Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	world_n	worship_n	write_a	32	3	9.5225	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33245	An answer to Richard Allen's essay, vindication and appendix wherein he endeavors to prove that singing of Psalms with conjoyn'd voices is a Christian duty / by R.C.	Claridge, Richard, 1649-1723.	1697 (1697)	Wing C4431; ESTC R33307	88,028	139

or Instituted by him ●fore the Promulgation of the Decalogue and ●ver afterward declared to be Typical is a ●oral Duty or else this Assertion may be justly ●cepted against For all Uncommanded Worship ● forbidden and therefore Unlawful Worship ●either can any thing be properly a Moral Duty ● be performed in the Church of God as a Part ● his Worship which hath not the Stamp of Di●ne Authority upon it For the Agreeableness of Practice to that which is called Right Rea●●n or the Light of Nature is no sufficient Ground ● a Church Observation except it be also com●nded by God I do not in the least Question but ●● the True Church of God in all Ages was guid●● by his Holy Spirit in the Worship they per●●●med and he accepted or else I know not how ●●y could be the True Church or perform ac●●ptable Service to him For the True Church hath ●●d Christ all along for it's Head of Government and Influence to suppose it at any Time to be wit● out him for it's Legislator and Guide were to ma●● it cease it 's very Being For the Being of the Tr●● Church consists in it's Union with and special R●lation to Christ as it's Head And for the Servic● which it performs to God they must be of his Pr●paring and not the Issues of our own Priva●● Studies and Contrivances F●● * Reynold's on Hos 14.1 2. nothing can go to God i. ● meet with Acceptance at h●● Hands but what first com● from him From whence it doth apparently follow th● whatsoever was practised in the True Church of Go● and approved by him as a Part of his Worship eve● before the Giving the Sinai Law had his Comman● for it because it could not otherwise be acceptab●● Worship to him For he accepts of none but wha● he has Appointed To this it may perhaps be Objected that befo●● the Giving of the Law at Mount Sinai there wa● no written Law and so no Command for th● Churches Direction in Worship But Moral D●ties of Religion were written in Mens Hearts b● Nature and by serious Attention thereunto the could discern what they were without any speci●● Revelation and so perform true and acceptab●● Worship to Almighty God Answ This Objection is in part answered alread● where I have shewn that Moral Duties of Religio● are not written in Mens Hearts by Nature b●● by the God of Nature and that serious Attentio● alone is Morally Impossible to make the great Di●coveries which are attributed to it for Man● Natural Condition in the Fa●● being as the Holy Scriptures d●clare † Acts 26.18 Eph. 5.8 Col. 1.13 1 Thes 5.5 Darkness how is ● possible for him to see his M●ral Duty to God and to perform it with Acceptance without special Revelation for he must needs fail who hath not this Unerring Guide to direct him And tho' there was no written Law before the giving of that at Sinai and so no written Precept for Direction in church-Church-Worship yet this Defect was supplied by Divine Revelation * Ushers's Body of Divinity p. 6. In the beginning of the World saith one God delivered his Word by Revelation And a little after † Ibid. p. 7. From the Creation until the time of Moses for the space of 2513. years God immediately by his Voice and Prophets sent from him taught the Church his Truth Heb. 1.1 ‖ Taylor 's Ductor Dubit l. 2. c. 1. r. 1. n. 44. p. 180. Another hath this excellent Saying Christ is called by Peter and the Greek Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of the Father and the Law and it is remarkable this Word or Law of the Father was the Instrument of teaching Mankind in all Periods of the World And * See Baxter's More Reasons for the Christian Religion p. 94 95. a Third makes no doubt but the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word that had undertaken Mans Redemption and thereupon was our Lord Redeemer gave even to Socrates Plato Cicero Seneca Antonine Epictetus Plutarch c. what Light and Mercy they had tho' they understood not well from whom or upon what Grounds they had them Sect. 6. Many Learned Men do tell us of the Seven Precepts which pass'd from one to another by Oral Tradition Six whereof were first given to the Sons of Adam and the Seventh super-added to the Sons of Noah and altogether by the Rabbins stiled the Seven Precepts of the Sons of Noah which the Church of God had before the Sinaical Promulgation and the same in Substance with the Decalogue They are set down in this Order by a great † Hammond's Annot. on Act. 15. d. Critick 1. The First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Strange Worship or of renouncing the Idolatry of the Heathens the not Worshipping other Gods 2. The Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Benediction that is the Worship of the Name that is the true God 3. The Third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Judgment or Administration of Justice 4. The Fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of disclosing Nakedness that is of Abstaining from all Vncleanness and interdicted Marriages within those Degrees which are set down Lev. 18. 5. The Fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of shedding of Blood or against Homicides 6. The Sixth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Theft or Rapine and doing as they would be done to by others 7. The Seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Member of any living Creature or that they should not cat the Flesh of any Creature with the Blood in it See also Synopsis Critic in Act. 15.20 Schindler in Pentaglot p. 1530. Curcell Rel. Christ Institut lib. 4. c. 11. Sect. 3. Tho' this Discourse may seem a Digression to those who conceive the Church of God was chiefly directed in Matters of Worship by meer Rational Principles before the giving of the Law at Mount Sinai yet to others who Believe Divine Revelation was her only Guide it will appear very necessary for the clearing of the Truth to all such as are imposed upon by the Asserters of Natural Worship as tho' that as such were Acceptable to God Unless therefore R. A. be understood according to the Explication before given I think there is sufficient Reason to except against his Consideration which he proceeds to prove thus That singing the Praises of God was thus practised viz. In the Church of God and approved by him before the giving of the Law at Mount Sinai and never afterward declared Typical is evident Exod. 15.1 Then sang Moses and the Children of Israel this Song to the Lord Essay p. 10. Sect. 7. Answ If this Text doth not prove Conjoint Singing with Plurality of External Voices which is the Point he contends for he hath then lost one main Proof of the Morality of it and that this Instance doth not prove it the following Considerations I hope will evince First It is altogether improbable that Moses and the Children of Israel all Sang Vocally

one was the Practice of the Church as such in those Days and not the other But seeing he refers to speak more fully of this Subject in his last Chapter we shall wave the further Prosecution till he comes thither Only because he says Whatsoever was practised in the Church of God and approved by him before the giving of the Law at Mount Sinai and never afterward declared to be Typical is a Moral Duty I would desire him to tell me where the Praising of God with Musical Instruments used Exod. 15.20 by Miriam and the Women was ever afterwards declared to be Typical Every Type he knows must have it's Antitype and that not such an Idea as we give an Existence to in our own Imaginations but it ought to stand clear upon Record in the Holy Scriptures as in the Case of Circumcision the Paschal Lamb Brazen Serpent Tabernacle Temple Mercy-Seat Levitical Priesthood Altar and Sacrifices or else it is no Type properly Now if the Praising of God by Musical Instruments hath no Antitype declared in the Scriptures as it hath not then it is not Typical but according to his Conclusion it must be Moral and if so then 't is a Duty of equal Obligation with his Vocal Singing and the Omission of it a Sin of Ignorance or Voluntary Neglect This Inference tho' it be the plain Consequence of his Assertion yet I disclaim all Interest in it so as to be any Part of my Opinion In this Assertion he intimates That there are no Duties of a Middle Nature between Moral and Typical but I think there are some Duties incumbent upon us which are not at all Typical and yet somewhat more than meerly Moral He says Moral Duties of Religion were originally written in the Heart of Man by Nature These now are Duties of Religion To love our Enemies to bless them that curse us to do good to them that hate us and pray for them which despitefully use us and persecute us Mat. 5.44 and have nothing at all Typical in them neither are they meerly Moral for no Man findeth them in his Heart by Nature But they are such Duties which have undoubtedly something in them that soars above the Sphere of meer Morality To give him another Instance the Special Graces of the Holy Spirit as Faith Hope and Charity called also Duties tho' they contain Morality in them and are conversant about it yet are they not meerly Moral according to R. A's Sense of the Word or Typical but wholly of Super-natural Extraction Again Because He is so positive that no Exception can be made against this Assertion viz. That whatsoever was practis'd in the Church of God approved of him before the Giving of the Law at Mount Sinai and never afterward declared to be Typical is a Moral Duty I demand what he thinks about the Admission of Infants into Church-Membership for that was practis'd in the Church of God and approved by him before the Giving of the Law at Mount Sinai and never afterward declared that I read of to be Typical If his Position be unexceptionably true then 't will follow that the Admission of Infants into Church-Mem●●rship was a Moral Duty and if so then it ought 〈◊〉 be practic'd now and consequent●● both he and the five * Jos Maisters William Collins Joseph Stennett John Piggott Tho. Harrison Brethren who subscribed two Commendatory ●●●faces One to his Essay and Ano●●er to his Vindication and Appendix ●●ve given away the Cause of An●adobaptism which hath been and is so strenu●●sly contended for and put an Unanswerable Ar●●ment into the Hands of those who argue for the ●●ght of Infants to Water-baptism and Visible ●hurch-Membership in Gospel-days And here I cannot but think it both necessary and ●●asonable to remark briefly upon ●●●s Notion of the † Essay p. 8 14 40. Vniversal ●●d Immutable Obligation of a Mo●● Duty without making any Exception 'till he ●●mes to page 106. where he tells us of the Old ●●stinction between the Obligation of Affirmative ●●d Negative Precepts of the Moral Law In that 〈◊〉 latter not only bind always but also to all times ●●●reas the Former tho' they bind always yet not to 〈◊〉 Times But if God can alter the Law of Nature and disanul the Obligation by taking away the Matter of the Law or the Necessity or the Reasonableness or the Obligation and all this he can do ●●th ‖ Duct Dubit l. 2. c. 1. r. 1. n. 49. p. 181. Jer. Taylor one Way ●or other then the Duty a●●ng from the Law can oblige 〈◊〉 longer than the Law it self obligeth For the ●●w of Nature hath in several Instances respect to ●●rticular States and so becomes in those Instances changeable as the States themselves Whereupon the * Casuist before cited Ibid. ●●ndemns Grotius of an Unwary Expres●●● in saying that God cannot change the Law of Nature For as Paul said of the Priesthood being chang'd there must of necessity be a change of the Law So it is in the Law of Nature Matter of it being chang'd there must of Nece●ty also be a Change of the Law This may seem New and indeed is Unus● in the manner of speaking but the Case is E●dent and Empirically certain For when ● commanded Abraham to kill his Son the Israe● to rob the Egyptians and to run away with th● Goods he gave them a Command to break Instance of the Natural Law and he made necessary that Cain should marry with his Sist● and all those Laws of Nature which did s●pose Liberty and Indistinction of Possessions ● wholly altered when Dominion and Servitu● and Propriety came into the World Tay● Ibid. n. 48. Of the same Mind is Tho● Aquinas who * Sum. Theol. 12 ae q. 94. Art 5. saith T● Law of Nature may be ch●ged two Ways 1. By Adding something to it profitable Humane Life which it did not primarily ●quire 2. By Substracting from it in some particular ●stances whereby the Obligation ceaseth as to th● Instances for certain special Reasons imped● the Observation Sect. 9. His Fourth Consideration whereby endeavours to prove Singing the Praises of ● a Moral Duty is Whatsoever is enjoyned upon all Men of Nations is a Moral Duty Essay p. 11. Answ This Position being laid down with● any Limitation or Exception I deny for th● two Reasons 1. Because there are some Duties of Universal ●unction upon Mankind which I have * Chap. 1. Sect. 8. p. 32. shewn before are of a ●ddle Nature between Moral ●d Typical One Instance is about Loving our ●mies Blessing them that curse us c. which are Typical for they have no Antitype nor meer-Positive for they are Intrinsically good Nor ●●ly meerly Moral for tho' they contain that ●ch is Moral in them yet they are not written Mens Hearts by Nature for Depraved Nature ●holly bent the contrary way Men naturally ●cluding it highly reasonable To repel Force by ●ce and to take Revenge upon their