Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	christian_a	day_n	sabbath_n	12,184	5	9.9778	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20031	A true, modest, and iust defence of the petition for reformation, exhibited to the Kings most excellent Maiestie Containing an answere to the confutation published under the names of some of the Vniuersitie of Oxford. Together vvith a full declaration out of the Scriptures, and practise of the primitiue Church, of the severall points of the said petition.	Sprint, John, d. 1623. Anatomy of the controversed ceremonies of the church of England.	1618 (1618)	STC 6469; ESTC S119326	135,310	312

canere instrumentis in animis puerorum est To vse instruments is for babes and children Itaque in ecclesijs sublatus est tantum instrumentorum vsus relictum est canere simpliciter so that our brethren thinking by these authorities to helpe their cause haue indeed cut the throat of it The Papists themselues confesse that their harmonicall musicke is much later lib. 4. Chronol p. 729. then Iustine Martyr or Augustine either Genebrand confesseth that Pope Constantine sent Organs to King Pippin anno 757. as yet unknowne to the Germanes and Frenchmen and Beza sheweth by good authorities that they were first brought in by Pope Viteliane at the soonest and Colloqu Mompelg par 2. p. 37. into France anno 878. So long the Churches of Christ stood without them and it had been well with them if they had stood so still VVherefore most noble King 1. Seing this theatricall Musicke serveth not to edification in the Church to the which all things there used should serue by the Apostles rule 2. Seeing it hindereth edification in withdrawing the minde from contemplation and pulling it down to carnall delight 3. Seeing it was a part of the Leviticall service which is now ceased in Christ 4. Seing plain voice musicke was taken to be fittest for Gods service by Christ and the Apostles and all the Fathers in the best times of the Church we most humbly entreate your maiesty that this stage-like musicke may be removed and that which is fittest for edification and best beseeming the spirituall worship of the Gospell may be retayned 12. Against the prophanation of the Lords day HErein we both consent Hee is very Answ to pet p. 12. prophane say our brethren that desireth not this from his heart Now wee heartily thanke the holy God of Heaven even for this and we pray him that hath begun this good in our brethren to encrease it to the day of Iesus Christ Indeed the sanctifying of the Sabbath Esay 58. 13 Exod. 31. 13 is it that giveth life to all religion and therefore this being once well setled all religious and Christian duties will quickly follow VVherefore O most noble King not onely we the ministers that desire reformation but both your Vniversities the Vice Chancellors Doctors and heads of houses and the rest of the learned Clergy and obedient subiects expect this at your Highnesse hands that as you haue by your most Christian proclamation give Constant. Euseb lib. 4. c. 19. Theodos Valent. c. de ferijs Carolus magn 139. K. Canutus K. Iuas in martyrol Fox p. 73. Gythcon K. of Danes ibid. p. 755. Exod. 20. 10. charge for the sanctifying of the Lords day and for restraining of idle sports and games upon it as the godly Emperours and Kings haue done before So because through the backwardnes and disorder of many brutish people that day is not yet so carefullie regarded as it should bee It will please your highnesse so soone as God shall giue opportunitie to enact it as a Law that all your Maiesties people may not onely keep a rest but a religious and holy rest upon that day VVee know your highnesse knoweth the largenesse of your gates that they be as large as your kingdom and therefore will provide by godly and wholesome lawes according to the charge of your God which is uppon you that all within your gates i. within your hignesse government and dominions shall keepe the day of the Lords rest in all the holy duties and services of it 13. That the rest upon holy dayes be not so strictly urged Argument 1. IF Saints dayes may without any offence to God bee remooved then the strict observation thereof should not be so severely urged But the first is true for some Churches reformed haue de facto taken them away as brought in by men and de iure they might so do because the keeping of such times without speciall commandement seemeth to be an observing of dayes contrary to the Apostle Gal. 4. 10. and a consecrating of them to the memory of men which should onely be obserued to the Lord Rom. 14. 6. As Ambrose well saith qui calendas Ianuarias colit peccat quoniam homini mortuo defert divinitatis obsequium he that keepeth the calends of Ianuarie sinneth because he giveth divine worship to a dead man his reason is as good against holy dayes Amb. ser 17 kept in the memory of Christian men as Pagans for divine honor should be yeelded to neither Arg. 2. There should be a diffrence made between the rest upon the Lords day and other holy dayes But now there is no difference the rest being as strictly urged upon the one day as the other Ergo. The proposition is thus proved i. The Lord himselfe maketh a difference betweene the Sabboth and other holy dayes of his own appointment for upon the passeover day it was lawfull to dresse that which they did eate Exod. 12. 16 But not so upon the Lord day Exod. 16. 2. 3. 2. the Sabboth is of the Lords institution and so precisely to be kept holy dayes are but an Ecclesiasticall constitituon and therefore not in the observation to bee made equall to the other 3. Difference to be made in the obseruatiō of the Lords day and other holy dayes the rest upon the Lords day doth simply bind in conscience as all the commandements of God doe the rest of holy dayes doth not simply bind in conscience in respect of the thing commanded but as we are bound in conscience to obey our governours in all lawfull things for there is but one lawgiuer which is able to saue and to destroy Iam. 4. 12. 4. the constitutions of the Church haue observed this difference making greater restraint of labour upon the Lords day then upon other festivals upon the Lords day all ruralia opera works of husbandrie are forbidden Cabilonens c. 18. itinerari cum caballis to travel with horse or oxen Aurelian 3. 27. to keep Fairs or Markets upon the Lords day Coloni part 9. c. 10. no courts or pleas then to be holden Tarraconens c. 4. no dansing or playes or shewes to bee used Mogunt c. 61. All these canons and many more provide onely or chiefly pro diebus dominicis for the Lords dayes Argu. 3. That liberty which God hath given to worke six daies ought not where Exod. 20. 6 there is no urgent necessity to be restrained especially where there is a necessity to labour for where necessity requireth wee deny not but a day of cessation may be enioyned upon the worke dayes as when a generall day of fast or of thanksgiving is proclaimed yet even upon these daies necessary labours are excepted But the rest of holy daies is upon no necessity yea many pore men working a crash for necessity haue been fetched to the Courts and forced to pay large fees Ergo it impugneth the liberty which God hath given and so is unlawfull as it is

loue of the truth that they might be saved 2. Thes 2. 10. 11. Now the very God of peace sanctify thee throughout in thy person in all thy wayes works and I pray God that thy whole spirit soule and body may be kept blamelesse unto the comming of our Lord Iesus Christ even so Amen TO THE MOST CHRISTIAN and excellent Prince our gratious and Dread Soveraigne IAMES by the grace of God King of England Scotland France and Ireland c. Wee the Ministers and Preachers of the Church of England that desire Reformation wish a long prosperous and happy raigne over us in this life and in the next everlasting salvation MOst gratious and dread Soveraigne we little thought when first our humble Perition was exhibited to your excellent Maiesty it being both for the matter honest and for the manner peaceable should haue found so hard entertainment abroad as that this action of ours so Answ to the Petit. Epist. Ded. p. 4. l. 21. secretly orderly and lawfully enterprised should be by publick writing traduced as unduly and dishonestly attempted Our meaning was onely to intimate to your Majesty the state of our Church not to lay open the nakednes of our Mother to the scandall of the enemy nor to appeale to inferiour iudges to the preiudice of your Maiesty to whom the cognizance of this cause and deciding of this strife of right appertayneth We trust therefore that as Abraham composed the variance between Genes 13. Exod 2. his and Lots servants Moses between the Hebrewes Constantine among the Church Ministers so it will please your Majesty to be a iudge between us and to giue us leaue to defend iustifie our innocent cause As for us we say with the Apostles We cannot but speak the things which we haue seen and heard and approue that saying Act 4. 20. of Hierome Minoris peccati est sequi malum quod bonum putaris quam non audere defendere quod pro bono Dialog 1. advers Pelagian certo noveris Now then most noble King giue your faithfull subiects and unsained lovers of the trueth your princely leaue to iustify their honest and godly petition which hath been by some of our Brethren in their heate impugned In which their enterprise we humbly craue licence to propound certain generall observations which we referre to your Highnesse Christian consideration First whereas wee your Maiesties 1. Observation Opposition between the Kings iudgement the Censurers of Oxford humble Petitioners haue throughout conformed our desires and requests to your Maiesties iudgement who haue wished us to iudge of your future proiects according to your by-past actions and haue proportioned our suites after the rule prescribed in your Majesties book which you would Preface to Basil haue taken of all men as an image of your mind and a Discovery of that which may be looked for at your hands Yet our brethren to our understanding haue been bould in diverse points to oppose their indgement to your Maiesties 1. They count it an unsufferable Pag. 7. thing to permit any thing touching the government of the Church to be so much as questioned Whereas it hath pleased your Maiesty in your princely wisdome to permit and will a conference of the learned concerning such matters 2. They will not grant that these Pag. 10. articulated are the peccant humors of the Church and so consequently acknowledge none Your Majesty saith otherwise no kingdom lackes her own diseases and seemeth not to be ignorāt of corruptions stoln into the state 3 They justifie ceremonies traditions not warranted by the word as the crosse in baptisme the surplice interrogatories ministred to infants Confirmation But your Maiesty Basil p. 18. 19. hath shewed us to ground our conscience onely upon the expresse Scripture and to discerne between the expresse will Commandement of God in his word and the invention and ordinance of man 4. They count them turbulent p. 14. that would not haue the Apocrypha read in the Church But your Maiesties iudgement is otherwise as to the apocrypha books I omit them because Basil p. 1. I am no Papist and indeed some of them are no wayes like the ditement of the Spirit of God 5. Your Majesties princely resolution Basil p. 43. is to see all your Churches within your Dominions planted with good Pastors Our brethren say it is impossible and that the defects of some p. 15. Ans men may be better supplied by other meanes then by preaching as by reading of Scripture and of homilies p. 16. p. 14. and of the service boke and that all Ministers were not preachers in the primitiue Church 6. Your Maiestie most truly affirmeth Basil p. 4. according to the Apostle that faith commeth by hearing the word preached Our brethren say that the P. 16. Ans reading of Scriptuers of Sermons and Homilies are the ordinary effectuall meanes to increase faith 7. Your Maiesties Christian motion to the Vniversity is that leases of their tithes impropriate be so demised as Ecclesiastical persons onely may be maintained inabled to execute their functions the Collegdes being provided for But our Brethren do charge the p. 19. Petitioners for this motion with lack of conscience 8. Your Majesties care is that the Basil p. 43. doctrine be preserved in purity according to Gods word The Petitioners for moving to haue an uniformity of Doctrine and all popish opinions abolished are challenged for shamelesse p. 13. suggestions 9. Your Majesties will is that the Basil 13. discipline bee likewise preserved in puritie according to the word of God The Petitioners humbly desire accordingly that the discipline may be administred according to Christs institution for this motion they are reproved p. 20. 10. Your Maiesty most princelike Basil praef professeth equally to loue and honour the learned and graue men of either opinion that like better of the single forme of pollicy in the Church of Scotland or of the many ceremonies in the Church of England Our brethren Epist. p. 5. count the Petitioners Shismaticks Hypocrites dishonest persons for misliking of some ceremonies and other abuses and wish the land were cleane purged of them 11. Your Maiesty giveth this honorable Basil praef 11. testimony of the godly ministers of Scotland that there is presently a sufficient number of good men of them in that kingdom But the Confuters p. 30. say There are not many men brought up among them in this last reformed age worthy of that wonted honorable maintenance 12. Your Majesty specially provideth for keeping holy the Lords day so that alwayes the Sabboths be kept holy and no unlawfull pastime bee used But our brethren seeme to urge the Ans p. 13 rest upon other holy dayes as strictly as upon the Lords day Whatsoeuer opinion is conceiued of our brethren and howsoeuer they are men of credit and estimation in

it never so narrow If any obiect that these are no matters of salvation but of lesse moment and therfore not to be so much stood upon Let him heare for answer That no man can haue sound assurance of being exempt from confusion that hath not respect to all Gods commandements to the best he is able as well lesser as greater Psal 119. 6. neither may any hope for plenary redemption by Christs Priesthood that is not willing to yeeld plenary obedience to his Prophesie and kingdome seeing he onely is with God accounted truely gracious that giveth himselfe both to learne all that God teacheth concerning him in his place and to practise whatsoever God so causeth him to know Affected ignorance refusing necessary knowledge and wilfull rebellion against the light receiued being alike detestable before the Lord. Now that the knowledge of these poynts is very needfull for all sorts of Christians whether of higher or lower degree and of what Calling soever may most evidently appeare by these reasons to omit sundry other First because many of them are matters of daily practise even of all sorts and rankes of persons amongst us and will any say that it is or can be safe for a man in the speciall service and worship of God to doe either hee careth not or knoweth not what Secondly for that they mainly tend to the honour or dishonour of that Lord whom we all professe to serue and shall his glory be so lightly regarded by vs Thirdly they make directly either to the beautifying or deforming of the visible Church which is the body of our Lord Iesus Christ whereof wee are members every one for his part And can any godly minde be carelesse hereof Fourthly they doe plainly serue either to the edification or destruction of themselues and many other of their deere brethren for whom Christ died chiefly by their mysticall signification who then can iudge them to bee of small moment Fifthly many of the liuely members of Christ suffer for them unto imprisonment besides many other miseries yea even unto a languishing death And will any good Christian fall under the fearfull doom Mat. 25. 41. 43. for not visiting helping Christ persecuted in his members Or shall we endanger our selues to that dreadfull curse Iudg. 5. 28. for neglecting to helpe the Lord against the mighty God forbid Or shall any perswade us in those things to go on carelesse or blind-fold without discerning whether we please or displease God in our doings Far be it from us for that which is not of knowledge can not be of faith Rom. 10. 17. and whatsoever is not of faith cannot be pleasing to God Heb. 11. 6. but is sin Rom. 14. 23. and the wages of sin is death Rom. 6. 23. I trow no gracious heart will esteem any sin light or the wages thereof triviall Wherefore in the feare of God let all men beware how they do so slightly esteem these matters so frequent in practise neere to Gods speciall presence for which his Glory Churches and Children suffer so many and so great evils Indeed they are not to bee ranked with things of the greatest moment but yet seing it is apparant that no man among us especially as things now stand can without manifold sins neglect them therfore forasmuch as besides sundry other treatises handling the same matters this offreth it selfe to thy view be not unwilling duely to consider what is sayd on both sides and the Lord giue thee understanding to discerne truth from falshood and good from evill that thou mayest reject and eschew the one and embrace and follow the other On the one side thou mayest presume as much is sayd as probably can be seeing it is the fruit of so many learned Doctors labours as the title boasteth of yet if the other haue not more sincerity and soundnesse of truth and reason I desire not it should finde any favour in thy sight but if yea then do as God shall moue thine heart and even so I commend it to thy diligent reading and advised and godly iudgement and thee to the guidance of the most high Moreover whereas of late there is published a certaine Scholasticall I had almost sayd Sophistical Tract mostly of the same subiect by one M. Sprint a Glocestershire Minister entituled Cassander Anglicanus tending in a sort to the patronizing of these Popish ceremonies here treated of which may occasion the stumbling of some weak ones although I heare that by Gods mercy it is fully resolued upon some time since that the sayd Tract shall be at large answered and confuted Yet for the stay of the feebler sort in the meane time that are lesse able to discerne how hee himselfe is therein deceived and deceiveth others I offer to consideration First a few things observable in the Tract it selfe and secondly certaine Tables written heretofore by the same Author touching the same subiect and by him entituled The Anatomy of the Ceremonies c. and Bellum Ceremoniale The Tables I haue annexed hereto desiring thee that if thou haue his foresayd Tract by thee thou wilt be pleased to compare them together and then with indifferent iudgement giue sentence whether is more agreeable to the truth this or the other Deny them to be his owne in any part as I am assured he cannot so I hope he will not once be willing to do chiefly seeing there are so many living witnesses thereof And that they are more sutable to the sincerity of the Gospell and the integrity of a good Christians conscience I nothing doubt but that all men equally affected upon due survey of both will most easily and freely grant Of what validity or worth then this his later worke is I leaue to the understanding Reader to iudge doubtlesse that his Anatomie and Bellum Ceremoniale can never bee reconciled to this his Cassander Anglicanus but doth most clearely contradict and confute the same evincing it to be utterly erroneous and unsound And concerning the Tract it selfe I obserue divers things worthy to bee remarked First it hath met with some Iesuit-like Index expurgatorius For falling into the hands of the Prelates or at least of some of their Chaplaines not to speake of other Purgations it is in one place purged of this whole Paragraphe following scil It scandalizeth and offendeth the Bishops making them guilty of many sins in depriving so many and so worthy Ministers for trifling ceremonies which hindering and forbidding to preach is by the H. Ghost reproved and plagued Amos. 2. 12. 8. 12. Act. 17. 4. 18. 5. 28. 1. Thess 2. 16. As for example First to put by Gods substantiall necessary worships by him commanded for trifling and indifferent ceremonies of humane invention Secondly to rob the people of the appoynted food of their soules and ordinary meanes of their faith Rom. 10. 17. Regeneration 1. Cor. 4. 16. and salvation 1. Cor. 1. 21 matters of so great importance for trifles of so small consequence yea