Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	peace_n	spirit_n	unity_n	1,812	5	8.9331	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39874	For God's worship and worshipers Both in the purity of the onem and liberty of the other. From the gracious and (oft) miraculous defences that God makes for them both, when exposed to violation or violence. Dedicated to all that desire to worship God, in spirit and truth, John 4. 23, 24.		1683 (1683)	Wing F1427A; ESTC R216420	186,215	385

disturb us or destroy our peaceable Meetings They are Officers of Peace not given to War and such as answer the Promise Isa 60. 17. I will make thine Officers Peace and thine Exactors Righteousness And God has made them so by his Providence your Rigor and the Long-suffering of your Immoralities But if you find Men out harsh and rough here or there perhaps you may some that are of your kidney busy Men rough-handed as Esau hard of Face worse in Heart loose in Life looser in Conscience and Principles of debauch't Courses low forlorn Fortunes and next to no Religion save that is upmost These you may whet and sharpen as Tools fit for Bonner by hopes of the Gain of Extortion and carousing others as they have spent their own Estates idlely till some by them wrong'd and robb'd clap an Arrest on them or a Stone Doublet as hard as their Heart and so mar their Hope and how many have that way been undone Vivitur ex rapto to live on catching is a Motto fittest for such Men in common with Crows and Kites Have you no fitter Officers of Law than such Harpies and Wrens Is' t an Honour to Protestant Prelates Justices to ride on such Scabs as the Hebrew calls them Isa 5 7. and that over the Corn of hungry and Vineyards of the thirsty Souls No surely These may prosper a while but as he said 2 Sam. 2. 26. will it not be bitter in the latter End See what Beard writes Theatre p. 302. chap. 40. of one Barnabe a Viscount of Milan who oppressing his Tenants forced each of them to keep a Dog which if lean or not well the Keeper was fin'd or beaten but the Fox was taken at last by Jo. Galeacius and after seven Months Imprisonment died of Poison And alas how many Doegs are poor People glad to feed in City and Country with Sums of Moneys often repeated to evite the long Fangs and Tushes with which they else would tug and tear away their All. At Constantinople upon a great ●lague they expell'd all Dogs to an Island Turkish Hist If God for these things shortly visit us as surely he will some way or other we may then say O that all Dogs Doegs and ravenous Creatures had long since been expell'd the City and Land II. May I say somewhat to the Clergy and that sort of Men by what Dignities soever distinguish'd from the Pope to the lowest Dignitary Apparitor or Informer You I bespeak O Stars of the first Magnitude and Princes of the English Sanctuary Are you learned and will you take the Key of Knowledg and of Christ's Kingdom from us Are you Prophets and yet unfriendly to the Sons of the Prophets Doctors and yet refuse us that saving Doctrine that may edisy us to the Kingdom of God Is no Door to Heaven open for us but through your Pin-fold Did Christ ever allow the Pastors of his Church to be called Fathers or Mat. 23. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masters of our way that 's Christ's own Tittle or to arrogate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Primacy and Supremacy that in all things is his Right Col. 1. 18. Or to contend for Grandure and Priority He forbad to lord it o're God's Flock Of you and such have the Ancients in all Ages complained For your Ambition your Avarice and Tyranny the painful Ministry is turn'd to a busy Lordship Demas and Diotrephes the only Paterns of Wisdom Chrysostom put out Arsatius in 's place painful Liberius slighted Felix gets the Flock Labourers deprived Loiterers in Honour and Ease Non-Residents and Pluralists suck up all Revenues and sacred Mysteries made subservient to secular base Ends A Rite Vest a Day or Circumstance more regarded and urged than moral Precepts Or as Chaucer a Monk more tied to 's Cowl than a Man to 's Wife So now a Man that is a Dissenter in Rites is not allowed the Jura humanae naturae or Rights of Law and Justice for God's sake Of this Nazianzen complains for the Storm of Malice that all parts were then clouded with So Augustin that the Church was prest contrary to Christ's Will with that servile Load of Ceremonies that the Christian State was sadder than the Jewish for then God ordained them now only Man c. Bernard had his H●u Domine quia ipsi qui primatum diliger● videntur c. Alas Lord that they are chiefly thy Persecutors that love Primacy most Who cites the Bishop of Spalato complaining of those ●wo Si●s Ambition and Avarice as worse than Heresy or Persecution and in the Person o● Christ's Spouse says Then I was in my highest esteem going in my thin Coat in which my Lord 〈◊〉 me Now they have put their Ordinances on me not drawn out of Christ's last Testament left me but out of their own Wills and capricious Brain So Gersom Nic. Orem Henry of Hassia and many more of old and yet of late ●ar more that had like cause of Complaint Now you are the Fathers that inherit all the Churches Liberties and Freedoms which while you engross she is never like to possess and is your paternal Love so low to us that you would leave us Orphans to the Care of holy Mother swadled up in her Rites and exposed to all that her Heirs and Successors impose But not hoping this shall steal into the hands of any such I will modestly ask of those Persons that of late press so hard coming to the Sacrament upon all Dissenters as if no Reason could be rendred for that Absence In their stead I 'le cite what is alledged As 1. They say Your Church does not agree to the New-Testament Definition our Lord gives of a true Church in Matter Form and Use It is in Matter to consist of visible Saints call'd and sanctified in Christ in Form quae dat esse it holds a compact Unity of Spirit in the Bonds of Peace and Love In Use also 't is a Candlestick for Light a Pillar and Ground of Truth 1 Tim. 3. 15. not to expell or extinguish either And till they see yours definito convenire they dare not intrude into your Bosom with the Croud 2. Some say Your Ministry is not right it quadrates not with the Apostolick Precept and Patern in Timothy and Titus i. e. Sober just holy not given to Wine Railing no Smiters or Cursers in meekness instructing those that oppose if God give them to recover out of the Snare of the Devil c. 2 Tim. 2. ult Not to resign them up to the Devil and then absolve for Money 3. Some also fear the Sacrament you offer is not Christ's Supper 1 Cor. 11. 20. Name or Thing for as that Name is alien to Scripture so is the Thing Christ does not bless it To some that went of late it prov'd a Sop. Your Ministers have no true Call to consecrate or bless the Elements And 4. They find you not in a Table-Gesture but kneeling to or at the Rails and so you

both God who saw their Works knew their naked forlorn case that they had no Host or Arms no Councel Courage or Conduct no Army or Artillery all the Militia cum malitiâ and the trained Bands were against them no help nor hope of it humane visible Nil nisi votae supersint Now God is a present help in Trouble Psal 46. 1. Quando desinit humanum Concilium ibi incipit divinum auxilium And now the Fight commences so to speak not of two Hosts but of Armed Men and Martyrs of Warriers and Worshippers of Lions and Sheep an Impar congressus God that for his own Glory and Worship-sake loves to take the weaker side not the worse now puts in for them The Point is true tho not universal and to it I say one way or other first or last most certain soon or late God stands up for his Service and Worshippers the Point is liable to Objection but not Contradiction the Exceptions are to be weighed the thing is 1. To be proved true in general 2. To be explained how in particular 3. Why God is so and the Use of all For the general proof I observe God having took knowledge of Jacob at Bethel in flight from Esau Gen 28. does after at the same Place make a more than ordinary show of his care to defend a devout Bethelite in his way to perform his Vow not only by that double Host or Apparition of Angels at Mahanaim Gen. 32. 1. 2. but by the terrour that God put on the People all about him that they pursued him not Gen. 35. 5. 7. For as they had too just a Provocation at Shechem before so he and his little Family being some Females few and also some weak and dying v. 8. lay all exposed to fury at least to such Upbraidings as what doth this King-killing Race with us These Boutfews of the Age that by Promise hope to possess others Property in Canaan that by Worship are Dissenters from all the Gods and establisht Service of the Land that are Vagrants low and poor all true yet Gods terrour on them defended him so that no pursuit is made after his Sons Exod. 34. 23. A Precept in the Law is given for all Males if they could but go up to Zion in their Fathers hand say the Jews thrice a year to appear before the Lord and not empty Quia Pater cupit filios videre as one says the Father loves to see his Sons about him to perform duty this was at the Pasche at Pentecost and at In-gathering If the last it was pritty hard to leave Harvest and not to leave a Male of 12 or 7 years at home to defend the Borders and to go 7 or 8 days Journy the Promise prevents fear A Stranger shall not destroy does it say Nay not desire thy Land * Dr. Willet citing Tostat Anim● damna plusquam corporis vitanda sunt Soul-perils are most to be shunned And for the Land God preoccupates the doubt saying He should not desire or covet it God would restrain the Enemies very appetite to secure our Attendance from Distraction One says this Peace never was had but that is to call Truth it self in doubt yes he did so many years together and yet the Moral of it extends to our latter days for if legal Rites and Festivities were gra●'t by such Promises then Gospel Worship obtains far greater and better Promises and though they often had ill and envious Neighbours yet I doubt not one way or other God secured the Worshippers and at least defended it and all the means of it from violence or shortly plagued the violation of it But a fuller proof yet is in Isai 29. 7. v. 1. predicts a Wo a distress threatned to Ariel and yet v. 7. is a Promise to it 1st distress by an Enemy Viz. the Assyrian that besieged the City and Mount of God as the Hebrew word is by some Or the Lion so Arr properly notes of God Oh but how is the Deliverance of Ariel The distress Vatablus says by the Assyrian or rather the Babylonian is predicted to be doleful Plurima cadavera circum Altare jacent The City all full of Ar. Mon. Vat. note Carcases and Quarters as the Altar in time of Offering both Altar and City share alike one part flaming the other all in gore full of parts mutilated as Psal 74. 7. 79. 2. all so low and base as they should petition the Assyrian 2 King 18. 14. 26. Yet after all v. 6. a sudden Visit is promised upon the Assyrian for the City amplified by a Simile he threatens the Foes that a sudden storm should scatter them and God would fight for Mount Zion and become a Munition to defend them and his Altar Other Proofs occur in the sequel One more I cite Act. 18. 9. 10. Paul by Vision is incouraged by promised success in his duty 1. His Fears are allayed next is a promise of restraint that none should set on him to hurt him 3. The Presence of God is exprest a sweet advantage and a terrour to his Foes 4. God pleads title to his People not yet called the Gentiles Though he is thrust out of the publick Synagogue he gets Justus's private House Worships there and teaches and gathers a People to God So that by this it is clear God left that Church as National to a malicious persecuting of the Gospel and Paul does so too to enjoy Gods Presence for a defence in Gods Work and by the whole 't is manifest God is a Munition to his own Worship 2. To explain it more particularly both when how or by what means he doth it and why Now the Lord that best sees his own times methods and mediums by which to make good his promise protects his servants either First Before by way of Prevention or Secondly In the Act by powerful Protection Or. Thirdly After by punishing the Opposition on the Adversary and so restoring the Worship The subsequent Instances to be remarkt are reducible to one of these Besides he has sometimes ordinary ways to do it in common Providence and they not obtaining often he has superordinary or miraculous ways to effect it Yet once God may preserve the pure Worshippers in person as in Elijah's time in Caves when the Altars are all furiously dug up And so may he preserve his House Tent and Altar and yet expose the Ark and Priesthood as in Eli's sons day to Captivity Or may stop one Zachary's mouth not all or cast Altar and all off a while But usually he measures Altar Worship and Worshippers Rev. 11. 1 2. for preservation and repair Now the first Defence is by Prevention of Evil intended God sits in Council among the Gods foresees detects and diverts them sometimes restrains the men or reproves them for his Prophets sakes So Gen. 20. he did Abimelech for Abrahams sake a righteous man and a Prophet as he 's called and Gods Friend So they that bordered Israel