Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	lord_n	spirit_n	2,291	5	4.7747	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B09144	An explanation of the solemn advice, recommended by the Council in Connecticut Colony, to the inhabitants of that jurisdiction, respecting the reformation of those evils, which have been the procuring cause of the late judgments upon New-England. By Mr. James Fitch ...	Fitch, James, 1622-1702.; Mather, Increase, 1639-1723.; Fitch, James, 1622-1702. Brief discourse proving that the first day of the week is the Christian Sabbath.; Connecticut. Council.	1683 (1683)	Wing F1063; ESTC W24614	58,047	146

this cannot be but the day spoken of hath the same honourable title and name as the Lords Supper the Word of the Lord. c. 4. That the particular Day well known to the Churches of Christ called by the same honourable and holy Title or Name as the Lords Supper is and other holy Institutions was the first day of the week And for the Proof of this let us consider Arguments of all sorts inartificial and artificial abundantly confirmed by the Holy Scriptures Light and Evidence First To begin with inartificial Arguments viz. Test●mon● of all the Churches in all ages from the Apostles times until you come nigh to our dayes take Mr. Baxter's own words It is unquestionable to any man versed in antiquity that all the Churches of Christ Greek and Latin Syrian Ethiopick Persian and Ar●b●ck called the first day of the week the Lords Day and further he and other Worthies have and do give the chalenge unto any one to cite out of approved Histories or from but one an●●ent Writer but one Church or but one Christian or but one Heretick who did gainsay this but of late times And what force there is in this Argument we may now weigh it the Word of God saith that the Testimony of two Men is true John 8.17 this is granted of all who have but humanity that it is legally true and the contrary to this is legally false and we may know what to judge of him that speaks it but the Testimony of all the Churches of Christ from the Apostles time from age to age may well have the credit which belongs to two men and somewhat more especially if we consider that it was not possible all the Churches East and West those who had no opportunity one with another that these could convene or any wayes consult to deceive their poor posterity with a lie by telling them that the first day of the week had the holy name of the Lords day and was to be kept holy when if it were false but they all spake the same thing because they were guided according to truth which came from the same spirit of truth breathing in the Apostles and guiding the Churches in the primitive time to declare the same to their Children and so to Childrens Children in all ages according as it was said in another case Psal 78.6 7. and if de facto as they call it concerning the fact for that we now speak of viz. that the first day of the week from the primitive time was called the Lords day if Histories be of no use to inform us or what they say ought not to be credited although they generally speak the same thing as to fact what was done I know not of what use they be but all the Books and Histories of the Church of Christ concerning the time of the ten Persecutions and ever since may be committed to the Flames as unworthy of credit and let us never Write and Record any thing more for the benefit of Posterity of this kind But I take it for granted that no sober minded Christian will agree to this whatever John Rogers his judgement may be And if any do desire to see more fully how it is proved that the first day of the week is the Lords day by the testimony of the antient Writers let them read Mr. Samuel Cradock's Book Entituled Knowledge and Practice and Mr. Baxter's Book concerning the first Day of the week by Divine Appointment the Lords Day in which Books may be seen the antient Writers cited in their several places and ages from the primitive time to the latter time attesting the first day of the week to be the Lords Day We have at present done with the first Argument as it respects Testimony 2. But let us proceed to that kind of Argument which by the Learned is called Artificial and argues from the Artifice Frame and Nature of the thing and must necessarily be granted to be the strongest way of Reasoning Arg. The Apostle calls the Day as it was by the Lord made and as it is or else he did miscal it the first part of this disjunct Proposition must be granted that the Apostle did call the Day as it is as the Lord had made for none will dare to say that he miscalled it unless it be those who have learned to Blaspheme The Minor follows that the first day of the Week was made by the Lord above any other day of the week to be the Lords Day in Gospel times and for the Proof of this let us now Consider 1. First this was the day in which our Lord rose John 20. ● Luk. 24.1 2. This was the day in which he appeared to the two Disciples after his Resurrection to teach them Luk. 24.13 3. This was the day in which he appeared to the Apostles and gave them their Commission and the Holy Ghost to enable them Luk. 24.33 36. John 20.19 20 21 22. 4. And this was the day he chose again to appear when Thomas was with them John 20.26 5. And this was the day promised and prophesied of and sulfilled as in the former particulars It was the day promised in Psal 118.24 called the day the Lord hath made speaking by way of Promise and Prophecie of Christs Resurrection Day as it is express in the words And that which some have mentioned in Ezek. 43.27 hath likewise its weight that the eighth day shall be the day wherein their Offering shall be accepted Arg. Take the Argument from hence either this was performed literally or typically if literally then the eighth day which is our first day of the week was Honoured and Sanctified above the seventh day and tha● by the Lords appointment but thus it was not before the Gospel times for that would be contrary to Numb 28.9 10. therefore it is to be understood typically viz. what day in Gospel times the Worship of God shall be acceptable and that is the eight day which is our first day of the week And that day of his Resurrection was the day of performing that great promise and prophecie Thou art my Son this day I have begotten thee for thus it s expounded by the Aposte Act. 13.33 God hath fulfilled the same to us in that he hath raised up Jesus again as it is written in the second Psalm Thou art my Son this day I have begotten thee For although Christ is the Son of God from everlasting yet this was the day in which he was declared to be the Son of God by Resurrection from the dead Rom. 1.4 and the first day of the week was the very day for the performance of this promise Heb. 1.5 as Pareus doth more fully explain it And to conclude this and though we cannot expect that those who are under a penal blindness and deafness will either give or take reason until the Lord shall give them an ear to hear and an eye to see and because they say they see their sin

Not convinced of a necessity of reformation but behave themselves as those did when Godly Hezekiah zealous for Reformation sent forth his Edict by the hand of his Officers to command the People to return to the Lord but some de●ided the Messengers nevertheless some humbled themselves and the Lord gave them one heart to do according to the Commandment of the King and Princes respecting Reformation 2 Chron. 30.10 11 12. the time hasteneth when the bands of Mockers shall be made strong too strong for them to break Isai 28.22 2. Or these who do not see what ought to be reformed do fix upon some lesser matters of the Law and spend the strength of their zeal in reforming those lesser matters of the Law but do suffer the more weighty matters of Judgement Mercy and Faith to lye unreformed Mat. 23.23 and all these poor blinded Souls are ready to say as those who were reproved for wearying the Lord for robbing of God and were commanded to return to the Lord with a promise that the Lord would turn towards them but they said wherein have we wearied thee or robbed thee and wherein shall we return Mal. 3.7 8. these do not see what ought to be reformed but these shall see whether they will or no either to their Conversion or their Confusion Isai 26.11 2. Some who see a need of Reformation but they have no heart to this work and these are heartless either 1. Because the work of Reformation will reach the Idols of their hearts Ezek. 14.3 and it may be said of these as of them 2 Chro. 28.10 are there not with you even with you sins against the Lord your God and these not being willing to be cleansed from the Idols of their own hearts they are not hearty in the use of the means of Reformation but Rachel-like they devise shameful excuses to prevent the search and discovery of their Idols Gen. 31.34 35. 2. Or they have no heart because of the difficulties of the work of Reformation as in Nehemiah's time some were scared with affrighting apprehensions of seeming impossibilities for them to carry on so great a work Nehem. 4.10 but what will these heartless Souls do how can their heart endure and hands be strong in that day when the Lord shall pour out of his fury upon them because they had no heart to the work of Reformation Ezek. 22.14 and then must flee like a silly Dove without heart into the Net and Snare of Destruction Hos 7.11 12. 3. Some who have a heart to the work of Reformation but have little strength that is 1. Little outward strength of Abilities and opportunity although through the Grace of God they have a sufficiency of strength to reform their own hearts and lives and their own families and though they have but little strength they have kept the Word of God and not denied his Name Rev. 3.8 2. Although these do lay to heart the sins of the times and their behaviour in Closet-Communion with God and in their Families and their converse and conversation before all doth testifie for them that they have a heart to Reformation but they have not the power in their hands to do any considerable matter in the publick Reformation and for the removing the abominations in the midst of Jerusalem and these are the Lords marked ones Ezek. 9.4 sealed Servants of God Rev. 7.3 and though they cannot deliver others yet the Lord will deliver them Ezek. 14.14 4. Some who have strength but do not agree to carry on together the work of Reformation 1. It s taken for granted of any who have but any common Notions of reforming work that Reformation cannot confist in complaining against others and yet do the same our selves Who art thou O Man who judgest another and condemnest thy self Rom. 2.1 nor in complaining against our selves that we pine away in our sins and yet do not turn unto the Lord Ezek. 33.10 11. how can we then live nor in publishing Laws and professed Covenantings for Reformation and yet after all these we go on in our Trespasses will not the Lord be angry until he hath consumed us Ezra 9.14 2. But publick Reformation must be carried on principally by those who are in publick place the Rulers of the Common-wealth holding and handling the Sword of Justice imp●rtially and brightly to the terror of evil doers Rom. 13.3 executing judgement in the Gates and seeking truth Jer. 5.1 And the Ministers of the Lords House managing the two edged Sword of the Spirit Heb. 4.12 both in Doctrine and Discipline making and keeping the difference clear between the clean and the unclean the Holy and the Prophane Ezek. 44.23 and then the People ready to strengthen the hands of their Rulers as he said to Ezra This matter belongs to you arise and do it and we are with you Ezra 10.4 3. But if every one do not practically agree to carry on according to their places and power their part the whole work of Reformation will be obstructed in some degree or other If those who are in chief place and have the greatest Power shall leave the greatest Burden of the work upon the shoulders of those who are in inferiour places and power these will sink under the burden or miscarry in the exercise of their power and the work fall to the ground but whatever the care and courage faithfulness and zeal of chief Rulers may be yet if Inferiour Officers be not Men of approved wisdom and integrity Laws will not be executed and the Oathes of civil Officers will be violated and because of these Oathes the Land mourneth Hos 4.2 3. for no publick Reformation can proceed 5. Or whatever the care and pains may be of Reformers in faithfulness to God and to his People yet when they spend their Labour upon a People who are under the power of judicial impenitency 1. Their labour will be in vain at present as to the work of Reformation if that people had Moses to be their Ruler yet they will be stiff necked and be corrupting themselves and one another and be an unreformed and unreforming People against whom the Lord had Sworn in his wrath they should never enter into his rest Numb 14.30 And if Isaiah were the Minister to a People under judicial impenitency they may hear but shall not understand they may see but shall not perceive and not be converted Isai 6.10 2. And yet this is sometimes the heavy work of Pious Rulers thus to labour in the fire and spend themselves and be spent until at last the Bellows are burnt and Lead consumed and a melting in vain the Wicked are not taken away the Lord in just judgment hath said they shall be reprobate silver Jer. 6.29 30. for after the most reforming means they will not be reformed but will trespass more and more and yet grow into a self-conceited and self-justifying way and the just and holy One of Israel saying against these he that