Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	world_n	worship_n	worship_v	1,037	4	8.6505	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85443	Zerubbabels encouragement to finish the temple. A sermon preached before the honourable House of Commons, at their late solemne fast, Apr. 27. 1642. By Tho. Goodwin, B.D. Published by order from that House.	Goodwin, Thomas, 1600-1680.; England and Wales. Parliament. House of Commons.	1642 (1642)	Wing G1268; Thomason E147_13; ESTC R1423	34,286	63

what ever else was or is done in the world In the 87. Psal. ver. 2. The Lord loves the gates of Sion more then all the dwellings of Jacob The gates of Sion were the gates of the Temple that stood upon mount Sion set open for the Jews to worship in and these he loves more then other Societies or Assemblings though of Jacob and this more then them All take them all together whether civill in their Cities and families or religious in their Synagogues where they were capable but of some few not of all the Ordinances that were in the Temple And the reason of this his love is the great concernment that his publique worship is of unto him God hath but three things deare unto him in this world his Saints his Worship and his Truth and it is hard to say which of these is dearest unto him they are mutuò sibi fines God therefore ordained Saints to be in the world that he might be worshipt and reciprocally appointed these Ordinances of worship as meanes to build up his Saints In the Commandements the Epitome of the Old Testament the institutions of Gods worship have the second place The second Commandment is wholly spent thereon and therein how jealous doth God professe himselfe of any aberration or swerving from his own rules now jealousie you know proceeds from the deepest love Yea the third and fourth Commandements are taken up about it also the one about the manner that his Name for so his worship is called Micah 4. the 5. ver. compared with ver. 2. and 3. might not be taken in vaine the other about the time And then in the Lords Prayer which is the Epitome of the New Testament in the second Petition if not the first the worship and government of his Church comes in for his Worship is his Name as was said and we desire that to be Hallowed nothing is more properly Christs visible Kingdome here then the right administration of Ordinances in his Church which doe set him up as King of Saints To this purpose I shall open that in the 15. of the Revelation where when the Saints had got a Temple over their heads ver. 6. as was before hinted then they call for a true and right worshipping of Christ and this because he was King of Saints They sing Great and marvellous are thy works Lord God Almighty just and true are thy wayes thou King of Saints Who shall not feare thee O Lord and glorifie thy Name for thou onely art holy and all nations shall come and worship before thee c. There are three paires or conjugata which harmoniously answer one to another First here is a double title and Kingdome given unto Christ 1 Lord Almighty 2 King of Saints or if you will He is King of Nations and King of Saints 1 King of Nations for so in that parallel place Jerem. 10. 7. from whence these words here uttered are evidently taken and therefore it is quoted in the margent he is called so is all one with that expression here Lord God Almighty unto which 2 they adde this other Thou King of Saints And so these two are distinct and both His titles Then secondly here is a double duty sutably due unto him according to these his titles to fear him and to worship him both which are expressed by this generall to glorifie his Name Thirdly here is a double declaration of the justnesse of these titles the ground that calls for both these duties his great and marvellous works in the world declaring him to be Lord God Almighty or King of Nations and therefore Feare is due unto him and accordingly in Jeremy we onely read Who would not feare thee O King of Nations and then there are his just and true wayes declaring him to be King of Saints which these here in their song adde unto that of Jeremy and this calls for Worship from us unto him Who shall not worship thee O King of Saints for true and righteous are thy wayes and judgements In fine here is Christs supremacie acknowledged both in matters Civill and Ecclesiasticall in his government of the world and of his Church And as he is knowne to be King of Nations by his works of Providence abroad in the world so to be King of Saints by those true and righteous wayes wherein his Churches are to walk And a parallel place unto this latter as that of Jeremy was unto the former is that in Psal. 68. 24. where the Psalmist speaking of this worship of Christ sayes They have seene thy goings O God even the goings of my King in the Sanctuary Mark it the goings he speaks of are restrained to his goings in the Sanctuary and spoken of him also as the Churches King My King And so the words are the very same in sense that they in the Temple here doe utter Just and true are thy wayes thou King of Saints And the Psalmist evidently speaks of his waies of worship in the Church as appeares by the very next words ver. 25. The singers went before the players on instruments followed after c. expressing the worship of him in his Church in the language of the Old Testament and he as their King in the midst of them going in his greatest state And yet more clearly ver. 26. Blesse ye God in the congregations Yea and all this proves to be New Testament too and a prophecie thereof though uttered in the phrase of and in a prophecy of the Old For what is said in the 18. ver. before of this their King is by the Apostle in Ephes. 4. 8. applyed unto Christs Ascension Thou hast Ascended up on high thou hast led Captivity captive and hast received gifts for men namely the gifts for building of his Church and directing of his worship under the New Testament as it is expounded by the Apostle in the following verses And therefore that which I have even now cited out of that Psal. ver. 24 25 26 c. is to be understood as meant of the worship of the Gospell in the congregations thereof erected after Christs Ascension I shall adde but this These waies are called just and true in opposition to wayes invented by men which on the contrary are unrighteous and false Psal. 119. 104. Through thy precepts I get understanding therefore I hate every false way There is certainly a right Rule or way chalked out for every administration in Gods Sanctuary if we could finde it out To illustrate all this by a similitude from other Kings Two thinges manifest a King to be a King shew forth the glory of his Majesty 1. His power and rule abroad throughout all his Dominions 2. The observance the worship and State ceremonies that are at Court and these shew him to be King as much as the former This we may see in Solomon whose Royalty and Majesty was held forth thereby as much as by his power 2 Chron. 9. 4. When the

break in pieces the gates of brasse and cut in sunder the bars of iron all difficulties flew ope and nothing could stand in his way and I will give thee the treasures of darknesse the hidden riches of secret places And why did God doe all this for him For Jacob my servants sake and Israel mine elect For otherwise sayes God of this Cyrus thou hast not known me so ver. 4. All this which God did for him was that he might performe Gods pleasure saying to Jerusalem Be built and to the Temple Thy foundation shall be laid as you had it out of the last ver. of the foregoing Chapter And then again when the foundation thereof was thus happily laid there stood as you see in the Text another Mountaine in the way to the finishing and perfecting of it namely this Samaritan Faction who gained the power of that Persian Monarchy to be against it of which Mountain the Prophet here in like manner sayes that it should be made a Plaine And if the Persian Monarch Dartus had not come off too as he did EZra 6. from the 1. ver. to the end of the Chap. God would have served him as he had done Babylon Be ye wise therefore now O Kings and instructed O ye Judges of the Earth The Reason of all this lies but in three words which God hath spoken once yea twice Aedificabo Ecclesiā meam I will build my Church which have more force in them then all the created power of Heaven Earth or Hell He had said it in the Old Testament as you heard Isai. 44. 28. saying to Hierusalem Thou shalt be built and to the Temple Thy foundation shall be laid And Christ said it over again in the New Testament Mat. 16. 18. I will build my Church He speakes of that Church under the New Testament which in future ages was to come And what follows The Gates of Hell shall not prevaile against it You heard before in the Old Testament that the Brasse Gates were opened to make way for the building of that Temple Isai. 45. 2. But here in the New Testament there are stronger Gates then of Brasse here are the Gates of Hell which yet Christ like another Sampson flings off their hinges As whilst the Devill is god of the world Aedificabo Ecclesiam meam shall be sure to be hindered if he can so whilst Christ is King of this world and hath all power committed to him both in heaven and earth most certainly the Gates of Hell shall never prevaile against it It is this same Aedificabo Ecclesiam meam I will build my Church that hath made all the stirre in the world I remember in the yeare 1619. or 20. or thereabouts when the Wars in Germany began it was reported that a great Brasse Image of the Apostle Peter which had that pretended claime by which Rome would hold her Keyes fairely embossed upon a Roll that hung downe upon the Image in these wordst Tu es Petrus super hanc petram aedificabo Ecclesiam tibi dabo Claves c. Thou art Peter and upon this Rock I will build my Church and I will give to thee the Keyes c. standing as I take it in S. Peters Church at Rome there was a great massie stone fell downe upon it and so shattered it to pieces that not a letter of all that sentence whereon Rome founds her claime was left whole so as to be read saving this one piece of that sentence aedificabo Ecclesiam meam I will build my Church which was left faire and entire That Promise I will build my Church is the Magna Charta yea the Prima Charta the Great and First Charter of the Saints in the New Testament those words in the 16. of Mat. being the first that Christ uttered about it and so contain within them all lesser Promises of all sorts that follow that concerne the building of his Church or any piece of it Now all that concerne the Building of his Church are reducible unto these two heads First the preservation and enlarging of his Church Mysticall and of his Saints on earth and thus considering them personally although they should be scattered each from other or secondly the Building up his Church as gathered in Assemblies to hold forth his publique worship in the world as that place forementioned is apparently to be understood by the next words For he speakes of the Keyes in the following verse whereby are meant all Media cultus all Ordinances of worship whereby his Church is built So then this Reason taken from aedificabo Ecclesiam branches it selfe into two Parts The first is taken from his love to his Church Mysticall on his Saints simply considered as such The second is from his interest in his owne worship for which he loves his Churches that are the Seat of it more then all the world 1. His Love to his Church Mysticall is such that no Mountain of opposition can stand before it to hinder the enlargement building of it up This Reason you have Isai. 43. 3 4. I gave Egypt for thy ransome Ethiopia and Seba for thee since thou wast precious in my sight thou hast been honourable and I have loved thee therefore will I give Men for thee and People for thy life It is put upon this Reason Quia amavi te because I have loved thee and that more then all the world Or if you will have it exprest in the language of this similitude here in the Text Mountains shall depart and Hills be removed but my kindnesse shall not depart from thee sayes God Isai. 54. 10. It is such a kind of speech as that of Christs Heaven and earth shall passe away but not a tittle of my word c. 2. His love to his Churches holding forth his Name and worship in the world is such as nothing shall withstand the repairing and perfecting of them and of that his worship and every parcell of it If God had not such Assemblies in the world he should have no worship Therefore these Churches are called the Ground and Pillar of Truth both where it growes and where it is held forth 1 Tim. 3. 15. he there speakes of Church assemblies as wherein Timothy was to learne how as an Euangelist to behave himselfe in the ordering and governing of them as you have it in the words immediately fore-going Th●● thou mightest know how to behave thy selfe in the House of God c. And the truth is that that building of the House of God of which only Zachary here gives us occasion to speak was but the compleating all the ordinances of worship It was not so much the building up the Nation of the Jews that was here directly intended but the building of their Temple the seat of worship and introducing the Candlestick c. And their Assemblings there to worship according to Gods owne prescription was more to him and is so still then