Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	church_n	tradition_n	3,170	5	9.1818	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17305	The law and the Gospell reconciled. Or the euangelicall fayth, and the morall law how they stand together in the state of grace A treatise shewing the perpetuall vse of the morall law vnder the Gospell to beleeuers; in answere to a letter written by an antinomian to a faithfull Christian. Also how the morality of the 4th Commandement is continued in the Lords day, proued the Christian Sabbath by diuine institution. A briefe catalogue of the antinomian doctrines. By Henry Burton.	Burton, Henry, 1578-1648.	1631 (1631)	STC 4152; ESTC S106965	54,375	114

seauen was meerely Ceremoniall I would aske them how the memoriall of the Commandement could bee kept without a speciall time or day vnlesse they will say that the morality being perpetuall is not tyed to any one day But seeing the Morall Law cannot be kept by the Church in this world without time for as the Preacher saith Eccle 3.1 There is a time for euery purpose vnder the Sunne and this time of keeping the fourth Commandement is limited by God to the 7th day how can this day be separated from the Sabbath as being an inseparable circumstance of the substance of that Commandement Yea so inseparable by diuine appoyntment as Gods wisedome did best know the Sabbath cannot be solemnely kept vnlesse it be one of the seauen I say not one fixed day of seauen to last for euer from the Creation to the end of the world without alteration for so it was ceremoniall in the old Testament but the proportion of a seauenth part of our time decreed by Gods owne institution and perpetually annexed to the morality And the Lord who limited a seauenth day for rest and to bee kept holy hath noe where left it arbitrary to man to allow what day or proportion of time liketh him for that purpose beyond the number of seauen For as God hath reserued a tenth of our goods though we owe him all that we haue as sacred to himselfe and by meanes whereof hee sanctifies all the 9 parts to our vse so also a seauenth of our time though the whole time of our life is to be spent to his honour for the sanctification of our whole life And both these serue ioyntly for the more commodious compleate and solemne administration of his worship and seruice which also redounledeth not onely to our temporall but spirituall and eternall good Nor is it now in mans power to alter the Lords day into any other seauenth day of the weeke sith it is Christs owne Ordinance and therefore vndispensable Inuij Praelect in Gene 2.2 The learned Iunius on Gen. 2.2 concerning the Sabbath thus speaketh Haec lex c. This Law of the Sabbath is naturall hauing a ceremoniall designation of one day affixed vnto it This seauenth day added of God is not naturall but positiue A seauenth day is naturall and remaineth but the seauenth from the creation appoynted of God is positiue instead whereof the Lords day succeedeth in the christian Church called the first day of the weeke and the Lords day Reu. 1.10 celebrated Acts. 20.7 1 Cor 16.2 Causa mutationis c. The cause of this mutation is Christs resurrection and the benefit of restoring the Church in Christ the commemoration of which benefit succeeded the memory of the creation not by humane tradition but by Christs owne obseruation and institution who both on the day of his Resurrection Et octauo quoque die and on euery eight day vntill his ascension into Heauen appeared to his Disciples and came into their assembly And the same was done by the constant obseruation of the Apostles and Disciples and of the Church of Christ to which by the institution and example of Christ the Apostles deliuered the obseruation of the Lords day which is well set forth by Cyril lib. 12. in Iohan. cap. 58. by Augustine ad Casulanum Ep. 86. et ad Ianuarium Ep. 119. cap. 13. And therefore Chrysostome in his fift sermon of the Resurrection writteth that of old in the Primitiue Church this day was called by three names The Lords day The day of bread and the day of light The Lords day because in it being a solemne memoriall of Christs resurrection they attended to his word and worship the day of bread because in it the Sacrament of the Lords supper was administred and the day of light because on it was obserued the administration of Baptisme For the ancients called Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination and the day of Baptisme diem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of lights and the Baptized were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New illuminates Wherefore sith the Lords day by Christs Act example and institution by the most constant obseruation of the Apostles and the auncient Church and by the testimony of Scripture hath bene obserued and put in the place of the Iewes Sabbath ineptè faciunt c. They doe absurdly who affirme that the obseruation of the Lords day continues in the Church by Traditiō and not by authority of the holy Scripture that by these helpes they may si Deo placet support the Traditions of men So he Thirdly where they say that the generality onely of keeping a Sabbath was Morall this generality or morality must either now bee quite lost or else doth necessarily import some speciall day for christians wherein solemly to keepe this morality vnlesse we be bound euery moment or day of our life to keepe it as well as for the Iewes of old by Gods owne limitation But fourthly they say that the vacation and abstinence from seruile labour or the ordinary workes of a manes worldly calling is not any part of the morality of the fourth Commandement but a meere ceremony and so abrogated This is a strange Paradox For then the whole obseruation of the sabbath as touching the reast of it was a Ceremony and where is then the morality of it stands not the morality of it in corporall rest and spirituall exercise Or else tell us wherein Nay certainely that cannot bee a meere ceremony which lasteth for euer But vacation and rest from bodily labour lasteth for euer euen in Heauen in the keeping of the eternall Sabboth as the. Apostle saith Heb 4.9.10 And Reuel 14.13 And in heauen there is noe pleace for meere ceremonies Therefore vacation from labour on the Sabboth is no meere ceremony but one speciall part of the moralitie commanded in the Sabbath So that to rest from labour is of the very essence of the Sabbath which is therefore called Sabbath or rest because one cheife part of the obseruation of it stands in rest Ob. But they obiect That the Commandement of the Sabbath is not morall because it bindes not to all times and to euery day as well as one in the weeke Answ Though the externall solemne rest of it binds but for one day in the weeke yet the due Sanctification of it is such as it reatheth to the Sanctification of the whole time of our life yea to the Sanctifying of our persons acsions affections c. by the right vse of the meanes as the Word and Prayer For as wee sayd before as God by reseruing and consecrating the tenth of our goods thereby sanctifies all the 9 partes vnto vs So by setting apart and hallowing the seauenth of our time to his seruice he extendeth sanctification to euery day of our life that therein wee might bee holy Againe affirmatiue precepts ceasse not to be morall because they bind not ad semper to all times it sufficeth they binde