Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	know_v	worship_v	2,551	5	9.5681	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87161	A glimpse of divine light, breaking through a cloud of errours. Being an explanation of certain passages exhibited by anonymus, to the commissioners of White-Hall, appointed for approbation of publick preachers, against Joseph Harrison Gospel-preacher at Lund-Chappel in Lancashire, for the supposed delivering of which, he was denied approbation. / Published by the said Joseph Harrison, and proposed to the consideration of all them that love our Lord Jesus Christ in sincerity.	Harrison, Joseph.	1655 (1655)	Wing H897; Thomason E841_7; ESTC R207225	67,448	83

to doe it for that is the work of the Spirit by the Gospell use of the law page 388. If any thinke that Christians are hereby set at liberty from all liberal commands shal never work but when as and what the Spirit moves them let him consider first That there is a difference betwixt the commands of the Law or letter strictly so called which requires obedience though Spiritual to be done in the power of the Old man which is carnall And the cōmands of Christ or given by the Apostles in the Name of Christ which calls for an obedience Spiritual but to be done in the power of the New man which daily fights against and mortifies the old Christians may be set at liberty from these Act 15.20 And yet not set at libertie from but in a liberty to walk accordingly as is required by these 2 Cor. 3.17.1 Ioh. 5 3 Mat. 11.30 Secondly It were well if Christians did but alas they doe not work either so often or in that manner and measure nor alwaies what the Spirit moves them to for first The Spirit or inward man where the Spirit dwels is willing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as some read Rom. 12.11 to doe or suffer upon all occasions It s the flesh that 's weake Mat. 26.41 Paul found the Law of his mind warring against the law of his members Rom. 7.23 25. And the Spirit against the flesh as wel as the flesh against the Spirit Gal. 5.17 To wil was present with him though how to doe that which was good he found not Rom. 7 18. Secondly One of our great sins reproved complained against is quenching of the Spirit 1. Thes. 5.19 Grieving and resisting the Spirit Ephes 4.30 Acts. 7.51 Gen. 7.3 Nay Christians as they live in the Spirit are exhorted to walke in the Spirit and assured thereupon that they shall not fulfill the lusts of the flesh Gal. 5.16 Thirdly The most liberall legall men confesse that they often resist the good motions of the Holy Spirit that Acti agunt they act when acted That by the power of their Habituall grace they cannot stirre without the Antevening of some new exciting grace that they attempt often to work in their owne time which is the night having neglected Gods time which is the day Fourthly Did Christians deny as alwaies they should and the Grace of God teacheth them Tit 2.12 to walk after the flesh they needed not labour or worke before the spirit it were sufficient for them to walke after it Rom 8.1 with the rest of the Sonnes of God to be bid by the Spirit of God Rom. 8.14 to deny themselves take up their present crosses and at his call follow him not heeding the voice of strangers Iohn 10.4 5 Thirdly I doe not hold that the Spirit of Christ doth worke in Christians or carry them out to worke any thing but what is agreable to the directory Mandatorie part of the Scriptures nor that it doth teach them to beleeve any thing but what is agreable to the doctrine of the Gospel as recorded by the Prophets and Apostles and doe therefore for the discoverie and prevention of false delusive spirits often inculcate those sayings If any man think himselfe to be a Prophet or spirituall let him acknowledge that the things that I write are the commandments of the Lord 1 Cor. 14.37 To the Law and to the Testimonie if they speake not according to this word it is because there is no light in them Isa. 8.20 Fourthly Though I dare not limit the Spirit that blowes where it listeth unto means as if it could not or often did not worke without them yet doe I not despise prophecying praying reading conference c. but looke for the Spirit to worke in and by all such meanes as Christ hath appointed and the Apostles who received immediately from him have delivered unto us For albeit Fifthly The Anointing which the Saints have received of him abideth in them and they need not that any man teach them other things than what that Spirit by which they were at first begotten through the Gospel dayly teacheth them yet is there need of speaking and writing to and Harkening and adhering unto what is written and spoken both by fathers young men and little children 1 Iohn 2.13 2 Thes. 2 15. Iude. 3. First That Christians may be put in remembrance of these things though they know them and are already established in the present truth 2 Pet. 1.12 or once knew them Iude. 5. Secondly That they may be stirred up by being put in remembrance 2 Pet 1 13 Thirdly To diswade them from the love of the world by representing the vanity thereof 1 Iohn 2 15 16.17 Fourthly For the mutuall comforting and confirming one another in the saith by manifestation of the same truth Rom 1 22 1 Iohn 2 21 Fifthly ly For the discovery and prevention of the Spirit of Ante-christ which under a pretence of glorifying immediately communicating with the Father denies Iesus Christ to have come in the flesh to take away sinnes and our fellowship with the Father and his Son Iesus Christ contrarie to 1 Iohn 1.2.3 and 2 23 4 3 Sixthly That Christians may not be shaken in mind or troubled either by Spirit by word by letter or by signes and wonders telling or foretelling such things as are not recorded by the Apostles for our learning upon whom the ends of the world are come 2 Thes 2 2 3 15. The second passage The Law was not given to an unconverted people but to a converted 1. BY the Law may be understood either that covenant of works as made with Adam in Paradise or that Legal Subservient Covenant added to the promise because of transgressions and ordained by Angells in the hand of a Mediatour Gal. 3.19 Secondly By a converted people may be understood either only those that are such Judicio certitudinis in a judgement of certaintie which only can be passed by the Lord himselfe He alone knowes who are his 2 Tim. 2.19 Or all those that are such Judicio charitatis in a Iudgement of charitie soe farr as is meet for us to judge Phi. 2.7 The Law taken in the first sense in its primative Institution cannot properly be said to have been given either to a people converted or unconverted those very termes presupposing the fall of man but to Adam in the state of Innocencie as the head root and representative of all mankind as is evident from the event Death having passed upon all men for that or in whom all have sinned Rom. 5.12 The Law taken in the latter sence was not given to the Gentiles but to the Iewes a circumcised people a people that renounced the gods of the Heathens visibly worshipped and called upon the God of Abraham Isaac and Iacob and by consequence so farr as it is meet for us to judge a converted people And the truth of this appeares

day and for ever 1 Cor. 13.10 12. Heb. 13.8 And that secondly This doth not destroy but confirm the external solemnization of the Lords day or first day in the week both in a cessation from all such works as may be either a vocamenta or impedementa and a diligent and special waiting upon God in the publick dispensing of such administrations as he hath instituted the thus exercising and stirring up the gifts and talents which God hath given to some for the benefit of others upon a special day being a powerful means as Mr. Shepherd well saith to sabbatize every day The fourth Querie 4. Whether to a Christian the Sabbath be to cease from working according to a form or letter If by working according to a form or letter be meant either a labouring in the flesh or power of the old man according to the tenor of the legal literal commands or a meere outside formall working in our owne tyme which is always ready John 7.6 according to any prescribed forme or penned rule whatsoever then doth the spirituall Sabbath imply a cessation from working according to a form or letter For first These are our own works both in respect of the principle and the end done either first in the time of darknesse to kindle a fire and warm our selves with the sparks thereof Isa. 50.11 Or secondly to get praise of men Luke 16.15 Or thirdly out of custom and conformity which is to be if not Hypocrites yet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Hypocrites Mat. 6.5 Or fourthly to quiet conscience and bribe the Bayliffe for serving the Writ according to the Law though it may be intended as well as pretended to pacifie the angry Creditor and get the debt book crossed Secondly this is a serving in the oldnesse of the letter and not in the newnesse of the Spirit as the Gospel-commands require or a worshipping without the Spirit and truth which sort of worshippers though Satan-like they will needs present themselves amongst the Sonnes of God Iob 1.6 yet doth not the Father seek for any such to worship him Iohn 4.23.24 Thirdly This argues a man to have only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Tim. 3.5 a legal form of godliness according to the directions whereof though with a heart unpurified he endeavours to act in the mean while denying and mocking at the power of godliness Scilicet The free Gospel-working Spirit by which Christians are acted The Sons of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} aguntur as the vulgar are acted by the Spirit of God Rom. 8.14 But if by working according to a form or letter be meant no more than working such works as are agreeable to a form or letter which differs if we speak strictly from working according c. or be it working according to a form or letter suppose that form or letter to be the Evangelical {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 6.17 2 Tim. 1.13 not the legal {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 2.20 2 Tim. 3.5 and the works wrought accordingly as is there required then doth the spiritual Sabbath not exclude but imply a working according to a form or letter For first The Spirit as hath been said works no other works but such as are agreeable to this form The works of the Spirit when wrought being alwayes agreeable thereunto though I dare not say that the Spirit in working is at any time guided therby Secondly This form or letter requireth all our works to be wrought in God Iohn 3.21 or in the Spirit and not in the power or life but in the weakness and death of selfish flesh Thirdly The rule or form may be observed by Christians in acting and yet Christians not alwayes observe a form or rule when and while they act Artificers that have any acquired habit may work agreeable to the rules of art and yet not always by their artificial rules The rule is alway Regula operis a rule of the work and it is wrong if not agreeable thereunto but not alwayes Regula operantis the rule of the worker Scilicet in working for it is not contrary to the rule though he sometime work without looking at it So the work be wrought accordingly and when wrought be according as is required in it And he when all is done submit his skill and work to be tryed by the standing rule Fourthly As the Spirit is the Pylate So this form is the compasse not by which he steereth yet according to which we are steered As the Spirit is the guide So this form is the rule not by which he guideth yet according to which we are guided As Christ in Spirit is the King or Ruler so is this form the Magna Charta according to which he though an absolute Prince is pleased to declare we shall be ruled by Fifthly As the Spirit ruleth and governeth according to these sciptural laws enacted in heaven and proclaimed by the Apostles on earth So these Scriptural lawes require us to be ruled and governed by the Spirit of Christ and make it death either to resist the commands of this governour who alwayes commands agreeable to these lawes or yeeld obedience to any other whether flesh world or devil who would rule according to their or our wicked lusts Sixthly the Negative commands do obligare semper ad semper always and unto all times so that it is a transgression of the Sabbath ever to obey either flesh world or devil suppose that the Spirit did suspend his Actings for a time The affirmative Semper but not ad semper alwayes but not unto all times except that of walking after the Spirit because that virtually containeth all the rest And the Spirit is continually moving enclining or powerfully working a Christian to some or other of the duties there required if not to those which commonly past under the name of works and duties yet to that which is the work of works Scilicet Believing waiting and resting in and upon God by Iesus Christ Exod. 14.13 14. Isa. 50.10.30.7 Psal. 27.14 Ioh. 6.29 And hence it is that prayer is alwayes a duty because in Specie alwayes commands Christians and yet are not Christians bound to be of the Sect of the Euchitae alwayes praying The determining in individuo when and which of these works is to be done by each particular Christian is left to the holy Spirit whom Christ hath sent to govern and guide his Church by the law of light life and love unto the end of the world For otherwise first Christ could not discharge those relations of Head Husband Bishop King Lord and Captain all which keeping within the bounds of the General Law Determine for those under them Qua tales when and which particular duties each shall do I say to this man go

the contrary hath been cleared in the explanation of the sixth Passage Secondly it is evident 2 Tim. 1.9 That God hath saved us and called us with a holy calling not according to our works but according to his own purpose and grace which was given us in Christ Iesus before the world began Thirdly Christ himself professeth That he came not to call the righteous that is men that can act and do and think themselves able to perform such works or offer such sacrifices as can De congruo at least if not De condigno plead for the acceptance of their persons But sinners that are such as can neither act nor do but find themselves both unfit for and unworthy of any other recompence save the wages of sin which is death He called indeed all of all sorts outwardly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to repent but these alone effectually {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to the thing repentance Mat. 9.13 That is unto an immediate and actual renunciation of all the works that they ever could and now fain would plead for themselves that loosing all they have of their own they may win the Kingdom of heaven not as their right in law according as the Pharisees laid claim unto it but violently at least in the account of all such men videlicet as sinners c. souldiers through the meer gift and absolute conquest of their Captain Iesus Mat. 11.12 13. Rom. 6.23 Nor thirdly as procuring causes of justification For as our own works are not the matter of that legal righteousnesse required in the old covenant So are they not the means of procuring that Evangelical righteousnesse which is held forth in the new Because first there is no Scripture that requireth them for that end but calleth mens labouring with that intent a seeking for righteousnesse as it were by the works of the Law and not by faith Rom 9.32.2 To him that worketh is the reward not reckoned of Grace but of Debt Rom. 4.4 So that if works were means to procure the new Covenant Justification we were not justified freely by grace but of due and debt It should not be said to him that worketh not but believeth on him that justifieth the ungodly His faith is counted for righteousnesse but to him that doth work and meriteth from him that justifieth the godly his work is imputed for it is righteousnesse 3. Those that assert works to be means or procuring causes say not that they are such Ratione valoris meriti propriè sic dicti By reason of any proportionable inherent worth But only Ratione pacti as they are conditions to some promise or other freely made by God and if that be true neither righteousness nor good works can be means or procuring causes of the the new Covenant Iustification because there is no promise thereof made to him that worketh or doth righteousness It is no where said in Scripture either ex pressely or implicitely that he that will work or perform such and such duties shall be justified by the blood of Jesus Nay though we read Acts 13.39 Whosoever believeth is justified yet it is no where said He that will believe shall be justified Fourthly and lastly Righteousnesse or good works are not profitable to me or other Christians either as the way through which we come as the means by which we shall get or as the condition upon which we may ground our hope of eternal Glory Not as the way For first not works but Christ alone is in Scriptures called the way Thomas saith unto him Lord we know not whether thou goest and how can we know the way Iesus saith unto him I am the way the truth and the life no man cometh unto the Father but by me John 14.5 6. He hath consecrated for us a new and living way in opposition to the old dead legal way through the vaile that is to say his flesh Heb 10.20.2 Works cannot be the way because they are neither the truth that is the substance of the Law and ceremonies nor the life which was held forth in the promises for they being not the truth we who are unworthy must not pass that way and they not being the life we who are sold under sinne cannot passe So that though works were granted to be a way in themselves yet it is impossible that they should be a way unto us The Gulf is so great Luke 16.26 that there is no descending or ascending but by Iacobs Ladder which was put down by God and not put up by men and is of that length that the top reacheth as high as God in heaven and the foot as low as Iacob laid upon the stone Gen. 28.13 14.3 A way is a steady and immoveable thing mounted so high that the waters cannot overflow it and thence called a high-way but works are sandy and slippery soon overflowed and not able to bear us up in the time of Temptation Though we know nothing by our selves yet who dare stand upon this ground and plead not guilty before God 4. Faith might more probably be called the way to heaven than works Sith as the Apostle saith by faith we stand 2 Cor. 1.24 and have accesse by faith into the grace wherein we stand Rom. 5 2. And yet is faith only said to be a coming into the way as Ioh 6.35 and never called the way it self Let therefore works be called as they truly are viae Regni the wayes of the Kingdome or motions of those that are in the way not upwards to God for the good of themselves but downwards to men for the good of others or the going forth of Christians from God like the Angel Heb. 1.14 to do service for Christ in the world and not their coming to God by Christ as in faith and prayer to wait upon and converse with him in heaven Not as a meanes For first The Scriptures hold them forth as such 2. If the works of Christians be the means or instumental cause then are Christians themselves constituted the principal cause and consequently the Authours of their own salvation And then it shall not only be true that Christ is the Authour of eternal salvation to those that obey him Heb. 5.9 But that Christians are the Authors of their own salvation by their obedience unto Christ 3. Promises under the Gospel that seem most legal do not run like those of the Law of Moses He that doth these things shall live by them that is by them as means of life But simply thus He that doth such or such things shall live and be saved Scilicet by the mediation of Jesus Christ Nor as conditions upon which we may ground our hope of glory For first It is not works but Christ in us that is the hope of glory Col. 1.27 In all other grounds there is yea and nay a doubtfulnesse and uncertainty which occcasioned Bellarmines Tutissimum est c. and therefore no sure and stedfast