Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	jesus_n	spirit_n	worship_v	2,552	5	8.9760	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45242	Forty-five sermons upon the CXXX Psalm preached at Irwin by that eminent servant of Jesus Christ Mr. George Hutcheson.	Hutcheson, George, 1615-1674.	1691 (1691)	Wing H3827; ESTC R30357	346,312	524

their own hand so far are they from being neglected 〈◊〉 shall not insist any more on this there being something before my hand which I would speak at more length un-unto I know not if there be any among you that are loath to look out to those riches in the Promises but ye would know that hope in God is the allowance of all the Israel of God that on the nail fastned in a sure place and who is given as a glorious Throne to his Father's House not only will be hung the Vessels of Flagons but the off-spring and the issue and all Vessels of small quantity Isai 22.24 That in noticing his followers he will lose none he will despise none the dust shall be as near to his Footstool as the most eminent and things shall go well thou shalt not want so long as the supply is betwixt him and thee if he have thou needs not fear want these may much encourage them who look upon themselves as the out-wails and draiglers of the Flock and have not the confidence to look to the priviledges of the Children Thou ma● hope in God and lay claim to the Promises made to Israel as well as the most eminent Believer if thou be studying to be an Israelite indeed And this leads me to the 3d thing that I proposed to be spoken to upon this Head That is That however hope in God be the common allowance of all Israel great and small yet it is the allowance only of them who are Israelites indeed and therefore all that I have spoken hitherto concerning an allowance to hope in God will be of little purpose to thee and me except that we can make it out that we are of the Israel of God who are allowed to hope in him it is dangerous for dogs to take the childrens bread No but when folk endeavour to be children they may have hope but when they cheat themselves with hoping they are children and take a blind guess to lean to in stead of hope it is dangerous Remember what I marked in the morning from Rom. 9 6. That they are not all Israel which are of Israel there is a Jew outwardly and a Jew inwardly and there is a circumcision and baptism which is outward in the flesh and there is a circumcision and baptism which is inward of the heart in the Spirit and not in the letter a circumcision whose praise is of men and another whose praise i● not of men but of God Rom. 2.28 29. And therefore hope being the great cordial that is allowed to the Israel of God I would have all excited in order to the making of it sure to make sure work in this business to prove and try whether they be Israelites indeed upon whom this cordial is allowed and here if I should follow out this purpose at large it would lead me to give all the marks of Regeneration the marks of an Israelite indeed or if I should insist on these Characters of the true Circumcision that worship God in the Spirit rejoyce in Jesus Christ that have no confidence in the flesh Philip. 3.3 A man cannot get true Religion in shorter bounds nor in these words whether ye read them backward or foreward or both backward and foreward as bairns do the A B C. A true Israelite must have no confidence in the flesh all must be flesh to him that 's not Christ and he must deny all confidence in it whether they be fleshly priviledges or any thing but Christ and his renouncing confidence in the flesh should lead him to believe in Christ alone for Salvation and rejoyce in him and the truth of his rejoycing in Christ should appear in worshipping God in Christ with inward and spiritual affections And go backward his worshipping of God in Spirit leads him back to rejoyce in Christ Jesus for his salvation and his rejoycing in Christ leads him back to renounce all confidence in the flesh and to look upon believing in Christ as no hopeless bargain But I say if I should insist upon these I should digress too much on this Head Therefore in deciphering who are true Israelits that have ground of hope in God I shall confine my self to these two 1. The time and occasion of Jacob's getting the Name of Israel when he wrestles with God in prayer 2. The Epithet of a clean heart that is given to Israel Psal 73.1 A little to these two as time will permit For the first if ye will read the 32 of Genesis the first time Jacob got this name of Israel was when he is at Prayer with God and compare it with Hos 12.4 Ye will find some notable Characters of an Israelite indeed and especially of an Israelite or regenerat man when he should be at the exercise of Hope in particular difficulties and exigencies And first in general Jacob got that Name when he was at his Prayers that was the posture wherein he was when instead of Jacob he got the Name of Israel a prince and prevailer with God the Lord tells it him verse 28. He was a man who when he had any thing to do in the world he seyed God first with it he laboured to discuss all his difficulties at the Throne of Grace A Prayerless frame although it be not alwayes an evidence of a graceless man yet it is an evidence of a graceless frame wherein the ground of Hope is much under the water in a cloud and in the dark a Praying Supplicant is an Israelite indeed in nearest capacity to put forth Hope on God thou that can go through thy difficulties and not begin at God to discuss them to seek an account of thy pressures and griefs remember Sauls pretence 1 Sam. 13.12 For his sacrificing he would force himself and offer a burnt offering without Samuel before he made not supplication and intreated the Face of God for favour and peace now this of Prayer being the general the other particulars that follow will deduce it more distinctly 2. When he is called Israel he is at occasional Prayer Jacob as he was a godly man he had his ordinar addresses to God Isaac his Father had his times of going out to the fields to pray Gen. 24.62 and David at evening at morning and at noon will cry aloud Psal 55. ●7 But Jacob's ordinar diligence in prayer will not serve him when a particular emergent of Providence presses him but he then doubles his diligence we find him twice at it once verse 9. when he hears that Esau was coming against him he runs first to God by prayer and another application we find verse 24. when he had sent over his Goods and his Wives and Servants over the foord he falls a wrestling with the Angel of the Covenant until the break of day what shall I say to many Israelites in profession who have not an habite of ordinary conversing with God in prayer But what shall I say further to them who though they have

two of which I have spoken to in the Forenoon to wit that which is supponed here that God is a marker of iniquity and what it imports And secondly that which is proposed on this supposition That if God should mark iniquity as was explained men even the most godly men could not stand where somewhat was said to the importance of that Phrase Now I proceed in Explication of the Point from the Text for to that I confine my self in other four particulars The first and third in order shall be this That this assertion that men cannot stand before God marking iniquity is of infallible verity a most certain and infallible truth it is not a Bug-Bear to afright Children but the infallible truth of God This is hinted at in the Text partly in the Psalmist his proposing the matter to God If thou Lord shouldst mark iniquity O Lord who shall stand He proposes it to God who knows this matter better than any other and who is Supream Judge in the matter without whose determination a Decreet in our own favours will signifie nothing at all it imports O Lord let men dream what they will of their standing thou knowest that none can stand if thou shalt mark iniquity to punish it and particularly the infallible verity of this assertion may be gathered from the way of proposing it and that is by way of Question Who shall stand Which Question is a very peremptory denyal of the thing questioned for so the like Question is resolved Job 14.4 Who can bring a clean thing out of an unclean Not one Yea the proposing of it by way of Question Who shall stand Doth import a defyance to any to attempt it or to succeed in their attempt and indignation at the presumption of any that should dream of standing before God marking iniquity But in the fourth place as this assertion is of infallible verity so it is of universal verity This is held out in the Question for the Question is Who shall stand That is as the parallel Question is answered Job 14.4 None at all good or bad If thou Lord shouldst mark iniquity none should stand for the Psalmist here a godly man is taking in himself with others as a man that could not stand himself without pardon And so the Phrase is Psal 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified The best of men that are come of Adam by ordinary generation shall not be justified if thou mark iniquity Hence in Scripture it is clear that Saintship consists not in sinlessness but in sincerity for for Original guilt in that Job 14.4 Who can bring a clean thing out of an unclean Not one and for a mans endeavours after he is brought in to God and is wrestling with corruptions to have these purged out says Solomon Prov. 20.9 Who can say I have made my heart clean I am pure from my sin Eccles 7.20 There is not a just man upon earth that doth good and sinneth not but as it is Jam. 3.2 In many things we offend all Thus ye see that Saintship doth not consist in sinlessness but in sincerity neither doth Saintship consist in the Saints their sins not deserving condemnation or in their being able to stand though they have sinned but in their sins being pardoned hence ye will find them sadly exercised in wrestling under the burden of guilt upon their gross out-breakings as David Psal 51. ye have them praying for the pardon of great iniquity Psal 25.11 For thy Names sake pardon mine iniquity for it is great Ye have them pleading for mercy upon the account of innumerable evils compassing them and their iniquities take hold of them and being more than the hairs of their head Psal 40.11 12. And when they are delivered from gross out-breakings ye have them with Paul Rom. 7. groaning under a body of sin and death till they attain to a song of thanksgiving thorow Jesus so that not only doth the Text hold out the infallible verity of this truth but the universal verity of it that if God mark iniquity none can stand The 5th thing I gather from the Text is that the infallible and universal verity of this assertion that if God mark iniquity none can stand might be gathered and closed with if men were eying God much this I gather from the Text where the Psalmist repeats the Name of God twice If thou Lord shouldst mark iniquity And then again O Lord who c. Wherefore is this twice repeated in this assertion Certainly not by way of idle repetition condemned Mat. 7.21 in many that say Lord Lord nor meerly because the Psalmist is affected with that which he is speaking of for so the expression of affections or mens being affected with a thing is expressed by a doubled Exclamation which may come in in the own place when I speak of the pardon of sin but here it is to make this truth out that serious and frequent repeated thoughts of God is a mean to give folk a right sense of the desert of sin And to make out this consider partly that when we seriously think of God we know that he is Omniscient to find out that which is hid from the world Omniscient to find them guilty that are innocent to others Omniscient to know more of us than we know of our selves A consideration that John would have us marking 1 Joh. 3.20 If our heart condemn us God is greater than our heart and knoweth all things If we know so much naughtiness of our selves by our selves what must God know who knoweth all things And Paul makes use of this consideration 1 Cor. 4.4 I know nothing by my self to wit in the administration of his Office yet I am not hereby justified but he that judgeth me is the Lord. Partly if we will consider what is imported in the Names of God here made use of by the Psalmist We will find it further clear the first Name JAH is a diminutive from JEHOVAH that imports a Supream Independent Beeing The second name ADONAI signifies his Dominion and Lordship Ponder these well and what a dreadful sight will it afford of the unspeakable desert of sin A sinner in sinning rebels against a Supream Beeing from whom he hath his beeing This is made a great aggravation of sin to Belteshazzar the greatest Monarch on earth Dan. 5.23 Thou hast lifted up thy self against the Lord of heaven the God in whose hands thy breath is thou hast renounced thy dependence on him from whom thou hast thy beeing Sin is also the casting off of the Yoke of his Dominion and Lordship it says upon the matter that which ye have asserted of wicked men Psal 12.4 They say with our tongues we will prevail our lips are our own who is Lord over us That 's the Language of every sinner in sinning and not only doth the sinner by sinning cast off the yoke of God's Dominion but he