Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	worship_n	worship_v	5,600	5	9.7787	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92864	Scripture a perfect rule for church-government delivered in a sermon at Margarets Westminster, before sundry of the House of Commons. By William Seigwich [sic] minister in Farnham in Essex. Published according to order.	Sedgwick, William, 1609 or 10-1669?	1643 (1643)	Wing S2388; Thomason E79_21; ESTC R12112	29,267	42

as the Jewes said of Christ He hath done all things well he hath well provided for the government of the Church and that it is so perfect it needes no addition But that were a taske neither befitting the time nor my weaknesse I shall labour according to my power to prove there is one and then I hope you in whose hands the worke lyes will employ more able men to finde it out It will be so full and satisfactory that no man will finde a place to adde any thing to it and therefore the best confutation of humane policy The Epistle to the Hebrewes being well searched will afford aboundant proofes it being the maine businesse of the Epistle to perswade them to leave the Jewish Ordinances and to accept the Ordinances of the Gospell that came in the place of them note this through that Epistle The government of the Gospell is said to be a better Testament and a more perfect Covenant It is not meant of the internall for that is the same Christ yesterday to day and for ever but of the externalls that were brought in new they are said to be better 1. In their use they present Christ to the Soule more lively and clearely more feelingly and spiritually more fully and abundantly 2. In their end they end in heaven the comming of Christ to glory whereas they of the Law had their period in the grave of Christ 3. In themselves this is a more perfect Testimony the rites being fewer the questions and controversies are not so many as did arise concerning the legall ceremonies First A Plaine place it Heb. 7.12 There being a change of the Priest-hood there is necessarily a change of the Law The Basis of that text is this that a Priest-hood and Law are inseparable and indissolubly united Cornel. a Lap. in loc Every Priest-hood must have precepts promises punishments and ceremonies annex-to it It must be so or else these holy things whereof he is a Priest must needes suffer prophanation That which he infers is this the old Priesthood is abolished and we have a new to wit Christ the High Priest and Servants under him we confesse there is not under the Gospell an expiatory Priest or a Priest of intercession but Christ but an Eucharisticall and of oblation which is nothing but a Steward or Minister of holy things Having a new Priest-hood we must have a new law the old Law will not serve a new Order we must have a new one and such a new one as was the old that abolished contained Ordinances Sacraments Rites so must the new The summe is this the Apostle would prove that Moses and Aaron are met together in one Christ for he is not onely a Priest as Aaron but a Law-giver as Moses he did both their workes a High-priest to succeed Aaron and an Apostle to succeed Moses as Heb. 3.1 they are joyned together hee is Aaron in sacrificing and Moses in prescribing Lawes for holy administration Secondly There is a plaine place Heb. 3.2 3 c. commonly urged to this purpose where the Apostle compares the faithfulnesse of Christ and Moses To inforce it consider 1. That their faithfulnesse was both in ●…conomy or homhold government one as a Servant the other as an owner and this cannot be without externall policy 2. Their faithfulnesse is compared in those things wherein they differ and so it is more effectuall Christ was not faithfull onely in laying downe that which Moses did viz. doctrine and internalls but Moses was faithfull in setting downe his legall service Christ in setting downe his evangelicall service Object Some object that there was no government committed to Christ as the patterne of the Arke was to Moses Sol. It was committed to him here in the text in generall although not in the particulars of it God laid the government upon his shoulder that he might appoint one in his Church And in this text Heb. 3.2 by commission and designation of the Father He was faithfull to him that appointed him and by nature vers 6. he is the owner the Father of the family and therefore the government of the family is naturally in him naturally government is seated in the Father and so in Christ Christ sayes he delivered what be had heard and seene and what he had received of the Father Therefore could not Christ bee as faithfull as Moses if he had not prescribed and laid downe a government for his Church 3. If we have so many externalls as doe make an Image of Christ and represent Christ to the Soule we have a sufficient platforme in Scripture but we have such an Image Heb. 10.1 For the Law being a shadow of good things to come and not the very image of the things There are three things spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The good things themselves the truth the substance which is Christ and those mercies that flow from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. There is a parte ante a shadow or a rude inperfect picture such as painters draw with a coale And 3. à parte post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image a more lively and compleate representation of them which Image is in externalls for internalls are part of the good things and it is composed of the whole policy of the Church all the administrations thereof As the shadow included all under the Law so the Image all under the Gospell Word Sacraments and Ceremonies annexed to them The Apostle expresseth the ministration externall under the Gospell in this manner 1 Cor. 13.12 Having spoken of the Church and all her gifts and operations he saith Wee see Christ as in a glasse i. e. they doe represent the image of Christ So 2 Cor. 3.18 speaking in the former part of the Chapter of the ministery of the Gospell uses the same expression And these externalls being an image they must belong and appertaine to the second Commandement and are a part of it Give me leave for the clearing this truth and the vindicating the second command to digresse a little We shall find in Interpreters that there are two things forbidden under the name of an Image in the second Command First that great Idolatry then in use among the Gentiles worshipping of an Image And secondly all feigned and devised wayes of worship as in other commands viz. The seventh forbids adultery and all wantonnesse lasciviousnesse c. and things conducing thereunto And as two things forbidden so two things commanded Fir●t The first is Christ the summe of that command it is Zanchies opinion and there is good reason for it 1. Because he is the true and expresse Image of the Father H●b 1.3 Col. 1.15 2. He is the onely medium of worship In him the Father is found He is the Way the Truth and the Life 2 Cor. 5.18 Phil. 2.10 and in him shall every knee bow i. e. all worship must be done by Christ and in his name to the Father by men