Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abandon_v	abhor_v	sin_n	38	3	4.5746	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45087	The true cavalier examined by his principles and found not guilty of schism or sedition	Hall, John, of Richmond.	1656 (1656)	Wing H361; ESTC R8537	103,240	144

Pharisees by whom divine things indeed were lesse because other things were more divinely esteemed of then reason would The Superstition that riseth voluntary and by degrees which are hardly discerned mingleth it self with the Rites even of every divine service done to the onely true God must be considered of as a creeping and incroaching evill an evill the beginnings whereof are commonly harmlesse So that it proveth onely then to be an evill when some farther accident doth grow unto it or it self come unto further growth for in the Church of God sometimes it cometh to passe as in over-battle grounds the fertile disposition whereof is good yet because it exceedeth due proportion it bringeth forth abundantly through too much ranknesse things lesse profitable whereby that which principally it should yeeld being either prevented in place or defrauded of nourishment faileth This if so large a discourse were necessary might be exemplified by heaps of Rites and Customes now superstitious in the greatest part of the Christian world which in their first originall beginnings when the strength of vertuous devout or charitable affection bloomed them no man could justly have condemned them as evill whereby it is still plain that things good and profitable in their first institution and setled upon good advice and great authority may by a succeeding age and Church be found prejudiciall and that then that Church hath power to take away and abolish that which the other did institute 27. And again much to the same purpose and in answer to such as think things once well and solemnly established cannot be altered he saith l. 4. fol. 165. True it is that neither Councels nor Customes be they never so ancient and so general can let the Church from taking away that thing which is hurtful to be retained Where things have been instituted which being convenient and good at the first do afterward in processe of time wax otherwise we make no doubt but they may be altered yea though Councels or Customes General have received them And therefore it is but a needless kind of opposition which they make who thus dispute If in those things which are not expressed in the Scripture that is to be observed of the Church which is the custome of the people of God and decree of our Forefathers then how can these things at any time be varied which heretofore have been once ordained in such sort Whereto we say that things so ordained are to be kept howbeit not necessarily any longer then till there grow any urgent cause to ordain the contrary For there is not any positive Law of men whether it be general or particular received by former expresse consent as in Councels or by secret approbation as in Customs it cometh to passe but the same may be taken away if occasion serve Even as we all know that many things kept generally heretofore are now in like sort generally unkept and abolished every where By which we may further finde that as it is the duty of the Members of any Church to conform to such Rights and Orders as the Authority thereof shall institute and set up so also can no plea of former establishment whether by Councels or Customes warrant their opposition or inconformity if the Church under which they live shall think fit to abrogate them when they find urgent cause to the contrary No he accounts it but a needless kinde of opposition to urge in these disputes the custome of the people of God or the decree of our Fore-fathers as if for the necessary continuance of Peace and Order there were not the same degree of respect due to a succeeding Church by her present children as was given to the former Church and such as were our Forefathers therein Can we fancie that the establishment we doe now approve might be made in place of what the Church preceding it had made before and yet think the Church under which we live cannot do the like in disanulling some things made by the Church preceding us 28. But now if all this while it should be allowed that this power should be in the Church yet what and if some mens greater affection and interest cast towards other persons then those that had the present managing of Religious affairs might make them conjecture that rather they then these ought in these things to be obeyed and what and if they might withall doubt that him they called the Civill Magistrate should have power to order affairs of the Church as head thereof we will therefore set down what he farther inferreth fol. 567. The Lord God of Israel hath given the kingdom over Israel to David for ever even to him and his sons by a Covenant of Salt And Job 56. 8. bringing in that place of Cant. 8. 11. Solomon had a Vineyard in Baalhamon he gave the Vineyard unto keepers every one bringing for the fruit thereof a thousand pieces of silver c. He saith it is true this is meant of the Mystical Head set over the body which is not seen but as Christ hath reserved the mystical administration of the Church invisible to himself so hath he committed the mystical government of Congregations visible to the Sons of David by the same Covenant whose Sons they are in governing of the flock of Christ whomsoever the Holy Ghost hath set over them to go before them and lead them in their several pastures one in this Congregation another in that As it is written Take heed to your selves and to all the flock whereof the Holy Ghost hath made you overseers to feed the Church of God which he hath purchased with his own blood And presently after to shew who he means by those Overseers he saith The Pope hath fawned upon the Kings and Princes of the earth and by spiritual couzenage hath made them sell their lawful Authorities and Jurisdictions for titles of Catholicus Christianissimus Defensor fidei and such like And again fol. 569. complaining of the unnatural usage of some towards their Mother that were natural children of this Church under a misguided conceit that Obedience was not due to the then Queen Elizabeth but to another he saith That by this means the bowels of the child may be made the mothers grave and that it hath caused no small number of our brethen to forsake their native Country and with all disloyalty to cast off the yoke of their allegiance to our dread Soveraign whom God in mercy hath set over them for whose safeguard if they carried not the hearts of Tygers in the bosomes of men they would think the dearest blood in their bodies well spent and presently after he reckons up the faults charged by the Popish party upon them and for which they stood excommunicated as if they had been no Church nor part thereof Viz. That the Queen had quite abolished prayers within her Realm that we not only have no assemblies unto the Lord for Prayers but to hold a Common School for sin and flattery

to hold Sacriledge to be Gods Service Unfaithfulness and breach of promise to God to give it to a strumpet to be a vertue to abandon fasting to abhor consession to mislike Penance to like well of Usury to charge none with restitution to find no good before God in single life nor in no well working that all men as they fall to us are much worsed and more then aforecorrupted 28. Now to my thinking we are again fallen into that unhappy condition as to have the same or much like faults and scandals laid to the charge as well of those that are in Soveraign power as of those that follow them by such as out of like zeal to former publike usage and establishment are ready upon the same arguments to turn Recusants to the present Orders of this Church and yet to continue Recusants to the Popish Communion too Not well considering how that as in one case they must against our change make use of their Arguments so will they then be dis● furnished of replyes to them for that change by the Church of England formerly made when a greater number of Ceremonies and those of a more general approbation and longer continuance in this Church were by the authority of the Civill Magistrate as they call him taken away and this form which they now cleave unto put in the place thereof And least any should object like them nullity and invalidity to our Church or her authority through some scruple of the lawfulnesse and calling of our present Pastors and Ministers in the exercise of their Functions because of the want of some Forms and Ceremonies heretofore appointed to be used in their Ordination before they were permitted to preach or administer and consequently think it unlawfull to hear or receive at their hands we shall finde him of another minde nay though they were not at all in Orders or claimed any mission from Authority For he saith lib. 5. fol 227. Nature as much as possible inclineth to validities and preservations dissolutions and nullities of things done are not onely not savoured but hated when either urged without cause or extended beyond their reach If therefore at any time it come to passe that in teaching publiquely or privately in delivering this blessed Sacrament of regeneration some unsanctified hand contrary to Christs supposed Ordinances do intrude it self to others which of these two Opinions seem more agreeable with equity ours that disallow what is done amisse yet make not the force of the Word and Sacraments much lesse their nature and very substance to depend on the Ministers Authority and Calling or else theirs which defeat disanull and annihilate both in respect of that one onely personal defect there being not any Law of God which faith That if the Minister be incompetent his word shall be no word his Baptisme no Baptisme He which teacheth and is not sent loseth the reward but yet retaineth the name of a teacher his usurped actions have in him the same nature which they have in others although they yeeld him not the same comfort And if these two cases be peers the case of Doctrine and the case of Baptism both alike sith no defect in their Vocation that teach the truth is able to take away this benefit thereof from him which heareth wherefore should the want of a lawfull calling in them that bapitze make Baptism vain And again fol. 332 The Grace of Baptisme cometh by donation from God alone that God hath committed the Ministery of Baptisme unto speciall men it is for Orders sake in his Church and not to the end that their Authority might give being or adde force to the Sacrament it self That Infants have right to the Sacrament of Baptism we all acknowledge Charge them we cannot as guilesull and wrongful possessors of that whereunto they have right by the manifest will of the Donor and are not parties unto any defect or disorder in the manner of receiving the same And if any such disorder be we have sufficiently before declared that Delictum cum capite semper ambulat Mens own faul's are their own harms Wherefore to countervail this and the like mis chosen resemblances with that which more truly and plainly agreeth The Ordinance of God concerning their vocation that minister Baptisme wherein the Mystery of our regeneration is wrought hath thereunto the same Analogy which Laws of wedlock have to our first nativity and birth So that if nature do effect Procreation notwithstanding the wicked violation and breach of Natures law made that the entrance of all mankind into this present world might be without blemish may we not justly presume that Grace doth accomplish the other although there be faultiness in them which transgress the order which our Lord Jesus Christ hath established in his Church And afterwards again lib. 5. fol. 448. That therefore wherein a Minister differeth from other Christian men is not as some have childishly imagined the sound preaching of the Word of God but as they are lawfully and truly Governors to whom authority of regiment is given in the Common-wealth according to the order which Polity hath set so Canonical ordination in the Church of Christ is that which maketh a lawful Minister as touching the validity of any act which appertaineth to the vocation The cause why S. Paul willed Timothy not to be overhasty in ordaining Ministers was as we very well may conjecture because Imposition of hands doth consecrate and make them Ministers whether they have gifts and qualities fit for the laudable discharge of their duties or no. If want of Learning and skill to preach did frustrate their Vocation Ministers ordained before they be grown unto that maturity should receive new Ordination whensoever it chanceth that study and industry doth make them afterwards more able to perform the office then which what conceit can be more absurd 29. By those words of his That wherein a Minister differeth from other men is as they are lawsully and truly Governors to whom authority of Regiment is given in the Commonwealth according to the order which Polity hath set we may find him 〈…〉 against their judgments that would make Canonical ordination and the validity of any act appertaining to the vocation to depend on any separate Ecclesiastick authority And when again he is saying that they are lawfully and truly Governors to whom authority of Regiment is given in the Commonwealth according to the Order which Polity hath set we may presume by the words are is and hath he means that present Power and those present Overseers which the Holy Ghost or Divine Providence hath placed over them as sons of David as was by him before rehearsed and so making him the lawful Governor whom the present Polity or Law hath set For if he should admit other question of his lawfulness by saying whom Polity should set or the like he should then overthrow that course before s●t down in determining the lawfulness of Ministers sent by