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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	aforesaid_a	day_n	queen_n	7,194	5	10.2905	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67849	The Lords-day, or, A succinct narration compiled out of the testimonies of H. Scripture and the reverend ancient fathers and divided into two books : in the former whereof is declared, that the observation of the Lords Day was from the Apostles ... : in the later is shewn in what things its sanctification doth consist ... / lately translated out of the Latine.; Dies dominica. English	Young, Thomas, 1587-1655.; Baxter, Richard, 1615-1691.	1672 (1672)	Wing Y93; ESTC R5902	202,632	471

celebrate the Sabbath He grants then that the Sabbaths observation was according to the law of Nature that is that it was constituted by God at the Creation of Nature St. Austin sayes also that the Jews acknowledge that God sanctified a day since which he began as it were to rest from his labours So Solomon Iarchi in Gen. 26. By whom is cited R. Simson in Is 58. Aben Ezra in Exod. 20. Da. Kimchi Manasses Ben-Israel in Deut. 5. and all the Doctors of the Jews excepting Maimonides These things shew that the Jews had knowledge that the Sabbath was observed from the Creation from whom the observation of the Sabbath was very well known to the inhabitants of the whole World Of the Christians also divers both antient and modern were of this opinion a few of whose testimonies we will lightly touch Theophilus Antiochenus lib. 2. ad Antolicum saith That God finished the work that he made on the seventh day and blessed the seventh day and sanctified it because on it he rested from every work he made c. He saith not that God did consecrate the seventh day that afterwards only it might be sanctified of the Israelitish Church but so soon as the work of Creation was consummate the seventh day was of God both blessed and sanctified Afterwards he acknowledges that the seventh day was solemnized amongst all men which the Hebrews call the Sabbath and Greeks the seventh day although most know not the cause of that name And what cause was unknown to the most namely the holy resting of God on that day and its sanctification whereof Theophilus made mention a little before Tertullian saith that Christ fulfilled the Law while he made the Sabbath day which was holy from the beginning by the blessing of the Father more holy by his own doing good on it Cyprian confesseth that the Seventh day Holy day from the Creation of the world obtained authority because in six dayes Gods works were finished and the seventh consecrated to rest as holy and sanctifying honoured with a solemnity of vacation and entitled to the sanctifying Spirit Lactantius is of the same opinion God finished the world and this admirable work of the Creation in six dayes space and then ordained the seventh day whereon he rested from his works This is the Sabbath day Lactantius therefore fetcheth the sanctification of the Sabbath from the Creation and not from the History of Manna St. Athanasius saith that God rested when he had finished the former Creation and therefore the men of that generation observed the Sabbath on the seventh day Where he acknowledges that the Sabbath was observed from the Creation till Christ for he saith that all men of that generation did observe the Sabbath where he speaketh of the whole time from the beginning of the world till Christ Greg. Nyssen Lo here is for thee the Sabhath blessed from the beginning of the world mark it by that Sabbath this Sabbath the day of rest which God hath blessed above other dayes Chrysost God hath blessed and sanctified that day What is it that he hath sanctified it he hath set it apart from other dayes After when he tells us the cause why he hath sanctified it he addeth because on that he rested from all his works which God began to make Now God intimateth to us this Doctrine from the beginning teaching us that within the compass of a week one whole day is to be set apart and spent in spiritual work Therefore according to Chrysostom the Sabbath Day since the Creation was set apart from other dayes and plainly it appears that for that ordination the world is bound to dedicate one whole day of the week to the worship of God Aug. ult cap. postrem lib. de Civitate Dei while he is describing that everlasting Sabbath which the Saints shall enjoy in heaven he referrs the institution of the Sabbath to the resting of God from the work of creation He doth the like in Epist. ad Casulanum where he saith that God sanctified the seventh day when he rested on it from all his works and afterwards gave command about its observation to the Hebrew people Augustine therefore doth acknowledge that the use of the Sabbath was amongst the ancients before it grew common amongst the Hebrews namely first at the beginning before Moses and afterwards in the Church of the Jews Theodoret. He hath bestowed a blessing on the seventh day instead of creating les● that day only above others should want its ho● nour and he hath put Hallowed it fo● set it apart And afterwards In blessing the seventh day he hath shown that he thought it not an unprofitable and superfluous day but hath ordained it to be applied to rest Who doth not see that in Theodorets opinion from the beginning the Sabbath was set apart for the worship of God from other dayes So when he answers the question why he commanded not the Sabbath to be celebrated on another day because the God of all hath created every thing in six dayes but on the seventh day he made nothing but honoured this day with a blessing as it is added in six dayes the Lord thy God made Heaven and Earth and rested the seventh wherein he teaches us that even then this day was consecrated of God to rest and sanctification from the beginning of the world Alexander Hales affirmes that the Sabbath before the Law was observed of the Fathers and of the same opinion are divers of the Schoolmen Now if any have a mind to reckon up the grave opinions of the aforesaid Fathers he will not deny that the Sabbath day was solemnly kept from the very beginning of the world because by the judgment of them all the Sabbath was sanctified by God nor do the Fathers speak of the purpose of God as though it was not then really set apart for the worship of God but according to his purpose it was only destined for this that after two thousand years it should be set apart for this end for say they when God had finished his work of Creation the Sabbath was sanctified from the beginning or from the creation of the world when he had rested from his works from the Creation till Christ c. and therefore they acknowledge that the Sabbath day was solemnized amongst all men or all men of the former generation that is from the beginning of the world till Christ a long time before its use was established amongst the Jews All these things are affirmed in round words by the Fathers Out of which it clearly appears that one day of the week was alwayes set apart to the worshipping of God publickly And as the best of the ancients were of this opinion so the chief of our late writers that have flourished in the Reformed Churches do affirm that God did from the beginning of the world sanctifie the seventh day for his

〈◊〉 in its native signification doth plainly signifie any thing belonging to sustain life and getting sustenance or any thing for the use of this life whence Clem. Alexand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is administring necessaries for this life also in the same man it occurrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all necessity pertaining to life But amongst Divines as Stephanus observes when it is spoken of a man then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is secular or one that is addicted to the affairs of this secular life And so it often occurrs in Chrysostom as Hom. 9. in Col. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and Hom. 3. de Lazaro c. In the same sense in Justin Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he that lives in common life is distinguished from him that lives in solitariness a Monk Therefore according to the native signification of Chrysostoms words by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are denoted things that pertain to life and sustenance from the sober use whereof no Christian is debarred on the Lords day How little those things conduce to the defence of secular businesses being undertaken on that day they know who look into Chrysostom We will omit any disputation about the propriety and use of the word because it pertains to the Grammarian and ought to be left to others we will produce the rest which Chrysostom himself helpeth us to Secondly we intreat the Reader to consider that Chrys in the aforesaid place is displeased with those that after they are returned from the Church-meeting are intangled in businesses which are contrary to the exercise as he speaks which is held in the Church-assembly Surely if in Chrysostoms judgment worldly matters might safely be medled with on the Lords day he would never have reproved those that looked after them which yet his very words shew that he sharply did Thirdly he thinks it is too much yea altogether extreme indevotion to spend five or 6 days in wordly matters not to employ one in spirituals He that weighs this will easily grant that Chrysostom would never have any part of that day consecrated to affairs that smell not of piety And he that abuses the authority of this holy Father to palliate the using of labour on that day although I scruple to accuse him of too much indevotion yet I am troubled that he hath no more religious a care of the Lords festival Fourthly this he layes as a law upon his Auditors in the same place that they bestow that onely day of the whole week on which they meet to hear all of it in the meditation of those things that are delivered He that requireth that the rest of the day which remaineth after hearing the Word in the publick Church meetings should be spent about meditation conference of the things they have heard will allow no liberty after the aforesaid meetings are ended to dispatch worldly affairs by which pious meditation may be hindred If therefore Chrysost being judge no other exercises be to be medled with on the Lords day out of the Church-assembly which are contrary to the duties of piety performed in those assemblies if by his grave judgment it be thought a very irreligious thing not to spend one whole day in the exercises of piety yea if he earnestly require it from his Auditors that they consecrate that whole day to their devotion of all which he tells us his judgment in these very words then surely it was far from Chrysostoms mind to give liberty for ordinary labours on the Lords Day Lastly if his words which make mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be stretched to that sense because sometimes in Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a secular person Chrysost did that which Gregory the Great in an other sense did whom the custom of the Laityes seasting on the Lords day usually vexed yet thought they were not to be punished by law lest that being made against them they should become worse and therefore to avoid the danger of schisme left them to themselves so that what he approved not being constrained through the necessity of the time he permitted So here whatever Chrysostom indulged the people in he did it against his will for their sakes whose minds were not so easily called back from earthly things to whom yielding in some things he did gradually bring them on to higher exercises of piety and indulged them that which he did not approve lest any thing worse should happen he as it were unwilling willed it But as for his part he judged that a whole day should be consecrated to the exercises of Religion any part whareof as we have seen he would not have employed in worldly affairs And thus we have seen St. Chrysostom vindicating himself from some mens foolish gloss nor is there any body whose senses either stupour or phlegmatickness hath not dulled which will think otherwise Origen also takes it ill that some do but assign an hour or two of the whole day to God and come to prayer in the Church while they spend the rest of the day about the world and their belly but if Christians were at liberty when their assemblies are ended to betake themselves to their worldly occasions then this reproof of his had been unjust against which they might truly answer that the custom of the Church was to define the sanctification of the day within the terms of two or three houres Gregory the Great 's judgment is also for ceasing from earthly labour on the Lords day Indeed in the beginning of that Epistle he tells us that Antichrist will make both the Sabbath and Lords day to be kept free from all labour But lest any one should unwarily deceive himself by not well considering the phrase as if Gregory had judged that Antichrist would forbid labour on the Lords day it is to be noted that he intimates this that Antichrist will have an equal regard of the Sabbath as of the Lords day because as Gregory thinketh Antichrist would call back the observation of the Sabbath and directs the stile of the former part of his Epistle against those that forbid the working of any thing on the Sabbath day Nor can the sense of those words of his be otherwise expounded who thought that labour was to be undertaken on the Sabbath from which yet we ought to abstain on the Lords day but i● never came into Gregory's mind to reckon rest from labour on the Lords day for an interdiction of Antichrist since Gregory himself doth plainly condemn labour undertaken on that day Augustine It is therefore called the Lords day that we abstaining on it from earthly works and worldly pleasures should onely attend on Divine worship giving honour and reverence to this day for the hope of our resurrection which we have in it Augustin or whoever was the author of that Sermon doth plainly prohibit Christians attending their labours

them out furnished with special authority to gather the Church to lay whose foundations belong to the Apostolical dignity out of the promiscuous multitude of all nations and so they were sent out by Christ to all Nations without any exception for which cause when a Church was planted in any part of the world whither they came they fixed not but removed some other way Thirdly They were endued with that abundance of Grace of the Holy Ghost for the Ministry committed to them by the Lord that they preached the truth of the Gospel infallibly I know sayes Hierom how to esteem of the Apostles in one manner of other Doctors after another that those alwayes taught the truth these in some things did erre as men Whence the Doctrine commended to the Church by the Apostles was alwayes accounted for the rule and Canon of all Christian Religion Fourthly The Apostles at the beginning of the Church by the visible sign of imposition of hands conferred the gifts of the Holy Ghost upon others that were instructed of them in the Doctrine of the Gospel and they were endued with divers other gifts of Miracles by which their call was rendred clear both to themselves and others Matth. 10. 8. And these are the signs by which the blessed Apostle teaches us that he had executed the office of a true Apostle in the Church of Corinth 1 Cor. 12. 2. Deservedly for these causes were they that were elected to the honourable state of Apostolical dignity preferred to other Ministers of the Church not only in the chief eminency of Order but of Power and hence it was that all questions respecting the affairs of the whole Church were propounded to be discussed by the Apostles whom all the Churches consulted in doubtful cases as may be seen Acts 15. 2. 1 Cor. 7. 1. and whatever they determined the whole Church every where embraced which made a conscience of departing a fingers breadth from those things that were committed to them by the Apostles If therefore the solemnity of the Lords Day was celebrated while the Apostles were living which the Scriptures testifie was done as we have seen chap. 2. it must of right chiefly be imputed to their ordination otherwise without doubt the Universal Church had not followed it Baronius thinks that all who are well in their wi●● will say that since it is found that it was done in the Apostles times it could not be ordained and commanded to be kept of any other but of themselves Neither is any thing worthy consideration brought to the contrary except it be because the Blessed Apostles have left no singular command with the Church for the observation of this day although he that shall attend their practise may lawfully deny this since their example and practise hath the force of a precept But who will deny that some things were instituted of the Apostles in the Church whose use while they were alive I pass not for Traditions introduced into the Church when the Apostles were dead was grown out with the primitive Christians of whose first institution or necessary continuation afterwards no precept is extant in the Scriptures yet who will be bold to extenuate the authority of these commands or will affirm that the Church at this day is not obliged to observe them because their observation being mentioned in Scripture is as it were a command by vertue whereof the Church is bound to continue them The thing will be more plain by examples The Apostles ordained Deacons Act. 6. and Elders in every Church Act. 14. 23. In the Ordinations of all Ministers imposition of hands was used but where is there extant an express comman● from Christ for perpetuating the ordination of those the institution of these or for the use of this ceremony yet none doubts but that the Apostles in performing of these were acted by a Divine instinct of the Spirit and that the Church at this day is bound to them by vertue of Apostolical institution But that I may briefly shew that the blessed Apostles and no others were the authors of this solemnity that which follows may suffice If it were observed while they were yet living which the Scriptures do evidently enough manifest it is deservedly to be ascribed to their ordaining it for it was either instituted by them and their authority or by some other Doctors of the Church without their consent a third way is not given the latter whereof is absurd and never to be admitted of any exercised in the Christian Faith because the Apostolical authority as formerly we have abundantly enough shewn was supreme in the Church it belonged to them to declare to the Christian flock what was best to be done in all things and not to the Church to prescribe them Statutes and Laws Why therefore did it not appertain to the Apostles the faithful founders of the Church amongst other things to commend this also to the Church and not to the Church to prescribe it the blessed Apostles Moreover the general consent of all Churches in celebrating this festival evinceth the same otherwise they had dissented from one another as in other observations not received from the Apostles but observed for a time by the succeeding Church as in the Feast of the Passover in observing Fasts c. so doubtless it would have happened in celebrating the Lords Day if by Divine authority received from the Apostles its observation had not been used amongst the Christians Thirdly if the Christian Church had ordained that day to be celebrated without the advice of the Apostles either those that turned Christians from Jews or Gentiles had done this but not those to whom the cessation of their old Sabbath was not known but by the Apostles much less would they attempt to do this by themselves or on their own authority Neither will any wise man think that those whom the Apostles invited from Heathenism to embrace the Christian faith were the authors of this Festival because it is not usual with them to Sabbatize after the manner of the Church unless so far as they were instructed to it by the Apostles Fourthly if the Holy Apostles by authority committed to them from Christ had not instituted the Lords Day but had left its observation free to the judgment of the Church then we might on good reason have called the Church the Queen of the Sabbath which yet is a very clear argument of Christs Divinity as the Learned Dr. Paraeus piously for none is Lord of the Sabbath but he that hath instituted the Sabbath c. The Sabbath is of the Lord they God Lastly if its authority did depend upon the Churches institution then it may by it be again abolished when it shall think good but this was never hitherto since Christs ascension attempted because the Lords day being taken away the publick worship of God must of necessity fall Since therefore the observation of the Lords day was used while the Apostles were