be in the company of the Saints for where two or three of them are there God is among them but when thou art among them thou art as it were out of thy element if they be such as are formall like thy selfe thou canst away with them but if they be holy and the holinesse of God appeare in them thou delightest not in them thou couldest it may bee bee among the Saints if they hold their tongues but let God shine in them then thou canst not indure to be there 3 Againe dost thou hate those that are like the Lord for if thou dost thou hatest the Lord himselfe for as wee try our love to the Lord by our love to the brethren so our hatred also Is there a secret dislike of them though thou knowest not why an antipathy though happily thou canst not give a reason of it It is because God hath put an enmity and there no man can put amity all endowments sweetnesse of converse and disposition eminency of parts in the Saints will not take away the enmity that is in wicked men against them David was a Poet a souldier a man of excellent parts wise and valiant yet had abundance of hatred amongst men for his goodnesse 4 Againe dost thou not desire that there were no God Couldst thou not bee content to live for ever in this world so that thou were happy here and so there were no hell Couldst thou not bee content that there were no heaven no GOD no Iudge at the last If every unregenerate man would examine himselfe he should finde this in himselfe Now if any wish that such an one were not that he were sublatus demedio it is a signe he hates him for that is the property of hatred to desire the utter removall of the things hated 5 Againe dost thou not lie in some sin which thou knowest is a sinne Now every man that lies in a sinne a knowne sinne feareth GOD as a Iudge Let him bee a thiefe and he will feare the Iudge and whom a man thus feareth hee hateth Quem metuunt oderunt he that walkes in darknesse hates the light and God who is the author of that light Dost thou therefore live in some evill way or other wherein thou dost allow thy selfe thou hast no interest in these promises onely those that claime interest in the promises who make conscience of all their wayes dare not omit the least duty nor performe it slightly Lastly consider art thou not one of the foolish virgins deferring repentance not caring to provide oyle in time but thinkest thou canst do it time enough at death and I will come in ere I die like the sluggard in the Proverbs tumbling in the bed of thy sin securely