Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	spiritual_a	worship_n	worship_v	1,653	5	9.0507	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13202	A defence of the Holy Scriptures, worship, and ministerie, used in the Christian Churches separated from Antichrist Against the challenges, cavils and contradiction of M. Smyth: in his book intituled The differences of the Churches of the Separation. Hereunto are annexed a few observations upon some of M. Smythes censures; in his answer made to M. Bernard. By Henry Ainsworth, teacher of the English exiled Church in Amsterdam.	Ainsworth, Henry, 1571-1622?	1609 (1609)	STC 235; ESTC S117973	115,496	140

Moses and it should continue after the end of the world for moralities indure for ever but books and so reading of books shal perish Men should kisse the lips of him that answereth upright words but our adversary answereth with a froward mouth He sayth the law was commanded to be read but once in seven year these words but once are not of the law but of his own false comment There was a special charge to read the book then in the eares of al togither not intending to read it but then For every sabbath was to be sanctified and al things are sanctified by the word and prayer and Israel knew this wel and therfore from old tyme read the word in the synagogues every sabbath and our Lord Christ accompanied thē in this holy work so that he is more then Sadducean blind which sayth it was commanded to be doon but once in seven year No better is the next plea that because writing reading began with Moses was not frō the beginning of the world therfore the law of reading is not perpetual neither bindeth us now a Familist or Atheist may likewise say baptisme or the Lords supper in the particular outward act is not to cōtinue til the worlds end because it was not from the beginning but began with Christ. A practise commanded of God at what time soever is to continue til by him it be repeled which reading the scriptures never was but repeted and augmented by the Apostles writings Like vanitie is in the reason following books and reading of books shal perish when the world is at an end therefore now whiles the world continueth we are not bound to read Gods book Mought he not have made these reasons against preaching the word and other ordinances of God as wel as against reading seeing these shal cease also at the end of the world But a seduced hart hath deceived this man that he cannot deliver his sowl nor say Js there not a lye in my right hand Secondly sayth he it is moral in the equity that is that al meanes must be used to attayn the knowledge of the truth wherof reading is a principal and yet hence it followeth not that reading is eyther part or meanes of spiritual worship For books are things meerly artificial as are pictures and images Gen. 4. 22. Here again the enemie is caught in the snare of his own tongue for if reading Gods law be a principal mean to attayn the knowledge of the truth now as it was in Israel Deut. 31. 12. and so moral perpetual then his former cavils against the objection may be cast as dung upon his own face Then do we wel to read Gods word in our church for that end and M. Sm. hath doon wickedly for it to blame us and charge us with idolatrie To hide this his shame he runs into his old borough that it is no part or meanes of spirituall worship but out of this he hath been often hunted before and wee are sure that observing it according to Gods wil we worship serv God in spirit and truth as wel in this as in other like ordinances of the gospel His matching of books with Tubal-cains craft Gen. 4. 22. images sheweth how his idol error hath shut his eyes that he cannot see his hart that he cannot understand For in holy scriptures wherof we speak the mynd of God is made known unto us and his spirit is in them so as when we read in the book of Moses we read that which is spoken to us of God as the Evangelists in playn words teach us whereas in handicrafts we see or enjoy but the fruit of mans wit and skil and an image without life is the teacher of lyes Such impious comparisons seem rather to come from Tubal-cains forge then from any possessed with the spirit of God Reading the law was performed in the Synagogue and not tyed to the temple an argument that reading is not ceremonial but moral for no part of ceremonial worship was performed from the tabernacle or temple This objection with the reason I think was never so made of any but by M. Smyth himself It is true that reading was not tyed to the temple it is true also though this argument thus framed hardly proveth it that reading is not ceremonial The last branch is untrue for some ceremonies or figurative services were performed out of the temple His answers to this obiection are for the most part true being wel understood but in part false when by the way he denyeth reading the law to be a moral action wherof he giveth no reason at al and the thing is handled before Luk 4. 16. Christ stood up to read and redd his text and then preached out of it Now his actions are our instructions and therefore we are to read words out of a book in time of preaching or prophesying This objection M. Smyth hath falsified it was never thus pressed by us for translations whereof now we treat but thus Luke reporteth that Christ read where it was written The spirit of the Lord is upon me c. This text Luke setteth down in Greek which Esaias wrote in Hebrue whereupon it followeth that the scripture translated into an other language is the same scripture stil for the substance of it though the letter and language differ and is not an apocryphal humane vvriting and so an idol in Gods vvorship as Mr. Smyth blasphemed Els Luke and the new testament cannot be defended against Ievves that should cavil hovv humane apocryphal vvritings are cited for divine and canonical Thvs serveth it to prove the reading of translated scriptures by necessary consequence and that vve are not bound to bring the book of the law and prophets in Hebrue when we vvould read to the people and so interpret or read mentally out of it as M. Smyth then dreamed though since he is fallen to forbid the Original Hebrue also in Gods vvorship as vve have heard before But M. S. finding as seemeth this objection too heavie for him hath sought to change it as he could best make ansvver vvhich is thus First in that it was doon in the synagogue by Christ which was neither Priest nor Levite it is an argument that it was no proper part of the worship of the old Testament but of that nature as was the exercise performed by Christ and the doctors in the temple so that reading most properly is searching the scripture which is not worship Christ as his custome was sayth the scripture went into the synagogue on the Sabbath day and stood up to read and after speaking from the scripture which he had read al bare him witnesse and wōdred at the gracious words which proceeded out of his mouth He sate dayly teaching in the temple and in the synagogues among the people But al this reading and teaching vvas no

miraculous Ministeries of Apostles Prophets Evangelists Tongues giftes of healing and the like which were but for a time he hath set ordinarie permanent Ministeries to the worlds end of teachers that by the word of knowledge should teach inform the minds of men of Pastors that by the word of wisdome should exhort and apply the truth vnto the conscience and hart of men and of Governours that by diligent rule should look unto the practise and walking of men conserve the church in order and peace Thus God effecteth divers effects by the divers Ministeries in his Church as the Apostle teacheth Now though in the enumeration of the Ministeries Teachers Governours are evidently distinguished as thirdly teachers after that governours and elswhere as plainly distinct in their administrations as the Elders that rule well they that labour in the word and doctrine and againe he that teacheth on teaching he that ruleth with diligence yet Mr Sm. would darken all this light with this dimm answer it folowes not hereupon that elders are of divers sorts see verse 28. as if he should say though th'Apostle plainly speaks it yet do not you beleeve him So though Paul expresseth the office of Teachers 1 Cor. 12. 28. which M. S. wil hav to be the exegesis that is the expositiō of the word Pastors Ephe. 4. 11. and so must needs be the proper and plaine name of the office yet in his book where he pleads for the abomination of Anabaptisme he thus proclaimeth among other challenges Loe. we protest against them to have a false Ministerie of Doctors or Teachers as if he would have the world to take notice that he meaneth to warr against heaven With like grace striveth he against the word Diaconia Ministerie which the Apostle useth 1 Cor. 12. 5. saying that it signifyeth sometime any spirituall work c. and so it may signifie here But if such shifting winding may be admitted we shal have no truth so plain but may be oppugned yea Iudaisme and Atheisme may be mainteyned For we allege against Iewes to prove the death of Christ how the Angel prophesied Messiah shal be slayn Dan. 9. 26. I sayth the Iew but Messiah somtime signifieth any one that is anoynted Preist or King so may it here be meant of any anointed governor not of him that is properly the Messiah Tel an Atheist that God made heaven and earth and he may answer that Aelohim God is somtime vsed to signify Angels Psal. 8. 5. with Heb. 2. 7. sometime to signify Magistrates Psal. 82. 1. 6. and therfore he beleevs not any such God properly as we professe Thus every truth upon a diverse use of the word may be turnd away But sheweth Mr. Sm. any reason why diaconia should so signifie here none at all but sayth so it may be and telleth of certayn energemata mentioned vers 10. which is as much to the edifying of the reader as if he had told him there are certayn giants of the sons of Anak with whom it is not safe to meddle He should not thus trouble the reader with clowds the truth is cleare and playn For diaconia is the most proper fit word that the Apostle could possibly use it being the ordinarie word used for ministerie of every kind as the ministerie or office of the Apostleship Rom. 11. 13. 1 Tim. 1. 12 the ministerie of the Evangelists 2 Tim. 4. 5. the ministerie of Pastors or Teachers Col. 4. 17. the Ministerie of Rulers and ministerie of Deacons Rom. 12. 7. 8. Act. 6. 1 Tim. 3. 12. 13. So Diaconos is everie minister and Diaconia everie ministerie or administration of what sort soever Now Paul here spake before of divers gifts to be administred and after of divers effects or operations of the gifts being administred between booth mentioneth diversities diaconioon of ministeries or offices wherby those gifts should be administred and manifested in the Church that they might be effectual which what can they be but the offices or ministeries committed to men and executed by them for this end Even as immediately foloweth the manifestation of the spirit is given to every man to profit withall And after by a similitude of the body and members applied to the Church and officers he confirmeth the same But though the wisdom of God powreth out her mind unto us and maketh us to understand her words yet some men wil none of her counsel they dispise all her correction The 3 Objection The Apostle Rom. 12. 6. 8. maketh an opposition between prophesie and an office and maketh five kinds of officers Pastors Teachers Rulers Deacons Widowes M. S. Answer That is denyed to be the true resolution of the place c. for although there be five several actions repeted yet doth it not follow that there are five several officers to perform those actions for one person may perform them al and yet be no officer viz. teach exhort rule distribute shew mercy 1 Cor. 14. 3. 26. 31. Rom. 12 13. 1 Cor. 5. 5. Replie Behemoth is so big that he trusteth to draw up Iarden into his mouth but no beast I trow weeneth that he can drink up all the waters of the sea Korah thought so wel of his holynes and abilitie that though he were but an ordinarie Levite he could doe the Preists office also but I never heard of man til now that could perform al the actions that are to be doon in a church The Apostles could not tend to two offices therein at once but got others to doe one notwithstanding complayned of their inabilitie in that saying who is sufficient for these things And may one person now perform al actions needs must the works become much more easie or the person that dooth them much more mightie then any that lived in the Apostles time How ever it may be in distresse and extremitie that one man may do som things one after another about al these actions yet perform them he cannot And who but one striken with madnes and blindnes and astonying of hart as Moses did prophesie to grope at noon day as the blind gropeth in darknes could read this scripture Rom. 12. and the other places cited gather such a doctrine from them The Apostles purpose in Rom. 12. is to perswade unto vertue among vertues specially to sobrietie or modestie which bewtifieth al good actions Hereunto he perswadeth by this that every man hath but his part and mesure from God one hath not al. This he confirmeth by the similitude of the body whose members have not al one office or action but many so is it with the church for God hath given divers gifts unto the many members or persons of the same some have simplie the gift of prophesie which they may use to the edifying of the church some have an