Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	worship_n	worship_v	worthy_a	35	3	6.6890	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61847	A discourse of the two covenants wherein the nature, differences, and effects of the covenant of works and of grace are distinctly, rationally, spiritually and practically discussed : together with a considerable quantity of practical cases dependent thereon / by William Strong.	Strong, William, d. 1654.; Gale, Theophilus, 1628-1678.	1678 (1678)	Wing S6002; ESTC R10428	996,223	490

so to all those that wait for them the Father will say I am thy Father and the Son say I am thy Saviour and the Spirit I am thine therefore exercise faith upon your interest in all the persons and in particular upon your interest in God the Father and be much in communion with the Father seeing communion is personal and there is a distinct interest in all the persons therefore a distinct communion that which was the happiness of these persons communion and the infinite satisfaction that they took one in another that shall be thy happiness and thy portion for ever § 3. We are to exercise faith upon all the persons in this manner made over under the second Covenant and to live upon this principle in all our ways 1 That they are all of them objects of faith is clear for the ultimate object of faith is God 1 Pet. 1.21 Now as we are to take in the whole Scripture as objectum immediatum the immediate object and every part of the Scripture is to be believed as an object of faith so the whole Godhead all the attributes of God and all the persons in the Godhead are by faith to be rested upon for there are 1 Thess 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defects of faith so long as faith takes not in its whole object it hath not its perfect work Jam. 1.3 2 We are to worship them all though not as apart one from another yet as in our apprehension distinguished and we are to give unto them distinct worship as Christ says Joh. 4.23 The time cometh that you shall neither in this mountain nor in Jerusalem worship the Father he that will worship God must worship him in spirit and in truth for the Father seeks such to worship him c. Now worship is twofold either cultus naturalis qui ex ipsa Dei natura pendet natural worship c. There is no man that did ever worship a God but he did acknowledge that this God he was to believe in and hope in love and pray to and to hear and obey him in all things and there is a cultus institutus qui ex liberrima Dei voluntate pendet c. instituted worship which depends on the will of God Now the highest act of worship is in believing and it 's unto this that all the Institutions which are but media cultûs means of worship are properly subordinate for cultus institutus medii locum tantùm supplet ad cultum primarium being to worship the persons we must give to each of them that which is the main of worship and that is to believe in them 3 It is from the objects of faith that the life of the soul comes in Esa 38.16 By these things men live and in all these things is the life of my spirit for the Prophet Esaias had said Take a lump of figs and lay it upon the boil and he shall recover by this promise I shall live and many others that come after shall live upon the promises by this experiment that I have had and found of them for faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth and eye of the soul Now the delight of the eye in seeing comes from the object and the nourishment of the body comes in by the mouth and therefore it 's said Eccles 6.7 That all the labour of the man is for his mouth it 's from the meat that a man eats that the strength of his body is derived and therefore Christ as the object of faith saith That his flesh is meat indeed and his blood drink indeed it notes strength and nourishment comes from the object of faith and the way of conveyance is by union it is by sucking the sap and the sweet of it crede manducâsti and if any object of faith do not contribute its part and the soul lives not upon it it will in its strength decay and therefore we live by the faith of the Son of God Gal. 2.20 because it is from the direct acts of faith that life comes in and here are two things to be spoken to 1 What the objects of faith are that the soul is to take in in the making over of each person under the second Covenant 2 What acts of faith the soul is to put forth upon them 1. The objects of faith that the soul is to take in in each of the persons are these 1 The persons themselves we are to believe the record of them all 1 Joh. 5.10 Joh. 5.45 we are to hear and learn of the Father and we are to believe in the Son To him give all the Prophets witness 1 Joh. 5.6 Act. 10.43 that whosoever believes in him shall have remission of sins Joh. 3.16 and we are to believe in the Spirit it is the Spirit that bears witness because the Spirit is truth and so we are to come unto them in duties in prayer and hearing and in all acts of worship and the ground of it is because we are to believe in him for they cannot pray to him in whom they have not believed Rom. 10.14 Rom. 10.14 Now though the benefit that we have by all these persons is exceeding great the Father adopts and justifies us by the imputation of the righteousness of Christ and the remission of sins and the Son is Jehovah our righteousness and he gives us power to become the sons of God and the Spirit is the bond of our union the principle of our sanctification and the guide of our way yet the ground of all this interest in their benefits is our interest in their persons so that as our interest in the Mediator and union with his person is far greater than all the benefits that we receive by him because it is the fountain from which they do all flow and the root upon which they do all grow 1 Joh. 5.12 so it 's here also interest in the persons is the foundation of all our interest in their benefits for if we had no title unto the persons we could have no benefit by them or any part thereof and therefore as they are personal promises that are the great promises of the Gospel so they are personal interests that are the great priviledges of the Gospel and that in which the main of the life of a Saint lyes so that as when Christ is set forth by God the Father as a propitiation lifted up in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.25 the soul by the recumbency of faith casts it self upon him leaves it self with him Psal 10.14 so the Father and Spirit are set forth in the Gospel as the God of consolation and the soul is to rely roll and cast it self upon them and as we are not barely to look upon the benefits that come by Christ so neither are we to the benefits that come by them but it is their persons ens incomplexum not things that the soul is to rest upon 2

They may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly proceed nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly divide and so by doctrine and example they may hurt souls Ezech. 13.18 20. and their trading may be as that of Rome for the souls of men The Apostle says there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a craftiness to deceive and draw disciples after them And the Father says There is a bait of heresie something that the flesh of man is taken with 3 They may stir up great divisions and contentions in Churches and States There was a contention begun amongst the Disciples which of them should be the greatest And by Diotrephes from love of Preheminence He prates against us with malicious words and he neither receives the brethren 3 Joh. v. 10. and forbids them that would casting them out of the Church And in the Revelations they go forth together with the Kings of the Earth to the great battel of Armageddon Therefore Nazianzen bitterly bewails the contentions between the Ministers in his time If I saith he be the cause of this division if I be the Jonas then cast me out And he makes that as his last request to Theodosius the Emperour That he would compose those divisions telling him This should be as the ornament and glory of all his former Victories and Trophies 4 They may be a means to ripen the sins and to hasten the Judgment of God upon a people Isa 6.10 Heb. 6.8 and increase their condemnation Go make the heart of this people fat c. And the ground that drinks in the rain and bears briers and thorns is near to cursing If I had not come and spoken to you you had had no sin but now there is no cloak for your sin c. 2. There is a Curse that comes upon the Ministers by the peoples sin 1 For the peoples sins God does many times hide his face and his truth from their Ministers Psal 74.9 Ezech. 26. There is not a Prophet there is none can tell us how long I will make thy tongue cleave to the roof of thy mouth and thou shalt be dumb and not be a reprover to this people The Sun shall go down upon your Prophets and the day shall be dark over them c. For they do receive Truths as stewards to dispense them and when God will punish the family then he does straighten the stewards and hides his face from them 2 For the peoples sins God does many times give the Ministers up to errours and delusions that as the people are such also shall the Priest be They love lies and say prophesie and declare to us smooth things prophesie deceit therefore if any man will prophesie of wine and strong drink he shall be a Prophet for this people Ahab's sin did provoke God to send the Devil to be a lying spirit in the mouth of all the Prophets And 2 Thes 2.10 11. the people not receiving the truth in the love of it the Ministers were given over to that efficacy of deceit and the people were ensnared by it that all they might be damn'd that had pleasure in unrighteousness and had not pleasure in the truth 3 The people are many times a continual grief to their Ministers I was amongst you as a nurse and therefore did bear with much frowardness and perverseness in the people to the grief of his soul if you will not hear my soul shall weep in secret for your pride saith Jeremy And how much bitterness of spirit the Ministers of God have felt by the perversness of the people is known to God and their own souls 4 They many times make them to prophesie in sackcloth and ashes in a poor low afflicted and contemptible condition look upon them as the scum of the world and the off-scouring of all things It has in all ages been the portion of the Witnesses that God has stir'd up to be lookt upon as enemies to men because they tell them the truth and therefore there are snares laid for them to reprove in the gate And though the Lord says they should be counted worthy of double honour that labour in the word and doctrine yet amongst the generality of men they that labour most shall be honour'd least And though the Lord says Let him that is taught in the word make him that teaches partaker in his good things yet men are willing to make them partakers in nothing and yet if they sow to you spiritual things is it a great matter that they reap carnal things from you Yes men think it great and look not upon it as a duty but give it with the same repining that nigards give an alms at their door c. 3ly The Curse is also come upon the relation of Husband and Wife 1 When a Wife shall become a snare to a mans soul and be to him but one of the Devils darts a Serpent in his bosom 'T is said in 1 King 21.20 There was none like Ahab who sold himself to work wickedness whom Jezabel his wife stir'd up To have a Wife instrumental to further the lust of her Husband in what kind soever what a snare is that for her to entice him to the worst of evils Idolatry c. as Deut. 13. 2 When a Wife shall be false to her Husband in the Marriage bed Thy wife shall be a harlot in the middle of the city is threatned as the Husbands Curse Amos 7.17 And Job 31.10 Let my wife grind to another man c. And for a man to mistrust his Wife Keep the door of thy lips from her that lies in thy bosom 3 When a Wife shall be an enemy to Religion and a scoffer as Michal How glorious was the King of Israel to day when he was uncovered before the maids And for Job's Wife to joyn with his friends yea with Satan against Dost thou still retain thy integrity curse God and die It 's question'd why the Devil should spare Job's Wife when he took away his Goods and Children there is surely more comfort in a Wife than in all things in this world The reason given is because he did intend to make her an instrument to perswade her Husband to curse God hoping to conquer him by her And how this evil in a Wife imbitters the spirit of a Husband and what animosity it raises in him against her and what suspicious thoughts and what estrangement this does usually work in their minds one from another we many times by experience find And the Husband also becomes a Curse to the Wife 1 By a spirit of jealousie over her which though sometimes it may be upon just ground and cause given in the Wife yet sometimes it may be causless as appears Numb 5.12 13. We see what great care the Lord did take of Marriage-Chastity it being his own Ordinance he did appoint an Offering and a water of Jealousie the one to be offered to the Lord and the other to be drank by the

c. Thou art Christ the Son of God it 's the confession of Peters faith and is also called the Foundation of the Churches faith 1 Cor. 3.11 And so there is Divine Worship given to Christ as Mediator they worship the Lamb this is by reason of union and yet it is evident Rev. 4. that the humane nature remains a creature after its union and therefore it is as he is the Son and so is coessential with the Father this is the formalis ratio the proper cause of this Divine Faith and Worship and so the Holy Ghost also he is to be believed for himself and his own testimony the Spirit is truth 1 Joh. 5.6 and the Scriptures are to be believed only for the testimony of the Spirit 2 Pet. 1.21 But holy men of God spake as they were moved by the Holy Ghost therefore we are commanded to hear what the Spirit says unto the Churches he is called therefore the Spirit of faith 2 Cor. 4.13 4. That we may honour them in our prayers distinctly for whomsoever a man is to believe in him he may pray unto Rom. 10.14 How can they call on him in whom they have not believed And therefore in our prayers we are not only to go unto God but unto each of the persons with distinct petitions suitable unto the acts that they have undertaken and the offices in which they have made over themselves unto the Saints under the new Covenant Christ he prays to the Father Holy Father righteous Father I will that those that thou hast given me be with me sanctifie them by thy truth And Stephen at his death Lord Jesus receive my spirit And the Disciples Lord increase our faith And so doth the Church Tell me where thou feedest c. The Apostle commonly speaks of them all together The grace of our Lord Jesus Christ and the love of God the Father and the fellowship of the Spirit be with you And Rev. 1.5 6. Grace from him that is and was and is to come and from the seven Spirits that are before the Throne and from Jesus the faithful and true witness And as it is a mans duty to believe in the Son as well as the Father so it is to pray to the Son distinctly as also unto the Father for as our faith must distinctly take in all the objects of faith or else it is imperfect for there are two things that tend to the perfection of any grace 1 When it takes in all the objects in their extent and latitude 2 When they do put forth compleat and perfect acts upon these objects thus I say as faith must take in all its objects or else there is something wanting in it as the Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wants of faith so must faith give unto each of these their due and proper glory and Christ being to be believed in he may be prayed unto nay it 's an honour that belongs unto him and therefore our faith must give it to him 5. That the soul may have a distinct fellowship and communion with them all and there is a fellowship with the Spirit 1 Joh. 1.3 we are by the Gospel brought into communion with God and it 's a distinct fellowship and communion that we are to have with all the persons our communion is as large as our relation and the soul is to look upon himself as reconciled to them all and therefore all of them are become our friends and we have a particular and distinct interest in them all Now how is a man said to have fellowship with God or to walk with God it is when the thoughts of a mans heart are taken up with God and he has an eye unto him and unto his glory from day to day As a man is said to have communion with the Devil when he walks with his temptations and the desires and thoughts of his heart do run out towards the unfruitful works of darkness a man has fellowship with the Devil in all things as it is said Prov. 6.22 The law shall talk with a man waking and keep him when he is asleep and lead him when he goes how is this is it is but in the thoughts and the meditations of a mans own heart by the suggestions and directions thereof where it doth richly dwell so it is in this also it is communion with God and Gods dwelling in the soul animus ascendit frequenter c. the soul frequently ascends there is gratiarum decursus recursus a flowing down and reflowing of graces and in this doth our communion lye Now a man having an interest in all the persons all of them having undertaken something for a mans good by way of office and a man receiving something from them all and returning praise to them all there is in the soul a distinct fellowship to be exercised with them all sometimes the thoughts of his heart being drawn out to the Father and sometimes unto the Son and sometimes unto the Spirit and observing the witnessing of them all and the sealing of them all unto the evidences of the Saints sometimes we walk with the Father and sometimes with the Son and sometimes with the Spirit and the more distinct a mans communion is the more sweet it is 6. That a man may draw arguments and motives unto duty and against sin from them all and a mans interest in them all We are said to be baptized in the name of them all Mat. 28.20 Mat. 28.20 Baptizing them in the name of the Father and of the Son and of the Holy Ghost Now what is it to be baptized into the name of the Father it's conceived to be taken from the manner of marriage wherein the wife doth transire in nomen in familiam c. into the name and family of the husband or of servants who had their masters name called upon them 1 Cor. 1.13 and therefore no man might be baptized in the name of a creature it is that which Paul detests that he should baptize in his own name and therefore the meaning is to be baptized in fidem in cultum into the faith and worship of God and so you are unto them all and give up your names unto them all and therefore unto each person we owe both faith and worship distinctly all manner of duty and obedience because we are distinctly baptized unto the faith of them all to believe in them and worship them and a man should draw arguments to keep him from sin from them all and his interest in them all the Father is greater than all and it is by his will we are sanctified If we call him Father who without respect of persons judgeth every man according to his works Pass the time of your sojourning here in fear 1 Pet. 1.15 And he says of Christ I send my Angel but take heed of him obey his voice provoke him not for my name is in him And grieve