Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	worship_n	worship_v	worshipper_n	72	3	11.5499	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87095	The first general epistle of St. John the Apostle, unfolded & applied. The second part, in thirty and seven lectures on the second chapter, from the third to the last verse. Delivered in St. Dionys. Back-Church, by Nath: Hardy minister of the gospel, and preacher to that parish.; First general epistle of St. John the Apostle. Part 2.	Hardy, Nathaniel, 1618-1670.	1659 (1659)	Wing H723; Thomason E981_1; ESTC R207731	535,986	795

making or stones and Images of their own making but the Mahumetans and the Jews who worship the Great Creator inasmuch as those onely worship him as revealing himself in their fanatick opinion by Mahumet and these worship him onely as he was pleased to reveal himself of Old by Moses but not as now hee hath manifested himself in his Son Jesus nay both of them denying his Son Jesus are therefore most justly looked upon not onely as false Worshippers of a true God but in some sense as Worshipers of a false God because they have not that is they know not neither do they beleeve and worship the Father of Christ to wit not formally though materially adoring him who is but not as he is the Father 2 That phrase of St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have the minde of Christ may serve as a paraphrase upon this To have the Father is to have the minde of the Father which is else where called his good acceptable and perfect will This will or good pleasure of the father is the redemption of the World which he sent his Son both to accomplish and reveal in this respect St. Basil upon these words Hee that hath seen mee hath seen the Father thus glosseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the figure or form of the Fathers essence which is most simple and uncompounded but the goodness of his will and therefore hee who denieth the Son cannot have but is either altogether ignorant of or Apostatized from the Doctrin of the Father of which latter the Apostle especially speaking the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it is many times used to hold and accordingly Grotius glosseth Non tenet quae sit voluntas patris hee doth not hold fast the good will of the Father which is published in the Evangelical Doctrin And no wonder for hee that hath not holdeth not the foundation cannot have the Superstructure Now this Thesis That Jesus is the Christ is the very foundation of that Gospel-truth which the Father hath by Christ imparted to us and consequently the denial of this cannot consist with having the father that is with holding the will and minde of the Father declared in the Gospel 3 Lastly that Glosse of St. Cyprian would by no means bee left out Non habet patrem benevolum he hath not the father benevolous and propitious to him and so wee may construe this phrase by that in the first chapter of having fellowship with the father and whereas it is said in the former verse hee denyeth the father this carrieth more in it namely That the father denyeth him Indeed all that love the father hath to us and fellowship we have with the father is through his Son Whence it followeth that every one who hath not the Son but much more hee who denyeth the Son hath not the Father yea the Father is highly displeased and enraged against him When Theodosius would not bee intreated by Amphilochius to suppresse the Arrian Hereticks who denyed Christ to bee the eternal Son of God that Godly Bishop saith Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found out a memorable stratagem to convince him of his fault for going into the Palace when Theodosius and his Son Arcadius were together hee saluteth the Emperour with his wonted reverence but giveth no Honour to the Son the Emperour supposing it was a forgetful neglect puts him in minde of it to whom his Answer was it was enough that hee had done obedience to him at which the Emperour being greatly offended the good Bishop thus bespoke him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You see O King how ill you take it that your Son should bee dishonoured how angry you are with mee for not giving him Reverence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beleeve therefore that the great Lord of the universe cannot but abhor those who blaspheme his onely begotten Son Of this number were these Antichrists concerning whom St. John plainly asserteth that denying the Son they have not the father no true knowledge of him nor of his Doctrin nor can they expect his love and favour towards them What now remaineth but that wee take heed least we bee found among the number of them who deny the Son nor is this Caution unseasonable for 1 There want not among us such the Socinians I mean who affirm with those Hereticks of old Christ to bee onely man and these however they pretend to acknowledge yet consequentially deny him to be the Son of God for saith the Author to the Hebrews Vnto which of the Angels said hee at any time thou art my Son this day have I begotten thee and if not to the Angels surely not to a meer man who is lower than the Angels It would not bee passed by that a little after in that very Epistle Jesus whom the Apostle had proved to bee far higher than the Angels and that in this very particular of being Gods Son is said to bee little lower than the Angles and that this is to be understood in respect of his man hood appeareth by the Scripture just before quoted what is man that thou art mindful of him thou hast made him a little lower than the Angels the litteral sense whereof is to assert the humane nature inferiour to the Angelical surely then in respect of that nature wherein hee is below hee cannot bee far above the Angels and therefore to assert him a meer man though never so highly honoured is to deny him to bee the Son of God in the Apostles sense that is so as by reason of that Sonship to bee higher than the Angels for to allude to S. Pauls expression though they are called Gods whether in heaven or in earth as there bee Gods many and Lords many but there is but one God the father so though there bee that are called the Sons of God whether Angels or men yet there is but one who is the begotten Son of God which is so high a dignity that hee must bee more than Man or Angel who is capable of it and consequently to assert him a meer man is to deny him to be Gods Son 2 Besides wee may bee Orthodox in our Judgement concerning the Son of God and forward in our confession of him and yet interpretatively deny him and that especially two waies 1 When wee detract from the al-sufficiency of his merits upon what is it that the infinite vertue of our Saviours death did chiefly depend but this that hee is the Son of God so that hee that doth not relye on the virtue of his death denieth him to bee Gods Son and yet how apt are many to offend in this kinde by either a total despairing of salvation through Christ or a part al-joyning of other Saviours with him and to say that either Christs blood cannot at all or that it cannot alone to wit as a meritorious cause expiate sin is to

spiritual and saving knowledge It is a known Axiome in Philosophy that there must be a due proportion between the faculty and the object and therefore as sense cannot apprehend the things of reason so neither can reason the things of the Spirit there being no proportion between natural Reason and spirtual verities Indeed Reason in it self is a thing spiritual as spiritual is opposite to material but not as it is opposed to natural and it must bee a spiritual that is a supernatural quality infused by the Spirit which can inable us to apprehend supernatural objects suitable hereunto is that distinction in the Schools of a three-fold light of Nature of Grace of Glory one whereof is far short of the other and as the light of Grace is not proportionable to those beatifical objects of Glory so neither is the light of nature to the spiritual objects of grace and therfore most justly is this affirmative You have an Unction and know all things construed as including the negative if you had not this Unction you could not know any thing To conclude then let the consideration hereof learn us a double lesson to wit of Humility and Prayer 1 Let it abase us in our own estimation notwithstanding our choicest natural or acquired abilities vain man saith Eliphaz would bee wise though hee bee born like a wilde Asses colt men would bee Masters not onely of natural but Divine Knowledge but they become vaine in their Imaginations In reason as corrupted there is a direct enmity against the Gospels simplicity yea the line of reason at the best is too short to fathome the depth of evangelical mysteries and therefore if any one would bee wise let him according to S. Pauls Counsel become a fool that hee may bee wise he only is in a fit capacity for divine knowledge who humbly acknowledgeth his own inability of himself to attain it 2 As wee desire to know all things needful to salvation pray wee for the Spirits Illumination it is strange and yet true to consider how simple Idiots are able more divinely to discourse of Gospel verities than some learned Clerks and whence this but from this special Unction of the renewing Spirit and when wee hear wicked Christians sometimes fluently uttering divine knowledge whence is it but from the common Unction of the illuminating Spirit There is no unfolding Samsons riddle unlesse wee plow with Samsons Heifer no understanding the things of the Spirit but by the grace of the Spirit and therefore I shall end my discourse with the beginning of that excellent Hymn Oh Holy Ghost into our wits send down thy heavenly light Kindle our hearts with servent love to serve God day and night Amen THE FIRST EPISTLE OF St. JOHN CHAP. 2. VERS 21. I have not written unto you because yee know not the truth but because yee know it and that no lye is of the truth THis Verse may well bee called a Religious Complement inserted by the Apostle no doubt for this end that hee might the better gain upon those to whom he wrote That piece of Oratory which teacheth captare benevelentiam to seek the good will of Auditors is of good use in Divinity They are too mor●se and rigid who account all Civil Language in a Pulpit da●bing with untempered mortar St. Paul doubtlesse did not court Agrippa with a falshood when hee saith Beleevest thou the Prophets I know thou beleevest them nor did hee gild rotten posts when hee saith to those Hebrews I am perswaded better things of you though I thus speak far bee it from St. John who declaimeth against hars at the same time to bee guilty of flattery which is no better than lying To sooth up our hearers in their wickedness is abominable but to smooth them with oyly Language and silken words that they may bee more pliable to what is good is allowable whilest herein wee trace the footsteps of the penmen of holy writ particularly S. John and that in this verse which is as it were an insinuating parenthesis I have not written unto you because yee know not the truth c. In which words there are three General Observable I A Delineation of the Gospel by a double character 1 Principal and ●rect ●n that it is called the truth 2 Coll●●eral and Co●seque●●ial when it is said no lye is of the Truth II A Commendation of the Christians to whom the Apostle wrote by removing ignorance from them attributing knowledge to them in those words not because you know not the Truth but because ye know it c. III An Anticipation of an objection which might be made against his writing to them who were thus knowing in those words I have not written unto you c. Begin we with the Delineation and therein 1 The Principal Character which though comprized in that one word Truth carrieth in it a great deal of weight Not to trouble you with the Philosophical distinctions of Truth be pleased to know to our present purpose 1 As there is a double word so there is a double truth to wit personal and doctrinal our blessed Saviour saith of himself I am the truth and some Interpreters conceive that by truth here the Apostle meaneth Christ when our Saviour prayeth for his Disciples sanctify them through thy truth hee presently addeth Thy Word is truth and accordingly others expound Truth here to bee the Evangelical Doctrin To this latter interpretation I rather adhere because it is most probable that St. John understands the same by truth in this verse which he intends by all things in the former and those are all things revealed in the Gospel 2 Truth may bee construed in a double opposition either to that which is Typical or that which is false 1 Sometimes the truth is opposed to Types and Ceremonies thus when wee are required to worship the Father in Spirit and in Truth as the former is opposed to hypocritical so the latter most rationally to ceremonial worship and when it is said The Law came by Moses but grace and Truth came by Jesus Christ wee may probably conceive the sense to bee that whereas Moses onely delivered precepts to bee done Christ giveth by his Spirit grace to do them and whereas the Ceremonial Law consisted onely of Types and Shadows the Truth that is the impletion of all those is now performed by Christ Accordingly the Gospel is the truth because it revealeth the body of those shadows the mystery of those figures the substance of those Types and to this Zanchy conceiveth the Apostle Paul might have respect when hee calls it The word of truth 2 Sometimes the truth is opposed to falshood and lies for that is the most genuine signification of the Word and withall the most rational interpretation of it in this place where wee finde a lye expressely set in opposition to it upon this account no doubt it is that the Gospel is so