Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	act_n	church_n	parliament_n	3,629	5	6.4769	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26468	Vindiciæ sabbathi, or, An answer to two treatises of Master Broads the one, concerning the Sabbath or seaventh day, the other, concerning the Lord's-day or first of the weeke : with a survey of all the rest which of late have written upon that subject / by George Abbot.	Abbot, George, 1604-1649.	1641 (1641)	Wing A66; ESTC R3974	196,378	288

say of the precepts of the new Moone and Holy-dayes Answ. and would it not trouble them to shew by the Scriptures how much is blotted out and what is left uncancelled The received division of Moses Law hath been● into morall ceremoniall and judiciall That any commandement should bee partly ceremoniall and partly morall partly an ordinance and partly not partly nayled to the Cresse and partly remaining in the Arke partly blotted out and partly left to be read and observed I could never yet find in any part of Gods word Master Dod and Master Cleaver on the com And this no doubt some of late perceive well enough and therefore teach that the precept of the Sabbath is wholly morall or as their words are no more ceremoniall then all the rest They see plainely that hee which will have it partly blotted out and partly not had need bee greater then an Angell as teaching in part another Gospell then Saint Paul did Consider that Saint Paul here saith as much of the Sabbath and the precept thereof as hee doth say of the New-moone and the precept of the same and againe that hee saith as much here of the New-moone and its precept as is said of them in any other place Though the precept of the Sabbath bee wholly blotted out Obi. as the precepts of the New-moone and Holy dayes ioyned with it yet not the fourth commandement in the Decalogue Wee grant the fourth commandement is ceremoniall and blotted out so far forth as it Touching the supposed substance and morality of this commandement see chap. 8. sect 4. 5. enioyneth the Sabbath not onely the seaventh day and strict rest but this commandement is of a larger extent then this commeth to The fourth commandement and the commandement Answ. of the Sabbath are the same after the Scriptures so that Saint Paul here saying the commandement of the Sabbath is blotted out it is all one as if hee had said the fourth commandement in the Decalogue is blotted out you have no colour of proofe to the contrary As touching the fourth commandement being blotted out so farre forth as it enioyneth the Saboath consider that the fourth commandement must needs enioyne the Sabbath Such as ●each and this is the common Doctrine that the fourth commandement is partly ceremoniall doe say in effect that it is partly blotted out so farre forth as it is contained in these words Remember the Sabbath-day to sanctifie it c. If God had made this Law bath for Iewes and Christians is it credible but that hee would have set it downe in words fitting both sorts so that Christ at his comming should not have blotted out any part thereof Certainely Christ would not have written that againe which hee had once blotted out suppose that hee also had left Tables In a word the Sabbath is the onely thing spoken of in the fourth commandement and no Law of God or Man ever stood in force longer then it bound to doe the thing mentioned in it * Many in England so doe yea the last Parliament may well bee thought to dislike it for neither in their title of the act forkeeping the Lords-day nor yet throughout The body thereof is this name used although the heathenish name Sunday bee in both yea and although the commandement read in the Church of speaketh of sanctifying the Sabbath as many as dislike the name Sabbath for the Lords-day have cause to dislike this commandement for the Law thereof for the one is as well Iewish as the other Answer By Sabbaths in that 2. Col. 16. is to bee understood the Iewish ordinances which properly belonged to them and their time such as were their solemne fealts * Se● Isa. 1. 13. compared with the 14. verse which although they were Iewish Holy-dayes yet did they also carry the name of Sabbaths and holy convocations because of the Analogy they had with the weekely and morall Sabbath as wee may see Levit. 23. In the beginning of which Chapter you shall find the weekely Sabbath most gloriously intituled THE SABBATH OF THE LORD and remarkeably paled out from among those Iewish Holy-dayes Feasts and Sabbaths For God in that Chapter instituting his solemne Feastes or Iewish Holy-dayes in the first place noteth out his weekely Sabbath in the third verse to bee none of them by a glorious and sublime title and pregnant difference which s●emeth to bee distinctly penned by the holy Ghost to prevent confusion and unequall mixture * Which very thing is your fault and labour And having first done this then hee in the rest of the Chapter proceedeth to shew what Feasts hee meaneth which hee also calleth Sabbaths but in a farre different sense And thinke you that the Apostle would so carelesly and slightly have jumbled together in this place of the Col. what God even in the time of the Iewes was so carefull to distinguish as in this 23. Levit. appeareth as also in the exhibiting of his Lawes which were of severall natures ceremoniall and morall amongst which this was one and which with the rest was put into the Arke And as in your answer to the first objection you say that you cannot find in any place of Gods word why any * Indeed the Sabbath is both wholly ceremoniall and wholly morall as was signified by its double exhibition to the Iewes once by the hand of Moses and another time together with the Law shewing that though it was of a typicall and ceremonious signification yet notwithstanding it was of equall condition with the morall Lawes by Gods speciall appointment For when I say the Sabbath is ceremoniall I meane not in an abrogative but in a significative sense commandement should bee partly ceremoniall partly morall partly nailed to the Crosse and partly remaining in the Arke partly blotted out and partly left to bee read and observed I affirme the same of the Decalogue or ten commandements as Moses numbers them Deut. 4. 13. Not but that in the delivery and exhibition of this Decalogue this rejoyneth upon your following answer to the second objection there were things as I have said before which were more proper in regard of circumstance to the Iewes then to us and yet God made the Decalogue as a Law both for Iewes and Christians and hath set it downe though not altogether in words and letters yet in sense and substance fitting both sorts So that the Law may still bee truly said to remaine although Christs comming and the state of the Church differing may vary some circumstances as by changing the Egyptian deliverance into the antitype thereof to wit our spirituall and the Land of Canaan meant in the fift commandement into England where wee dwell and so likewise the memory of our creation into the memory of our redemption and their gates into our jurisdictions and thus though there is an alteration made yet doth the Law remaine the same in sense Broad ARG. III. IN