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	true_a	worship_v	5,831	5	9.4836	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55226	A commentary on the prophecy of Malachi, by Edward Pocock D.D. Canon of Christ-Church, and Regius Professor of the Hebrew tongue, in the University of Oxford	Pococke, Edward, 1604-1691.	1677 (1677)	Wing P2661A; ESTC R216989	236,012	119

other or would choose any other place for his worship then Jerusalem he will certainly effect and therefore for the better assurance thereof repeats it for my Name shall be great that which by you a handfull of men is now despised shall be great among the Heathen by all acknowledged as such These words were when spoken spoken of what should after be but by Christs coming into the World were made good so appears it by what he saith in his discourse with the Samaritan Woman who thought of no other p●a●e where men ought ●o worship God but either the Mountain of the Samaritans mount Garizim or Jerusalem Joh. IV. 21 c. Woman beleive me the hour cometh when ye shall neither in this Mountain nor yet at Jerusalem worship the Father And the hour cometh and now is when the true worshippers shall worship the Father in spirit and truth for the Father seeketh such to worship him God is a spirit and they that worship him must worship him in spirit and in truth The consideration of which words will give us the true import of these and compared together they illustrate one the other for his saying that God did no longer confine his worship i. e. the outward performance thereof by such rites and ceremonies as were ordained to Jerusalem or any other single place what is that but the verifying of what is here said that his Name should be great among the Nations from the rising of the Sun even to the going down of the same and what he ●a●th that the true worshippers shall worship the Father in spirit and in truth not only there but every where sheweth that as his Name should be great and magnified among them by their acknowledging him as Father so what is to be meant by that incense and pure offering which they should offer unto his Name viz. not such as are literally signified by those words and were then to be ordered according to the prescription of the Law but such worship as though expressed by the names of those carnal things under the Law then in continual use and known to all yet is indeed spiritual joining the Soul with the external performances agreeable to the nature of God who is a spirit of which those ordinances of worship under the Law were types and shadows And indeed the change of the place necessarily imports a change of the worship or things offered for expression of it for the incense and other offerings by the Law prescribed were not to be offered any where else but in the Temple at Jerusalem after that was there settled for the place of his worship Deut. XII 13 14 26. Those therefore that he will have in every place to be offered to him are manifestly of another nature though called by those names which then included generally all the external worship of God under the Old Testament while the Jews were Gods peculiar People they now figuratively understood denote the whole spiritual worship of God under the New Testament since the calling of the Gentiles and People of all Nations unto Gods Church the Kingdom of Christ. The incense therefore of the Gentiles converted to Christ and by the Gospell instructed in the true knowledge of God and taught to celebrate his great name and their pure offering are devout prayers Rev. V. 8 holy praises thanksgivings and alms-deeds and works of charity Heb. XIII 15 16. their whole selves Rom. XII 1 Divers of the ancient Christian Fathers look on the words as an express and undoubted Prophecy of the Christians solemn worship of God in the Eucharist or Sacrament of the Lords Supper called the Christian Sacrifice to which how they are appliable is shewed at large by the learned M r Mede in his discourse on these words where he gives to note that under the name of the Christian Sacrifice by the ancient Church was understood not the mere Sacrament of the Body and Blood of Christ but the whole sacred action or solemn Service of the Church assembled whereof this sacred mystery was a prime and principal part and therefore defines it to be An oblation of thanksgiving and praier to God the Father through Jesus Christ and his Sacrifice commemorated in the creatures of bread and wine wherewith God had been first agnized viz. by them sanctified by being offered and set before him as a present to acknowledge him the Lord and giver of all This whole Service duly performed is as at large he there shews deservedly stiled incense and a pure offering both in respect that it is purely or spiritually offered and in respect of the purity of the conscience and affection of the offerers throughly perswaded of the greatness of God and in respect of Christ whom it signifies and represents who is a Sacrifice without all spot and blemish and by this being offered to his Name in every place he saith the time should come when it should be great magnified and acknowledged as great among and by all Nations though the Jews did now profane it as he makes the connexion by rendring that though which our Translation renders but. But the sense will be much alike in reading but viz. to this purpose the time shall come when from the rising of the Sun c. my Name shall be great among the Gentiles who yet have not true knowledge of me but will when I shall see due time to reveal it to them readily embrace it Mean while it ought to have been so among you and duly magnified by you to whom I have from of old revealed it and given you ordinances and waies of worship by observing of which you should have magnified it but you on the contrary have by despising those ordinances and perverting those waies of worship profaned it When these words were spoken and thence forward as all along before since the giving of the Law till the time of this diffusing the knowledge of God and his Name and this alteration and reformation of his worship here spoken of the Jews had for their direction the Law of Moses and ought duly to have attended to it as they are warned Chap. IV. 4 but they did in all things go so contrary to it as that neither they nor any service they did were acceptable to God So notoriously so obstinately peccant were they both Priest and People that he sees it not sufficient to have once reproved them by reckoning up to them their faults but again repeats them that so they may be sensible how greatly they have offended him how displeasing it is to him that they should continue to do such things having been warned of them and that it is worse then what the Gentiles when he shall call them will do 12 ¶ But ye have profaned it in that ye say The table of the Lord is polluted and the fruit thereof even his meat is contemptible But ye have profaned it viz. my Name so verse 6. they are said to despise

Jews have a proverbial speech which may serve something to illustrate this expression The Sun ariseth the infirmity decreaseth that is As the Sun riseth so infirmities decrease Much more of this Sun might it be said that he did at his arising to those that feared the Lord bring healing with him in his wings to them in that day of distress worse then the darkest night the shadow of death it self which without his arising to them would necessarily have swallowed up them too in destruction and could not but by the apprehension of it make them as even sick at heart according to what he said c. III. 2 who may abide the day of his coming So terrible should it be that all mens hearts should fail for fear in contemplation of those things that should come on them yet even then in regard of his solitary effects that his coming should have toward them that feared his Name he bid them when these things these terrible things should begin to come to pass to look up and lift up their heads for that their redemption then drew nigh their deliverance from the persecutions by the unbeleiving Jews which they had endured and from the dangers which threatned them as except by his extraordinary Providence inevitable and his making that which was for the destruction of his enemies occasion of comfort and prosperity to them may well be termed healing But we may not confine it only to the rescue of their persons and preservation of their bodies nor the outward joy that they should find from that but look on the inward spiritual comfort and the healing of their broken hearts and fainting spirits in preserving them from failing by fear and despair as a greater part of it and therefore not unfitly doth Grotius interpret this arising of the Sun of righteousness with healing in his wings of the Collation of the holy Spirit which Christ should send to his to shine in their hearts and bring perfect health to their minds that spirit of comfort the only true comforter In regard of both these viz. both his rescuing and delivering those that feared his Name and protecting and delivering them from their outward fears and dangers and persecutions and his inward illumination and comforting of them by his good Spirit shewing himself in all waies a Sun and shield to them was this Prophecy that he should arise to them with healing in his wings evidently and abundantly made good to them in that day And certainly in all respects doth that title of the Sun of righteousness agree to Christ the fountain of true heavenly light who enlightneth every man coming into the World Joh. I. 9 and whom God hath set forth to declare his righteousness Rom. III. 25 26. and the Author of all true comfort who giveth to his such joy as shall swallow up all worldly sorrow Joh. XVI 20 such joy as no man can take from them v. 22. and never leaveth his comfortless Joh. XIV 18 but sendeth to them from the Father the comforter the Spirit of truth Joh. XV. 26 to abide with them for ever and to dwell in them and to be in them Joh. XIV 16 17. and in the same regard likewise may he be said to arise or come with healing in his wings to them as in all other waies also diffusing health in all kinds When he was here on Earth great multitudes from all parts flocked to him to be healed of their diseases and they that were vexed with unclean spirits and they were healed And the whole multitude sought to touch him for ●here went vertue out of him and healed them all Luke VI. 17 18 19. And the woman w ch had been twelve years diseased with an issue of blood did not doubt but to find the effects of that vertue who therefore coming behind him touched the hemme of his garment for she said within her self If I may but touch his garment I shall be whole Mat. IX 20 21. and she did accordingly find it for straight-way she was healed of that plague And Jesus perceived though he saw not the woman that vertue had gone out of him and she before all acknowledged it Mar. V. 28 29 30. c. and Luk. VIII 44 c. on which passage in Mat. IX Grotius notes that it may well be looked on as having reference to at least good correspondence with this place The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bicnapheiha rendred in his wings being capable of being rendred in fimbriis in the hemmes or borders of his garment as he observes it to be elsewhere rendred and it may be not unworthy of consideration But withall that healing vertue in him shewed it self not more in the healing bodily distempers then the worse maladies of the Soul as appears in his words when he cured some bodily diseases in saying not Be well or healed arise and walk but thy sins be forgiven thee Mat. IX 2 5. that they might know that he had power to forgive sins v. 6. and was no less a Physitian of sick distressed souls then of diseased bodies In all regards then as we said doth the title of the Sun of righteousness arising with healing in his wings well agree to Christ our Saviour and all things that those words can give us to expect from him that is so described have been and are by him abundantly made good ●o have those that faithfully believe in him and rely on him alwaies found and shall find But as to this present place the words seem limited to those benefits of outward preservation and inward comfort which those that feared the Lord were in that day of discrimination which the Lord saith he would make to expect according to his promise here made and did accordingly find with what more he adds in the following words for expressing his goodness to them But before we proceed to them we may here take notice of a strange conceit of the Jews which they here bring for explication of what is here said concerning that day that shall burn as an oven and devour the wicked and that Sun of righteousness which shall arise to them that fear the Name of the Lord and how the discrimination shall be made between them The Sun they tell us is now inclosed in a case or sheath besides that God out of a Pool before him deads his force with water that so he may not burn up the World but at the day of Judgement he shall be unsheathed and so coming forth in his full strength shall as he now doth in melting some things and hardning others shew contrary effects according to the difference of the subjects that he hath to work on and so burn up the wicked as stubble but heal the godly of all those bodily defects and imperfections with which they shall then arise This is the 〈◊〉 of what they say as improved to its best meaning by Abarbinel But what tolerable meaning it may have

in the same sense of to give others some he shall turn the hearts of the fathers to the children c. i. e. of the Jews to the Gentiles and of the Gentiles to the Jews which though it may be true and that John did so and it was as well an effect of his preaching and baptizing as of the Gospell yet I suppose is not the literall meaning of these words which were spoken to the Jews and more particularly concern them between themselves Others he shall turn the heart of the fathers to the children c. i. e. of God to Israel and Israel to God who is called their father and calleth them sons That this is comprehended within the latitude of these words we doubt not inasmuch as we hear the Angel where he refers to these words putting as part of Johns office many of the children of Israel shall be turn to the Lord their God and indeed for that end was he to turn their hearts one to another that they might all with joynt hearts or one heart turn to the Lord. Yet can we not think that to be the literal meaning of the present words God is called their Father elsewhere but I suppose fathers here put in the plural number cannot be properly used of him Another Exposition of Camerarius who makes the meaning to be that he should reduce the hearts of the fathers to the children and of the children to the fathers i. e. Should turn or bring back the hearts of the fathers so as that they should take care of the pious education of their children whereas they had been negligent in the right instructing and disciplining of them and the hearts of the children who had been disobedient to their fathers so as to yeild due reverence and obedience to them may be well reduced to the first But as to that which others give viz. that by the fathers should be meant the old Patriarks Abraham Isaac and Jacob c. and by the children those of that generation when this Elias should come I do not understand how it can be made good To say that the hearts of the children should be turned by their conversion to the same faith that was in those ancient holy men is intelligible but how the hearts of those so long since dead should be said to be turned to those of that generation is not so easily conceived these hitherto mentioned all take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al here in the signification of to There are of the Jews who would have it here to signify by or by the hand or means of So R Salomon out of an ancienter Doctor shall turn the hearts of the fathers by the hand of the children i. e. Shall speak to the children to perswade their fathers to embrace the way of the Lord and on the other hand to the fathers to perswade their children The same signification of it takes Abarbinel also and gives this strange interpretation making the time spoken of to be according to his fancy after the Resurrection which he will have to be before the end of the World If any be then at that time living who hath children dead he shall by them being raised from the dead at the coming of Eliah be converted to the truth and on the contrary such children as are living by their fathers being raised that so before the end of the World all may be turned to the truth that all be not destroyed But this is so uncouth an Exposition and so little agreeing to the words as that it will be much from the purpose to speak more of it nor doth that by R Salomo mentioned agree with them there being shewed in them what God would do by the hands of his Elias not what Elias should do by the hands of others But there is yet another acception of the word which is by others both Jews and Christians preferred as giving the plainest meaning and that is by taking it here to signify not to but with as manifestly in several other places it doth As for example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al merorim with bitter herbs Exod. XII 8 and vers 9. his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his legs and Chap. XXXV 22 and they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al nasim with women i. e. as ours translate it both men and women with several like instances Thus R. D. Kimchi here will have it taken giving thus his Exposition He shall warn or call on both fathers and children together with all their heart to turn unto God and they that turn shall be delivered from the day of Judgement so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be looked on as signifying the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 im with fathers with the children and of children with their fathers all of them together So likewise R. Tanchum the meaning saith he is That he shall seek to rectify or reduce into order the Sect or People that they may be all of them of one heart in the obedience or worship of God and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with i. e. saith he he shall seek to rectify the hearts of the fathers among them with the hearts of the children and the repeating or doubling of the words viz. and the heart of the children with their fathers is for greater confirmation sake Thus say those Jews with whom do concurre as we said divers Christians also and are urgent for it so as that the words may denote that he should convert or call to repentance all of them together both old and young young and old that so they might all be a People prepared for the Lord as Luke I. 17 he speaks and readily receive him and with joynt hearts obey him This Exposition gives a clear and plain meaning and is easily reconcileable with the first mentioned both even necessarily go together viz. the converting all together one with another and one to another in obedience to God and love one to another and therefore we may well look on the words as comprehending both and that for giving a full meaning of them both ought joyntly to be taken in and so are they taken in likewise in that one word in which our Saviour elsewhere summs up that office of this Eliah here in more expressed viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall restore all things reduce all things to right order which could not otherwise be done then by turning them all one to another and one with another to the faith of Christ. In much like manner to that of our Saviours do some of the Jews likewise summe up the import of these words concerning his office whoever it be that is meant saying that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leyasher Israel velehacin libbam to rectify Israel and to prepare or put in good order their hearts In the forecited place Luke I. 17 where these