Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	mountain_n	spirit_n	worship_v	2,218	5	9.6432	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61847	A discourse of the two covenants wherein the nature, differences, and effects of the covenant of works and of grace are distinctly, rationally, spiritually and practically discussed : together with a considerable quantity of practical cases dependent thereon / by William Strong.	Strong, William, d. 1654.; Gale, Theophilus, 1628-1678.	1678 (1678)	Wing S6002; ESTC R10428	996,223	490

so to all those that wait for them the Father will say I am thy Father and the Son say I am thy Saviour and the Spirit I am thine therefore exercise faith upon your interest in all the persons and in particular upon your interest in God the Father and be much in communion with the Father seeing communion is personal and there is a distinct interest in all the persons therefore a distinct communion that which was the happiness of these persons communion and the infinite satisfaction that they took one in another that shall be thy happiness and thy portion for ever § 3. We are to exercise faith upon all the persons in this manner made over under the second Covenant and to live upon this principle in all our ways 1 That they are all of them objects of faith is clear for the ultimate object of faith is God 1 Pet. 1.21 Now as we are to take in the whole Scripture as objectum immediatum the immediate object and every part of the Scripture is to be believed as an object of faith so the whole Godhead all the attributes of God and all the persons in the Godhead are by faith to be rested upon for there are 1 Thess 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defects of faith so long as faith takes not in its whole object it hath not its perfect work Jam. 1.3 2 We are to worship them all though not as apart one from another yet as in our apprehension distinguished and we are to give unto them distinct worship as Christ says Joh. 4.23 The time cometh that you shall neither in this mountain nor in Jerusalem worship the Father he that will worship God must worship him in spirit and in truth for the Father seeks such to worship him c. Now worship is twofold either cultus naturalis qui ex ipsa Dei natura pendet natural worship c. There is no man that did ever worship a God but he did acknowledge that this God he was to believe in and hope in love and pray to and to hear and obey him in all things and there is a cultus institutus qui ex liberrima Dei voluntate pendet c. instituted worship which depends on the will of God Now the highest act of worship is in believing and it 's unto this that all the Institutions which are but media cultûs means of worship are properly subordinate for cultus institutus medii locum tantùm supplet ad cultum primarium being to worship the persons we must give to each of them that which is the main of worship and that is to believe in them 3 It is from the objects of faith that the life of the soul comes in Esa 38.16 By these things men live and in all these things is the life of my spirit for the Prophet Esaias had said Take a lump of figs and lay it upon the boil and he shall recover by this promise I shall live and many others that come after shall live upon the promises by this experiment that I have had and found of them for faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth and eye of the soul Now the delight of the eye in seeing comes from the object and the nourishment of the body comes in by the mouth and therefore it 's said Eccles 6.7 That all the labour of the man is for his mouth it 's from the meat that a man eats that the strength of his body is derived and therefore Christ as the object of faith saith That his flesh is meat indeed and his blood drink indeed it notes strength and nourishment comes from the object of faith and the way of conveyance is by union it is by sucking the sap and the sweet of it crede manducâsti and if any object of faith do not contribute its part and the soul lives not upon it it will in its strength decay and therefore we live by the faith of the Son of God Gal. 2.20 because it is from the direct acts of faith that life comes in and here are two things to be spoken to 1 What the objects of faith are that the soul is to take in in the making over of each person under the second Covenant 2 What acts of faith the soul is to put forth upon them 1. The objects of faith that the soul is to take in in each of the persons are these 1 The persons themselves we are to believe the record of them all 1 Joh. 5.10 Joh. 5.45 we are to hear and learn of the Father and we are to believe in the Son To him give all the Prophets witness 1 Joh. 5.6 Act. 10.43 that whosoever believes in him shall have remission of sins Joh. 3.16 and we are to believe in the Spirit it is the Spirit that bears witness because the Spirit is truth and so we are to come unto them in duties in prayer and hearing and in all acts of worship and the ground of it is because we are to believe in him for they cannot pray to him in whom they have not believed Rom. 10.14 Rom. 10.14 Now though the benefit that we have by all these persons is exceeding great the Father adopts and justifies us by the imputation of the righteousness of Christ and the remission of sins and the Son is Jehovah our righteousness and he gives us power to become the sons of God and the Spirit is the bond of our union the principle of our sanctification and the guide of our way yet the ground of all this interest in their benefits is our interest in their persons so that as our interest in the Mediator and union with his person is far greater than all the benefits that we receive by him because it is the fountain from which they do all flow and the root upon which they do all grow 1 Joh. 5.12 so it 's here also interest in the persons is the foundation of all our interest in their benefits for if we had no title unto the persons we could have no benefit by them or any part thereof and therefore as they are personal promises that are the great promises of the Gospel so they are personal interests that are the great priviledges of the Gospel and that in which the main of the life of a Saint lyes so that as when Christ is set forth by God the Father as a propitiation lifted up in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.25 the soul by the recumbency of faith casts it self upon him leaves it self with him Psal 10.14 so the Father and Spirit are set forth in the Gospel as the God of consolation and the soul is to rely roll and cast it self upon them and as we are not barely to look upon the benefits that come by Christ so neither are we to the benefits that come by them but it is their persons ens incomplexum not things that the soul is to rest upon 2

is Thou shalt have Jehovah for thy God and thou shalt have none else so the great promise on Gods part is that I will be thy God that though the earth be mine and the fulness thereof all souls are mine yet I will be thy God and thy portion as if there were no other men in the world besides thee There is a double change wrought in the Saints 1 a change of a mans state 2 a change of a mans life The first is the great and the universal change that God works in men at their first conversion and that the School-men do well say is mutatio circa finem ultimum a change of a mans utmost end Now finis ultimus summum bonum inter se convertuntur the last end and chiefest good are convertible therefore he that doth change his utmost end does also change his chiefest good and he that doth so doth change his God 1. Here we are to consider that all mankind that are out of covenant with God have no interest in God they have all of them another God Eph. 2.12 they are all of them Atheists or men without God Before Abraham was taken into covenant with God he did serve other Gods beyond the river with Terah his father Josh 24.2 but when he was taken into covenant the main intendment of the Covenant was this he shall change his God Now I will make a covenant with thee to be a God to thee and thy seed and thou shalt worship the Nations god no more It 's true that there are no men but they have some impressions of a Deity upon them every man worships some God a Numen he doth acknowledge and there is a God that every one doth chuse unto himself as it is said in Judges they chose new Gods but they are called Stercorarii they are dunghil-gods they are not the God of Abraham they are not the God that makes over himself in covenant unto his people but they are new Gods newly come up It 's true he that is without the true God will be ready to fancy any thing to himself as a God therefore one man doth adore himself and another this or that creature and another serves his belly as his God and the other he chuses Mammon for his God every man as his fancy leads him for all these Gods are nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7.43 but the truth is it is the Devil that is worshipped under all these forms as a God Deut. 32.17 They sacrificed to devils and not unto God or Demons or new-made Gods newly come up whom their Fathers knew not and so did the Gentiles in all their ways of worship they sacrificed unto Devils 1 Cor. 10.20 and not unto God And so it is in the worshipping of Saints and Angels under Popery it 's but worshipping of Devils or Demons Rev. 9.20 they repented not of the works of their hands that they should not worship Devils c. And for this cause the Doctrine of worshipping Saints is called the Doctrine of Devils or Demons And it 's true in both senses either the worshipping of Saints or the worshipping of Devils in them And this is indeed the Idolatry of all unregenerate men in the world 2 Cor. 4.4 they do worship Satan who is the God of this world and therefore all unregenerate men being of this world they have no God but the God of the world and therefore it 's said of the world 1 Joh. 5.19 In aliquo positum esse in ejus potestate esse Camer The world lies in wickedness it notes the highest subjection to the Devil that can be to be subject to him as God And this is the great sin of all unregenerate men who are out of covenant with the Lord and therefore it 's well called by Tertullian Principale crimen humani generis summus seculi reatus The principal crime of mankind and chief guilt of the age So that every man that has not the Lord for his God in covenant he worships the Devil for his God instead of the true God 2. When men are in covenant with God they do change their God and Jehovah becomes their God And that will appear in two things 1 The Lord styles himself their God and therefore when he had taken Abraham into covenant with himself Exod. 3.6 then he calls himself the God of Abraham and it 's said Heb. 11.16 of all the Saints He is not ashamed to be called their God And that 's the great promise of the Covenant Jer. 31.33 2 Cor. 6.16 Rev. 21.7 I will be their God and they shall be my people He that overcomes shall inherit all things I will be his God 2 Upon this ground they do claim an interest in him as their God so doth Moses Exod. 15.2 Thou art my God and thou art my father's God So doth David Psal 63.1 Thou art my God early will I seek thee and so doth Esa 7.13 Will you weary my God also so doth the Church God even our own God shall bless us this God is our God for ever and ever Psal 67.6 Psal 48. v. ult And therefore all they that are in covenant with God they have the Lord for their God Now what is there that doth make the Lord to become our God that a man may say he has changed his God There are three things in the new Covenant that give a man a propriety in God 1. The Lord doth graciously and freely make over himself it 's an ordinary thing amongst men to make over a propriety either in things or persons by covenant as you have heard the wife by covenant has a propriety in the husband and the husband in the wife and so the Prince has a propriety in the Subject and the Subject in the Prince Now the Lord doth thus freely make over himself unto his people by covenant with them to be a God to them 2. There is a Union with Jesus Christ that the Saints have they are one body with him and the Covenant of grace being made primarily with Christ the Lord becomes his God in covenant and so he saith I ascend unto my Father and your Father Joh. 20.17 Psal 22.1 unto my God and your God My God my God why hast thou forsaken me Therefore the great intention of this Covenant was that the Lord might become the God of Christ as he is the Mediator and being his God and we being one with him he becomes our God also 3. There is a free and a voluntary acceptation and consent on the creatures part to embrace this God for his and to give up himself to him to perform all those acts of soul towards him as becomes a God the Lord will not receive a man for his that has another God he must cast off all the dunghil-gods that before he served He saith What have I to do any more with Idols He doth cast his