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	year_n	482	4	5.7319	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61129	Of trust in God, or, A discourse concerning the duty of casting our care upon God in all our difficulties together with An exhortation to patient suffering for righteousness, in a sermon on 1 S. Pet. III. 14, 15 / by Nathaniel Spinckes ...	Spinckes, Nathaniel, 1654-1727.	1696 (1696)	Wing S4978; ESTC R1589	208,951	357

who deny a Providence and choose rather to ascribe all events either to Chance or Mechanism than to the hand of God And the same Prediction our blessed Saviour repeated assuring them that their magnificent Temple wherein they so highly gloried S. Matt. 24.2 should not have one stone left upon another that should not be thrown down and that S. Luk 1943 44. their Enemies should cast a trench about them and compass them round and keep them in on every side and should lay their City even with the ground and its Children within it and as to the time of this vengeance that it was not to be deferred beyond the present age For so saith our Saviour S. Mat. 24 34. Verily I say unto you this generation shall not pass till all these things be fulfilled A Prediction as true as it seemed to the Jews to be improbable For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. c. Cels l. 4. not many years had passed after they had barbarously put to death the Lord of Glory when whilst part of that Generation were yet alive Titus Vespasian the Roman General came against them and cut them off with a very great slaughter as De bello Jud. l. 4. c. 21 c. Josephus their own Historian reports at large their Temburied in its ruines At which time L. 7. c. 17. were slain by the Enemy no fewer than eleven hundred thousand persons and ninety seven thousand carried captive besides the vast numbers that had perished before by the famine and the pestilence and the intestine fury of their fellow-citizens and country-men And that which makes the completion of this Prediction the more remarkable is what L. 23. Ammianus Marcellinus has recorded concerning Julian's fruitless attempt for rebuilding this Temple thus destroyed namely that when Alypius of Antioch with the assistance of the Governour of the Province had undertaken it fearfull balls of fire issuing forth near the foundation and sometimes burning the work-men rendered the place inaccessible and constrained them to desist from their enterprize The very same account that is given both by Hist Eccl. l. 3. c. 20. Socrates and Hid. Eccl. l. 5. c. 22. Sozomen except that the former of them differs in this circumstance that he speaks of the fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as arising from the foundation but descending from above and the other adds a material intimation omitted by other Authors that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what they did in this case was done on purpose to deseat our Saviour's Prophecy And Adv. Judaeos l. 2. S. Chrysostome together with this mentions also two other attempts to this purpose the one under Adrian the other under Constantine which both proved likewise abortive though not interrupted in so miraculous a manner And though there was a City built by the Emperour Aelius Adrianus in the room of Jerusalem yet neither was it called Jerusalem but Aelius Adrianus à quo postea de ruinis Hierusalem urbs Aelia condita est D. Hieron in Dan. 9. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Eccl. l. 4. c. 6. Aelia from the Emperour who built it nor was it ever the Metropolis of the Jews as Jerusalem was but on the contrary had a Baron Annal. To. 2.137.2 3. Sow and Pigs set over its Gate towards Bethlehem as it were in direct opposition to the Jews nor was it ever famous for any thing besides our Saviour's Tomb there 2. The Dissolution of the Jewish Polity and Dispersion of the Jews into all parts to continue a lasting Monument of God's just vengeance upon them for all their impieties and especially for their intolerable rage and malice in procuring the crucifixion of our ever-blessed Saviour S. Luk. 21.23 There was to be great distress in the land and wrath upon this People Ver. 24. They were to fall by the edge of the Sword and to be led captive into all Nations and Jerusalem to be trodden down of the Gentiles untill the time of the Gentiles be fulfilled according to our Saviour's Prediction And thus much Adv Jud. l. 2. S. Chrysostome urges to have been declared by the Prophet Daniel and admitted for truth by Josephus in that the Prophet from the information of the Angel Gabriel fore-telling their Captivity by Antiochus Epiphanes limited it to a certain time after which they should be delivered from his Tyranny as they had also long before had a time prefix'd for their Deliverance out of Egypt and had been delivered accordingly but in this Prophecy of the overthrow of their City and Nation by the Romans he makes no mention of any recovery but affirms at large that their City and Temple should be destroyed acquainting them with the Sufferings that were to come upon them but giving them no encouragement to hope for a release from them Which it might have been expected that he would have done if he had foreseen that they should be delivered again as they had been formerly Dan. 9.27 ch 12.11 The Sacrifice and Oblation was also utterly to cease Mal. 1.11 and a pure Offering to succeed instead hereof a more holy and spiritual Worship supplying the place of their Carnal Ordinances and Legal Offerings And to this purpose our Saviour informed the Woman of Samaria S. Joh. 4.21 23 24. that the wonted Ceremonious Worship should have an end there should be no Sacrifice in Jerusalem no Image at Samaria no Ephod at Jerusalem no Teraphim at Samaria as the learned Third part of the Harmony of the four Evangelists Dr. Lightfoot comments upon our Saviour's words but that those places and that manner of Worship should fall and be abolished and that it was therefore needless for her to enquire whether Jerusalem or Gerizim were the more eminent place of Worship for the time was just now in coming when neither the one nor the other should be the place of Worship at all Woman believe me saith our Saviour the hour cometh when ye shall neither in this Mountain nor yet at Jerusalem worship the Father The hour cometh and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him God is a spirit and they that worship him must worship him in spirit and in truth And not only their Worship but their Polity too was to have a period put to it by the just Judgment of God upon them for their sins Gen. 49.10 The Scepter was to depart from Judah and the Law-giver from between his feet He that had the Dominion was to be taken away from Judah and the Scribe from his Children's Children as the Chaldee Paraphrast expounds this Prophecy Or as the Jerusalem Targum has it to the same effect Kings or as Jonathan's Kings and Princes or Presidents were to cease from the House of Judah and Doctors that teach the Law from his Children's Children This indeed was not to be accomplished till the coming of the Shiloh † ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah says

this Support and consequently obnoxious to those Sufferings which call for it but besides it were to reflect upon Almighty God as if he had not that regard for our welfare which he has declared himself to have And we are not therefore to persuade our selves that he will never permit his faithful Servants to endure any kind of Afflictions though never so necessary and expedient but only that he will consider their condition and will not let them groan under more and heavier Calamities than he knows to be useful for them For to keep them from necessary Sufferings is not a favour to them but may prove a very great diskindness and cannot therefore be the meaning of those many professions which he makes from time to time of this willingness to take care of them Thus much then and no more we may conclude from these and the like Declarations of God's concern for them that conscientiously serve and depend upon him that he will take continual care of them and will give them as much ease and quiet as is agreeable to their Circumstances as much ease from Sufferings and as much quiet under them * Divitiae quippe atque fastigia dignitatum caeteraque hujusmodi quibus se foelices esse putant mortales verae illius foelicitatis expertes quid afferunt consolationis cum sit eis non indigere quàm eminere praestantius D. August Ep. 121. c. 2. And what great matter is it whether of these two be our portion whether we be wholly kept from Sufferings or be enabled to bear them comfortably whether we have Riches or be taught to live contentedly without them whether we be honoured or disgraced if we can welcome either condition and whether we be healthy and strong if we can but be as happy as those that are A great part of our Troubles proceed only from our own Fancies and Apprehensions of things and others are much heightened or diminished by them And if we can but conquer our selves so far as not to be rufled and discomposed at the Inconveniencies we meet with our Case may be much better than many others who abound in the things we most want but are uneasie in their own Minds Wherefore if Almighty God condescend by the influence of his holy Spirit thus graciously to prepare us for Sufferings we need not be dismay'd though the World frown never so much upon us and we have never so cross a passage through it Wo could think the first professors of our Faith miserable when they meet with those Tribulations their Saviour had forewarned them of and yet were not only patient under them but could rejoice at and glory in them or * Henry Voes and John Esch went joyfully and merrily to the place of Execution and joyfully embraced the Stake and one of them seeing the Fire was kindled at his Feet said Methinks you do straw Roses under my ●eet ●ox's Acts and Monuments Vol. 2. p. 102. James Bainham at his Execution protested That in the Fire he felt no more pain than if he had been in a Bed of Down that it was to him as a Bed of Roses p. 301. Anthony Pearson with a chearful Countenance embraced the Post in his Arms and kissing it said likewise Welcome mine own sweet Wife for this day shalt thou and I be married together in the love and peace of God p. 554. Henry Filmer said to Pearson and Testwood his fellow-sufferers Be merry my Brethren and lift up your Hands unto God for after this sharp Breakfast I trust we shall have a good Dinner in the Kingdom of Christ our Lord and Redeemer p. 555. Lawrence Saunders took the Stake to which he should be chained in his Arms and kiss'd it saying Welcome the Cross of Christ welcome Everlasting Life Vol. III. p. 144. Thomas Hawkes when his Speech was taken away by the violence of the Flame his Skin also drawn together and his Fingers consumed in the Fire so that now all Men thought certainly he was gone suddenly and contrary to all expectation reached up his Hands burning on a light sire over his Head to the Living-God and with great rejoicing as seem'd strook or clapp'd them three times together p. 266. Mr. Bradford took a Faggot in his Hand and kissed it and so likewise the Stake p. 307. See the like also of T. Thomkins p. 187 188 189. Bp Farrar p. 216. Mr. Denley p. 396. Spicer Denny and Pool p. 704. and others Beati Martyres nostri Hus Hieronymus in mediis flammis cantabant hymnos Deo Jo. Comenii Paraenes ad Ecclesias nominatim Anglicanam p. 122. Eos inter qui necati sunt vidimus puerulum sex vel septem annorum qui tanto animi gaudio gestiens praedicans cantans Christianos Psalmos Japonico sermone ad mortem praparabat ut in tali aetate mirati id valdè simus Varen de religione in regnis Japon c. 11. those later Martyrs who could profess in the midst of their Flames That they felt themselves as upon a Bed of Down or of Roses could embrace and welcome the Stake and shew other tokens of joy to the Beholders Not much unlike what Socrates relates of one Theodorus † Socrat. Hist Eccles l. 5. c. 19. who being tormented with sundry kinds of punishments and wounded all over his Body and then dismissed because he was thought to be past all possibility of recovery yet being through the Goodness of God restored to his former Health acquainted Ruffimis that his Pains were not like what the Beholders imagined for that there stood by him a certain young Man who wiped away his Sweat and strengthened his Soul and made his Sufferings a pleasure to him rather than a punishment And if they instead of complaining of their hard their fiery-tryal seemed rather to be pleased with and delighted in it what reason can our selves have to be afraid of lesser Evils whilst our God is ready by his Almighty Power either wholly to preserve us from them or at least to prevent their smart and take away their pungency that they shall not hurt us And that this is not a vain hope but what we have abundant encouragement to depend upon is so evident that none who is but tolerably versed in the holy Scriptures can have the least pretence to doubt of it I confess God may and often doth suffer wicked Men to proceed in their Iniquities for a long time together and perhaps without any visible harm attending them but his Patience and Clemency to these is no sign that he puts not a real difference betwixt such and those that are heartily intent upon the observance of his Will or that he is not much more concerned for the one than he is for the other For that he is so the Wise-man assures us delivering it as a Truth of which he had sufficiently enformed himself and which we may therefore certainly depend upon * Eccles 8.12 Though a sinner do evil a

hundred times and his years be prolonged yet surely I know it shall be well with them that fear the Lord which fear before him It shall be well with them in as much as besides the advantage they have an of inward Tranquility Peace and Satisfaction of Mind under all Events they are moreover entitled to an Interest in the Divine Providence which gives them just grounds to look that even their greatest crosses shall be turned to their benefit And of this the holy Psalmist was so fully satisfied that a great part of this Book of Psalms is spent in declaring his sense of it † Psal 27.1 The Lord saith he is my light and my salvation whom shall I fear the Lord is the strength of my life of whom shall I be afraid ‖ v. 5. In the time of trouble he shall hide me in his pavillion in the secret of his Tabernacle shall he hide me he shall set me up upon a Rock * 62.1 2. Truly my Soul waiteth upon God from him cometh my Salvation he only is my Rock and my Salvation he is my Desence I shall not be greatly moved † 59.16 17. I will sing of thy power yea I will sing aloud of thy Mercy in the Morning for thou hast been my defence and refuge in the day of my trouble Unto thee O my strength will I sing for God is my defence and the God of my mercy * 9.9 10. The Lord also will be a refuge for the oppressed a refuge in times of trouble And they that know thy name will put their trust in thee for thou Lord hast not forsaken or as it is in our old Translation hast never failed them that seek thee † 18.1 2. I will love thee O Lord my strength The Lord is my rock and my fortress and my deliverer my God my strength in whom I will trust my buckler and the horn of my Salvation and my high Tower ‖ 62.7 In God is my Salvation and my Glory and the rock of my strength and my refuge is in God With multitudes of other like expressions Nor doth he only proclaim his own confidence in God but invites others also to the like Trust in him at all times ye people pour out your heart before him God is a refuge for us And affirms moreover for their encouragement That * 33.18 19. the eye of the Lord is upon them that fear him upon them that hope in his mercy to deliver their soul from death and to keep them alive in famine And again saith he † 34.6 7 8 9 10. That poor man cried and the Lord heard him and saved him out of all his troubles The Angel of the Lord encampeth round about them that fear him and delivereth them O taste and see that the Lord is good blessed is the man that trusteth in him O fear the Lord ye his Saints for there is no want to them that fear him The young Lions do lack and suffer hunger or as these words are render'd in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rich are impoverished and brought to beggary but they that seek the Lord shall not want any good thing But I forbear to multiply Texts of Scripture in so clear a case and shall choose rather to make some Reflexion upon what I have hitherto been discoursing and so proceed to my next Head And to this end I come to summ up and apply what hath been offered in these following Corollaries Wherefore supposing us to be of the number of those to whom the Promises of God are made such as are careful to please and honour him and are ready to cast their Care upon him for to such only this Argument is directed supposing us I say to be thus qualified 1. We may hence inferr for our Consolation in all Conditions that whatever our estate be how dangerous or how dolorous soever we need never question a deliverance if it be for our good to be deliver'd For that we cannot be mistaken in this is manifest in that our gracious God has passed his word for it and * Num. 23.19 that he is not as man that he should lye or as the Son of man that he should repent hath he said and shall he not do it or hath he spoken and shall he not make it good His Faithfulness is engaged on our behalf and he will so certainly fulfill what he has undertaken that it is impossible he should do otherwise † S. Matt. 24.35 Heaven and Earth we may assure our selves shall sooner pass away than one jot or tittle shall fail of all that is gone out of his mouth For ‖ 2 Cor. 1.20 all his promises are Yea and Amen they are unquestionably true and shall in his due time be infallibly made good to all that don't incapacitate themselves for them 2. And therefore if at any time we be not delivered according to our expectation we ought to do both God and our selves the right to believe that it is then best for us that we should not * Si aliquid contra quàm oramus acciderit hoc potius oportuisse quod Dei non quod nostra voluntas habuit minimè dubitare debemus D. August Epist 121. c. 14. it being out of love to us that God is pleased to deny us our Requests because he sees them not proper to be granted us This is a natural deduction from the former and which cannot be questioned without impeaching the Divine Veracity as though he who is Truth it self and can no more deceive than he can be deceived would not be mindful to perform his Promises For one of these two Constructions must necessarily be made of God's suffering the Righteous to be at any time in a state of Affliction either that he doth not watch over them according to his word or else that it is out of kindness to them that he lets them be in this condition And since the former of these is by no means to be imagined concerning a God of infinite Mercy and Truth the other therefore must be owned as the true cause of their Grievances namely that God in his infinite Wisdom observes it to be for their benefit that they be exposed to Tryals and outward Inconveniencies And by consequence they ought in this case to rest satisfy'd that though themselves do not yet God Almighty certainly knows the denying their Requests will be a greater favour to them than the granting them would be Whence again we may observe 3. What Opinion we ought to have of our Afflictions namely that we are to look upon them as the necessary Chastisements of an Indulgent Parent who would not send them unless our Case called for them and who will however be ready to turn them into Blessings to us if we but mind to bear them as we ought And if he let us lie under them only at such times when they may be advantageous to