Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	world_n	worship_n	worship_v	123	3	7.6565	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46699	A second part of The mixture of scholasticall divinity, with practical, in several tractates: wherein some of the most difficult knots in divinity are untyed, many dark places of Scripture cleared, sundry heresies and errors refuted ... Whereunto are annexed, several letters of the same author, and Dr. Jeremy Taylor, concerning Original Sin. Together with a reply unto Dr. Hammonds vindication of his grounds of uniformity from 1 Cor. 14.40. By Henry Jeanes, minister of Gods Word at Chedzoy in Somersetshire.	Jeanes, Henry, 1611-1662.; Taylor, Jeremy, 1613-1667.	1660 (1660)	Wing J508; ESTC R202621	508,739	535

if hee meane that a generall rule is as sit and full for the 〈◊〉 of us 〈◊〉 〈◊〉 as 〈◊〉 are then I think no man conscious of 〈◊〉 〈◊〉 wil beleeve him 〈◊〉 〈◊〉 I beleeve 〈◊〉 he himself is so fully 〈◊〉 in crossing the baptized by any rule which he hath out of Gods word for that as hee is for 〈◊〉 by the rule of 〈◊〉 The 〈◊〉 having as he thought 〈◊〉 grounded the generall that a 〈◊〉 Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 needs must unto 〈◊〉 〈◊〉 goeth on to assume that in the worship of God all but particular 〈◊〉 of order might easily be 〈◊〉 indeed 〈◊〉 were 〈◊〉 by Christ and therefore need not be 〈◊〉 to the Churches wisdom Upon this it pleaseth the Rej. to say little to the purpose in many words 1. He saith that circumstances of order were not harder to determine than those of decency Now it is plaine enough that the 〈◊〉 here naming order did also understand decency though he named order only 2. He asketh what School of Divinity hath taught the Repl. to say that our Lord forbore the determining of such circumstances because all else was easie I answer no rule of Divinity 〈◊〉 〈◊〉 teach the Repl. to say so nor yet the Rejoinder to impute unto him what he never said But if he meaneth as it seemeth 〈◊〉 doth because it was not so easie to determine circumstances of time and place as real worship I then answer that this as I think the Replyer learned out of that Divinity School out of which the Def and Rejoinder learned That which they cite out of Calvin pag. 15 16 Janius is cited to the contrary out of Cont. 3. l. 4. cap. 17. n. 12. which place the Rejoinder looked upon by occasion of the Replyer his former citation of it But he in that very place distinguisheth betwixt Laws properly so called and 〈◊〉 leaving onely cautions to the Churches liberty which is the very same that the Repl. meaneth The plaine truth is that supposing Gods will to be we should worship him in any place and at any time fitting it was necessary that the particular choice of fitting time place should be left 〈◊〉 to any particular time or place exclusively Calvin also is cited as more comely expressing the cause to be that 〈◊〉 would not than that he could not 〈◊〉 such matters Now though Calvin being so excellent in his expressions may easily be granted to have expressed the same meaning in more comely manner than the Repl. Yet here was no cause of noting disparity For the Repl in saying all things but particular order and decency may bee easily appointed did not say what Christ could doe but what might be easily for us appointed or with our case or with the ease which we doe conceive of in Law giving or of an ordinary Law-giver having such authority as Christ had And who doth not see that it is not so easie to appoint every 〈◊〉 place and time wherein God shall be worshipped throughout all the world as with that worship he shall bee served For that particular description a thousand books so great as our own Bible would not have sufficed The world as Iohn saith would 〈◊〉 bee capable of the volumes that must have been written The Rej. himself pag 89. telleth us of cumber and much ado that would have been in naming every 〈◊〉 and is not this as much as lesse easie yet it pleased him to seek matter of 〈◊〉 about this 〈◊〉 and that which 〈◊〉 not 〈◊〉 after he had without reason accused the Repl. of picking quarrels 〈◊〉 88. 10. A second reason of the Repl. his proposition was that whatsoever in worship is above order and decency is worship Because whatsoever is acted by him that worshippeth in that act beside 〈◊〉 civility must either 〈◊〉 an act or means of worship or an orderly decent disposing of those acts or else at the least idle and so unlawfull The 〈◊〉 answereth 1. that a significant Ceremony for Edification is lawful yet cometh not under any of those heads But he himself 〈◊〉 a significant Ceremony instituted of God to be essential worship and instituted of man to bee worship though nor in it selfe of which distinction enough 〈◊〉 been said in the head of Worship Yet this by the way A significant ceremony for 〈◊〉 is the same in it selfe by whomsoever it be instituted because institution is extrinsecal to the thing instituted and alters it not in it self internally If therefore it be essentiall lawfull worship in it 〈◊〉 when it is instituted by God it is also 〈◊〉 though not lawfull worship in it self when it is instituted by man Beside that Ceremony whose proper sole end is 〈◊〉 toward God is properly done to the honour of God and so properly divine worship 2. 〈◊〉 answer is that comeliness grounded on civil humane considerations is not meere 〈◊〉 in sacred actions and use but sacred by application Which is very true if civil application be meant by 〈◊〉 civil but then it is nothing to the purpose For sacred by application is seemly clothing 〈◊〉 on for to goe to Church in and yet is in it self 〈◊〉 civil The Question is not of application but of internal 〈◊〉 Sacred things 〈◊〉 to civill busines doe not therefore become civill for who will say that prayer at the beginning of a 〈◊〉 is a civil act though it were used in the upper and 〈◊〉 〈◊〉 and applied to that civil meeting as it ought to be And why 〈◊〉 shall 〈◊〉 application of civil decency unto sacred busines make it alter the nature or name of it 3. His answer is that all meanes of worship are not worship But he knew well enough that this was meant of proper 〈◊〉 of 〈◊〉 His fourth is that ordering and manner of disposing is ill divided from comeliness Neither did the Repl. intend so to divide but rather to 〈◊〉 them understanding by that manner of 〈◊〉 comeliness But if the 〈◊〉 not catched up some shew of confounding comeliness with order which was not intended by the Repl. he had been in this argument wholly at a 〈◊〉 His 〈◊〉 and last answer is that by 〈◊〉 leave somethings in 〈◊〉 may and sometimes must be tolerated But he should have 〈◊〉 bred that the question here is not of tolerating but of appointing and 〈◊〉 Now if it be lawfull to 〈◊〉 and use empty and 〈◊〉 Ceremonie in Gods worship let those worshipers judge that 〈◊〉 at the majesty of God and are afraid in any manner to appear empty and unprofitably before 〈◊〉 Nay to 〈◊〉 by our 〈◊〉 let the Papists themselves judge 〈◊〉 de Pontif. l. 4. c. 〈◊〉 ad 4. 〈◊〉 those Ceremonies to 〈◊〉 〈◊〉 〈◊〉 are unprofitable altogether and vain precepts 〈◊〉 and 〈◊〉 Ceremonies only by humane spirit invented And de 〈◊〉 〈◊〉 l. 2. c. 32. empty and good for nothing more then needs and not a jot 〈◊〉 to any 〈◊〉 and who not 11. Thus 〈◊〉 concerning the 〈◊〉 of our

world his most private whispers and that in the closet shall become audible to all the world shall be as it were proclaimed upon the house tops he respecteth the manner of the Jewish buildings which were slat rooft whence they might speake to multitudes in the streets the bookes of mens consciences that were here perhaps clasped and tyed shall then be open'd Rev 20. 12 and the contents of them shall be plainly legible by men and Angeis Ottocar King of Bohemia refused to doe homage to Rodulphus the first Emperour till at last chastised with war he was content to doe him homage privately in a tent which tent was so contrived by the Emperours servants that by drawing one Cord it was all taken away and so Ottacar presented on his knees doing his homage to the view of three armies in presence Thus God at last shall uncase the closet dissembler to the sight of men Angels and 〈◊〉 having removed all vailes and pretences of piety no goat in a 〈◊〉 's skin shall steale on his right hand at the last day of judgment 〈◊〉 relates a story of a counterseit who pretended that he was 〈◊〉 the Son of Herode he was saith he so like unto Alexander that they who had seen Alexander and knew him well would have sworne he had been Alexander himselfe but he could not deceive Augustus who by the hardnesse of his hands and roughnesse of his skinne soone found out the Imposture it is no difficult matter for hypocrites to cheate men with Semblances of piety but let them not be deceived for God will not in their day of tryall be mocked but will clearly evidence their hypocrisy unto all by the hardnesse of their hearts and brawninesse of their consciences the most discerning eye can hardly peirce into the hypocrisie of some Professors they may be Virgins incorrupt and sound in point of doctrine and opinion they may be Virgins true and faithfull unto Christ by dedication in Baptisme as also by their voluntary Covenant nay they may be 〈◊〉 like in respect of their externall conversation and untainted with the grosser pollutions of the world they may have lamps of outward and visible profession and they may trimme these their lampes they may pretend to wait for the coming of the Bride groome and be reputed to doe so by even the wise Virgins themselves but the coming of the Bridegroome will make an evident and through discovery that they were but foolish Virgins that they had no oile in their vessels no saving grace no sound faith no unfeigned repentance in their hearts they had not received an unction from the 〈◊〉 one 1 〈◊〉 2. 20 and hereupon they will be excluded the celestial Bride-chamber and be disowned by the Bridegroome Cajetane observeth that they had oile in their lamps but not in their vessells they could produce as a testimony of their goodnesse and sincerity the blaze of outward good workes But alas this will never passe with God in the day of judgement as long as there is wanting in their hearts and consciences the inward testimony of uprightnesse and that is wanting in them they have no oyle in their vessells for God is not the formalis Ratio the ground and principall inducement of their good workes and duties they are not performed for his sake from a love of him in obedience to his command and out of respect unto his glory Lastly the day of judgment is a strong and powerfull incentive unto Constancy and perseverance and that both in faith and obedience 1. In faith and the profession thereof Now we beseech you brethren by the coming of our Lord Jesus Christ and by our gath ring together unto him that ye be not soone shaken in mind or judgment or from your mind judgment 2 Thes. 2. 1 2. The Apostle speakes of a particular errour concerning the day of judgment but we may inlarge what he saith unto instability of judgment in all matters of faith whatsoever shall glosse the words by these following Scriptures Eph. 4. 14. Be not children tossed to and fro and carried about with every wind of doctrine by the sleight of 〈◊〉 and cunning crastinesse whereby they lye in waite to 〈◊〉 Heb. 10. 23 Let us hold fast the 〈◊〉 of 〈◊〉 faith without wavering Heb. 13. 9. Be not carried about with divers and strange doctrines for it is a good thing that the heart be established with grace But you will demaund why he adjures them hereunto by the comming of our Lord Jesus Christ and by our gathering together unto him The reason is because when the Lord Jesus Christ commeth when we shall be gathered together unto him we shall all then come in the unity of the faith and knowledge of the Son of God unto a perfect man Eph. 4. 13 then we shall all attaine a firme immobility in the truth and for this not only a revolt or dissent from but even a doubting or unsetlednesse in any part of the doctrine of faith meritoriously unqualifieth Christ promiseth when he cometh to make him that overcometh a pillar in the 〈◊〉 of his God Rev. 3. 12 and for such a place in the Heavenly structure how unfit are those that by every blast of false doctrine are transported from the truth of the Gospel for every storme of persecution slip anchor and 〈◊〉 cable he that denyeth any parcell of Evangelicall doctrine doth in part deny Christ and how can such expect but to be disowned by Christ when he cometh to judgment how esfectually this meditation wrought with à Persian Eunuch one Usthazanes that had been Governour unto Sapores King of Persia in his minority you may reade in Sozomene lib. 2. cap. 8 this man for feare denyed the Christian faith and worshipped the Sun but was 〈◊〉 〈◊〉 by a strange providence Simcon Arch-Bishop of Seleucia and 〈◊〉 was for his constany in the faith drag'd unto 〈◊〉 by the Court-gates where Usthazanes then sate who though he durst not make any profession of Christianity yet he could 〈◊〉 but arise and expresse his reverence unto the aged Arch-Bishop iu a respective and an honourable salutation but the zealous good-man frowned upon him and turned away his face from him as thinking him for his Apostacy unworthy of his notice and acquaintance this forthwith stroke Usthazanes unto the heart and 〈◊〉 from him store of teares and groanes and thus he 〈◊〉 with himselfe Simeon will not owne me and can I expect any other but that God should disclaime me when I appeare before his tribunal Simeon will not speake unto me will not so much as 〈◊〉 upon me and can I 〈◊〉 for so much as a good word or a good look from Christ whome I have so shamefully betraied and denyed hereupon he threw off his rich and courtly garments and put on mourning apparrell and profissed himselfe a Christian so of a Cowardly 〈◊〉 he became a resolute aud glorious Martyr 2. The day of