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	wrought_v	43	3	7.9967	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

which we did owe to the Law as a rule of righteousness but also as it was a Covenant of Life 3. Christ was not under the Law naturally and necessarily as other men are neither do I conceive that it is safe to say that Christ as a man was subject to the Law for himself and that he did owe obedience unto the Law for though it be true that Christ as man was a creature and indeed every creature is subject unto the Law yet looking upon Christ as God-man and all the acts of Christ as actiones suppositi actions of the Divine person so they were above what the Law required which is the ground of all his merit above the satisfaction of the Law for the Law required perfect obedience of a man but the Law did not require that it must be the obedience of him that was God and man and therefore Luther has well observed that he is the Lord of the Law whence there is no Law against him wherefore as he did freely and voluntarily take our nature so he having taken it did freely put his name into our bond come under our Covenant that he might in every thing become a surety for us having a right to redeem us being God our brother and being bound to redeem us as our surety and being engaged with us in the same Covenant and for us and therefore as he is said to be made flesh and to be made sin because it was by his own voluntary submission so he is said to be made under the Law also and by his coming under the Law he has both paid our debt and cancelled our bond and so the Law remains unto the Saints as a Covenant no more and has no more dominion over a man as a Covenant 2. He has fulfilled and satisfied for ever all that this Covenant required of us he did it in our stead and there is that full satisfaction given in him that the Law can never ask more of us for ever for this cause we must as it is a Covenant be freed from it and this is the reason given in the Text He has taken it out of the way and nailed it to his Cross that is with the same nails that he was nailed with the bond that bound us that is the Law as a Covenant was nailed also Rom. 7.4 and this is to be dead to the Law by the body of Christ or in the body of Christ that is we died in him and he bore our sins in his body on the Tree and whatever Christ did to the satisfaction of the Law in his humane nature as our nature was assumed by him it was for us his righteousness being imputed to us c. Christ has indeed fully satisfied the Law but yet if the Law should require perfect obedience of us also then it must remain unto us as a Covenant of Works still but as Christ hath done it so he hath done it for us and it is done once for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for active obedience though the Law require duty of us Heb. 10.10 yet it is not unto Justification and all our own obedience is in this to be lookt upon as a filthy rag and though we do here undergo many sufferings yet it is not for satisfaction for he hath by one offering of himself for ever perfected them that he sanctified he is said to remain a Priest Heb. 10.14 Heb. 3.7 Dan. 9. and so doth his sacrifice and oblation remain in the vertue and efficacy of it for ever and therefore he is said to bring in everlasting righteousness So that if the Law look for satisfaction to the precept it is perfected in him and if it look for satisfaction to the curse it is perfected in him it can remain as a Covenant to us no more because it can as a Covenant exact nothing of us more and therefore to all that are in Christ and stand under the Covenant of Grace the Law requires their duties of him and their sufferings of him so that the Law as a Covenant has nothing to do with them but with Christ who is still under the same Covenant remaining their Surety and Priest for ever and therefore in this victory of Christ over the Law as a Covenant Luther makes the main glory of our deliverance to lye and this was indeed the great end of Christs coming into the world As for the other ends Legem docere miracula facere Duplici jure Christus legem vicit prostravit trucidávit primo ut Dei filius legis Dominus secundo ut sponsor noster in nostra persona Quod tantundem est acsi nos ipsi vicissemus quod à victoria Christi nostra est Gal. 3.16 Tit. 1.22 Tim. 1.9 to teach the Law and do Miracles these were but beneficia particularia particular benefits for his Disciples did teach the same truths and many things more than Christ did in his own person and wrought as great Miracles as he but his great end was Legem vincere abolere to overcome the Law and as a Covenant to cancel it because he has fully satisfied it once for all and therefore by way of satisfaction either in obedience or curse it can never require any thing of us to eter●ity 3. By introducing of a second Covenant and translating men there into a Covenant of Grace and mercy and reconciliation and this Covenant Christ hath brought in for it was a Covenant made with him before the world began for there was light promised us and Grace given us before the world began in these eternal Transactions between God and Christ ●nd the Lord hath said That this shall be an Everlasting Covenant and all men that ever are ●aved shall be saved by this Covenant Justified freely by his Grace by Grace you are saved c. Now as the Apostle speaks of the revealing of the Gospel Heb. 8. ult In that he saith new Covenant he hath made the former old and that which waxeth old is ready to vanish away 〈◊〉 the Lord Christ intending to bring in a second Covenant and that upon different terms ●d conditions he hath made the former old and ready to vanish away Vse 1 § 3. See here the infinite Goodness and Wisdom of God as in Christ there are many ●rious Unions in that one so there are also many very curious distinctions as in the one t●●ng that a man would never have thought could have been united so in the other thing that a man would have thought could never have been divided As for the Unions that a child and a son should be given and God and man should become one Person and such a word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God-man in the world and Immanuel God with us that he that bears up all things shoud be born he that made all things should himself be made flesh made of a woman that the beauty of Holiness should be made sin and he

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