Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	worship_n	worship_v	wrath_n	41	3	7.6435	4	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

Commandment which therefore sets down the proper punishment for this sin So by love of God is not meant love of God at large which is seen in keeping every Command but in particular when we love God in his owne Ordinances and institutions Look therefore as hatred of God in setting up mans inventions and institutions which superstitious persons thinke to be much love to God is here condemned in the negative part of the Commandment so on the contrary love to God in closing with him and seeking of him in his owne Institutions whether Word or Sacraments c. is here enjoyned in the affirmative part of this Command and consequently not as Wallaeus would have it in the affirmative part of the fourth Command Keeping my Commandments being set downe as a fruit of this love and both together being opposed to hatred of God Hence by Commandments cannot be meant in generall all the ten Commandments as some imagine upon miserable weake grounds which I lift not to mention but in speciall Gods Institutions and Ordinances commanded in speciall by him to which humane inventions and Images of mens heads and hands are commonly in Scripture opposed and are therefore condemned because not commanded or because none of his Commandments Ier. 7.31 Deut. 12.30 31. Matth. 15.9 If therefore againe Gods Institutions and Commandments are here enjoyned in this second Commandment they cannot bee directly required in the fourth Command These things being thus cleared the objections of Wallaeus are easily answered For first he saith That from the negative part of this second Commandment cannot be gathered such an affirmative part as this is viz. That God will be worshipped by the Word and Sacraments But that this assertion thus barely propounded but not proved is false appeares from what hath been said concerning the true meaning of the negative part of this Command For if humane inventions under the name of graven Image bee forbidden then Divine Institutions such as Word and Sacraments bee are here commanded and from that negative any ordinary capacity may readily see what the affirmative is Hee saith again secondly That if instituted worship was contained under the affirmative part of the second Commandment then this Commandment is mutable because God was thus worshipped one way before Christ and another way since Christ but saith he the second Commandment is morall and therefore immutable and therefore such mutable worship cannot be enjoyned herein But we have formerly shewne that although this Commandment be morall and immutable in respect of it selfe yet in respect of the application of it to this or that object or thing commanded it may be in that respect mutable For it is an immutable law that God must be worshipped with his owne worship such as hee shall institute and this is the summe of the second Commandment it selfe yet the things instituted wherein there is onely an application of the command may be mutable the second Commandment doth not immutably binde to the observance of this or that particular instituted worship onely But to observe Gods instituted worship and to attend his appointments which is the onely morall law and rule in the affirmative part of this Command Hee thirdly objects That the worshipping of God in Word and Sacraments c. is never opposed in all the Scripture to the worshipping of Images But this is false for Gods Institutions of which Word and Sacraments are a part are frequently opposed to humane inventions the worship appointed by God to the worship devised by man Images of Gods devising are oft opposed to Images of mens owne inventing the voice of God which was onely heard with the eare is opposed to an Image or similitude which might bee seen Deut. 4.12 A graven Image a teacher of lies is opposed to the Lords teaching of truth and also to his presence in his Temple which was the seat of instituted worship Habak 2.18 19 20. The worship of Images which God would have abolished is opposed to the worship of God by Sacrifices and Ceremonies in the place which God should chuse Deuter. 12.1 to 20. but yet he tels us That to worship God in Images and to worship him in Spirit and Truth which is inward worship are opposite as also the lifting up of pure hands in every place John 4.28 1 Tim. 2.8 Hee tels us also that acknowledging of God in his Immensity and Infinite Majesty are opposed to image-Image-worship Rom. 1.20 21 22. Isa. 40.22 Bee it so But will it therefore follow that to worship God according to his own Institutions is not to worship him in Spirit and in Truth Is it rather a carnall than a spirituall worship to attend on God in Word and Sacraments May we not lift up pure hands in the use of Gods own institutions Is not Gods Immensity and Majesty acknowledged and seen in the use of his owne Ordinances as well as creatures and providences I confesse the blinder sort of Heathens might worship stocks and stones and Images of creeping things and four-footed Beasts in the place of God himselfe terminatively and God might account of all their Image-worship as such though used relatively and hence the opposition may well bee made between worshipping them as God and an infinite God and this worship as was said fals then under the first Commandment but assuredly this Image-worship which the Apostle condemnes Rom. 1.21 23. in debasing the infinite Majesty and limiting it to this and that Image wherein they did worship it is forbidden being only relative worship in the second Command For I think the Apostle in Rom. 1. hath an eye principally at the most lascivious Idolaters in the world viz. the Egyptians among whom principally we read of those Images of creeping things and foure-footed beasts in their Hier●gliphicks and yet we know that all that base worship did set out something or other of the Deity which therein and so relatively they did worship But I must not enter into the Discourse of these things here sufficient is said to cleare up this point viz. That Gods instituted worship fals directly under the second not fourth Command Thesis 62. It is true that the exercise of publick worship of many together is to be at this time upon the Sabbath but doth it follow that therefore this publick worship it self falls directly under this command For if publick Assemblies bee as some think a part of naturall worship so as that the light of nature directs all men dwelling together as creatures to worship God together publickly as Creator then this worship fals directly under the first not fourth Commandment where natural worship is directly commanded but if publick Assemblies be considered as distinct Churches politically united and combined publickly to worship God then such Churches considered thus as politicall not mysticall Assemblies do fall directly under the second Command as parts of instituted worship for as all devised formes of Churches whether Diocesan Provinciall Nationall Universall being the

the heavy plagues for the breach of it more fully then the Scribes and Pharises he that is angry with his brother is a murderer and he that cals him fool is in danger of hell fire Mat. 5.22 Peter was no Minister of the old Testament because he first convinced and prickt the Iews to the heart for their murder of Christ Iesus Paul was no such Minister neither when as he would evince our justification by Christs righteousnesse only in that he begins and spends so much time in proving Gentiles and Iews to be under sin and wrath notwithstanding all the excuses of the one and priviledges of the other as appears in his three first chapters to the Romans but herein they were Gospel preachers Nor can it with any colour of reason be thought that the Prophets in the old Testament were herein Ministers of the letter viz. when they did first wound and then heal first humble by the law and then revive by the Gospel Mr. Saltmarsh hath been so blinded with this notion of the old Testament Ministry that to make this use of the law in preaching the Gospel or to hold forth the promises of grace to them that are qualified with the grace of the promise as the old Testament Prophets did is to give as he thinks the wine of the Gospel burning hot as the covetous gentleman did to his guests and another whom I spare to name professeth That the old Testament because it urgeth the law to humble containeth little good news but much bad news but ●ow when Christ saith Go preach the Gospel thereby he would have them he saith Ministers of the new Testament to preach glad tidings nothing but Gospel but no had bidings not a jot of the law untill men positively reject the glad tidings of the Gospel If these men speak true then neither Peter in his preaching nor Paul in his writings nor Christ himself in his Ministry were Ministers of the new Testament but did overheat their wine and preach much bad tidings to the people of God Verily if this stuff be not repented of the Lord hath a time to visit for these inventions 2. Some object Gal. 3.24 25. That the children of the old Testament were under the law as their pedagogue to lead them to Christ but now the Apostle saith we are no longer under this Schoolmaster who are sons of God in the new Testament Be it so that the sons of God under the new Testament are past the terrouring of this Schoolmasters is it not therefore the work of the new Testament Ministry to preach the law unto servants and slaves to sin and Satan in new Testament times No saith the same au●hor for this is to preach bad news this is no good news to say Thou art condemned for these things for the Gospel saith thus Thou poor drunkard thou proud woman here is a gracious God that hath loved thee and sent Christ to die for thee and Ministers to make it known to thee and here is everlasting salvation by him only because thou art a sinner thou art now free from damnation fear not that Christ hath loved thee therefore obey him if not thou shalt not be damned that is done away already c. I would know whether a proud woman or a poor drunkard a villain who never yet beleeved are in a state of condemnation I or no I have read indeed that There is no condemnation to them that are in Christ Rom. 8.1 but never of any such freedom to them that are out of Christ unlesse it was only in destination and merit and I have read that we are by nature children of wrath while dead in sin Eph. 2 1 2 3. but never of this viz. that we are in favour while we be in our sin much lesse that we are to beleeve this because we are such If therefore such persons be in a state of wrath and death and condemnation is not this like the old false prophets crying peace peace and salvation where there is no peace There is no peace to the wicked saith my God Isa. 48. ult Isa. 57. ult This is truth before they reject the Gospel is it not This the law saith say some true But is not this confirmed by the Ministry of the Gospel also Iob. 3. ult He that beleeves not the wrath of God abides upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was upon him before he did beleeve and when he beleeves not it abides where it did Must the Ministers of the new Testament therefore preach lies and falshoods and tell proud women and poor drunkards and villains before they refuse the Gospel by unbelief that the Lord Iesus loves them and that they need not fear condemnation when the Scripture hath shut up all men under it that the promise by faith might be given to those that beleeve and them only What is this Gospel Ministry but to tell men they are whole and not sick to death but healed before they come to the Physitian the Lord Iesus surely that is Gospel Ministry which advanceth Christ not onely in word but in power in the hearts of poor sinners but doth this Ministry advance the Physitians custome and honour which where it comes must first tell all the crue of wretched drunkards proud persons and villains that they are already well and whole loved and pardoned blessed and saved before ever they come to the Lord Jesus suppose therefore as some may say that servants and slaves to sin may have the Law preacht to them yet the sons and children of God have no use of it in that respect now 't is true I grant not as the servants have under the new Testament nor yet as the sons of God had under the old for the children of God under the old Testament had need of this Schoolmaster to leade them to Christ to come and ad Christum typecum i. to Christ typed out in sacrifices and oblations high Priest and Altar and so it led them to Christ afar off and as it were a great way about but it doth not follow that there is no use of the Law therefore to be a Schoolmaster still to leade unto Christ immediatly and already come those that are servants to sin under the new Testament have need of the law to shew them the condemnation and curse under which they lie by nature and are now actually under but the sons of God for whom Christ is made a curse are not thus under it and therefore have not this use of it but only to shew that curse and condemnation which they do of themselves deserve and therefore the holy Apostle when he was in Christ and did live unto God he shewes us how he did live unto God viz. by dying to the Law and how he did die to the Law and that was by the Law i. as it did shew him his condemnation he did live to God in his justification as it did shew him his sin and wants