Selected quad for the lemma: truth_n
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A59598
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The pourtraiture of the primitive saints in their actings and sufferings according to Saint Paul's canon and catalogue, Heb. 11. By J.S. Presb. Angl.
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Shaw, John, 1614-1689.
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1652
(1652)
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Wing S3033; ESTC R214014
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120,960
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164
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it is will worshipped in Spirit and Truth that is even to take the mâ—â— restrained Interpretation he is a spirituall nature and requâ—â— spirituall service but who denyes this but yet even this inâ—â— pretation is to be understood fundamentally not exclusively for the context will not endure any other sense because 〈◊〉 was a spirit from all eternity and ever since the Creation required spirituall worship even before that present houre spoken verse 23. and as spirituall worship was not then exclusive bodily worship so neither are they incompatible and inconâ—â— stent since that houre came or at this present houre now it 〈◊〉 man ever yet presumed that bodily worship was a duty unless offered with a true heart if it stood alone it was a meer mockery a perfect piece of hypocrisie and therefore those words 〈◊〉 not set in opposition to bodily worship but as to any obseâ—â— is evident from the context to the appropriating of it to fâ—â—â— fingalar place Jerusalem or that Mountaine now the time 〈◊〉 that every City is a Jerusalem every Oratory a Temple eveâ— separated Place a Mount Sion and every Land a lewry 〈◊〉 therefore he wills as afterwards the Apostle 1 Tim. 2.8 〈◊〉 â—en pray every where lifting up pure handt and this is a bodily exercise or posture which the Genevah note thus glosseth as â—estimonies of a pure heart and conscience The naturall then 〈◊〉 single meaning of these words is this God is to be worshipâ—ed in spirit that is heartily and devoutly and it excludes hypocrisie and indifferency in truth that is elearely and solely not by lying vanities phantastick representations false guises such as the sacrificing in mans blood and offering festivall lustâ— and uncleannesses in the solemne offices of Religion to the former the extreame is to worship God carelesly and negligently and so not in spirit To the second it is to mix impieties in Gods worship to worship him with a lye and so not in truth this no way proves that when we adore that 's bow we worship â—â—t in spirit and truth for even bodily worship is in this sense spirituall if it arise from accompany and follow the devotion of the heart this is to glorifie God both in bodies and spirits â—or they are Gods And so let us Pray The third Part. O Most holy Father God of infinite wercies of tender and never failing conpassions of great and unspeakeable goodnesse We blesse magnifie and gloâ—fie thee and blessed be God even â—he Father of our Lord Jesus Christ who hath blessed us with all â—irituall blessings in high places in Christ for that unwaluable â—lessing in giving thy well-beloved Sonne to take our nature upon â—im c in and through him adopting us to be thy Sent Heere 's â—f the blessing of an happy Eternity O blesse us with thy saving â—aces that we may by a regular constant course of holy living atâ—aine to that most blessed end and sanctisie all thy blessings unto 〈◊〉 that we be comented with thy allowances and blessings that 〈◊〉 never murmure at or envie thy blessings upon others but that 〈◊〉 patience we expect our portion in Heaven and so blessed Lord 〈◊〉 our hearts with the sense of the glories and perfections and 〈◊〉 fading nothingnesse and emptinessâ— of the creatures that with â—â—â—cere and ardent affections of obedience and love we may obey 〈◊〉 serve and worship thee with reverence and godly feare O let 〈◊〉 in our addresses and approaches to thy glorious Majesty seriously ineditate on thy presence glories and soveraigutly on 〈◊〉 merciet and goodnesse and not dare rudely and undecently to 〈◊〉 into the presence of the Lord of the whole Earth Then art 〈◊〉 Lord both of our soules and bodies to thee we offer both 〈◊〉 dies expect a portion and share in the rewards and blessing 〈◊〉 Religion with our soules O let them be yoked and joyned 〈◊〉 ther in the exercises and offices of Religion let us here live 〈◊〉 the unity of thy Catholique Church in the commantem of Saâ—â— worshipping thee in spirit and truth with an holy service in 〈◊〉 beauty of holinesse glorifying thee both in our bodies and soulâ—â— that when both shall be glorified with thee we may to all Eternity with the Heavenly Quire of Angels and blessed Spirits 〈◊〉 that Psame of blessing Glory Prayse Honour and Power 〈◊〉 unto him that sitteth on the Throne and to the Lambe 〈◊〉 ever and ever Amen IOSEPHS Memorandum's Heb. 11.22 By Faith Joseph when he dyed made mention of 〈◊〉 departing of the Children of Israel and gave commandment concerning his bones IOseph closeth up the Catalogue of the Patriarkes he is the last mentioned of them and the History of him conclude the first and choisest Monument of Antiquity the Booke 〈◊〉 Genesis the prime and principall Record of antient Church story This Joseph was famous and honourable for many excellent and eminent vertues as we reade at large in that Booke the most principall are those some summed up by Ambrâ—â—â— lib. 1. Off cap. 17. Humilis fuit usque ad servitutens verecundus usque ad fugam patiens usque ad carcerem remissor injuriae usque ad remunerationem his Humility Chastity Patience and Charity to which we may adde his singular Piety towards God Fidelity to his Prince though one that knew not God his Clemency towards his Brethren His Chastity was so rare and is so famously known that all that know that History must acknowledge that never any escaped so great temptations with so much Innocency For his Piety it was sufficiently proved in every circustance of his life he depending on God for all receiving all from him referring all unto him and in all magnifying and celebrating his name as Gen. 39.9 Gen. 40.8.41.16 and 50 51.42.18.45.7 And for his Clemency pitty and goodnesse to his Brethren no example can match him and which was the crowne and complement of all he was faithfull to the end as he begun so he continued so he ended Qualis vita as he lived so he dyed living he exercised his Faith in the works of Naturall and Morall Religion and at his dying he manifested it by his fore-knowledge of the Israelites departure out of Egypt and his Precept to bury his bones in Canaan For. By Faith Joseph c. The first Part. 1. How was this memoriall an act of Faith Did not Joseph take it upon trust from his Fathers relation or was his Faith in this instance any better then an implicite Faith or founded on a humane testimony for that Jacob fore-told his Children what Joseph here mentions and brings to their remembrance is plain from expresse Scripture Gen. 48.21 But to this the answer is obvious that though Jacob did deliver this prediction before Joseph and his Brethren yet the same Spirit which dictated that revelation to Jacob might still reside with Joseph and perhaps did discover more to him then to his Father for in this particular Josephs Prophesie seems more cleare
extinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but did the more inâ—â—me and kindle Hom. 4. ad Pop. Antioch Which brings in the 〈◊〉 6. The perseverance of Abrahams Faith by which he abode 〈◊〉 There are some who begin in the Spirit but end in the â—â—esh their Religion is fierce and violent at the first declaration but after cooles and shakes like those Galls mentioned in â—â—or lib. 2. Hist cap. 6. Quorum primus impetus est major quam â—â—rorum sequens winor quam foeminarum their first charge is â—â—ore hot then that of men the very next fainter then the asâ—â—â—lts of Women Like the Children of Ephraim who being â—â—rnessed and carrying Bowes turned themselves backe in the â—â—y of battell They are all Religion at the first overture Noâ—â—ing but come see my Zeale for the Lord of Hosts but the deâ—â—ne is discovered the hypocrite raised and it was the heate of â—dust or the fury of a passion their pretences like untimely â—â—it never comes to maturity Of the two and thirty thousand â—hch Gideou levied to fight with the Mideanites two and twenty thousand poore spirited cowards who probably would vaâ—â—ur highly of their valour at the first deserted the service â—nd upon a second assey of their resolution nine thousand seven hundred fell off Those who by their Baptisme are listed inâ—â— the number of Christs Souldiers and when they are called 〈◊〉 the service are distracted with base unworthy feares and â—â—alousies and like white livered dastards either Apostate or â—ine would or are fo foftned and setled with ease and sensuall â—elights that they cannot or would not endure the burden and â—eate of the day are no Subjects of Christs Kingdome no â—embers of the Army of Martyrs the company of Saints no â—hildren of Abraham not respecting his temporall conveniencies or relations conversed in a farre distant Countrey and â—â—ved there as a Stranger never longing or in his thoughts relearning homeward which is a new and more heightned tryall â—f his Faith then the former For now in this exigent his â—â—pectations seems to be totally frustrated and his confidences deluded in as much as after he arrived in Canaan which depended oâ— for a Possession he obtained nothing perman or fixed which he could owne or challenge but a Sepulchâ— and this also he purchased seventy yeares after his arrivall Enterre his beloved Sarah his Companion both in his Traâ— and Hopes Neither did his Posterity Inherit any part or 〈◊〉 â—ell there till some yeares after his life determined and the fore it is significantly expressed here He lived in Tents noâ— Villages or Mansion Houses which are fixed Places of resideâ—â— buâ— in Tabernacles which were portable and moveable loâ—â—ings He was necessitated to shift Quarters from Place to Pâ—â—â— sometimes to the Mountains sometimes to the Champian 〈◊〉 this he was put to with Isaac and Jacob with Isaac sevâ—â— and five yeares and fifteen with Jacob. The more Abraâ—â— endeavoured the advancement and settlement of his Posterâ— the lesse reason he had to expect it all his labours proved cesselesse and his hopes vaine For while he promised himâ— a Countrey he and his Wife lived and died there in the câ—â—â— city of Strangers onely and his Posterity had no other 〈◊〉 come for many years after them And yet it had been soâ— content and satisfaction if he could have continued there 〈◊〉 a devouring deadly Famine drives him thence into Egypt foâ— supply of Food And even here also he was necessitated as a 〈◊〉 grim to sojourne and wander Flesh and Blood would had have digested these difficulties and contrarieties but thoâ— all failed yet his Spirit rested contented and quiet and he pâ—â— severes unto the end because his Faith was argumentative a rationall For thus did he discourse himselfe into Contentaâ—â— and Perseverance What though at once I be dispossessed my inheritance and hopes though I have nothing to live â— but bare dependencies yet I trust in God All-sufficient Truth selfe Wisedome it selfe Goodnesse it selfe I will not queâ—â— on his veracity prescribe to his Wisedome suspect his goodnâ—â— this I know and am assured of that he can and in his goâ—â— time will accomplish his engagement to my Posterity Aâ—â— as for me he will conferre on me in lieu of all these temâ—â—alties what is infinitely better his Heavenly Kingdome comparison whereof the materiall Heavens and the glory theâ— the Earth and the fulnesse thereof are but meet emptinesses 〈◊〉 vanities for so it is further expressed he looked high farre â—â—ve the Earth at a City having a Foundation verse 10. of this â—apter This very reason concludes his Faith not to be Enthustick nor fantasticke but as I said discursive and rationall Faith was sustained by proper and effectuall mediums and â—refore constant and perseverant durable and unalterable like foundation and in a subordination like to that Foundation 〈◊〉 Founder his Faith relyed on From all which Premises these 〈◊〉 generall Doctrines are deducible 1. When God makes over to us any Promise we are wholly 〈◊〉 referre the Time and Manner of its accomplishment to his â—â—e good pleasure and wise disposition it belongs not to us to â—scribe or determine any thing in respect of either the way or â—ne of the execution of his just decrees or performance of 〈◊〉 gracious Promises for this is not to submit to but chalâ—ge God and which is more impudently daring to impose 〈◊〉 God It s in Scripture expression To tempt God Provoke 〈◊〉 Grieve him Psal 78.40.41 They limited they had the â—â—dnesse to appoint God when and how he should save them â—d this was to provoke him c. 2. God accomplisheth his Promises in farre choycer blesâ—gs many times then in his Grant are awarded or expresâ—d And yet this doth not breake his Charter but commends 〈◊〉 Liberality For as the lesser is alwayes contained in the â—â—uter so he that gives the greater doth also give the lesser 〈◊〉 that promiseth the loane or gift of a Penny and in lieu thereâ—â— sendeâ—â— a Pound or in stead of a Pound giveth a Diamond 〈◊〉 the value of some hundreds violates not his Promise but â—untifully performes it and by his bounty and munificence 〈◊〉 fordeth a new Obligation and occasion of gratitude and obâ—â—rvance And thus because Earthly Inheritances are serviceâ—â—le onely for our present accommodation God was better then is word in Abrahams construction when he bestowed on him â—eaven and Life Eternall That Promise made to the Obediâ—â—t in the fifth Commandement or if that be the meaning of 〈◊〉 Words The â—â—eek shall Inherit the Earth Matth. 5. are both 〈◊〉 satisfied when God calls his servants the Obedient and Meck out of this World in their Youth and fulnesse of â—â—row and Estates them in Heaven because he gives the mâ—â— Mat. 25 21. the body for the shadow the substance for 〈◊〉 Image the Truth for the Type and so that Promise Mâ—â— 10.30 is made good if performed here or hereafter if recâ—â—â—penced with