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	spirit_n	worship_v	16,413	5	10.3152	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61645	A stock of divine knowledge, being a lively description of the divine nature, or, The divine essence, attributes, and Trinity particularly explaned [sic] and profitably applied the first, shewing us what God is : the second, what we ought to be / by the late learned and laborious preacher, and worthy instrument of Gods glory, Richard Stock ...	Stock, Richard, 1569?-1626.	1641 (1641)	Wing S5693; ESTC R34616	191,839	352

and therefore as it is said of the Sonne that he is the onely begotten Son of the Father so it is said in the same place of the spirit that he proceeds from the Father and the Sonne but how may we understand this he received the whole Essence how he received it without division he received it without multiplication because that which is infinite cannot be multiplied yet he received it without alienation because he received so the whole Essence as it abides still in the Father and the Sonne Quest How is he said to sanctifie the elect Answ Because he dwells in the elect creating faith in them incorporating them into Christ applying Christ his death and resurrection to them To explane this First he dwells in them first he is said to sanctifie the elect in that he dwells in them in this we doe not exclude the Father and the Sonne any more then we did in the former they are all workes ad extra and therefore undivided yet understand the manner of working the holy Ghost is said to dwell in the elect it is he that creates faith in their hearts c. they all sanctifie the Father and the Son mediatly by the spirit the spirit immediatly by himselfe and why first he dwells in them namely not as by his gifts but a person therefore we may say this is his worke the Father not by any phrase of Scripture is said to dwell in them though they are said to be the temples of God he dwells in them not by his gifts onely but by his person because he is called the spirit of his Sonne when he dwells in them and again God hath sent the spirit of his Son Rom. 8. If the spirit that raised Christ from the dead dwells in you therefore they goe together Rom. 5. God hath shed his love in our hearts there is love which was the gift and the spirit which was the person againe he created faith that the Apostle saith 1 Cor. 12.9 By the same spirit he gave to one the gift of miracles and to another the gift of faith c. 2 Cor. 4.13 He is called the spirit of faith faith is that that doth sanctifie as an instrument Acts 15. After that he had purified their hearts by faith Next that he doth incorporate men into Christ Rom. 8.9 He that hath not the spirit of Christ he is none of his intimating he that hath the spirit of Christ he is his Iohn 4.13 Hereby we know that God dwells in us by his spirit 1 Cor. 12.13 We are all baptised into one body by the spirit then we are all united into one body by one spirit for as Rom. 8 10. If the spirit be in you the body is dead by reason of sin but the spirit is alive for righteousnesse sake and by this he doth apply unto us the death of Christ to the death of sinne and the resurrection of Christ to the life of grace Rom 6.3.4.5 As many as are baptised into Christ are baptised into the death of Christ by baptisme we are also ingrafted into the similitude of his resurrection therefore the spirit sanctifies when he dwells in every one of the elect c. it is necessarily and fitly said that it is he that sanctifies the elect and thus I have explaned this point so much as I thought fit to communicate unto you Vse 1. This teaches us that we ought to labour for the knowledge of this that we may keep our selves from error it was a commendable diligence of the ancient Fathers that taught when the spirit was taken for the person and when for the gifts because heresies have sprung from hence because they understood the words amisse therefore that we may hold the truth we are to labour to know it and in this case although we finde not a proper name given to the third person yet we must acknowledge him distinctly because we know there is a Father a Son and a Spirit Object You tell us he is a Spirit Answ We answer so is the Father and so is the Sonne but so the name of Father is common to all and the Sonne is said to be the Father and the holy Ghost also therefore there is no reason why we should conceive them to be three names given to the same God in divers respects but rather conceive that there was but a common name given to him because he was the common substantiall joy and love between the Father and Son Vse 2. This serves to confirme us in the faith against all hereticks that deny the holy Ghost not to stand upon their arguments the Macedonians stand up as it were to oppose the Diety of the holy Ghost and say he is not God and they thinke they have a colour for it from the counsell of Nice in which we say we beleeve in the Father God and Lord and in the Sonne God and Lord but when they come to the holy Ghost we beleeve in the holy Ghost and therefore these hereticks say that he was not God Saint Basil answering to this objection from the Nicen counsell saies they had no reason to explane this concerning the spirit as they had done the Father and Sonne for no man then made any question of the divinity of the holy Ghost nay saies Nazianzen this is a sufficient confession of his Deity for they say a particular thing assenting by it that he is God because they beleeve in him and whereas they observe that the spirit is taken for the gifts of the spirit true it is it is so but it is put for the person also and therefore though it be taken sometime for the gifts yet it doth not overthrow that he is a person as the Arians that could not deny of Christ that he was a person said notwithstanding he was but a made God so these say of the spirit that he is not a God by nature but it is manifest that he must needs be a God by nature when he hath the name Jehovah and the proper workes of God attributed to him yea but say they if he were a God by office yet he had a created nature and so not God from eternity the Fathers called these by that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies fighters against the spirit of God for they say there was no spirit till after Christs glorification grounded upon Iohn 17.39 The spirit was not given because that Christ was not yet glorified and hereupon they added that blasphemy the Church in the beginning was content to beleeve in one God afterwards the counsell of Nice must have two persons and after this the counsell of Constantinople must have three but to answer their cavill that he was before all these appears Iohn 1.32 I saw the holy Ghost saith Iohn Baptist at Christs baptisme Iohn 1.33 Thou seest the holy Ghost to discend after he was risen Iohn 20.21 He breathed upon the Apostles and saies receive the holy Ghost Object But

Begetting and proceeding how they differ 302 C Church offices concerning the Scriptures 43 D Dominion of God what 239 Dominion why given to God 240 Creatures have their power of God 251 Why God workes by creatures 250 E Essence of God proved to be one 66. which distinguishes the true from false Gods 65. Confutes Hereticks and directs faith 68. 69. Comforts in praier 69 Election and grace immutable 137 Election may be knowne 175 Election how made sure 177 Election is of a few 174. 182 Evill things how and why willed of God 124. 128 F Father what 269 Father taken Essentially and Personally 269 The First person how 270 Fore knowledge no cause of sin 239 Faith shall not faile 99. Strengthned 144 Feare God 119. 220 Faith directed 265 G There is a God proved by reason 50. 51. c. God is but one 56. 57. 88 God what he is 61 Vses to be made of the Deiety 55. 58. c. Goodnesse of God what 148 Goodnesse of God proved 150 Goodnesse in God absolute 151 Goodnesse communicated to the creaturs 152 Vses to be made of Gods goodnesse 153 Grace of God what 171 The object of Grace 172 Grace why ascribed to God 173 Grace the cause of salvation 178 Grace may be made sure 175 Grace ground of thankfulnesse 187 Grace is not universall 229 Godly comforted 89. 100. 210 Godly cannot fall from Grace 254 Generation of the Son to be adored in silence 287 Against falling from Grace 305 H Hatred of God what 224 Hatred what it signifies 225 Hatred against some is absolute yet just 226 Vses to be made of Gods Hatred 229 Gods people Hated in the world and why 245 Heresies confuted 68. of Marcion 155 Humility the ground of it 136 Humbled sinners finde mercy 198 Holy Ghost what 291. Is God 292. 295. proceeds from the Father and the Sonne 293. 297. dwels in the elect 298. Incorporates into Christ ibid. I Immensity of God what and how proved 102. 103. c. Immensity of God should restraine from sin 107 Immutability of God what how many fold 96 Immutability of Gods number proved 97 Immutability proves God the true God 98 What uses to be made of it 98. c. Immutability not opposed to freedome 128 Objections against Gods Immutability answered 132 Ignorance of God the greatest folly 4. kinds of it ibid. Iustice of God what 200 Iustice why given to God 202 Object of Iustice 203 It is Iustice to reward the godly 204 It is Iustice to free some from sin and leaue others 207 It is Iustice to lay the punishment of the elect on Christ 208 There is a day of Iudgement proved 209 Acknowledge God to be Iust 205 Iudgements remooved in anger 223 Impossible things of two sorts 249. 252 K Knowledge of God chiefest wisedome 1. 2. 3 Knowledge of God is naturall 7. 8. c. Knowledge of God by revelation 12. 13. 14 Knowledge of God in the word 15. 16. by the spirit 17 Knowledge of the Trinity necessary to salvation 266 L Life of God what and how proved 109 Life proves God the true God 112 Long life how attained 113 Love of God what 158 Love why ascribed to God 160 Object of the Love of God 161 God Loves his creatures freely not equally 161. 162. 166 He that Loves not is not of God 162 Love God againe signes of Love 167 Love in God naturall or voluntary God an absoltue and free Lord 241. therefore is not unjust disposing of his creatures 243 He that hath God hath all things ibid. He must be served of all 245 Love of Christ demonstrated 288 M Merit condemned 135. 204. 205 Mercy of God what 189. generall and speciall 190. 196 Mercy is naturall eternall free 191 Mercy is more to some then others 192 Mercy shewen to the elect in three things 193 Vses to be made of Gods Mercy 194. c. Macedonians confuted 300 N Nature cannot finde God 61 P Pictures of God unlawfull 74 Perfection of God what 77 Perfection of God proved 78. c. Perfection of God different from that of creatures 79 Perfection of God wherein it consistes 84 Please God 82 Vses of Gods Perfection 80. c. Promises whether alwaies to be performed 147 Papists and Pelagians confuted 180. 181 Punishment of the wicked why deferred 209 Punishment two fold 214. Impartially inflicted 218 Power of God what 247. Active or absolute 248 Power why given to God 250 It is infinite 252 Provoke not God 255 A Person what 258. There are three Persons 260 The Son a Person 263. and the holy Ghost 265 The Persons how distinguished 258 Persons are distinguished not divided 259 Persons one before another not in dignity not in time but in order 260 Persons distinguished by their properties 261 Persons distinguished by their workes 263 Purity not to be scorned 303 Purity begun shall be perfected 304 R Redemption not Vniversall 183 S Spirit what it signifies 291 Spirit how distinguished from other Persons 292. 294 Services of men reach not to God 80 S mplicity of God what 85 S mplicity of God proved 86. c. Vses to be made of it 88. c. God a Spirit proved 71 c. God must be worshipped in Spirit 75 Swearing condemned 113 Syncerity commanded 119 Security awakened 143. 210 Scriptures reveale God 12. 13. to be searched 15. 21. 26 Scriptures a perfect sure infallible rule 19 Written for all men 23. to be translated 25 and applied 27. 39 The word of God 29. and 36. plaine reveald by the Spirit 37 Canonicall 40. and 45. Sufficient 45. and 49 Sat han why he tels truth 14 Sabellians confuted 256 Son eternall with the Father 269. 270. 287 T Truth of God what 138 Truth but one 139 Object of Truth 141. Vses of it 143 Be True as God is 146 Traditions to be abhorred 21. 47 Threatnings how to be understood 132 Thankefulnesse 156. 187 Trinity knowne by the word 257. by faith 256 V Vbiquitaries confuted 106 Vnworthinesse comforted 165 W Wicked terrified 90 Will of God what 121. is but one 125 Will of God free and immutable 122. 123. 126. 129 Object of Gods Will. 123. 127. Vses of it 135. c. Wisdome of God what 115. How proved 116 Vses of Gods wisdome 118 Women bound to know God 5 Wicked men punished 229 Workes of the Trinity undivided 263 Worship God aright and how 267 ERRATA PAg. 75. lin 23. condemn us for them p. 100. l. 3. it may doubt ibid. l. 24. Insolent against their inferiours p. 106. l. last but two from externall sinning p 115. l. 17. and 19. prescience p. 134. l. 11. one saith p. 140. l. 19. formally p. 145. l. 4. promise sure p. 148. l. 25 Good is an accident p. 158. l. 14. blot out in p 171. l. 9. in his Son though p. 176. l. 8. is in his sonne p. 185. l. 15. he chose the twelft p. 196. l. 8. 1 Cor. 10. p. 208. l. 10. 11. blot out And also punish them p. 210. l. 6. reports 212 from the end blot out the parenthesis p. 213. l. 12. simply p. 217. l. 4. d. fine blot out it p. 220. l. 14. injurious p. 224. in the text Psal 5. 5. p. 225. l. 9. one thing p. 226. l. 23. may not he make them to c. p. 230. l. 5. deny to some that grace ibid. l. 16. if he as the potter p. 239. l. dominion p. 244. l. 11. horses are thy horses p. 246. l. 5. ● fine blot out which ibid Iob 9. 19. ibid. l. 4. a fine that is authority p. 249. l. 1. blot out that yet p. 254. l. 4. a finite subject ibid. 11. effectings ibid. l. 20. actually it is p 253. l. 17. false true p. 254. l. penult fall p. 255. l. 19. Jer. 10. p. 302. l. 15. two mysteries in this

A STOCK OF DIVINE KNOVVLEDGE Being a lively description of the Divine Nature OR The Divine Essence Attributes and Trinity particularly explaned and profitably applied The first shewing us what God is the second what we ought to be By the late learned and laborious Preacher and worthy instrument of Gods glory RICHARD STOCK Sometimes Rector of Alhallowes Breadstreet in London This is life Eternall to know thee and Iesus Christ whom thou hast sent John 17.3 LONDON Printed by T. H. for Philip Nevil and are to be sold at his shop in Ivie Lane at the signe of the Gun 1641. TO THE WORTHILY HONORED THE RELIGIOVS and vertuous Lady the Lady ANNE YELVERTON Wife to the right Worshipfull Sir CHRISTOPHER YELVERTON of Easton Maudet in the County of Northampton Knight Grace and Peace THE whole counsell of God concerning mans salvation is comprised by the Apostle in these two (a) Acts 20.21 cúm 27. Repentance towards God and Faith towards our Lord Iesus Christ The whole duty of man is contained in Davids charge to Solomon his son (b) 1 Chron. 28.9 Know thou the God of thy Fathers and serve him with a perfect heart and a willing minde The whole matter of condemnation is (c) 2 Thess 1.8 Ignorance of God and disobedience to the Gospell of our Lord Iesus Christ This last is the naturall condition of all mankinde (d) Titus 3.3 wee were foolish and disobedient deceived serving divers lusts c. He that thinkes himselfe the wisest is (e) Job 11.12 Acuti ad vana hebetes ad aeterua Amb. hex l. 5. borne like the wilde Asse colt it may bee quick-sighted in vain and earthly things in matters spirituall (f) 1 Cor. 2.14 neither receiving the things of God nor able to know them in this point worse then the Divels (g) James 2.19 for they beleeve and tremble and like the senselesse stones or (h) Psal 49.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. adm ad gen the beasts that perish Every man is a childe of disobedience a servant to divers lusts stuffed with rebellion against God in this point (i) Joh. 8.44 like the Divels and worse then the senselesse creatures of which the Psalmist (k) Psal 119 91 Non intelligere belluinū est intellecta non agere ultra belluina immanitatis rabiem esse videtur Hil. de Trinit l. 1. They are all thy servants Therefore the Apostle pronounceth universally concerning all that they are children of wrath by nature (l) Ephes 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. ubi supra We the Apostles and beleevers were children of wrath by nature as well as others no lesse then Pagans and unbeleevers The freeing of men from this estate is the work of the Spirit the Spirit of (m) Eph. 1.17 wisedome and revelation of wisedome to (n) 1 Cor. 10.11.12 search the deep things of God of revelation to discover them the spirit (o) Joh. 16.13 of truth to lead into all truth the spirit of holinesse (p) 1 Thess 5.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Joh. hom 1. to sanctifie throughout the whole soule the whole spirit and body It is the end of the Scriptures they were written (q) Psal 19.7 to give wisedome to the simple and to convert the soule It is the end of the Ministery which was ordained by Christ (r) Ephes 4.10 for the collection and edification of the Church (ſ) Act. 26.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil hexa hom 1. in Psal 1. in initio to turne men from darknesse to light and from Satan to the living God Contrariwise to hold men in the estate of Darknesse and to drowne them in perdition and destruction through either ignorance or disobedience or both is the whole businesse and employment of the Divill the Prince of darknesse he alwayes compasseth the earth (t) 1 Pet. 5.8 like a roaring Lion seeking whom he may devoure Madam it is a wofull spectable to behold how exceedingly this Prince of darknesse prevailes how many eyes the (u) 2 Cor. 4.3 4 God of this world hath blinded that the glorious light of the Gospell cannot shine unto them how many (w) Gal. 3.1 fooles he hath bewitched that they should not obey the truth how many have (x) Psal 36.3 left off both to understand and to do good most men live (y) Ephes 2.12 without God in the world Some like naturall bruit beasts (z) Jer. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Mat. Hom. 2. neither knowing him nor asking nor inquiring after him Others worse then these (a) Job 21.14 rejecting knowledge and saying unto God Depart from us wee desire not the knowledge of thy wayes shutting their eyes against the light stopping their eares against the word and despising the meanes of knowledge many miss-led by seduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Smyrnen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 1. or willingly seducing guides beasts in the shape of men as Ignatius tearmes them when they thinke they know God are farther from and harder to bee taught true knowledge then they that know nothing at all Many say (b) Tit. 1.6 Ignat. ad Magnesios 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexan. they know God and by their workes deny him being corrupt and abominable divorcing what God requires should bee joyned together obedience from knowledge adulterate and false money that have the imprease of God in their understandings and the image of the Divel in their hearts like Toads that have a pretious stone in their beads and in their whole bodies nothing but poyson The serious and sad consideration of the imminent danger and infinite multitude of those that know not God or disobey him being known should excite in all that tender the everlasting welfare of their immortall soules a more then ordinary solicitude of joyning these two together Repentance to their Faith Obedience to their Knowledge which if seene in one like Castor and Pollux appearing at once doe promise a prosperous navigation if they bee separated each from other they menace a ship-wracke They that know God and disobey him are like the Gentiles (c) Rom. 1.28 who when they knew him did not worship him as God but captivated the truth under unrighteousnesse They that thinke to serve him and know him not are liable to the Samaritans condemnation (d) Joh. 4.22 Yee worship yee know not what and equally guilty with the superstitious Athenians (e) Acts 17.23 who erected an altar to the unknowne God Both these misse salvation the one for want of knowledge the other for want of obedience both these fall into the pit the one blind-fold and not seeing it the other seeing it and desperately leaping into it If wee desire to attaine salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Gen. hom 13. and escape hell saith Chrysostome we must bee adorned both with the

measured by both those truths and is not the measure of them And thus we see truth is but one because all flowes from one there is no truth in things which God implants not in them nor in the minds of men which the spirit of truth doth not lead into No man can say that Jesus is the Lord but by the holy Ghost Saint Ambrose saith whatsoever truth is in any man is from God and all lies are from the divell he is the father of them when the Saints and holy men have lied it came from the Divell when wicked men speake truth as Cayphas speaking of the death of Christ it came from God Quest Why say you he knowes all things certainly without error Answ Because he is of infinite wisdome his wisdome is infinite as himselfe Psal 147.5 A finite wisdome may erre because it doth not know all things perfectly but infinite wisdome apprehends all things perfectly therefore it cannot erre Quest Why say you he speakes and workes truth without faining and dissimulation Answ Because he is the chiefest good into which no evill can fall God is the chiefest good then dissembling cannot befall God there can be no darknesse in him because he is light it selfe then no falshood fals into God because he is truth it selfe Moreover faining and dissembling is the corruption of the understanding this cannot fall into God The workes of Sathan when they are good works are dissembling as when he testifieth of Christ that he was the Sonne of God it was a lying speech because whatsoever he doeth he doeth it to deceive for if men will beleeve him in one thing he hopes they will in another and so all the works of Sathan are lying works but on the other side all the works of God are good and so certain and true without faining or dissimulation Quest Why doth he constantly performe whatsoever he hath spoken Answ Because he is faithfull and just to performe whatsoever he hath promised or threatned Promises he any thing he will performe it because he is true and this is verifyed by the holy Ghost Psal 90.12 Deut. 7.8 That thou mightest know that the Lord thy God is a faithfull God that will keepe covenant and mercy Mercy makes him promise but truth makes him performe Promises Justice makes him threaten and truth makes him recompence his enemies to their face Thus Saint Augustin saith God hath made himselfe our Debter by promises and Bernard that man should pay that he promiseth because he makes himselfe a debter and if the Lord keepes his promises with those that are unworthy will he not much more keepe them with those he hath made worthy in his Sonne OF THE TRVETH OF GOD. CHAP. XIV PSAL. 34.8 Taste and see how gracious the Lord is YOU have heard the last day the description of the trueth of God both what it was and the confirmation of the severall parts of it and now we will lay downe some Uses Vse 1. The first If God be true in word and work this serves to awaken up secure men and to rouse them out of their naturall security These usually blesse themselves when they heare the judgements of God threatned against them and see them not presently executed I say they blesse themselves because God doth forbeare and is not a word and a blow therefore say they the Lord will neither doe good nor evill howsoever his Prophets the Ministers speake thus But let them know the Lord is true and while they thus speake or thinke of him they make him a lyer they beleeve not the truth and hereupon it is that they sit in the seat of the scornfull Psal 1.1 scorne and scoffe at those meanes which holy men use to escape judgement I meane prayer and fasting because they make God a lyer But these men shall know that the patience of God should lead them to repentance and therefore the Lord speakes because he would shew mercy he could execute as well as speak but they do abuse the patience of God to bring upon themselves greater damnation God is true and every man a lyer and their deceitfull hearts that have deceived them God shall awaken For most certainly true it is that God will make good his threatnings he will shew himselfe true in executing his judgements in his due time He hath his owne time for mercy and for judgement and he will punish them who carry it out the most stoutly for the Lord hath spoken against them and they shall feele it with a heavie hand And therefore though he doe delay let them not be secure judgement will be the more heavy when it comes The wise man in Eccles 11.9 speaking to the yong man saith Goe toyong man take thy pleasure goe on you young men and also ancient men but know for all this God shall bring you to judgement God is true he hath said it and shall he not doe it Psal 1.4 5. they then shall be as stubble before the winde therefore be awakened out of that blindenesse and security or else you shall know it to your cost Vse 2. Here is matter of comfort to every one that rests upon God by faith and constant obedience for that which he hath promised their faith shall never faile God is true it is builded upon God and his word and trueth that is the comfort of every one that beleeveth that he shall obtaine that which he hopes for Certainly God shall make it good according to his trueth therefore if any man finde weakenesse of faith if any man be troubled with doubting What is the comfort It is not our faith that makes the promise here but the promise makes our faith sure if God be true and perpetually true certainly God shall make it good and whosoever thou be that buildest upon God in that case he will performe it 1 Tim. 2.12 I know whom I have beleeved saith Saint Paul some expound this place thus As a man that hath a great debt to pay and relyes upon other men for the money and some cast doubts in his minde what if they should faile you the Apostle answers I know whom I have beleeved so that having tasted of the sweetnesse of God in his soule saith I know whom I have beleeved so ought every man to comfort himselfe upon God Rom. 4.13 that howsoever there be doubtings he may have joy the holy man Abraham was stedfast in beleeving because he knew he was able to performe what he had promised we neede not be weake in faith because he is true as Saint Austin speaking of the Promises saith they are thy Promises whom should we feare It is trueth that hath promised that cannot deceive neither can be deceived So that if a man beleeves here will be comfort Ier. 29.11 I know the thought I have toward thee of peace and not of evill but how will he doe it and when will he doe it God knowes how to doe it though we see no means how