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A23631 The moderate Trinitarian containing a description of the Holy Trinity, both according to Scripture, and approved authors for learning, and adherence to the Trinitarian doctrine : being an argument shewing that moderation may and ought to be shewn by and to persons of different conceptions concerning some circumstances relating to the knowledg of the Holy Trinity : together with a short reply to Mr. Joseph Taylor's Brief inquiry whether those who own, and those who deny the divinity of Christ, may communicate together / by Daniel Allen. Allen, Daniel, fl. 1699. 1699 (1699) Wing A1023; ESTC R17226 58,738 45

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and the W●man whom thou gavest me c. Next Abraham Gen. 15.2 And ●●raham ●●●d Lord God what wilt thou give me Chap. 17.18 O that Ismael might live before Thee And when he would make his Servant swear by the True God Chap. 24.3 he did not distinguish him as one in three but says he I will make thee swear by the Lord the God of Heaven and the God of the Earth Also when the Servant several times in this Chapter directs his Prayer to this God he doth not distinguish him personally in three but says O Lord God of my Master Abraham I pray thee send me good speed Then for Jacob when he tells his Father Laban how his Substance came to be increased Gen. 31.42 he doth not say the God subsisting in three Persons but says he the God of my Father the God of Abraham c. and Chap. 32.10 I am not worthy of the Mercies and all the Truth which Thou hast shewed me Ver. 11. Deliver me I pray thee And thou saidst I will surely do thee good In short in several places he distinguishes him verbatim as God discovered himself to Abraham viz. God Almighty but not one word of God in three Persons Next Moses Exodus 5.23 For since I came to Pharaoh to speak in Thy Name he hath done evil to this People Neither hast Thou delivered thy People at all Chap. 15.1 Then sang Moses and the Children of Israel this Song unto the Lord He hath triumphed gloriously the Horse and his Rider hath He thrown into the Sea And in this Song you have the Terms he thee thy thou thine him repeated no less than 35 times and yet neither you yours they or them once mentioned respecting the most High Thus have I briefly run over the sum of the most remarkable Instances of persons paying their Devotions to the most High in the Old Testament and I might have instanced David Solomon Daniel and many others yea down to Zechariah's days and it appears as if they were all agreed to conceive of and acknowledg an undivided single Essence and its Properties But no Footsteps do appear of their distinguishing the Essence in three persons in their Conceptions And if the Israelites ever had any such conception of God methinks it should not be lost and if not lost it is strange Josephus should not mention it since he gives an account of things as far back as Moses even from the beginning and often speaks of God and his essential Properties describing the true Object of the Jews Worship and yet always speaks of him as one in Vnity of Essence but hints not a word of divers Persons And as Josephus then so the Jews now acknowledg no such thing as Mr. Monk says page 70. he says the Doctrine of the Trinity is contrary to the Blindness of the Jews who do affirm an Essence altogether without distinction Now I say 't is strange if this were understood amongst them especially as so material a thing as is now supposed that then both the Jews now who yet profess the true God and are zealous of the Mosaical Law and Josephus so long ago should yet be ignorant of so remarkable a matter In the next place I come to the New Testament to see whether we may judg it the Will of God that we should worship and adore his Essence as subsisting in one Person or in three And first I will consider the Apostle Stephen what he says of the most High Acts 7.2 he calls him the God of Glory and ver 32. he cites and describes the antient Description without enlarging viz. I am the God of Abraham and the God of Isaac and the God of Jacob. And ver 48. The most High dwells not in Temples made with Hands Herein is a discovery of God's Greatness but no distinguishing his Persons And remarkable it is that Paul about to instruct the ignorant Athenians in the knowledg of the true God as the Object of their Worship Acts 17.23 24 25. first lets them know that they ignorantly worshipped the unknown God and that him he would declare unto them And accordingly says God that made the World and all things therein seeing that he is Lord of Heaven and Earth dwells not in Temples made with mens hands as though he needed any thing seeing he giveth to all Life and Breath and all things Herein the Apostle very notably sets forth his most glorious Attributes and invisible Being by his creating and preserving of all things But says not one word of the distinction of Persons Now if t●e Knowledg of this were so necessary to be known in order to Salvation as is imagined Paul had no less need to instruct these ignorant Athenians therein as much as in the Knowledg of the Essential Properties and Power Next we will consider Eph. 4.6 There is One God and Father of all who is above all Here you see a plain discovery of the Vnity of the Godhead and his Supremacy but the Description of Persons is still wanting To this I will add 1 Cor. 8.6 But to us there is but One God the Father of all things Here again the Object of Worship is described as the first Cause and Foundation of all things of whom are all things 2. The Inseparableness and Oneness of his Being is asserted but One God 3. He is so far from directing us to fix our Conceptions on him as distinguished into three Persons that he solely centers him in One even as subsisting in the Father Now what rational Man can conclude from hence but that we are to conceive of the Object of Worship as intirely subsisting in and to be called by the Appellation of the Father and so to be worshipped That is in plainness that we are to conceive that all that we believe to be God most High whether Essence Attributes or Persons whatever we may think of its various subsisting in our selves yet it is to be adored and distinguished by the Person of the Father where we all say that 't is all and whole But further I shall add the Authority of him who cannot err John 4.22 23 24. Ye worship ye 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 From this pertinent place I note as follows First That it contains a Discourse of our Saviour directly concerning Worship 1. Blaming and describing the ignorant false Worshippers Ye the Samaritans worship ye know not what 2. Describing the true Worshippers 1. By the manner how in Spirit and in Truth 2. The Matter or Object what and that described two ways 1st His Essence a Spirit 2dly The Person who viz. the Father the true Worshippers shall worship the Father Further from this Text
of God be good yea a necessary thing in its place yet it is not saving except sanctified and joined with the internal Knowledg of God Which is the second thing or kind of Knowledg I am to speak to and that is that mentioned and intended Mat. 11.27 All things are delivered to me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him This Knowledg properly dwells in the Heart and is attained by the Exercise of saving Faith wrought by the Spirit of Christ it flows from an inward spiritual Communion the Soul hath with God through the Mediator by which the humble Soul sees the Almighty passing by blotting out and pardoning its Sins and ready and willing to pour into its Bosom all necessary good things of all kinds from whence are nourished Hope Peace Joy and Love This Knowledg is saving and it is as soon attained by Persons of weak and mean Judgment that sincerely seek it as by any whatsoever as appears in Mat. 11.25 where Christ thanks his Father in that he had hid those things from the Wise and Prudent and had revealed them unto Babes SECT II. Concerning God most High what he is IN this Section you have a Description of God most High respecting his Essence Being or Substance and his Essential Properties and first in the Negative Secondly in the Affirmative and that first according to plain Texes of Scripture secondly according to several Authors In which Discourse are included these following useful Particulars viz. First How far the contending Parties are agreed Secondly wherein they differ the Case and the Controversy betwixt them fairly propounded examined opened and explained In which are these things following observable 1. That those things concerning the Knowledg of the most High wherein they are agreed are very plain from Scripture and Reason but the controversal pa●t very obscure not only to Reason and the Unlearned but also to the Understandings of the most Profound and Learned 2. That the things wherein they are agreed are plainly in words at length declared both in the Old and New Testament as matters to be owned and believed and therefore absolutely necessary to Salvation But the controversal part is not pressed as a thing to be understood or necessary to be believed by the Worshippers of this God In the Old Testament hardly any Footsteps of it appear and 't is asserted only by and from consequences from the new Testament 3. That both Orthodox and Hereticks so called are agreed in all the Essentials and necessary parts of Truth respecting the Knowledg of the most High God harmoniously and unanimously owning and teaching the same things of his Essence and essential Properties The Hereticks so esteemed owning and worshipping the same God and no other that made Heaven and Earth and appeared to Abraham Gen. 17.1 not denying but firmly owning all and whole and every part of the same Essence and all and every essential Property thereof according as the above-named Orthodox do 4. That the great Controversy and Difference concerning God betwixt the above-mentioned Parties is not essential but only circumstantial viz. about the manner or Mode of its subsisting and not about the Divine Essence it self As touching the Knowledg of God I shall treat first negatively He is not any graven Image or Device of Man's Hands Acts 17.29 nor no Man because Man is mortal but God cedureth for ever Psal 136.13 nor no Angel first because they are made secondly are Messengers Heb. 1.7 14. But he is without beginning and above all therefore not created nor sent But Secondly In the affirmative God is a Spirit or Spiritual Substance John 4.24 Not a created Spirit as the Angels but an infinite independent intire invisible Essence the first Cause of and soveraign highest Power over all things Infinite incomprehensible unsearchable in Glory in Power in Strength in Wisdom in Knowledg in Justice in Love in Mercy in Bounty in Goodness in Purity in Compassion in Eternity in Truth and Perfection These are the essential and inseparable Properties of the Divine Essence or Being of God most High the immediate Object of Divine Worship There may be and Scripture shews there are some who in a subordinate manner bear the name of God because he allows it them as ruling from and under him and therefore as Viceroys or chief Magistrates under God in their places they bear tho less properly the name of God to give an instance or two in the room of many of this kind or sort are Angels of whom Paul speaks 1 Cor. 8.15 where he saith There he that are called Gods in Heaven who surely could not be false Gods for they could not get to Heaven therefore Angels through the Excellency of their work obtain that honourable Name and so do men John 10.35 But to pass this only he that hath th●se essential Properties is God most High on which Properties I 'll inlarge a little If he be invisible then it is not safe for me to form any shape of him in my Apprehensions any otherwise than a Glorious unwordable Being If he be independent then he stays only on himself and all things stay on him If he be infinite in Power and Perfection then he is a single uncompounded Essence only one in Number and Being For it is morally impossible that there should be two infinite Beings for if one be infinite the other cannot and it is alike impossible that there should be two most Highs for if they are equal neither of them both can say that he is the most High because there is another as high as he Also it alike argues Imperfection for if one Most High be sufficient then another is needless and where there is more than needs it is Imperfection Again if one most High of himself be not sufficient without another that argues Imperfection Therefore they that worship the true and most High God must and ought to conceive of him as a single impartible Being or Essence one in Power in Will in Thought in Knowledg and in all things belonging to his Essence And so hath God directed us to conceive of him in his Word Deut. 6.4 Hear O Israel the Lord thy God is one Lord. Isa 44.6 Besides me there is no God Mark 12.32 There is one God and there is none other but he 1 Cor. 8.6 But to us there is but One God There is none other God but one Ephes 4.6 There is One God and Father of all who is above all Thus far am I come safely no body having any thing to contradict or gainsay that is no body that owns the true God But on all hands we are agreed about the Eternal Essence and Divine Properties These things as undeniable all Christian Men believe the Scripture proves and God's Works manifest This Description is necessary for me to understand in order to direct me how to