Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	place_n	spirit_n	worship_v	2,835	5	9.1263	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91808	The prophesie of Haggai, interpreted and applyed in sundry sermons by the famous and judicious divine, John Rainolds, D.D. Never before printed, beeing very usefull for these times.	Rainolds, John, 1549-1607.	1649 (1649)	Wing R143; Thomason E469_18; ESTC R205465	154,541	186

these it cannot be said that so the glory of the latter should excell the glory of the former It may be that Zacheus in some one coyne or other had some more money then Herod as happily a meane gold-smith in London may have in Crasadoes or Florrens or Duckets more than the Prince yet if Herods treasure farre passe the wealth of Zacheus and the Princes the substance of the gold-smith were not he absurd that would say the gold-smith were richer than the Prince In like sort sith the glory of the latter Temple was to excell the glory of the former and howsoever in continuance and bignes it passed the latter if in other points of greater glory it were behinde it how shall one truly say that this was performed wherefore if those things which they confesse be wanting in the latter nay if some one of them be more glorious than the continuance wherein they make this excellency the glory thereof must be placed in some other thing than they fancy Now how excellent was the Vrim and Thummin whereof Deut. 33 The mercy seat Arke fire from heaven glory of God visible in the cloud that filled the Temple presence of the holy Ghost succession of Prophets Whereof seeing some one how much more all farre exceed the ten yeares continuance it followeth that in this respect the glory of the latter house could not be greater Therefore since God promised that it should be greater and that cannot be but in respect that in this Christ taking flesh should personally teach during the same make attonement betweene God and man working our redemption which one thing farre excelleth all that were in the former Temple he being the truth and they but shadowes It is most manifest that the Jewes were possessed with a spirit of giddinesse as was threatned them their ears dulled their eyes darkened against the evident light of Gods truth But for us we are assured that this peace was performed in our Saviour as all circumstances noted by the Prophets agreeing to him of the time by Daniel mentioned the place by Michael his name his progeny his Mother so that in respect of us to whom God hath made this known we may use those words For I tell you that many prophets and Kings and righteous men have desired to see those things which you see and have not seene them and to heare those things which you heare and have not heard them To whom is this performed this promise of peace as the Angell said to the shepheards for Behold I bring you glad tidings of great joy which shal be to all people for unto you is borne this day in the City of David a saviour which is Christ the Lord. And this is the first point by reason of the celebration of the Lords Nativity in accomplishing the promise of God by giving peace above all blessings sending Christ a Saviour to take flesh upon him The next point in these words is that God taketh delight and will poure a blessing upon it on the temple onely in respect of Christ figured and holy exercises commanded by him therein practised how the Temple figured Christ and the exercises there the duties of Christians in perticular set down else we are not to stand on them But note the blockishnesse first of the Jewes then of the Papists for they in their Talmud thought that God tooke delight in the Temple that now for sorrow he hath destroyed it he spendeth many houres in bewayling the same the papists though the Temple be overthrowne yet thinke that that God tooke such delight in the place where it stood that they goe on Pilgrimages as though yet that prayer of Solomons were in force for them that pray more in that place then the other blinde men that consider not rudiments of the law while the Jewes as children were therby to be schooled to Christ our Saviour to the Samaritane so expounded it Woman beleeve me the hour cometh wherin ye shall neither in this mountaine nor yet in Jerusalem worship the Father But the houre cometh and now is when the true worshippers of the Father shall worship him in spirit and in truth meaning the time had been when the place of true worship appointed was Jerusalem but the truth being come all places are now sanctified as Jerusalem according to that 1 Tim. 2. 8. I will therefore that men pray very where lifting up pure hands without wrath doubting The Remish Jesuites upon Matthew 17. ver 9. say the mountaine is called holy by Saint Peter 2 Pet. ver 18. as that place by Moses Exod. 3. 5. was called holy ground whereby it is evident say they that by such a precious place they are sanctified and thereupon groweth a religion and devotion in the faithfull towards such places and that there was great pilgrimage in the Primitive Church to this mountain and unto all those places which our Saviour had sanctified with his presence and with his miracles and therefore to the whole land of promise also upon Iohn 12. 20. the gentiles say they came to adore the gentiles came of devotion Pilgrimage to the temple of Jerusalem and Acts 8. 27 Note that the Ethiopian came to Jerusalem to adore that is on Pilgrimage Out of all these places they would prove that yet we should goe to Jerusalem by vertue of which conclusion they may also prove that we should also offer bulls and Calves which were prescribed by the law as was this coming to Jerusalē for as they were bound to come up to appear before the Lord so were they also commanded not to come empty if bound to Jerusalem because of a speciall promise made to that place why not to all the ordinances prescribed by Moses Besides Pauls resort to Jerusalem at the feast was for the opportunity of preaching to them then assembled as on the Saboth Acts 13. 44. and so they may conclude that we are to keepe the Jewes sabboth which the Jesuites will deny Therefore of the example of Paul going up to Jerusalem it can no more be proved that we ought to go thither than that we should also yet offer for that we reade he did so in the temple Acts 21. 16. and it maketh as much for his offring as the other for the going thither The Remists note on the 17 of Mathew is more forcible in shew but as weake in substance That the mount was called holy because it was sanctified by that apparition we grant but was it then so sanctified that holinesse must then needs cleave unto it for ever and still abide therewith Peter called it the holy hill so likewise Mathew 27. 33. calleth Jerusalem the holy City and the 24 the holy place namely as other things are called holy because consecrated to holy uses so the City because of the holy assemblies to it because of the Church of God it signified and the temple more especially because of the glory of God which

this case that it may not be lawfull for patrons to preferre such beggarly creatures as often they doe the very filth and rascality of the people Jeroboam Priests Concerning the last point which is the setting up of the roofe upon the building let us remember the commandement of Christ If our Brother trespasse against us to tell him his fault between thee and him and if he heare thee not doe it before two or three if he vouchsafe not to hear them to tell it unto the Church whō if he refuse to heare to count him as a heathen let us consider one another to provoke to love and to good works and use all meanes to recall sinners from their ungodlinesse to which purpose let us joyne one to another in this worke as Paul to the Gal. joyneth himselfe with all the brethren and to the Thessalonians with Timotheus and Silvanus as Barnabas joyned himselfe to Silas c. so let us joyne together our strength and use one anothers helpe to the forwarding of Sincerity In which respect I thought it necessary to speake of this matter at this time and in this place for though it may seeme that it were fitter to be delivered in other places yet it is not amisse also here for there are many here that may come to those places and therefore it is necessary they should know the truth of this doctrine there are some here that may stand before the Prince as Nehemiah did before Artaxerxes But where it may be said that the Vniversities are not sufficient to send forth so many as may furnish the land it is true indeed where it lieth on them that are in authority to set forward another thing ordered by the 32 Commissioners before mentioned who mentiō three Seminaries which should serve for this purpose whereof the one is the Vniversity another Bishops houses wherein they appoint that men should be trained up in learning that they may be fit for such charges to which end they required that the Bishops keep no idle persons in their houses but that besides their necessary servants all about them should be brought up in learning For this say they is another meanes whereby the Church may be furnished with able ministers concluding sic instituta fuit Augustini domus c. the third they appointed in Cathedrall Churches where they ordain to retaine a Scholar and an instructer to train up youth in knowledg whereunto maketh that which Bucer hath in his treatise de reformatione Canonici collegij where he sheweth that the first end of the ordaining of such Cathedr Chur. was this that therein men might be brought up in good learning now if there were a learned Ministry setled in each place of this land that the people might be Catechised and instructed the rest would soone follow wherefore such whom it hath pleased God to enable in the building of his Church I beseech or rather charge as Paul did Timothy to be carefull of that which they are put intrust withall and withall their diligence to set forward the building of the Lords House by procuring the establishing of a learned Ministerie and whereby the foundation may be laid saith walls built and the roofe laid upon even as God hath appointed The Prophet saith not here without cause that the Lord of hoasts charged him to speake even hee who is able to revenge the contempt of the commandement and to reward the keeping of it which God grant that we may also earnestly consider and thereby be moved more effectually to the doing of our duty and his commandement The Third Sermon Jun. 7. Ver. 5. NOw therefore thus saith the Lord of Hosts consider your own wayes in your hearts 6. Yea have sowen much and ye bring little in yee eat but yee have not enough yee drinke but are not filled you put on Clothes but ye be not warme he that getteth wages getteth wages and putteth it into a broken bagge 7 Thus saith the Lord of Hosts 8 Go up to the mountaines and bring down wood and build this house and I will take delight in it and I will be glorified saith the Lord. 9 Yee looked for much but loe you got little and when you brought it home I did blow upon it and why saith the Lord of Hosts because of my new house that lyes wast and every man runneth to his own house 10 Therefore the heaven over you staid it selfe from dew and the earth her fruit 11 And I called for a drought upon the land and upon the mountaines and upon the corne and upon the wine and upon the oyle upon all that the land should bring forth both upon men and upon cattle and upon all the labour of the hands AS the good Samaratane of whom our Saviour speaketh taking compassion on the man that had fallen amongst theeves bound up his wounds and powred into them not onely sharpe vinegar to scoure but also mild oyle to supplie even so the prophet meaning to heale the wounds of his people who had suffered the temple of the Lord to lie waste hath first sharply reproved them in the former verses laying open their faults and here mildlyexhorting them to that which they had omitted that by all meanes they might be brought to do this which God commandeth thē and first hee sheweth his warrant and letter of credance for his message that the thing he commandeth them might be esteemed not by the worthinesse of the man by whom but rather of God from whom it was sent wherefore hee willeth them to consider with themselves that is deeply and throughly to waigh and marke their owne wayes that is their workes and behaviour for if they did so they should perceive the greatnesse of their sins and transgressions at least if they would indeavour the punishments which God had laid upon them and consider the scarcitie in their goods and want of naturall heate and strength in their bodies In that they sowed much and brought in little they eat but were not satisfied cloathed themselves but were not warmed c. which punishment God had laid upon them to the end they might perceeve their sinne and acknowledge it which he wisheth them to amend by building the house of the Lord whereunto hee would stirr them up the rather by setting downe the promise of grace and favour by blessing of their labours and gratiously receiving their service But because the promise of good doth lesse move than the feare of evill especially the stubborne and froward sinner therefore the Prophet telleth them againe of that rodd which God held over them namely of the want and scarcity which they suffered and least they might imagine that albeit they suffered these things yet happilie they might come from some other causes and not from God hee bringeth in the Lord protesting so much I did blow upon it or if they would suppose that albeit it were the hand of God yet that it might come for some other