Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	true_a	worship_n	worshipper_n	3,023	5	12.1458	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79884	Of scandal together with a consideration of the nature of Christian liberty and things indifferent. Wherein these weighty questions are fully discussed: Whether things indifferent become necessary, when commanded by authority? Neg. Whether scandalous things, being enjoyned, may lawfully be done? Neg. Whether a restraint laid upon things indifferent, without a reasonable ground, be not an infringement of Christian liberty? Aff. Who is to be judge, whether there be a reasonable ground or no, in such cases? How far forth we are bound in conscience to obey humane laws.	Clark, Samuel, 1626-1701.; Alsop, Vincent, 1629 or 30-1703, attributed name.	1680 (1680)	Wing C4495; ESTC R231493	83,945	180

and Corinthians as we have seen does not Pharisee-like lay a burden upon other mens shoulders and put a yoke upon their necks which himself was not willing to touch or bear but declares both his Resolution in this case 1 Cor. 8.13 Wherefore if meat make my Brother to offend I will eat no flesh while the world standeth lest I make my Brother to offend Mark he does not only say I 'le not give my Brother any just occasion of offence but I 'le not do that if I may as lawfully leave it undone whereupon he may take occasion of offence nor only I 'le not eat of things offer'd to Idols but I 'le eat no flesh nor only I 'le forbear for a little while or for some certain time but I 'le never eat thereof while the world stands nor only I 'le forbear in case of his damnation but in case of his offence if it make him to offend Conclusio Apostolico pectore dignissima saith Justinian A truly noble and imitable Resolution which though as to the amplification in some particulars should be hyperbolical as Calvin and P. Martyr think yet in the general does most convincingly hold forth that Christians should rather abridge themselves in the use of their Christian Liberty than be an occasion of scandalizing any And as here he declares his Resolution so in the next verse to the Text his Practice Even as I please all men in all things 1 Cor. 10.33 not seeking mine own profit but the profit of many that they may be saved i. e. Not in respect of any points of Faith but in the use of my Christian Libert I do so accommodate my self to all either by doing or forbearing as may be most acceptable to them gaining upon them and profitable for their souls See also 1 Cor. 9 19-22 For though I be free from all men yet have I made my self a servant unto all c. Which general may be verified by many particulars as his Purifying of himself Act. 21.24 26. his forbearing his power to take wages of the Corinthians and some other Churches 1 Cor. 9.18 1 Thess 2.6 and 2 Ep. 3.9 his Circumcising of Timothy for the Jews sake Act. 16.3 his not suffering Titus to be circumcised for the Gentiles sake Gal. 2.3 4 5. That the truth of the Gospel might continue with you And this was the practice of the other Apostles also with him 2 Cor. 6.3 Giving or we giving none offence in any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words though some as Anselme and the Syriack Interpreter understand as a Rule and Direction to the Corinthians yet generally and more suitably to the Context they are look't upon as Paul's Speech of himself and some others with him that they did so behave themselves as none might take offence at them Ita in omnibus vitam meam ac conversationem dirigo ut non dico accusationis sed nec indignationis locum cuiquam tribuam saith Euthymius Thus much may serve for the present support of the point to keep it from sinking in your thoughts while we open the three principal spurs or roots of it by taking a survey of the Nature 1 of Christian Liberty as to this particular 2 Of Things Indifferent 3 Of Scandal all rugged thorny and disputable points for each of them has some incumbrance upon it some considerable difficulty attending it which will render our passage thorow them the more operose and troublesome But we shall endeavour briefly to remove the several difficulties that occur and make the way as plain and smooth as possibly we can that even a child may both run and read and that by a narrow Consideration and strict Examination of these three things as I said 1. What our Liberty is in things indifferent which we must not make use of to the scandal and offence of others 2. What the nature of these Indifferencies are wherein we have this liberty 3. What the nature of that Scandal is for which we must forbear the use of our liberty in these Indifferencies And first for the first what our Liberty is in things indifferent This Liberty as it is a freedom from the Mosaical Pedagogy and Ceremonies is one branch of Christian Liberty Now that we may the better understand the nature of Liberty as Christian i. e. belonging to us as Christians in opposition to and contradistinction from the Jews we shall a little reflect upon Jewish bondage to see what that was for as they say Contraries are the best Commentaries and their mutual opposition the most effectual exposition Of Jewish bondage these were two principal branches 1. A numerous train of external Rites and Ceremonious observances which lay like a mask or folded vail upon the fair face of spiritual worship so that they could scarce see wood for trees discern the inward beauty thereof or were like the pictures in a book which children look mostly at not regarding the sense Now this was a burden and yoke which galled their necks and almost broke their backs Act. 15.10 so that they were not able to bear it 2. The restraint that lay upon them in reference to certain meats days and other things in their own nature indifferent concerning which it was said unto them Touch not taste not handle not c. whereby their hands were tied and their mouths gagg'd and a knife set to their throats and so their liberty was restrain'd and they were brought into bondage and thraldom thereby Now Christian Liberty snaps asunder the bonds of both these Impositions For 1. It has discharged the Ceremonies from any further attendance upon the worship of God and admitted only a few plainer in the two Sacraments of Baptism and the Lords Supper into their rooms so that true gospel-Gospel-worshippers do worship God in spirit and in truth Joh. 4.23 eminently over what they did then 2. That Ceremonial restraint is also now taken off which lay upon the use of indifferent things which is the particular under present consideration which to us Christians God has cleansed Act. 10.15 and made pure Tit. 1.15 and given us freely to enjoy 1 Tim. 6.17 and therefore nothing is now to be refused viz. upon any such account 1 Tim. 4.4 And this Liberty we are bound strenuously to assert and stand fast in not suffering our selves to be again intangled with this yoke Gal. 5.1 nor subjecting our selves to any humane Ordinances either by way of Doctrine or Command not to touch taste handle c. Col. 2 20-22 whereby any tye should lye upon us for a total and universal abstinence from any of the good creatures of God So then Christian Liberty allows a free use of things indifferent But now notwithstanding this general permission there may be a particular occasional and accidental restraint of this liberty pro hic nunc upon several occasions and in several cases As 1 In case of Scandal to our selves if we find them snares and occasions of