Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	true_a	worship_n	worshipper_n	3,023	5	12.1458	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89619	Divinity-knots vnloosed or a cleare discovery of truth; by resolving many doubts, according to scripture, orthodox divines, and sound reason, so as weake capacities may receive satisfaction therein. To which purpose, a number of points are explained by familiar simile's. A treatise intended specially for the instruction of young Christians in Rothstorne parish in Cheshire: but published for a further extent of the benefit thereof, to the Israel of God. By Adam Martindale, one of the meanest labourers in the Lords harvest.	Martindale, Adam, 1623-1686.	1649 (1649)	Wing M856; Thomason E1352_2; ESTC R209407	38,259	96

be if one beleeving Parent should so sanctifie the other that the Seed should be internally holy Not the second Viz. Conjugall or Marriage holinesse and if the Apostle had onely meant such Children were lawfully begot in Wedlock not adulterously or in Fornication for he makes such an opposition between uncleanesse and this holinesse as will not admit this interpretation Else saith he were your Children uncleane but now they are holy Uncleannesse and holinesse are here opposed so that if by holy he meane onely lawfully begotten uncleane must needs signifie unlawfully begotten And then the Apostle saith thus much in effect that when neither party beleeveth they live and beget Children in adultery or fornication but this cannot be his meaning for it is not true Marriage being honourable and a bed undefiled not to Belevers onely but to all men a Heb. 13.4 It remaineth then that they be Covenant-wise or federally holy or set apart to God For the Lord having taken a beleever and his seed into Covenant with himselfe b Gen. 17.7 as before though his Wife be an unbeleever her infidelity cannot make Gods Covenant ineffectuall For further proofe let us view againe that Scripture in the second of Acts Vers 39. The promise is to you and TO YOVR CHILDREN This is spoken to Evangelicall repenting Parents and agrees to all such Add hereunto that many absurdities and those no small ones will follow if we deny Children because such to be uncapable of the externall Covenant as Absurdity 1 First That we have lost by the comming of Christ for before he came in the flesh if a Gentile had joyned himselfe to the Jewish Church he had taken hold of the Covenant for himselfe and his Seed but now onely for himselfe and is not a mans tenure much worsned if he formerly held to him and his heyres for ever and now onely for terme of life Surely the clearenesse of dispensation and freedome from burdensome Ceremonies appertaining to the Covenant of grace cannot make nmends for this losse A man had better undergoe many inconveniences with his owne Land then to have a morec ommodious piece for terme of life only Absurdity 2 Secondly The whole blessing of Abraham should not then come on the Gentiles according to Gal. 3.14 but onely part of it for his priviledges were not personall only but hereditary i.e. belonging to his Seed Absurdity 3 Thirdly Christ should be lesse kind to his Church now then when he was on the Earth for then he acknowledged that Infants were not debarred for their infancy from the Covenant but saith Of such is the Kingdome of Heaven c Mat. 19.13 Mark 10.14 Luk. 18.15 I know some may answer when Christ saith of such he meaneth not Children but such as they are Viz. such as are harmelesse humble and meek like them But the reply is easie that he intended to take in both for the Originall word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated such when it is referred to a patterne doth not exclude but include it I can give you many instances where the word must needs be so taken where Christ sayth Who so shall receive one SVCH Child in my Name receiveth me d Mat. 18.5 were it not ridiculous to say Christs intent was to tell them that if they received any other Child like that in his Name they received him but if they received that very Child which he shewed them they received him not It is sayd John 4.23 That the true worshippers shall worship the Father in spirit and in truth for the Father seeketh SVCH to worship him Here the word such cannot signifie such as are onely like to them that worship in spirit and truth for such counterfeits are hypocrites whose service God abhors but they that doe so worship Compare also the first Verse of the second Chapter to the Romans with the second Verse of the same and you shall see that such things are the same things In the same sense this word is taken in sundry other places e Mat 9.8 Act. 16.24 Gal. 5.23 Thinke withall what reason you can give why Christ should be so angry as Mark telleth us he was f Mark 10.14 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth indignation or grievous vexation of spirit and so is used Mat. 20.24 26.8 Mark 10.41 14.4 Luk. 13.14 when his Disciples rebuked them that brought Children to him that he should pray over them g Mat. 19.13 Was this the sole cause Viz. that they were like those that belong to him in conditions Then wheresoever the like vertues are found they that hold them forth must also be admitted and Christ would have been displeased had they been rebuked And upon this ground as Master Cotten rightly affirmeth Christ might as well have sayd Suffer Doves and Lambs to come to me for of such that is such meek and harmelesse ones as they are is the Kingdome of Heaven But surely that opinion would savour strongly of the idle that should set Christ in a posture of readinesse to receive Doves or Lambs to pray over them and to be displeased with his Disciples had they rebuked such as brought them which yet he must have done had he been uniforme in his working according to reason * This is cleare to him that understands the axiome A quateus ad omne valet consequentia and those imitable vertues the sole cause why he received them 65. Doubt There is a great deale of reason in that which you say and I acknowledge my selfe much engaged to you for condiscending to my capacity in avoyding tearmes of Art as much as may be But I observe you made much use of Acts 2.39 and I doubt whether it can carry all the weight you lay on it for there be no lesse then three strong exceptions against it Exception 1 First All to whom Peter spake were Jewes by Nation to whom indeed this promise belonged Keepe you to Beleevers in Abrahams line and you may say to them The promise is to you and to your Children but you cannot affirme the same of others for there is no such promise Exception 2 Secondly Others expound the place thus The promise is to you if you repent and to your Children and to those that are afarre off that is Gentiles even so many as the Lord our God shall call if they repent Or thus whosoever God calleth be it your selves your Children or any of the Gentiles to them the promise belongeth Exception 3 Thirdly Some affirme this is no the promise of Gen. 17. as you seeme to take it but of Joel 2. which the speech concerneth all along this Chapter and the sense is The promise Viz. of extraordinary gifts of the spirit to speake to people of strange languages in their Mother tongues as wee doe this day is to you and to your Children and to as many as are afar off even as many as the Lord our

men shall hardly finde in themselves * See 1 Cor 13. Ver. 4.5 c. Or if such love can be found yet we cannot know we love the Brethren except we know that those whom we love are the Brethren it is not sufficient to love them under the notion of Brethren for so Papists love one another And therefore Love to the Brethren is rather a note to know others then our selves for the Apostle doth not say Hereby I know but Hereby we know c. Resol By universall obedience we doe not meane exact obedience to the Law in every part of it without swerving or interruption but unblamable walking in a Gospel-sense which indeed is rather universall in will then act for though When they would doe good evill is present with them e Rom. 7.21 so that they doe not the good which they would but the evill which they would not f Ver. 19. yet they delight in the Law of the Lord after the inward man g Ver. 2● And this their obedience is called universall in as much as a Christian doth not pick nor choose among Gods Commandements but hath respect to them all without exception or difference indeavouring to walke up to them or as neare as may be Now such universall obedience as this must be in a Christian h Jam. 2.10 and where it is must needs be a good signe of an happy estate i Ps 119.6 As for Love to the Brethren methinke 1 John 3.14 is so plaine that he which saith we cannot know our condition hereby doth directly give John or rather the holy Ghost the Lye And what if love have such qualifications as are spoken of 1 Cor. 13. Cannot the tree be knowne untill it beare fruit it were absurd arguing to say in the season when a plant is new set this is no Apple-tree because we see no Apples on it And when it appeares that we unfeignedly love the Brethren in whom we apprehend the Image of God shining in the graces of his spirit not out of any by-respect but love to the God they serve may we not conclude we love them because the fruits of this love doe not presently appeare Is it reason to say there is no love because it hath no fruits to our discerning or rather to say here is love and in Gods ●ime we shall see fruits Nor need we to know infallibly that they are the Brethren whom we love if they professe and practise the true Religion we are bound till the contrary appeare to take them for Brethren and if we love them under that notion though they be not such our humane judgement indeed is mistaken but our love is neverthelesse true Charity hopeth all things k 1 Cor. 13.7 But what thinke you did the reverend Author meane when he tels us Papists love one another under the notion of Brethren Doth he thinke it alone to love him which as farre as the judgement of man can reach is a true Saint and one which the Word of God proves to be an Idolater Was it alone to love Judas for his Masters sake while he was undiscovered and to love a blasphemous Scribe or Pharisee under the notion of a Brother The Papists wilfully shut their eyes against the truth and therefore out of sinfull ignorance take those to be the Brethren which for the present neither so are nor can be and love them under a wilfully-mistaken notion of Brethren But we according to the rules of love modesty and prudence neither condemning any without manifest cause nor prying into Gods secrets nor blindfolding our owne knowledge take those for Brethren which for the present may be and we hope are the Brethren and though we be mistaken it is no sin of ours who were never made the judges of the heart but are to rest satisfied in mens outward profession and conversation Nor can this be a signe to know others and not our selves for we cannot know whether others love the Brethren except we knew their hearts And though it be not sayd 1 John 3.14 I know I am c. But We know we are c. That makes nothing against me but rather for me Had John spoken in the singular Number I know it might have been thought to be some speciall persons priviledge but he saith We that is you and I writing to ordinary Christians as is very probable And the same persons are made the subjects al along for saith he We know that we are translated from death to life because we love the Brethren So that the same persons that loved the Brethren did thereby know that themselves were translated from death to life CHAP. XI Of Christian Liberty and Liberty of Conscience ALSO Of the civill Magistrate and Church-censures 47. Doubt IF Christians must not be the servants of men a 1 Cor. 7.23 how come Rulers to have any power over us Resol The meaning is not that we must not serve men at all for that would contradict the Verses immediately sore going b 1 Cor. 7.20 21 22. and almost infinite other places but doe not so serve men that it hinder you in the service of God 48. Doubt If every one must beare his owne burden c Gal. 6.5 and be judged according to his workes f Rom. 2.6 why should any man Magistrate or other trouble or interrupt him though he be hereticall or blasphemous but leave him to God and his owne conscience Resol The vilest sinner on earth may plead thus But the truth is that though the principall and ultimate judgement of every mans cause be left to Christ to be determined by him at the day of judgement Yet God out of his singular wisedome hath appointed that open wickednesse whether it be matter of opinion or practice be judged and punished also by Authority Ecclesiasticall and Civill and if either sort neglect their duty herein themselves become culpable g Neh. 13.16 17 18. 1 Kin. 9.22 1 Cor. 5. tot Rev. 2.14.15 20. 49. Doubt But what good is this restraint like to worke but to make men either more violent when they see their Tenet opposed or else Hypocrites if they be restrained for God onely can change the heart Resol This also any notorious wretch may say for himselfe but trust reposed in men by God must be discharged and the issue left to him 50. Doubt But if my conscience be erronous what course can I take If I go against the truth I sin h 2 Thes 2.10 and if I goe against my conscience I sin also i Rom. 14. ult 1 Cor 8.7 c. Resol It is true and therefore the way is to pray and seeke for satisfaction that your conscience may comply and close with the truth CHAP. XII Of Religious Worship and of the sabbath-day 51. Doubt TO what purpose should Christians pray for any thing seeing God hath promised they shall want nothing Can God forget his promise Or needs he any