Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	apostle_n	day_n	sabbath_n	13,396	5	10.0850	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65559	A sermon against neutrality whether as to the main substantials of religion or matters of injoyned order / preached at the visitation of the Reverend Doctour Cary, Arch-deacon of Exon, at St. Marie's Exon, on Friday in Easter Week, 1663 by E.W.	Wettenhall, Edward, 1636-1713.	1663 (1663)	Wing W1516; ESTC R27060	24,015	54

party cannot except in that they have owned I should have said slandered him for their friend as an acknowledgement from Vedelius himself that they are genuine To conclude this parallel The observation of the Lords day hath ever since the Apostles times continued in the Catholick Church though not so Vniversally till the Jewish Sabbath was laid asleep and in every particular Church that we read of And in the same Catholick Church as it conteins under it as well the Eastern as the Western Churches hath this Order held from the same Apostles times till this very day unquestioned that I know of except by Aerius who for his questioning of it was Excommunicated in every particular Church till about the last Century and in this Church ever from it's very first plantation till the late interruption as well in England and Wales as * This ancient Order viz. of Episcopacy was embraced in the Scotish Church for of that he speaks at the Reformation Ann. 1560 a●● continued in ●h● persons of Superintendents and Bishop till the year 15●1 after that time it was born down till ●598 when it b●gan to be restor●d Doctor Lyndsay in his Narrat of the proceedings in the Assemb at Perth Scotland it self as is manifest for any Ancient times in Bedes History of these Churches After all which the same as to the substance of the heads with what Doctor Hammond of famous memory writ in this cause about the beginning of the troubles I remember the Authour professeth he knew no more to be said in the behalf of the Lords day and as I believe it is abundantly more than could be said by them whose main allegation for it is the fourth Commandment so I think that none after him will be able ever to find more in the case which having said I presume it is now seasonable to desire that the same plea may be entred for both and that seeing there is the same reason for one as for the other the one being already granted to be of such Divine Right that it would be a most horrid innovation and impudent wickedness for any particular Church either to attempt its alteration or not submit to its observation to demand also that it may be reputed as horrid to desire the Change and as unchristian not to submit to the Government of Episcopacy If any one seek to ward off all this with that old Smectymnuan Buckler the chief of those Cavils which that party meant for Arguments against our Government and say Our Bishops are not what the antient primitive ones were I confess it their state is different and so God be thanked is the case of the rest of the Clergy they having a setled and commonly not an illiberal maintenance Now if the others could be content to enjoy the amplest Parsonages of these Ages it is surely unjust in them to envy the Bishops their scarcely proportionable Revenues and much more unjust for that their Club of Divines having if they hold with their Brethren a Beam in their own eyes and claiming no small power over a The Ecclesiastical Assemblie● have power to abrogate and abolish all Statutes and Ordinances concerning Ecclesiastical matters that are found noysome and unprofitable and agree not with the time or are abused by the People II. Book of D●scip chap. 7. Laws and b To discipline must all estates within this Realm be subject as well the Rulers as the Ruled I. Book of Discip Head 7. As the Ministers and others of the Ecclesiastical state are subject to the Civil Magistrate so ought the person of the M●gistrate to be subject to the Ki●k in Ecclesiastical Government II. Book Disc ch 1. And again just after As Ministers are subject to the judgment of the Magistrates in external things if they offend so ought the Magistrates if they transgress in matters of conscience and Religion Ibid. And that without any R●clamation or appeal to any Judge Civil or Ecclesiastical in the Realm II. Book of Disc ch 12. And lest charity should construe all this of some lower and subordinate Magistrates the XIII ch saith The Princes and Magistrates themselves nor be●ng exempted Princes themselves to meddle with the Mote in others and upbraid those of any usurped either Power or Titles who assume nothing of either but what the indulgent piety of the nursing Fathers and Mothers of the Church that is Christian Princes hath so long thought fit by divine permission if not instinct to devolve upon them As to those other objected degeneracies of innovated Elections and sole jurisdiction they are for the most part false and where they are not justifiable at least that small experience which this Church hath in these few years of Mis-rule had of Presbytery though curb'd by its own Patrons as fearing haply its lash themselves will force from all indifferent persons this Confession That the little finger thereof is heavier than the whole loyns of the Bishops Consistories and all the rest against which they pleaded offence and that neither Clergy nor People can enjoy under any Government more liberty and yet no more than Christian than they do under the Prelatical For my further Answer hereunto I remit them to a sober Authours judgment no less in their esteem than ours If so be saith he you will bring again the Si revocas illorum temporum mores etiam statu revoca Wolfg. Muscul usages of those primitive times in every thing you must bring again the same state of the Church which if you do the Office it self will continue still There being then for the Office that which in other cases is acknowledged a divine institution submit thereto and if the Lord be God follow him I shall onely touch upon the last member of Memb. 2. the Prophet's Argument to gratifie the respective Adversaries of all which I have said already by a liberal concession of what he granted his If Baal be God follow him Baal I take to be the same with Belus in profane Authours relying besides the affinity of the names upon Lactantius his computing Belus out of one Instit. lib. 1. ● ult Thalus to have been antienter than the Trojan War which is commonly said to have hapned Judges 2 3● chap. about the time of the Judges now in their days we finde the Jews serving Baal the Worship of whom they receiving it from the Sidonians or other Nations which were left to prove them must needs have been antienter than that Age so that as well the time of the original as name of both agreeing we may in all likelihood conclude them to have been the same Now saith the Prophet if this so general Idol Baal or as in the Apocrypha Bel or Belus can by any means prove himself to be God I give you leave to follow him and desert the God of your Fathers Would it not have exceeded the bounds of a Sermon we should have applied this to

visible and that as far forth as it is visible so far forth its unity is visible cannot I think be gainsaid Which being granted and what hath been just before proved being considered together I cannot see how it can be rationally thought that they who are out of the visible union and fellowship of the Church are not also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. in Ep. ad Philadelph out of all visible way and likelihood of salvation All which as it cannot but manifest how dangerous and before God how damnable the sin of Schism is so it ought to be an Argument to all that are guilty of Departure to make a speedy Return If it be demanded How then can we expect Salvation having departed from Rome which we cannot deny still to retain the Essentials of a Church and once to have been the Mother of these Western Churches The Answer is What it ever was that we are no farther departed from Rome than she is departed from her self that is from the Apostolick and primitive purity And here in case any man reply that they no farther depart from us than we with Rome have departed from the Primitive Church I challenge the whole party that say so to instance in one Ceremony now injoyned by our Church which may not be proved to have been in use in the Church some centuries of years before ever such a thing as a Pope or Vniversal Bishop was heard of in the World Which if it be so what injurious peevish and uncharitable dealing with us is it to the end that they may cast an Odium upon us before the common people to charge us with the borrowing of those things from the Papists which if they will search Antiquity they will finde to have been in the Church long before a Pope But put the case we had taken from Rome some things which we judge decent and all must needs acknowledge in themselves indifferent were this a justifiable ground of their departure They say they will do nothing without a written Rule Provocamus ad Scripturas Let them shew what Rule they have in holy Writ upon account of indifferencies to abandon necessaries and rather than submit to a few Ceremonies which they haply of late have too rashly and furiously impugned to break Communion with the Church and endeavour the disturbance of peace Ad populum phaleras Those easie and popular pretences of tenderness of conscience may serve to blinde the eyes of the ignorant multitude upon whom they have thus much advantage that many of them stand seduced already by such fair shews formerly made To those that know what Conscience means and confider that where it acts besides or against its Rule where the judgment determines without a rational evidence it is no longer Conscience but corrupt humor or espoused interest or somewhat worse they signifie nothing at all but the pretenders obstinacy In short If God be God follow him If Unity in his Church be a Law of his cleave to it and think not thou canst one day answer the violation of a manifest Law by pleading thine own being dissatisfied touching such punctilio's as thou must needs acknowledge at the least very disputable and therefore as uncertain which dissatisfaction either is by thee made greater than it is or would not be at all if thou wouldst do thy duty weigh things nakedly as they are submit thy judgment upon due cause and be no farther perswaded of any thing than thou canst really make it out to thy self and others From the Unity of the Catholick Church we will come to the Government of our particular Church and applying the Prophet's Argument hereto say By the same reason that the Lord being God is to be followed by the same also that Government of the Church which can be best proved to be from God must obtain Now as to the divine right of Episcopacy if our Adversaries ingenuity will serve them to acknowledge that to be a divine right when acknowledged for one thing which they avouch to be so alledging it for another I shall promise them in tabulà as I may at present the proof thereof That the Lord's day is of divine right and institution is not by me questioned any more than by them against whom my Discourse proceeds now of every particular which can be brought for the divine right of the Lord's day may pari jure be said for the Divine Right of Episcopacy I hope they will acknowledge the one as well as they avouch the other to be of Divine Institution And that I may more clearly proceed herein it will be necessary to remove one hindrance which through the Common misunderstanding of People lies in my way by mentioning the Apostles words to the Colossians touching the Sabbath which are Let no Colos 2. 16 17. man judge you in meat or in drink or in respect of an Holy day or of the new Moon or of the Sabbath days which are a shadow of things to come but the body is Christ Where the Apostle at once asserts the Command for the observation of the Sabbath to be a part of the shadows or Ceremonial Law as much Ceremonial for ought there exprest to the contrary as the difference of meats and drink the Institution of the new Moon or other Jewish Feasts and assures us of the abrogating the shadows the Body and Substance of all Jesus Christ being come So that it cannot with any more truth be said that by the fourth Commandment we are enjoyned to keep Holy strictly the first day of the week or the Lords day than the fourth or sixth the face of which Commandment is also acknowledged upon this account to be * Peculiarem Divisam à reliquis considerationem babes hoc praeceptum Umbratile veteres nuncupare solent And as to the sence of it saith he Finis praeceptiest ut propriis affectibus emortui regnum Dei medite●tur Id non uno die contentum sed toto vita nostrae cursu c. Just lib. 2. cap. 8. Sect. 28. 31. ● Sect. 34. Ceremonial not onely by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Hierosol Catech. Illum 4. Sub sinem the Ancients but by that judicious person Master Calvin also and the sence of it declared to be the same as our Church Catechisme gives of it viz. That we should serve God truly all the days of our life with this further * caution that to say that the Moral part of this Commandment is that we should observe a seventh day or one day in the week though not the Jewish Sabbath is Judaicâ opinione populum imbuere in Judaeorum contumeliam diem mutare diei sanctitatem animo eandem retinere Either Judaisme or a contumelious depravation of it But it hath been the unhappy fate of our adversaries to have followed this great Divine in whatsoever he departed from the Church and to forsake him in others wherein he agrees This obstacle being removed not

out of any design of lifting out the Lords day or it's observation which let him be accursed that shall do but of discovering it's true grounds I shall briefly lay down that parallel which a most skilful hand drew in this case contracting or adding according to present occasion There was saith my Author this ground in nature for the Lords day that a certain part of our time should be set apart for the special worship of God in publick and the like ground is there for Episcopacy that to the celebration of that worship certain persons by way of Office should be assigned who for their labours herein should be worthily rewarded Now I adde that whereas in nature there was no more particular ground for one day in seven than for one in eight or one in ten for that reason in the Commandment the Lord rested the seventh day is not intrinsecal to the nature of the thing but proceeded onely from the Will of the Lawgiver prescribing his own example as an incentive to the observation of this his Law Whereas I say there was no more particular ground for that there is in this case a particular ground in the nature of the thing that betwixt all such consecrated persons there should not be a parity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is this That they are not all of equal ability nor of equal integrity and the State of all Churches here on earth ever was and will be such that they must depute those to teach and watch over others who have need themselves in many cases of their work to walk by the light of others eyes whose Counsels every man naturally prizing his own would have little sway if their Authours had no Authority over them which Authority is also otherwise necessary to keep all in their duty or else punish and remove them so that the People may as well cast off their Ministers as the Ministers their Bishops and we see when the one had hapned the other had very neer succeeded But to return Of the Lords day there was amongst the Jews a pattern one day in seven to be sanctified to God and the like pattern was there of Episcopacy the Government by Chief Priests Priests and Levites Ordained by God himself The Institution of the Lords day came not immediately from Christ himself on earth but from his Apostles whom he left invested with a like Authority to his own after his departure A like institution was there of this also from the same Apostles guided as well in one as in the other by an infallible spirit Which Apostolike Institution give me leave to say may be proved by as good testimonies and authorities as any thing of this nature can be yea by the very same By which we prove the Canon of the Scripture to be the Canon of the Scripture that is these Books no more and no less to be Scripture and if there be any credit to be given to Ancients and he must leave Qui au●toritatem omnem majoribus suts ad●mit sibi nullam relinquit Dr. Pria●aus Fassic Controv. ob 4. himself none who will deny all to them and be besides most miserably guilty of dishonouring his Father and Mother the order came not onely from the Apostles but was honored Percurre Ecclesias Apostolicas apud qua● ipsae adhuc Cathedrae Apostolorum suis locis praesident aliis praesidentur by their being of it Tertullian one of the most Ancient Writers after a challenge made to the Hereticks He had a little before said of the Hereticks Edant origines Ecclesiarum suarum cvolvant ordinem Episcoporum ita per successiones ab initio decurrentem c. Hoc enim modo Ecclesiae Apostolica census suos deferunt sicut Smyrnaeorum Ecclesia habens Polycarpum ab Johanne collocatum refert sicut Romanorum Clementem à Petro ordiratum edit proinde utique caterae exhibent quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habent De p●aescript adversus haeret Cap. 32. to shew their succession from the Apostles affirms that as to the true Church the Sees wherein the Apostles themselves had ruled were not onely then in being but had respectively a kind of preheminence and not onely so but could produce Bishops placed in them some by the Apostles some by Apostolike men that had long lived with the Apostles But we must again return to our Authour and say further The Observation of the Lords day was occasioned by that Solemn Action of Christs rising again thereupon And this was occasioned by those several Orders which were in the Church under Christ viz. that in which Christ himself was that of his Apostles inferiour to him that of the seventy Disciples inferiour unquestionably to them all The mention of that under the name of the Lords day we meet with Revel 1. once in the Revelation and under the equipollent Acts 20. 7. term of the first day of the week twice or thrice 1 Cor. 16. 2. elsewhere And no whit less obscure is the mention of the Order of Bishops under a like Apocalyptical expression of the Angel of the Revel 2 3. Chapte●s Church of Ephesus c. which by undoubted proofs hath been manifested to belong to this cause and under the name of the Ruling Elder which how contrarily to it's intent of 1 Tim. 5. 17 18. late it was interpreted of Lay-Elders by those who notwithstanding they thus interpreted would not thus fulfil the Text in their own interpretation by allowing those their ruling Elders the double honour especially that which the next words thou shalt not muzzle the mouth of the Ox that treadeth out the corn enforce a share with them in the Church-maintenance I leave to the judgement of those very expositors proceeding with my Authour to what Saint Paul saith to Timothy and Titus that he left the one at Ephesus to see that some taught no other Doctrine 1 Tim. 13. Which is manifestly to have inspection over the teaching Ministry and the other at Crete to set in Order things that were wanting and to Tit. 1. 5. Ordain Elders in every Church To all which we may adde the oftner mention of Bishops Presbyters or if we will give it a French-English word Priests and Deacons any where of the Lords day The obscure mention of the Lords day in Scripture was explained in the writings of the first age and particularly in Ignatius his Epistles In the like manner the obscurity of the Holy Text in this case was as by others so by the same Ignatius in all his Epistles and particularly in each of those six first which were of such Authority of old that Saint Jerome witnesseth they used even in his days publickly to be read in the Churches and have of late after a Fiery trial made of them received as well an ample Vindication from a famous Prelate Bishop Usher against whom the adverse