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	wrought_v	43	3	7.9967	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66361	The chariot of truth wherein are contained I. a declaration against sacriledge ..., II. the grand rebellion, or, a looking-glass for rebels ..., III. the discovery of mysteries ..., IV. the rights of kings ..., V. the great vanity of every man ... / by Gryffith Williams.	Williams, Gryffith, 1589?-1672.	1663 (1663)	Wing W2663; ESTC R28391	625,671	469

the building of his Temple by Solomon was to be Hierusalem and no where else to perform the commanded Publick Service of God under the punishment of cutting off that soul from his people that should do otherwise Yet the hour cometh and now is that is coming or beginning to come that the partition-Wall betwixt the Jews and the Gentiles shall be broken down and the bounds and borders of Gods Church and the true worshippers of God shall be inlarged and they may lawfully without offence worship God not only in Jury where God was only formerly known aright but also in all the Nations and in any Kingdom of the World so they worship him in spirit and in truth as they ought to do But here is not one syllable intimating that they should not or needed not to meet to serve God in the Publick Church but that whensoever and wheresoever in any Kingdom of the Earth they should gather themselves together in the Publick Church to worship God they should worship him in spirit and in truth otherwise their worship is to no purpose and will avail them nothing though they should do i● publickly in the Church This is the true meaning of our Saviours words 2. We have another sort of Sectaries that yield it requisite and convenient Obj. 2 for the Saints and servants of God to meet and gather themselves together for the Service of God and do acknowledg the great benefits that may accrew and be obtained in a Congregation rather than by any single person but they think there is no necessity of their meeting in a Material Church or a Steeple-house as they call it rather than in a house or a chamber or a barn or any other place where they shall appoint to meet because God hath made all places and there is no reall Sanctity in any one place more than in any other but the sanctity or holiness must be in the hearts of the men and not in the place which is not capable of any sanctity and therefore it is rather our superstition than Gods injunction to require and command men to come to such Material Churches as to the more sanctified places rather than to such private houses where these Saints do publickly meet to serve God To make a full Answer to this their Objection you must understand Sol. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy is derived from the privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Earth as if to be holy were nothing else but to be pure and clean and separated from all earthly touch And it is taken two wayes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simply Holiness taken two wayes 1. Way 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In some respects And 1. Way God only is Holy and the Author of all Holiness and as the Blessed Virgin saith Holy is his Name And therefore those Seraphims which Esaias saw and those wonderous creatures which S. John saw did Esay 6. 3. Apoc. 4. 8. cry Holy Holy Holy Lord God of Hosts three times together which we do not read of any other Attribute of God And the Lord himself in that golden Pla●e that was to be on Aarons forehead caused these words to be ingraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness is of the Lord as Tremellius reads it or Sanctum Domino Holiness belongeth to the Lord as the Vulgar hath it 2. Way Many other things are stiled holy by communication of holiness 2. Way and receiving their holiness from this Fountain of Holiness And so 1. The Man Christ Jesus 2. The faithful Members of Christ 3. The Outward Professors of the Christian Religion 4. All things Dedicated and that have relation to God Service as Times Persons Places and Things are termed holy sanctitate relativa 1. The Man Christ is perfectly and singularly Holy as Beda saith And that 1. By reason of his Hypostatical union with the Godhead 2. By reason of the most perfect qual●ity of Holiness impressed by the Holy Ghost into his Humanity 2. The true Members of Christ are truly styled holy by reason of that holiness which the Holy Spirit of God worketh in them and they practise in their lives and conversations 3. All those that do outwardly profess the holy Religion of Jesus Christ are called Saints by the holy Apostles and so they are in respect of all Rom. 1. others that either do prophane abuse or neglect the same 4. All the things that are Consecrated by the prayers of the Bishop for the Service of God and those things that are Dedicated and given for the furtherance and maintenance of God's Worship as Lands Houses and the like are by a relative sanctity rightly termed holy things because they are separated and set apart as S. Paul saith of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for holy uses to bring men to holiness to honour serve and worship God that is Holiness it self And in this respect we say that the very ground walls windows and timber of the Material Church that are set forth Dedicated and Consecrated for God's Service are holy things not by any inherent reall sanctity infused into them but by a relative holiness ascribed and appropriated unto them by their Dedication and Consecration for God's Worship which makes them more holy and so to be deemed than all other earthly things whatsoever And though I will not lose my time and waste my paper to shew the folly and vanity of that ridiculous deduction of the Confuter of Will. Apollonius Grallae pag 29. in the 29. page of his Grallae against secondary or dependent holiness yet I will justifie the holiness and religious reverence that we owe and should render unto all the Material Churches that are Consecrated for Divine-Service against all prophaners of them Independents and Fanaticks whatsoever And for the satisfaction of every good and sober man that is not drunk with a prejudicate conceit against God's House I shall desire him to look into 2 Chron. 3. 1. and chap. 6. where he may find the Consecration of God's House and the prayer that Solomon made at the Consecration of it and the benefits the manifold benefits that they should reap which served God in that House And if he reads over that Chapter at his leisure and read it often and then seriously consider it and withal remember that of this House and the like Consecrated places that are Dedicated for God's Worship the Lord himself saith My House shall be Esay 56. 7. Matth. 21. 1● Jerem. 7. 10. Psal 132. 15. called the House of prayer for all people and our Saviour Christ confirmeth the same that the Church which is the Publick place or place of Publick Prayers is rightly called the House of God and the House which is called by his Name and of which he saith This shall be my rest for ever here will I dwell for I have a delight therein Will he not confess that Gods House

and after David and both in their prosperitie and in their adversitie when they were full in the dayes of Solomon and when they were emptie and weak after their return from Captivity were most zealously affected to build and beautifie the House of God and to spare neither Gold nor Silver to adorne the same as it ought to be And what do we Surely change the case instead of giving to build and beautifie the Church and the maintenance of the Service of God's House we take away the slates and timber and all the Furniture of the Church and as the Psalmist prophesied of our times all the carved works thereof and the goodly Monuments of our pious forefathers we break down with axes and hammers and instead of providing the Priests Vestures for the Church-service we are more ready to take their garments from their backs and their bread out of their mouths But you will say they were Jews which so adorned their Temple as you Obj. shewed before and their Religion consisted in outward pomp and carnal Service whereas we are Christians and the Kings Daughter which is the Church of Christ is all glorious within and her service to God consisteth not either in carnal Ceremonies or external Glory but as Christ saith in spirit and in truth I answer That I confess the chiefest Glory of the Kings Daughter is Sol. within in a pure heart and a sanctified soul but her clothing is of wrought Gold and her outward rayment is of needle-work and her vesture is of pure Gold wrought about with divers colours very fair and glorious to behold So our Religion and our zeal to God's Worship must not only rest and reside in the heart but it must bud forth and appear in all our outward actions and God will be served not only inwardly with our hearts but also outwardly with all the other parts of our bodies Quia per exteriora cognoscuntur interiora and our zeal to Gods Honour must shew it self by our zeal to God's House for so King David said and so Christ said The zeal Psal 69. 9. Iohn 2. 17. of thine House hath eaten me up And therefore not only the Jews but the Christians also were most liberal and bountiful in their gifts and contributions for the erecting of Oratories and the adorning of Gods Church And although that while they were under the Sword of persecuting Tyrants their state and condition permitted them not to have stately Churches yet when their persecution ceased and they became into a better case and had rest their Churches became sumptuous and no cost was spared to make them both fair and beautiful And we find that before the time of Constantine in the reign of Severus Euseb l. 8. c 1. 2. Idem l. 9. c. 1. Gordian Philip and Galienus there were many goodly and spatious Churches builded which Dioclesian by a publick Proclamation caused to be thrown down but M●ximinus hypocritically permitteth them to be reedified and made up in a greater heighth and more beautiful than they were before as they were indeed exceedingly bettered immediately after the death of Maximinus as it appeareth by that Solemn Sermon that was made in praise of the building of Churches and expressely directed to Paulinus Idem l. 10. c. 4. Bishop of Tyrus And Theodoret saith That the Emperours Constantine and his son Constantius bestowed many rich and precious vessels upon the Church And when S. Basil had converted Valens to become a Christian he bestowed certain lands and possessions unto the Church And Nicephorus saith That Theodosius and his Wife Eudoche sent monies very bountifully to the Bishop and Church of Rome And Valentinian and Gratian are exceedingly praised in the Chronicles of the Church for their care and the provision that they made for the Churches of Christ And Sozomen relates how Constantius bestowed upon the holy Church great summes of monies that did arise to him out of the Images that were molten and otherwise by way of Taxes and Tributes And divers of the Christian Emperours provided that the lands houses and possessions of the Church and the goods of other Christians that had been taken from them in the times of persecution should be restored and re-delivered unto the Bishops and Church again And I hope our most gracious and religious King will do the like that as he is not inferiour to them in piety so he will be no lesse in the Rules of Equity and as blessed be God for it he hath most graciously restored very much and more than any other hath done already And what shall I say more It is most apparant to any one that will read Eusebius Socrates Theodoret Sozomen and other Ecclesiastical Writers how the first and best Christians as they grew in strength wealth and power so they studied and strived to exceed both Jews and Gentiles in their care and zeal to promote the Honour of God and to manifest the same unto the World by all the possible wayes they could devise And because that as nature teacheth us to provide good things so wisdom and policy sheweth how we should do our best to procure the permanent state and perpetuity of those good things And so Religion likewise teacheth us to follow the same course to perpetuate the Service and the Honour we yield unto our God and the Saints and servants of God conceiving no Donation of honour to be more permanent and lasting than Churches and Temples magnificently erected and sumptuously maintained therefore they were no niggards and spared no cost to build their Oratories and Churches that the Worship and Honour of God might be perpetually continued And very many Reasons might be produced to shew that they should Reasons to prove that we should honour God with our riches Reason 1 to the uttermost of their power honour God with their riches and to make the benefits they bestow for his Honour to be permanent and durable For 1. Where any true Religion resteth in the heart it requireth the uttermost extent that unfaigned love and affections can afford and shew towards God And as S. Gregory saith Probatio dilectionis exhibitio est operis Our inward love and affections are to be opened and manifested by the outward effects And therefore wheresoever the true Religion swayeth in the hearts of men as it ought the outward devotion and zeal towards God's Church and the Service of God in his Church will be shewed so far forth as they are inabled to do 2. As Religion requireth so Nature teacheth us to honour God with our 2. Reason goods which is not only honestly and inoffensively to use them but also to alienàte separate and set apart some portion of them from our own occasions to the use and service of God not as gifts or supplies of his wants Quia ●fferimus Deo bona nostra ut signa gratitudinis pro illis donis quae à Deo recepimus Irenaeus l. 4. c. 34. that

not simply of either of the two forme● kinds but do partly accrew from the increase and fruits of the Earth or the Cattle that are increased by their feeding thereon or otherwise are brought up under the care of mens hands And all these are the Tythes that are due and properly due to our High Priest Jesus Christ and ought to be justly paid to the Ministers of Christ for the Worship and Service of God CHAP. XVI The Answer to the choicest and chiefest Objection that the Schoole of Anabaptists have made and do urge against the payment of Tythes now in the time of the Gospel BUt though the truth of this point that all Tythes as well in the time of the Gospel as under the Law and before the law are continually due to Christ our eternal Priest and so at all times payable and to be given to his Substitutes and under-Priests is as clear as the Sun yet such hath been and is the malice of Satan against Christ and his Church that he hath raised up and stirred a whole Army of Sectaries Anabaptists and Worldlings that with might and main do fight against this Truth and labour with all their wits to suppress the same and to drive it quite out of the World And to that end they do Object 1. If all Tythes be thus due as you say by the Law of God then they Obj. 1 are every where due and all they do sin and grievously offend that do detain them But many Countreys and some Christian Common-wealthes no doubt pay no Tythes at all and are not acquainted with this fashion of paying Tythes and yet do sufficiently and honorably maintain their Ministers for the service of God Therefore questionless the payment of Tythes is not due by the Divine Law To this Objection I conceive Dr. Gardiner doth reasonably well answer Sol. though I think not fully sufficient to take away the strength of this Argument in his large and rational discourse which he makes in answer to this their Objection for he saith and that truly That many things are of such Nature though I think Tythes are not 1. Answer so as will not be fitting to every place or all places alike but may in some places be well performed and in some other places be prohibited because Cicero in Orat. pro Balbo as Cicero saith the different state of Cities inforceth a necessity of different Laws for as all meats are not alike pleasant to all Palats and every air agreeth not with all Constitutions so all manners belong not to all men but some Laws are sutable to some people and some other Laws are more convenient for some other and all or the same are not expedient for all And as every shooe will not be drawn on every foot and one kind of Medicine We may alter the Ceremonies of the Church as the times and state of the Church do require is not to be Administred to every Stomack but that Physick which may fit the younger age may be unkind for the same disease when old age hath seised upon us So one discipline may be fitting for a City which may not be so fitting either for another City or especially for a Kingdom and one Ceremony may sort with the Church in times of peace and prosperity which holdeth no correspondency with the seasons of War and Persecution Neither should we look that the same uniform regiment is to be observed In ecclesia Constituta as in Ecclesia Constituenda as well in an infant-Church as in a Church of riper age or in a Church persecuted when she flyeth with the woman into the Wilderness or is faign to lie desolate in the caves of the earth and a Church in peace when she sitteth as a Queen in her Throne or in a Church under Heathen Emperous and a Church under Christian Governours when she sojourneth as a captive in Babylon and when she dwelleth at liberty in Jerusalem for as no one garment can fit It is hard to make a fit coat for the Moon the Moon which is subject by nature to an often-change and is sometimes in the Full and afterward in the Wayn and never continuing in one stay So the Church of Christ being like the Moon sometimes high and sometime low often in the Full and as often in the Wayn it cannot be that the same uniform Government should fit the Church in all places and at all times And therefore the Prophet speaking of the Kings Daughter that signifieth the Church of Christ saith That although her chiefest glory is within yet her outward Attire is likewise glorious and it is of divers colours and so are the Rites and Ceremonies of the Church of divers sorts as the times and places do admit them And Musculus to the same purpose saith Si illorum temporum mores revocas tum conditiones statum quoque illorum temporum primum revoca If thou wilt call back again the manners customes and practise of those times wherein the Apostles and primitive Christians lived then first call back again the state and conditions of those times that both the times and the manner may agree when as I told you before many things may serve at one time that will not serve at another time Vt musica in luctu est importuna narratio As Musick is unseasonable in the time of mourning saith the Wise-man And indeed what Tertullian saith is beyond all contradiction Regula fidei immobilis irreformabilis est The Rule and Canon of our Faith is and must alwayes be unmoveable and unreformable not to be altered at caetera disciplinae conversationis nov●tatem correctionis admittunt but Tertull. in l. De veland Virgin all other things that appertain to discipline and government and conversation may admit the newness and change of a Reformation And so the Eucharist the holy Communion being to succeed for our Sacrament in the room of the Passeover it was most convenient that it should be celebrated by Christ at Supper-time in the evening because the Passeover was commanded by the Law to be eaten between the two evenings And The first Christians did many things that we are not bound to do and we do many good thin●s that they did not yet the Church thought it more convenient to alter that fashion and to take it in the morning So likewise Christ was baptized in Jordan and the Apostles baptized men in Rivers and Fountains of waters and would you have us to imitate their example to forsake the Christian Assembly in the holy Church and to carry our Infants with the fanatick Anabaptists to be baptized in the Rivers But seeing that in the Apostles time the good Christians sold their lands and possessions and laid down the prices and monies that they received for them at the Apostles feet I demand Why do not our Anabaptists that would have all things reduced to the Primitive time imitate them in this their Devotion and