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
A94353	Elijah's mantle: or, The remaines of that late worthy and faithful servant of Jesus Christ, Mr. John Tillinghast. Viz. I. The conformity of a saint to the will of God. On Act. 21.14. II. The will of God and Christ concerning sinners. On Gal. 1.4. III. No condemnation to them that are in Christ Jesus. On Rom. 8.1. IV. Christs love to his owne. On Joh. 13.1. V. True gospel humiliation. On Zach. 12.10. VI. The most effectual means to kill and subdue sin. On 1 Joh. 2.2 VII. The advocateship of Jesus Christ, a great ground of saints comfort and support under sins and infirmities. On 1 Joh. 2.2. VIII. The only way for saints to be delivered from the errors and evils of the times. On 1 Tim. 6.11. IX. Of the Old Covenant, from Gal. 4.30. being so farre as the author had proceeded, in a treatise of the two covenants, before his death. Published by his owne notes.	Tillinghast, John, 1604-1655.; Manning, John, d. 1694.	1658 (1658)	Wing T1172; Thomason E1557_1; ESTC R203796	263,858	498

in it making that the maine laying the stresse of their whole religion there Now I desire this may bee considered of us all that the maine Gospel-walking is the Spirit and though I am to walk in outward formes so farre as they are of Christs institution and to use them yet the maine of Christian Gospel religion lyes not so much in the outward forme as in the inward spiritual worship Therefore Paul speaking of Gospel-worship makes in principally to consist in this as Rom. 1.9 For God is my witness whom I serve with my spirit in the Gospel of his Son c. and Chap. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart in the Spirit and not in the Letter whose praise is not of men but of God and Phil. 3.3 For wee are the circumcision which worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh and so Christ himself opposing the Legal and Gospel worship Joh. 4.21 22 23 24. shewes us that Gospel worship is chiefly and mainly worship in spirit Jesus saith unto her Woman beleeve mee the hour cometh when yee shall neither in this mountaine nor yet at Jerusalem worship the Father yee worship yee know not what we know what we worship for salvation is of the Jews But the hour cometh and now is when the true Worshippers shall worship the Father in spirit and in 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 And therefore in Psam 45. which is a Prophesie of the Church of the New Testament it is said that the Kings daughter is all glorious within shewing us that the Saints of the New Testament their glory should be chiefly in inward graces This is the difference betwixt Old Testament worship and New Testament in the time of the Old Testament their worship did lye mostly in outward things outward observations of times and places c. the inward worship it was vailed under the outward So in the New Testament the maine worship is inward worship in spirit and the outward in many things seems to be vailed under that yet as then the outward worship did not exclude the inward but the inward was required and without in the outward was nothing so now the inward worship doth not exclude the outward but the outward is also required and where it may bee performed and is not I may say without it the inward is little or nothing as to Gods acceptance thereof Therefore I say let us not put too much in the outward forme though were are not to despise it yet let us not put too much therein Quest But when may a man be said to put too much in an outward forme Ans 1. When a mans whole religion lies in that when a man hath nothing to shew him to be religious or to make him so but some outward forme Many there are which goe with some outward forme upon their backs and doe but strip them of this their garment and they have no more Religion than the most irreligious man living they have nothing to shew them to be religious or to difference them from other men who have no religion at all but live without God in the world save only this they are in such an outward way or they doe now and then performe such an outward duty take them out of their way and from their duty and they have no more religion than a Horse all their religion it lies in the outside they have as little in their heart though they seeme to have much on their backs as any other men And indeed it is a very usual thing with many persons who faine would be rellgious and love to be so accounted and have no stock within to trade with to drive on a trade for a while as long as they can in this way Now I say when all a mans religion lyes in the outward forme it is evident such a one puts too much in it Thus it was with the Jews in Christs and the Apostles times their whole religion lay in this that they were the Sons of Abrcham and circumcised c. but see what Paul saith to them Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God 2 When a mans love and charity is bounded up within the line of his own form or the way hee is in or opinion hee holds When a man hath no charity to spare for any but those that jump with him in his own way or opinion or if hee have charity for them yet because they do not fully accord with him in every thing hee can allow them but a little of his love or of the exercise of this his charity I have known some my self who have been so high against baptising of Infants that their charity would not allow that man one grain of grace who could not set his seal presently to this their opinion I speak not this to throw dirt in the faces of any but only to shew how that some men there are who put too much in Forms Paul undoubtedly you will all grant it had as much cause to bee confident of the truth of those Ordinances and Traditions hee delivered to the Churches as any man now living hath of his own way or opinion and yet hee had so much charity as to allow him to bee a brother which did not come up to his Traditions 2 Thess 3.14 15. And if any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed yet count him not as an enemy but admonish him as a brother 3 When a man is so addicted to his owne way or forme that he cannot with patience hear what in a way of Christian love or humility is or may be said against it I speak of such things as are disputable where godly men have somewhat to say pro and con as we say now when a man is so set upon some outward forme that hee walks in or hath taken up as that hee cannot without flying out and shewing much passion much of man hear a word against any thing or principle by him taken up it argues hee puts too much in that outward forme though he may be in the right as to the thing yet this argues him to put too much in it Thus the Jews in the two and twentieth of the Acts they gave Paul audience till he came to those words Depart for I will send thee farre hence unto the

therefore saith it because it is Law but here it is Law because he saies it If you should have a Cause upon the trial and should have assurance of these three things First That you have the ablest and most faithful Counsellor to mannage your businesse that the whole Kingdome doth afford Secondly That the Principles of Justice give the Cause unto you and Thirdly That the Law in the whole and every part of it is of your side how confident would you bee that you should carry it Sinners there is never a Cause that you entrust the Lord Jesus Christ with but you shall have assurance of all these things first that you have the best the mostable and faithful Advocate which Heaven or Earth affords and then that both the Principles of Justice and the Law are for you for whatever cause it is Christ pleads be hath both these of his side 6 He is such an Advocate as hath the Judge of the Court of his side it is no little priviledge to have the Judge of a mans side a Counsellor befriended may speak when another shall have his mouth shut Jesus Christ hath the Judge of the Court where he pleads on his side being his Father and therefore Christ is befriended when the Devil shall bee commanded silence and have his mouth stopt then Christ shall have free liberty to speak and plead his Cause 7 Hee is a prosperous and successful Advocate such an Advocate as ever hath and doth carry his Clients Cause Should you hear of an Atturney or Counsellor that never took Cause in hand but carried it what flocking think you would there be from one end of the Country to the other to such a man such a one should not want practice Beloved Christ is such an Advocate which never yet took up Cause but carried it and therefore he is Jesus a Saviour such an Advocate as hath and doth save his Clients harmlesse O let him not want practice bring O bring your Causes to him 3 Whose Cause it is that Jesus Christ as an Advocate pleads Ans 1. Not the cause of all men John 17.9 I pray for them I pray not for the world but for them which thou hast given me for they are thine Though there are Advocates for a Town or Corporation of County yet never was there such an Advocate heard of as was to plead the Causes of all the World Christ is no such Advocate But. 2 The Causes Christ pleads are the Causes of the Elect these whom the Father hath given Christ now the Elect of God are either such as are for the present in their unregenerate estate yet in Gods secret Decree of election or else such as are regenerated the Causes of both these Christ pleads such of Gods Elect which are not regenerated he pleads for them that they might be converted and by reason of this intercession of Christ the patience of God bears with them all the time of their unregenerate condition such as are regenerated he pleads for them and by vertue of this intercession they are preserved their Graces are quickned their Corruptions mortified they comforted strengthened c. both these are set forth in that place of Iohn 17.20 Neither pray I for these alone but for them also which shal beleeve on me through their word First He prayes for Disciples converted Secondly for those that were to bee converted 4 What those things are that Christ intercedes for Ans 1. Hee pleads for his Church and people in general 1 He pleads for the peace welfare and prosperity of his Churches Zach. 1.12 Then the Angel of the Lord answered and said O Lord of Hosts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had indignation these threescore and ten years The Church was at present in a low condition in the bottome as vers 8. the Enemies of God did ride the backs of the people of God Christ in this condition pleads for his Church vers 12. and what hee pleaded for you may perceive by the answer he hath vers 13 14 15 16 17. And the Lord answered the Angel that talked with me with good words and comfortable words so the Angel that communed with me said unto me cry thou saying Thus saith the Lord of Hosts I am jealous for Jerusalem and for Zion with a great jealousie and I am very sore displeased with the Heathen that are at ease for I was but a little displeased and they helped forward the affliction Therefore thus saith the Lord I am returned to Jerusalem with mercies my House shall be built in it saith the Lord of Hosts and a line shall bee stretched forth upon Jerusalem cry yet saying Thus saith the Lord of Hosts my Cities through prosperity shall yet bee spread abroad and the Lord shall yet comfort Sion and shall yet chuse Jerusalem 2 He pleads for the union of his Saints and Churches Ioh. 17.21 That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may beleeve that thou hast sent me How should this stirre up Saints in divided times to union doth Christ plead for union above and shall we wrangle below Doth he endeavour it with his Father and shall not wee endeavour it with one another 2 He pleads for particular Souls 1 He pleads for Gods forbearance of them in an unconverted estate Luke 13.8 And he answering said unto him Lord let it alone this year also till I shall digge about it and dung it 2 He pleads for their conversion Luk. 23.34 Then said Iesus Father forgive them for they know not what they doe 3 He pleads that they might bee delivered from the evils of the World Iohn 17.15 I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil 4 He pleads for upholding Grace in temptation Luke 22.31 32. And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as Wheat but I have prayed for thee that thy faith faile not 5 He pleads for the Comforter to bee given to them Joh. 14.16 And I will pray the Father and hee shall give you another Comforter 6 He pleads for his continuance with them Joh. 14.16 That hee may abide with you for ever 7 He pleads for their perseverance Joh. 17.11 And now I am no more in the world but these are in the world and I am come to thee holy Father keep through thine owne Name those whom thou hast given mee that they may bee one as we are 8 He pleads for their Sanctification vers 17. Sanctifie them through thy truth thy Word is truth 9 He pleads for their glorification vers 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given mee 5 The manner of his pleading

in the Old Testament or the New belongs to the old Covenant so that Doctrine which is a word of spirit and power holding forth a free and absolute Covenant whether it be in the Old Testament or New belongs to the New Covenant This shewes as the Authority so also the usefulnesse of the Old Testament even in New Testament times and to such as are the Seed or Off-spring of Sarah the Children of the New Covenant for a great part of the will of Sarah their Mother is there laid downe 4 That the Saints of the Old Testament were under a two-fold Covenant the Old and the New both Hagar until the appointed time is come that Sarah hath brought forth continues with Sarah in Abrahams Family and Abraham hath to doe now with Hagar then with Sarah So Saints throughout the time of the Old Testament stood under either Covenant the Old and the New and sometimes in the matters of their faith their comfort and obedience they had to doe with the one sometimes with the other Hence it comes to pass that ordinarily the faith comfort and obedience of Old Testament Saints was more legal more built upon the condition of their walking and working than wee finde the faith of the New Testament Saints who lived after Christs Resurrection in the time of the Apostles to be because the first having to doe with Hagar and Sarah both did as well partake of Hagars bondage as Sarahs freedome but the latter knowing Hagar now to be an out-cast and thereupon having to doe with Sarah only felt not as the former the bondage of Hagar This consideration helps us with the maine and principal difference betwixt the Old and New Testament All the time of the Old Testament whilst yet Sarah hath not brought forth her Seed Hagar and Sarah both dwell together in Abrahams Family and Abraham the Beleever hath a kind of dependance on both an affection to both But in the New Testament administration when Sarahs seed is come forth then Hagar and her seed are cast out of the Family and now Abraham the true Beleever hath nothing to doe with Hagar or her seed any more as once hee had but his sole dependance is upon Sarah and the all of his affection to her seed 4 POSITION That the two Covenants are not two diverse Covenants of grace for if so then the Children of each should be Children of grace but Ishmael the child of the Old Covenant is not a childe of grace outward blessings and not inward grace is his portion Gen. 17. ver 18 19 20 21. Although a true childe of grace may have to doe with the Old Covenant as Abraham the Father of the faithful went in unto Hagar yet the Childe of the Old Covenant cannot bee a childe of grace as Ishmael the Son of Hagar was not 5 POSITION That the two Covenants in the matters of our Justification and Salvation ought by no means to be confounded mixt or joyned together but to be separated from each other at the greatest distance that can be for God himself hath made this separation 1 By commanding the old Covenant to bee cast out 2 By totally dis-inheriting the seed thereof i. e. declaring that the seed of the Old Covenant shall never inherite the Fathers inheritance either in whole or in part shall never be admitted as sole Heirs of life and salvation no nor as joynt-heirs with the seed of the New Quest But when are the two Covenants thus mixt or joyned together Answ When works qualifications or conditions in the Creature which are the special things required in the Old Covenant and the grace of God which is the maine thing held forth in the New are made con-causes of our Justification or to expresse it better when Condition which is a thing proper to the Old Covenant and grace which is peculiar to the New are so shufled together that a poor soul can see his justification onely through the performance of some condition in such manner that so long as such or such a condition is presents hee can and doth conclude himself to bee a person justified by grace but when absent hee concludes the contrary that hee is a miserable sinner ungodly wholly void and destitute of Justification This shuffling of the Old and New Covenant together is the very seed of all doubting and the greatest enemy that can bee to the life of faith repugnant to a Gospel-state in which these two are separated and contrary to the word of the New Testament which commands the separation of these and the New Testament Ministry which are those onely that are made able rightly to divide the word of truth i.e. distinguish betwixt the Law and Gospel the Old and New Covenant And therefore the Apostle Paul proves himself to bee an able Minister of the New Testament 2 Cor. 3. not from his learning or parts or his being brought up at the feet of Gamaliel but from hence because hee had a clear distinct knowledge not of the things of the Letter or the Old Covenant onely but also of the things of both Letter and Spirit i.e. Old and New Covenant both being hereby able to judge of the things of either and distinguish rightly betwixt them And indeed what accomplishment soever a man may have other-wayes yet is not that man fit to preach the Gospel who knowes not how to distinguish betwixt the Law and the Gospel the Old and the New Covenant These things observed upon our way which indeed are worth our taking notice of I now come to the words themselves in which wee have First A definitive sentence passed by God that the Bond-woman and her Son i.e. the Old Covenant with its Off-spring should bee cast out Cast out the Bond-woman and her Son Secondly The reason of passing this sentence that hereby the seed of the Bond-woman being excluded the sole inheritance might fall to the seed of the Free-woman i.e. that the Seed and Off-spring of the New Covenant and none but they might bee admitted as the just and legal Heirs unto the possession of the Fathers Inheritance These two parts afford us two great truths 1 That the Old Covenant together with its Seed or Off-spring is to bee yea must bee cast out 2 That the Seed of the New Covenant is the true and onely Heire of the heavenly Inheritance I begin with the first which concerns the Old Covenant and its Seed and in prosecution thereof shall treat First Of the Old Covenant it self Secondly Of the Seed of the Ott Covenant My first Question upon the first is Quest What are wee to understand by the Old Covenant Before I come to give in my answer give mee leave to say That in case any should inquire which yet is not a thing material why wee stile this the Old Covenant my answer is Because the Apostle speaking of the two Covenants in another place viz. Heb. 8.13 calls the one Old the other New and would wee know