Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	spirit_n	worship_v	worshipper_n	8,943	5	13.1108	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50867	An account of Mr. Lock's religion, out of his own writings, and in his own words together with some observations upon it, and a twofold appendix : I. a specimen of Mr. Lock's way of answering authors ..., II. a brief enquiry whether Socinianism be justly charged upon Mr. Lock.	Milner, John, 1628-1702.; Locke, John, 1632-1704. Selections. 1700.	1700 (1700)	Wing M2075; ESTC R548	126,235	194

Man nor Angel But as to the Difference which Mr. Lock assigns it is manifest that it is not in the Duration it self but in the Knowledge and Power which accompany it God sees all things past present and to come they all lie under the same View and he can make any thing exist each moment that he pleases But this cannot be said of any Finite Being whatsoever So that Mr. Lock shews that there is a great Difference between the Knowledge and Power of God and ours but as to the Eternal Duration of God of which he was here speaking that is a distinct Attribute When he saith That when we apply to God our Idea of Infinity in our weak and narrow Thoughts we do it primarily in respect of his Duration and Ubiquity and I think more figuratively to his Power Wisdom and Goodness and other Attributes which are properly inexhaustible and incomprehensible c. It may be enquir'd what he means by more figuratively Is it his Meaning that we apply it to him less figuratively in respect of his Duration and Ubiquity If so we apply it to him figuratively even in respect of them and consequently we do not apply Infinity to God properly in any respect which Conclusion surely Mr. Lock will not own Besides if it be true which Mr. Lock says that the Power Wisdom Goodness and other Attributes of God are properly Inexhaustible and Incomprehensible why is it not as true that they are properly Boundless or Infinite It may be enquir'd also what Mr. Lock means when he speaks of our multiplying the Acts and Objects of God's Power c. in our Thoughts with all the Infinity of endless Number If our Thoughts can multiply them with all the Infinity of endless Number how are they narrow Thoughts as Mr. Lock often saith they are Besides he says they may be surmounted and exceeded which they cannot be after that we have multiply'd them with all Infinity of endless Number for Infinity cannot be exceeded Lastly I am not satisfied that we can have no other Idea of the Infinity of God's Power Wisdom and Goodness but what carries with it some Reflexion on the Number and Extent of the Acts and Objects of those Attributes for those Perfections of Infinite Power Wisdom and Goodness would have been in God though there had been no Acts or Objects of them CHAP. III. Of the Idea of God THAT of a God is such an Idea as is agreeable to the common Light of Reason and naturally deducible from every Part of our Knowledge For the visible Marks of extraordinary Wisdom and Power appear so plainly in all the Works of the Creation that a rational Creature who will but seriously reflect on them cannot miss the Discovery of a Deity Thus Mr. Lock Essay l. 1. c. 4. § 9. OBSERVATIONS I am far from questioning the Truth of any thing of this I only take occasion here to intimate That I cannot but agree with those that think that Mr. Lock and others had done better if they had not amus'd the World so much with the Term Idea as they have done And Mr. Lock 's using it so much in his Essay seems not to be very consistent with his Promise and Profession in the Preface or Epistle to the Reader p. 4. where his Words are these My appearing in Print being on purpose to be as useful as I may I think it necessary to make what I have to say as easie and intelligible to all sorts of Readers as I can Now there are that think that Mr. Lock had made his Essay more easie and intelligible to all sorts of Readers if he had made use of other Terms and not fill'd every Page almost with the mention of Ideas Yea not only others are of that Opinion but I might appeal to Mr. Lock himself if he be of the same Mind that he was when he writ his First Letter where p. 127. speaking of his Essay l. 4. c. 10. he hath these Words I thought it most proper to express my self in the most usual and familiar way to let it the easier into Mens Minds by common Words and known Ways of Expression And therefore as I think I have scarce us'd the Word Idea in that whole Chapter but only in one place Here Mr. Lock says plainly that he therefore scarce us'd the Word Idea in that Chapter that he might let things the easier into Mens Minds And then why did he not likewise forbear the use of it in other Chapters especially when he had engag'd to his Reader that he would make things as easie and intelligible to all sorts of Readers as he could and here also confesses that things are let more easily into Mens Minds by common Words and known or familiar Ways of Expression CHAP. IV. Of the Worship of God and of the Heart GOD is to be worship'd in Spirit and in Truth with Application of Mind and Sincerity of Heart In publick Assemblies where some Actions must be open to the View of the World all that can appear and be seen is to be done decently and in Order and to Edification Decency Order and Edification are to regulate all the publick Acts of Worship Praises and Prayer humbly offer'd to God is the Worship he now demands and in these every one is to look after his own Heart Mr. Lock Reasonab of Christian. p. 286 287. 'T is his peculiar Care of Mankind most eminently discover'd in his Promises to them that shews his Bounty and Goodness and consequently engages their Hearts in Love and Affection to him This Oblation of an Heart fixed with Dependence and Affection on him is the most acceptable Tribute we can pay him the Foundation of true Devotion and Life of all Religion Ibid. p. 248. Thus Mr. Lock OBSERVATIONS Mr. Lock says very well That in Publick Assemblies all things are to be done decently but it is also true that in Private or Secret Prayer a Decent or Reverent Gesture is to be used St. Peter kneeled down and cried or pray'd Acts 9. 40. I bow my Knees to the Father of our Lord Jesus Christ says St. Paul Ephes. 3. 14. Yea our Lord himself St. Luke 22. 41. did the same In like manner when Mr. Lock says that Praises and Prayer are the Worship which God now demands it is true that they are Parts of it but there are other Parts of it as sitting at his Feet and hearing his Word and so devout receiving the Sacrament swearing by his Name when we are lawfully call'd to it c. In all which we must chiefly look after the Heart it being that which God principally regards Indeed he regards nothing where it is wanting The Heart must bear the greatest Part in every Service though as I said a Reverent outward Gesture is to be used also CHAP. V. Of the Works of God of the Creation particularly also of the Image of God THE Works of Nature shew the Wisdom and Power of God Mr. Lock Reasonab

the Worshipers of him ought to worship in Spirit S. John 4. 24. i. e. with their Minds or with application of Mind as Mr. Lock interprets it in his Reasonab of Christ. p. 286. which Minds are likewise spiritual immaterial Substances CHAP. XXVI Of Conscience Consideration and Freedom COnscience is nothing else but our own Opinion of our own Actions Mr. Lock Essay l. 1. c. 3. § 8. 'T is a Mistake to think that Men cannot change the displeasingness or Indifferency that is in Actions into Pleasure and Desire if they will do but what is in their Power A due Consideration will do it in some cases Any Action is render'd more or less pleasing only by the contemplation of the End and the being more or less persuaded of its tendency to it or necessary connexion with it This is certain that Morality establish'd upon its true Foundations cannot but determine the choice in any one that will but consider and he that will not be so much a rational Creature as to reflect seriously upon infinite Happiness and Misery must needs condemn himself as not making that use of his Understanding he should Ibid. l. 2. c. 21. § 69 79. By a due Consideration and examining any Good propos'd it is in our power to raise our Desires in a due proportion to the value of that Good whereby it may come to work upon the Will and be persued The Mind having in most cases as is evident dent in Experience a Power to suspend the Execution and Satisfaction of any of its Desires and so all one after another is at liberty to consider the Objects of them examine them on all sides and weigh them with others In this lies the Liberty Man has and from the not using it right comes all that variety of Mistakes Errours and Faults we run into in the Conduct of our Lives and our Endeavours after Happiness whilst we precipitate the Determination of our Wills and engage too soon before Examination Were we determined by any thing but the last Result of our Minds judging of the Good or Evil of any Action we were not free If we look upon those superiour Beings above us who enjoy perfect Happiness we shall have reason to judge they are more steadily determin'd in their choice of Good than we and yet we have no reason to think they are less happy or less free than we are Even the Freedom of the Almighty hinders not his being determin'd by what is best The constant desire of Happiness and the constraint it puts upon us to act for it no body I think accounts an Abridgment of Liberty or at least an Abridgment of Liberty to be complain'd of The suspending any particular Desire and keeping it from determining the Will and engaging us in Action is standing still where we are not sufficiently assur'd of the way Examination is the consulting a Guide the Determination of the Will upon Enquiry is following the direction of that Guide and he that hath a power to act or not to act according as such Determination directs is a free Agent such Determination abridges not that Power wherein Liberty consists The Care of our selves that we mistake not imaginary for real Happiness is the necessary Foundation of our Liberty and the stronger Ties we have to an unalterable Persuit of Happiness in general which is our greatest Good and which as such our Desires always follow the more are we free from any necessary Determination of our Will to any particular Action or from a necessary Compliance with our Desire set upon any particular and then appearing greater Good till we have duely examin'd whether it has a tendency to or be inconsistent with our real Happiness Let not any one say that he cannot govern his Passions nor hinder them from breaking out and carrying him into Action for what he can do before a Prince or a great Man he can do alone or in the presence of God if he will Ibid. § 46 47 48 49 50 51 53. God having reveal'd that there shall be a Day of Judgment I think that Foundation enough to conclude Men are free enough to he made answerable for their Actions and to receive according to what they have done The Third Letter p. 444. Thus Mr. Lock OBSERVATIONS When Mr. Lock writ his Essay he had not tied himself so strictly to use the Scripture-Language in speaking of matters of Religion as he had when he writ his Third Letter This appears as from other Instances so from his Definition or Description of Conscience If he had been so much for the using Scripture-Language then as he was afterward he would not have describ'd Conscience to be nothing else but our own Opinion of our own Actions He had spoke more consonantly to Scripture-Language if he had put the Word Knowledge or Testimony or Judgment instead of Opinion For according to Scripture Conscience is that within us which knows and also witnesses and judges of our Actions Conversations c. as it also judges of the Actions and Conversations of others 1. Knowledge is in Scripture attributed to the Heart or Conscience Thus Eccles. 7. 22. Thine own Heart knows that thou thy self hast cursed others The Vulgar reads Thy Conscience knows c. Heart is frequently put for Conscience see 1 Sam. 24. 5. and 2 Sam. 24. 10. and 1 Joh. 3. 19 20 21 c. The Hebrew Word which both the Seventy and also our Translation in the Margin renders Conscience Eccles. 10. 20. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes Knowledge as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which the Chaldee Paraphrast there useth also doth they both coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curse not the King no not in thy thought so our Translation hath it in the Text but in the Margin instead of Thy Thought we have Thy Conscience and so the Meaning is Curse not the King though thou do it so secretly that none but thine own Heart or Conscience can know it And it is observable that Gen. 43. 22. where Joseph's Brethren say We know not who put our money in our sacks instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know not the Vulgar hath Non est in nostra Conscientia 2. Conscience is frequently said in Scripture to bear witness My Conscience bearing me witness so the Apostle Rom. 9. 1. who also 2 Cor. 1. 12. speaks of the Testimony of his Conscience and Rom. 2. 15. says of the Heathens that their Conscience did bear witness 3. Judging is also attributed to the Heart or Conscience in Scripture Thus 1 John 3. 20. If our Heart i. e. our Conscience condemn us and so again If our Heart or Conscience condemn us not So S. Paul 1 Cor. 8. 7. Some with Conscience of an Idol to this hour eat of somewhat as offered to an Idol With Conscience of an Idol i. e. their Conscience judging that an Idol was something And so S. Peter If a man for Conscience toward God endure

than a mere Vital Spirit and that it subsisted and acted in a separate State To all which Mr. Lock in his Reply in his Third Letter p. 440 441. says nothing at all nor does he take the least notice of it But Mr. Lock to justifie his using the Word Spirit in such a Signification alledges the Authority of one greater than Cicero or Virgil or the most enlightned Person of the Heathen World viz. Solomon himself Eccles. 3. 19 21. That which befalleth the Sons of Men befalleth Beasts even one thing befalleth them as the one dieth so dieth the other yea they have all one Spirit Who knoweth the Spirit of a Man that goeth upward and the Spirit of a Beast that goeth down to the Earth See Mr. Lock 's First Letter p. 71. To which I answer 1. How appears it that these are Solomon's Words and not the Sayings of others which Solomon only repeats Is it probable that Solomon would affirm absolutely as his own Sense that Man hath no Pre-eminence above a Beast Which Words we have v. 19. tho' they are omitted by Mr. Lock If they be not Solomon's Words then it is clear that he hath not the Authority of Solomon yea then he hath not the Authority of our Translators who this being suppos'd applied not the Word Spirit to Beasts but they whose Words the Preacher repeats apply'd the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them which Word our Translators render Breath v. 19. and Spirit v. 21. 2. But let it be supposed tho' not granted that they are Solomon's Words and Sense I need only borrow once more Mr. Lock 's Words As I take it Solomon never us'd the English Word Spirit and tho' it be true that the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often rendred Spirit yet that therefore Spirit in English hath exactly the same Signification that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath in Hebrew I think Mr. Lock will not say for then Spirit must signifie the Wind Breath c. since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is apply'd to these In vain therefore doth he pretend that he hath the Authority of Solomon And yet he seeks to justifie his use of the Word also by the Authority of one greater than Solomon When our Saviour says he after his Resurrection stood in the midst of them they were affrighted and suppos'd that they had seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit S. Luke 24. 37. But our Saviour says to them v. 39. Behold my hands and my feet that it is I my self handle me and see for a Spirit hath not flesh and bones as you see me have See Mr. Lock First Letter p. 71 72. who forgot to tell us who the They and Them are but they are the Apostles and from our Saviour's words to them he here argues And if he would argue directly he must do it in this or the like form If our Saviour say that a Spirit hath not Flesh and Bones then he useth the word Spirit as signifying something from which Matter is not excluded But Mr. Lock must have invented a new Logick before he could have made good this Consequence He therefore goes another way to work both in his First and in his Third Letter I shall briefly examine what he says in both In his First Letter p. 72. he says that these words of our Saviour's put the same distinction between Body and Spirit that Cicero did in the place above cited viz. That the one was a gross Compages that could be felt and handled and the other such as Virgil describes the Ghost or Soul of Anchises Ter conatus ibi collo dare brachia circum Ter frustra comprensa manus effugit imago Par levibus vent is volucrique simillima somno Thus Mr. Lock So that in short according to him in those words of our Saviour an Image is call'd a Spirit And can we not conceive an Image that doth not include Matter I may instance in those Ideas or Images which are the immediate Objects of Mr. Lock 's Mind in thinking are they material Likewise in the Images that we see in our Dreams which latter Instance I the rather mention because Virgil in these very Verses compares the Image of which he speaks to Sleep or to an Image appearing in Sleep formam apparentem in somnis as some interpret it In his Third Letter p. 444 he says that from these words of our Saviour a Spirit hath not Flesh and Bones it follows that in Apparitions there is something that appears and that that which appears is not wholly immaterial Thus Mr. Lock In Answer to it I shall remind him that in his Second Vindication of the Reasonab of Christian. p. 228. he mentions a Request which Mr. Chillingworth puts up to Mr. Knot and I think it no less necessary to be put up to him Sir I beseech you when you write again do us the favour to write nothing but Syllogisms for I find it an extreme trouble to find out the concealed Propositions which are to connect the parts of your Enthymems As now for example I profess to you that I have done my best endeavour to find some Glue or Sodder or Cement or Thread or any thing to tie the Antecedent and this Consequent together Thus Mr. Chillingworth Here Mr. Lock 's Enthymem is this A Spirit hath not flesh and bones ergo In Apparitions there is something that appears and that which appears is not wholly immaterial If Mr. Lock can find some Glue or Sodder to join the Antecedent and this Consequent together it is well but if he cannot I shall make bold to add that no body else can Neither can he evade by saying that it was not from those words only viz. A Spirit hath not flesh and bones but from the whole Text S. Luke 24. 37 39. that he draws that Consequence that what appears is not wholly immaterial for the case is the same This may suffice as to his Authorities which are found to do him no service at all He subjoins in his First Letter p. 72 73. I would not be thought hereby to say that Spirit never signifies a purely immaterial Substance In that Sense the Scripture I take it speaks when it says God is a Spirit and in that sense I have us'd it and in that sense I have prov'd from my Principles that there is a spiritual Substance and am certain that there is a spiritual immaterial Substance Thus Mr. Lock But might he not have left out those words I take it and affirm'd positively that when the Scripture says God is a Spirit the word Spirit signifies a purely immaterial Substance He tells that he is certain that there is a spiritual immaterial Substance and I therefore hope that he is certain that God is such and if it be a certain Truth that God is a spiritual immaterial Substance in what sense can the Scripture be judged to say that he is a Spirit but in this God is a Spirit and