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	yield_v	59	3	7.4690	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39675	Pneumatologia, a treatise of the soul of man wherein the divine original, excellent and immortal nature of the soul are opened, its love and inclination to the body, with the necessity of its separation from it, considered and improved, the existence, operations, and states of separated souls, both in Heaven and Hell, immediately after death, asserted, discussed, and variously applyed, divers knotty and difficult questions about departed souls, both philosophical, and theological, stated and determined, the invaluable preciousness of humane souls, and the various artifices of Satan (their professed enemy) to destroy them, discovered, and the great duty and interest of all men, seasonable and heartily to comply with the most great and gracious design of the Father, Son, and Spirit, for the salvation of their souls, argued and pressed / by John Flavel ...	Flavel, John, 1630?-1691.	1685 (1685)	Wing F1176; ESTC R5953	379,180	504

respects the excellency of the Spiritual above the Animal life not in point of Priority for that which is natural is before that which is spiritual and it must be so because the natural Soul is the recipient Subject of the spirits quickning and sanctifying operations but in point of dignity and real excellency To how little purpose or rather to what a dismal and miserable purpose are we made living souls except the Lord from Heaven by his quickning power make us spiritual and holy Souls The natural Soul rules and uses the body as * Corpus organo simile est anima A●tificis ratio●em obtinet Irenaeus lib. 2. an Artificer doth his Tools and except the Lord renew it by grace Satan will rule that which rules thee and so all thy members will be instruments of inquity to fight against God The actions performed by our bodies are justly reputed and reckon'd by God to the Soul † Omnia quaecunque fecerit corpus sive bonum sive malum animae reputantur Origen in Job because the Soul is the spring of all its motions the fountain of its life and operations What it doth by the body its instrument is as if it were done immediately by it self for without the Soul it can do nothing Inference VII V A Spiritual Substance MOreover from the immaterial and spiritual nature of the Soul we are informed That Communion with God and the enjoyment of him are the true and proper intentions and purposes for which the Soul of Man was created Such a nature as this is not fitted to live upon gross material and perishing things as the body doth The food of every creature is agreeable to its nature one cannot subsist upon that which another doth As we see among the several sorts of Animals what is food to one is none to another In the same Plant there is found a root which is food for Swine a stalk which is food for Sheep a flower which feeds the Bee and a seed on which the Bird lives The Sheep cannot live upon the root as the Swine doth nor the Bird upon the flower as the Bee doth But every one feeds upon the different parts of the Plant which are agreeable to its Nature So it is here our bodies being of an earthly material Nature can live upon things earthly and material as most agreeable to them they can relish and suck out the sweetness of these things but the Soul can find nothing in them suitable to its nature and appetite it must have spiritual food or perish It were therefore too brutish and unworthy of a man that understood the nature of his own Soul to chear it up with the stores of earthly provisions made for it as he did Luk. 12.20 I will say to my Soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry Alas the Soul can no more eat drink and be merry with carnal things than the Body can with spiritual and immaterial things It cannot feed upon bread that perisheth it can relish no more in the best and daintiest fare of an earthly growth than in the White of an Egg But bring it to a reconciled God in Christ to the Covenant of Grace and the sweet promises of the Gospel set before it the joyes comforts and earnests of the Spirit and if it be a sanctified renewed Soul it can make a rich Feast upon these These make it a ●east of fat things full of Marrow as it is expressed Isaiah 25.6 Spiritual things are proper food for spiritual and immaterial Souls VI A Spiritual Substance Inference VIII THE spiritual nature of the Soul farther informs us That no acceptable service can be performed to God except the Soul be imployed and ingaged therein The Body hath its part and share in Gods worship as well as the Soul but its part is inconsiderable in comparison Prov. 23.26 My Son give me thy heart i. e. thy Soul thy Spirit The holy and religious acts of the Soul are suitable to the nature of the Object of worship Iohn 4.24 God is a spirit and they that worship him must worship in Spirit and in truth Spirits only can have Communion with that great Spirit They were made spirits for that very end that they might be capable of converse with the Father of Spirits They that worship him must worship in Spirit and in Truth That is with inward love fear delight and desires of Soul that is to worship him in our spirits And in Truth i. e. according to the rule of his word which prescribes our duty Spirit respects the inward power Truth the outward form The former strikes at Hypocrisie the latter at Superstition and Idolatry The one opposes the inventions of our Heads the other the loosness and formality of our Hearts No doubt but the service of the body is due to God and expected by him for both the souls and bodies of his people are bought with a price and therefore he expects we glorifie him with our souls and bodies which are his But the service of the body is not accepted of him otherwise than as it is animated and enlivened by an obedient Soul and both sprinkled with the blood of Christ. Separate from these bodily exercise profits nothing 1 Tim. 4.8 What pleasure can God take in the fruits and evidences of mens Hypocrisie Ezek. 33.31 Holy Paul appeals to God in this matter Rom. 1.9 God is my witness saith he whom I serve with my spirit q. d. I serve God in my spirit and he knows that I do so I dare appeal to him who searches my heart that it is not idle and unconcerned in his service The Lord humble us the best of us for our careless dead gadding and vain spirits even when we are engaged in his solemn services O that we were once so spiritual to follow every excursion from his service with a groan and retract every wandring thought with a deep sigh Alas a cold and wandring spirit in duty is the disease of most good men and the very temper and constitution of all unsanctified ones It is a weighty and excellent expression of the Iews in their Euchologium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b. ● q●a re potius praeveni●m faciem 〈◊〉 nisi spiritu meo nihil enim est homini praeciosius animâ suà or Prayer-Book Wherewithall shall I come before his face unless it be with my spirit For man hath nothing more precious to present to God than his Soul Indeed it is the best man hath thy heart is thy totum posse 't is all that thou art able to present to him If thou cast thy Soul into thy duty thou dost as the poor Widow did cast in all that thou hast And in such an offering the great God takes more pleasure than in all the external costly pompous ceremonies adorned Temples a●● external devotions in the World It is a remarkable an●●●tonishing expression of

because there 's nothing in sight that hath a tendency to their deliverance no prepared matter for their Salvation why let them consider who it was that created the Heavens and the Earth yea and their Souls also which are so perplexed with doubts out of nothing the same God that did this can also create Deliverance for his people though there be no praeexistent matter to work it out of R●sol●it So●omon utramque ●ominis partem in su● prima principia Ut ergo corpus in terram unde s●mptum est resolv●t ita etiam si anima ex ●●abl●●tia c●l●●ti vel ex anima ut ●lato ait m●●di esset facta in eam resol●isset Solomon 〈…〉 simp●icite● de ipsa dicit ea● redit●ram ad De●m qui ded●t illam docet eam è nihito in quod resolvi non poss●t crea●am esse Zanch. Add to this that excellent place of Solomon in Eccles 12. 7. Then shall the Dust return to the Earth as it was and the Spirit to God who gave it Where he shews us what becomes of Man and how each part of which he consists is bestowed and disposed of after his Dissolution by Death And thus he states it These two constitutive parts of Man are a Soul and a Body These two parts have two distinct Originals The Body as to its material cause is Dust the Soul in its nature is a Spirit and as to its Origin it proceeded from the Father of Spirits 't is his own creature in an immediate way He gave it He gave it the being it hath by Creation and gave it to us i.e. to our bodies by Inspiration Now qualis Genesis talis Analysis When death dissolves the union which is betwixt them each part returns to that from whence it came dust to dust and the Spirit to God that gave it The Body is expressed by its material cause dust the Soul only by its efficient cause as the gift of God because it had no material cause at all nor was made out of any praeexistent matter as the Body was And therefore Solomon here speaks of God as if he had only to do with the Soul leaving the Body to its material and instrumental causes with whom he concurrs by a general influence 'T is God not Man alone or God by Man that hath given us these bodies but 't is not Man but God alone who hath given us these souls He therefore passeth by the Body and speaks of the Soul as the gift of God because that part of Man and that only flows immediately from God and at death returns to him that gave it All these expressions The Father of Spirits the former of the spirit in Man the Giver of the Spirit how agreeable are they to each other and all of them to the point under hand that the Soul flows from God by immediate Creation You see it hath no principle out of which according to the order of nature it did arise as the body had and therefore it hath no principle into which according to the order of nature it can be returned as the body hath but returns to God its efficient cause if reconciled to a Father not only by Creation but Adoption if unreconciled as a creature guilty of unnatural Rebellion against the God that formed it to be judged II. God created and infused it into the body with an inherent inclination and affection to it Anima quae est corporis organici perfectio corpus necessari●● est non est enim forma separata i e. propriè forma est itaque materiam requirit usque ad●o ut anima à corpore s●j●●cta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tamen inclinationem retine ●t suam quam corporis resurrectio co●se●uitur The nature of the Soul and Body are vastly different there is no affinity or similitude betwixt them but it is in this case as in that of Marriage Two persons of vastly different Educations Constitutions and Inclinations coming under Gods Ordinance into the nearest relation to each other find their affections knit and endeared by their relation to a degree beyond that which results from the union of blood So it is here Whence this affection rises in what acts it is discovered and for what reason implanted will be at large discovered in a distinct branch of the following Discourse to which it is assigned Mean while I find my self concerned to vindicate what hath been here asserted from the Arguments which are urged against the immediate Creation and infusion of the Soul and in defence of the opinion of its Traduction from the Parents To conceal or dissemble these Arguments and Objections Cameronis praelect in Matth. p. 121. would be but a betraying of the truth I have here asserted and give occasion for some jealousie that they are unanswerable To come then to an issue and first It is urged Object 1. that it is manifest in it self and generally yielded that the souls of all other creatures come by generation and therefore its probable that humane souls flow in the same Chanel also There is a specifick difference betwixt rational souls Sol. and the souls of all other creatures and therefore no force at all in the consequence A material form may rise out of matter but a Spiritual rational Being as the Soul of Man is cannot so rise being much more noble and excellent than Matter is What Animal is there in the world out of whose Soul the acts of reason spring and flow as they do out of humane Souls Are they capable of inventing or which is much less of learning the Arts and Sciences Can they correct their senses and demonstrate a Star to be far greater than the whole Earth which to the eye seems no bigger than the rowel of a Spurr Do they foreknow the Positions and Combinations of the Planets and the Eclipses of the Sun and Moon many years before they suffer them And if they cannot perform these acts of reason as it is sure they cannot how much less can they know fear love or delight in God and long for the enjoyment of him These things do plainly evince humane Souls to be of another species and therefore of an higher Original than the souls of Brutes If all have one common nature and Original why are they not all capable of performing the same rational and Religious Acts Object 2. But though it should be granted that the Soul of the first Man was by immediate Creation and Inspiration from God yet it follows not that the souls of all his posterity must be so too God might create him with a power of begeting other souls after his own Image The first tree was created with its seed in it self to propagate its kind and so might the first Man Sol. 1. Trees Animals and such like were not created immediately out of nothing as the Soul of Man was but the Earth was the praeexistent matter out of which they