Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	zeal_n	zealous_a	45	3	9.0135	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59693	Theses Sabbaticæ, or, The doctrine of the Sabbath wherein the Sabbaths I. Morality, II. Change, III. Beginning. IV. Sanctification, are clearly discussed, which were first handled more largely in sundry sermons in Cambridge in New-England in opening of the Fourth COmmandment : in unfolding whereof many scriptures are cleared, divers cases of conscience resolved, and the morall law as a rule of life to a believer, occasionally and distinctly handled / by Thomas Shepard ...	Shepard, Thomas, 1605-1649.	1650 (1650)	Wing S3145; ESTC R31814	262,948	313

to see that all others did so also 'T is true civill Magistrates may abuse their power judge amisse and thinke that to be the command of God which is not but we must not therefore take away their power from them because they may pervert it and abuse it we must not deny that power they have for God because they may pervert it and turne the edge of it against God for if upon this ground the Magistrate hath no power over his Subjects in matters of the first Table he may have also all his feathers pul'd from him and all his power taken from him in matters of the second Table for we know that he may work strange changes there and perve●t Justice and Judgement exceedingly we must not deny their power because they may turne it awry and hurt Gods Church and people by it but as the Apostle exhorts 1 Tim● 1.2 to pray for them the more that under them we may live a peaceable life in all Godlinesse and Honesty it s a thousand times better to suffer persecution for Righteousnesse sake and for a good Conscience then to desire and plead for toleration of all Consciences that so by this cowardly device and lukewarme principle our owne may be untoucht it was never heard of untill now of late that any of Gods Prophets Apostles Martyrs faithfull Witnesses c. that they ever pleaded for liberty in errour but onely for the Truth which they preacht and prayd for and suffered for unto the death and their sufferings for the truth with Zeale Patience Faith Constancy have done more good then the way of universall toleration is like to doe which is purposely invented to avoyd trouble Truth hath ever spread by opposition and persecution but errour being a Child of Satan hath fled by a zealous resisting of it Sick and weake men are to be tender'd much but Lunatick and Phranti●● men are in best case when they are well fettered and bound a weake Conscience is to be tendered an humble Conscience tolerated errours of weaknesse not wickednesse are with all gentlenesse to be handled the liberty given in the raign of Episcopacy for Sports and Pastimes and May-games upon the Lords Day was once loathsome to all honest minds bat now to allow a greater Liberty to Buy Sell Plow Cart Thrash Sport upon the Sabbath day to all those who pretend Conscience or rather that they have no Conscience of one day more then another is to build up Iericho and Babel againe and to lay foundations of wrath to the Land for God will certainly revenge the pollutions of his Sabbaths if God be troubled in his Rest no wonder if he disturbes our peace some of the Ancients thinke that the Lord brought the flood of Waters upon the Sabbath day as they gather from Gen. 7.10 because they were growne to be great prophane●s of the Sabbath and we know that Prague was taken upon this day The day of their sinne began all their sorrowes which are continued to this day to the amazement of the World when the time comes that the Lords precious Sabbaths are the dayes of Gods Churches Rest then shall come in the Churches peace Psal. 102.13.14 The free grace of Christ must first begin herein with us that we may finde at last that Rest which this evill World is not yet like to see unlesse it speedily love his Law more and his Sabbaths better I could therefore desire to conclude this doctrine of the Sabbath with teares and I wish it might be matter of bitter lamentation to the mourners in Sion everywhere to behold the universall prophanation of these precious times and seasons of refreshing toward which through the abounding of iniquity the love of many who once seemed zealous for them is now grown cold the Lord might have suffered poore worthlesse sorrowfull man to have worne and wasted out all his daies in this life in wearinesse griefe and labour and to have filled his daies with nothing else but work and minding of his own things and bearing his own necessary cumbers and burdens here and never have allowed him a day of rest untill he came up to heaven at the end of his life and thus to have done would have been infinite mercy and love though he had made him grind the Mill only of his own occasions feele the whip and the lash onely of his daily griefs and labours untill dark night came but such is the overflowing and abundant love of a blessed God that it cannot containe it selfe as it were so long a time from speciall fellowship with his people here in a strange land and in an evill world and therefore will have some speciall times of speciall fellowship and sweetest mutuall embracings and this time must not be a moment an houre a little and then away againe but a whole day that there may be time enough to have their fill of love in each others bosome before they part this day must not be meerly occ●sionall at humane liberty and now and then least it be too seldome and so strangenesse grow between them but the Lord who exceeds and excels poor man in love therefore to make all sure he sets and flxeth the day and appoints the time and how to meet meerly out of love that weary man may enjoy his rest his God his love his Heaven as much and as often as may be here in this life untill he come up to glory to rest with God and that because man cannot here enjoy his daies of glory he might therefore foretaste them in daies of grace and is this the requitall and all the thanks he hath for his heart-breaking love to turne back sweet presence and fellowship and love of God in them to dispute away these daies with scorne and contempt to smoke them away with Prophannesse and madde mirth to Dreame them away with Vanity to Drinke to Sweare to Ryot to Whore to Sport to Play to Card to Dice to put on their best Apparrell that they may dishonour God with greater pompe and bravery to talke of the World to be later up that d●y then any other day of the Weeke when their own Irons are in the fire and yet to sleepe Sermon or scorne the Ministery if it comes home to their Consciences to tell Tales and breake Jests at home or at best to talke of Forraigne or Domesticall newes onely to passe away the time rather then to see God in his Workes and warme their hearts thereby to thinke God hath good measure given him if they attend on him in the Foore●oone although the After-noone be given to the Devill or sleepe or vanity or foolish pastimes to draw neere to God in their bodies when their Thoughts and Hearts and Affections are gone a Hunting or Ravening after the World the Lord knowes where but farre enough off from him do you thus requite the Lord for this great love oh foolish people and unwise do you thus make the daies of your

phrase Christ in the Spirit leads us to what Christ in the flesh said inward Christ leads the faithfull to the outward Ministery of Christ Christ in the Spirit to Christ speaking in the letter the Spirit of truth to the Word of truth the Spirit within to the Word without by which we shall be judged at the last day Iohn 12.48 and therefore certainly are to be regulated by it now Thesis 89. It is true that the faithfull receive an unction or an anoin●ing of the Spirit which teacheth them all things but is this teaching immediate or mediate If immediate why doth Iohn tell them that he writ to them that hereby they might know they had eternall life 1 Iohn 5.13 but if it be mediate viz. by the word externally preacht or writ then the externall word still is to be our rule which the anointing of the Spirit helps us to know It is true the Apostle saith 1 Iohn 2.27 that they being taught of the Spirit did not need that any man should teach them what then was their teaching therefore immediate No verily for the Apostle explaines his meaning in the words following viz. otherwise and after another way and manner then as the Spirit taught them for so the words runne You need not that any man should teach you but as the anointing teacheth you all things and is truth For if Ministers are to preach and write in demonstration of the Spirit then those that heare them and are taught by them need no man to teach them otherwise than as the same Spirit in the same demonstration teacheth them all things It might bee truely said that the men of Bereah did need no man to teach them otherwise than as the Spirit in comparing and searching the Scriptures did teach them the things which Paul spake And Calvin well observes upon this place that the scope of the Apostle in these words is to confirme his Doctrine which he writ to them it being no unknowne thing but a thing known to them by the anointing of the Spirit which either they had received by former Ministery of the word or which now they might receive by this writing As therefore the Spirit leads us to the Word so the word leads us to the Spirit but never to a spirit without and beyond the word I meane so farre forth as that the outward administration of Christ in the flesh or in the word or letter must cease and be laid aside when the inward administration of Christ in the Spirit comes Thesis 90. It 's as weak an argument to imagine That wee are not to be led and guided by any outward commands in our obedience unto God because God is to worke all our workes for us and because we are not to live but Christ is to live in us as to thinke that we are not to look to any promises without us to direct and support our faith because Christ is also to fulfill and accomplish all the promises for us For if the question be by what are we to live The Apostles answer is full Gal. 2.19 20. that as hee did not live but by the faith of the Son of God so are we But if the question be According to what rule are we to live and wherein are wee to live The answer is given by David Psalme 119.4 5. Thou hast commanded us to keep thy precepts diligently Oh that my heart were directed to keep thy Statutes Deal bountifully with thy servant that I may live and keep thy word ver 17. Let thy mercy come to me that I may live for thy law is my delight vers 27. So that if the question be What is the rule of faith by which we live The answer is the Gospel Phil. 3.16 But if the question be What is the rule of life it self The answer is the morall law and of this later is the controversie Thesis 91. The commanding will of God called Voluntas mandati is to be our rule and not the working will of God Voluntas decreti or the will of Gods decree for we cannot sinne by fulfilling the one but wee may sin in fulfilling the other Gods secret and working will was fulfilled when Iosephs brethren sold him into Egypt and when Nebuchadnezzar afflicted Gods people seventy yeares as also when the Scribes and Pharisees caused Christ to bee crucified yet in all these thing● they sinned and provoked Gods wrath against them How Was it in crossing and thwarting Gods working will or the will of Gods Decree No verily for it 's expressely said that Christ was crucified according to the determinate counsell and will of God Acts 4.28 It was therefore by crossing Gods commanding will It is therefore a hellish device of Libertines to exempt men from all Law and from the sense of all sinne Because say they all things good and evill come from Gods will and all things that are done are wrought by him and all that he doth is good and therefore all sinfull actions are good because God workes them for what have we to doe to take the measure of our wayes by his working will Gods will is his owne rule to work with not our rule to worke by Our actions may bee most sinfull when his working in and about these may bee most just and holy for though God purposeth to leave the creature to fall and sin yet he so purposed it as that it should be onely through their owne fault that so they sinne And although a Christian is to submit humbly to the just dispensations of God when he leaves it to any evill yet Gods working will in all such dispensations must not be our rule for then wee must will not onely our owne sinne but our owne affliction and perdition for ever for all these are contained under his working will It is therefore a most subtle and pernicious practice in many who when they are overtaken with any sin or hampered with sinne they wash all off from themselves and lay all the blame if any be upon God himself saying The Lord left mee and he doth not helpe mee and he must doe all and hath undertaken to doe all if therefore I sin upon him be the blame or if there be any upon them it is but little But why should any judge of the evill of their sinne by Gods working will for that is not your rule but the commanding will of God according to which Samuel convinced Saul when he was left of God to spare Agag that his disobedience against the commandment was rebellion and as the sinne of Witchcraft in the eyes of God 1 Samuel 15.23 Thesis 92. It is a great part of Christs love to command us to doe any thing for him as well as to promise to doe any thing for us When the King of glory hath given us our lives by promise it s then the next part of his speciall grace and favour to command us to stand before him and attend upon his greatnesse continually