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
A45474	A vindication of the ancient liturgie of the Church of England wherein the several pretended reasons for altering or abolishing the same, are answered and confuted / by Henry Hammond ... ; written by himself before his death.	Hammond, Henry, 1605-1660.	1660 (1660)	Wing H617; ESTC R21403	95,962	97

revive these means of regaining the purity and exemplary lives of all its members when God by restoring our Peace shall open a door for it Sect. 42 12. For the Sclemnities of Buriall as they are certainly uselesse to them who are dead so are they not designed by us but to the benefit of the living in Lessons and Prayers upon those occasions as also for the freeing us from the imputation of rudenesse and uncivility which Christianity teaches no body to those bodies which shall have their parts in the resurrection and to their memories which the obligation of kindred friendship at least the common band of Christianity make precious to us and that it should be necessary and tend to edification not to pray such seasonable Prayers hear and impresse upon our hearts such seasonable Lessons at a time when they are exemplified before our eyes and our hearts being softned with mourning are become more malleable to perform such laudable Christian Civilities onely for fear we should not pray but be thought to pray to or for them over whom or near whose hearse or by or toward whom we thus pray which that we do not our Prayers that then we use are ready to testifie is another unreasonable able to evidence the power of prejudice and faction to any that is not sufficiently convinced of it Sect. 43 13. For that of thanksgiving after Childbirth as it may be acknowledged to be taken up in proportion to or imitation of Purification among the Jews so is it not thereby lyable to any charge of evil For herein is a marvellous mistake among men to think that because the continuing of circumcision was so forbidden by S. Paul Gal. 5. 2. therefore it should be unlawfull for any Christian church to institute any usage which had ever been commanded the Jews For the reasons which made the retaining of circumcision so dangerous will not be of any force against other customes of the Jews as 1. that it was prest by the Judaizing Christians as necessary to justification Gal. 5. 4. which is in effect the disclaiming of Christ or of any profit v. 2. or effect v. 4. by him a falling from grace renouncing the Gospel 2. That it was contrary to that liberty or manumission from the Judaicall Law which Christ had purchased v. 13. to have circumcision imposed as a law of Gods still obligatory when Christ by his death hath cancelled it 3. That some carnall professots which thought by this means to escape the opposition and persecution which then followed the doctrine of Christ and profession of Christianity did much boast that they put themselves and their Disciples in a course to void the crosse c. 6. 12. which is the meaning of that v. 13. that they may glory in your flesh i. e. in your being circumcised as that is by Saint Paul opposed to glorying in the Crosse v. 14. i. e. the persecution that followed profession of the Gospel as c. 5. 11. he mentions it as the onely reason of his being persecuted that he would not Preach Circumcision agreeable to which is that of Ignatius in Ep. ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If we till now live according to the Law of the Jews circumcision of the flesh we deny that we have received grace for the divinest Prophets lived according to Jesus Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doing so were persecuted which they that desired to avoid and therefore would be circumcised or Preach circumcision those are the men S. Paul so quarrels with as those that would not suffer for Christs sake that were not much in love with that Crosse of his To which a fourth reason may also be added that many of the Ceremonies of the Law did presignifie the future Messias and the teaching the necessity of such observances as nor yet abolisht is the professing Christ not to be the Messias All which notwithstanding it still remains very possible that a rite formerly commanded the Jews not as significative of the future Messias but as decent in the worship of God without any depending on it for justisication without any opinion that the Jewish Law obliges us without any fear of being persecuted by the Jews or consequent compliance with them may now be prescribed by the Christian Church meerly as a humane institution judging that decent or usefull new which was so then in this case if nothing else can be objected against it save onely that God once thought fit to prescribe it to his own People there will be little fear of danger in or fault to be found with any such usage For it is an ordinary observation which Paulus Fagius in his Notes on the Targum a most learned Protestant first suggested to me that many of the Jewish Ceremonies were imitated by Christ himself under the Gospel I might shew it you in the Apostles who were answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the missi or messengers among the Jews and were by Christ our High-Priest sent abroad to all Nations to bring in that peculium which of all others he counted most his due having paid so dear for it sinners to their Saviour as they were among the Jews sent by the High-Priest to ferch in the dues to the Temple So also the imposition of hands a form of benediction among the Jews as ancient as Jacob himself Gen. 48. 14. In blessing Josephs sonnes and is often used by Christ to that same purpose And even the two Sacraments are of this nature Baptisme related to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 washings used by them at the initiating or admitting of Proselytes Christs taking bread giving thanks c. after Supper wherein the other Sacrament was first instituted was directly the postcoenium among the Jews not a peculiar part of the Passeover Feast but a Ceremony after all Feasts very usuall among them So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Assemblies civill or facred among the Jews is made use of to signifie the Christian Church which Christ was to gather together So the Lords day one day in seven proportionably to their Sabbath So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders among the Jews are brought by the Apostler to signifie an Order in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colleges of many of them together called by Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred Societies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counsellers Assistants of the Bishops his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ep. ad Trall are parallel to the Sanbedrim or Councell of Elders that were joyned to Moses in his government to facilitate the burthen to him The same may be said of the Deacons which were an imitation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Treasurer or Steward among them consequently the place where the goods which they were to distribute were kept is parallel to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the treasury so the Bishop also saith Grotius is a transcript of

on the will of the Speaker which perhaps he understandeth not and never knows what they are till they are delivered nor whether they be fit for him to joyn in or in plainer words whether a man be likely to pray and ask most fervently he knows not what or that which he knows and comes on purpose to pray For sure the quickning and enlivening of the Spirit is not so perfectly miracle as to exclude all use of reason or understanding to prepare for a capacity of it for then there had been no need to have turn'd the Latine Service out of the Church the Spirit would have quickned those Prayers also CHAP. III. HAving thus past through the Ordinance and the Preface and in the view of the Ordinance stated and setled aright the comparison betwixt the Liturgie and the Directory and demonstrated the no-necessity but plain unreasonablenesse of the change and so by the way insisted on most of the defects of the Directory which are the speciall matter of accusation we prosesse to find in it I shall account it a Superfluous importunity to proceed to a review of the whole body of it which makes up the bulk of that Book but instead of insisting on the faults and infirm parts of it such are the prohibition of adoration toward any place p. 10. that is of all adoration while we have bodies about us for that must be toward some place the interdicting of all parts of 〈◊〉 ●●ochryphal Books p. 12. which yet the Ancient Church avowed to be read for the directing of manners though not as rule of Faith the frequent motion of the Covenant in the directions for Prayer once as a speciall mercy of God p. 17. which is the greatest curse could befall this Kingdome and a great occasion if not Authour of all the rest which are now upon it then as a means of a strict and religious Vnion p. 21. which is rather an engagement of an irreligious War then as a precious band that men must pray that it never be broken p. 21. which is in effect to pray that they may never repent but continue in Rebellion for ever Then as a mercy again p. 37. as if this Covenant were the greatest treasure we ever enjoyed Then the praying for the Armies by Land and Sea p. 38. with that addition for the defence of King Parliament and Kingdome as resolving now to put that cheat upon God himself which they have used to their Fellow Subjects that of fighting against the King for the defence of him Beloved be not deceived God is not mocked Then affirming that the Fonts were superstitiously placed in time of Popery therefore the Child must now be baptized in some other place p. 40. while yet they shew not any ground of that accusation nor ever will be able to do Then that the customs of kneeling praying by towards the dead is superstitious p. 73. which literally it were Superstitum cultus if it were praying to them but now is far enough from that guilt And lastly that the Lords day is commanded in the Scripture to be kept holy p 85. the sanctification of which we acknowledge to be grounded in the Scripture and instituted by the Apostles but not commanded in the Scripture by any revealed precept The first that we meet with to this purpose is that of Ignatius Epist ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us therefore Sabbatize no longer Let every Christian celebrate the Lords day which saying of an Apostolick writer being added to the mention of the Lords day in the New Testament is a great argument of the Apostolick institution of that day which the universall practice of the Church ever since doth sufficiently confirm unto us and we are content and satisfied with that authority although it doth not offer to shew us any command in the Scripture for it And then you may please to observe that the same Ignatius within a page before that place foreciting for the observing of the Lords day hath a command for Common Prayer and I conceive for some set Form I shall give you the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all meet together to the same whether action or place in Prayer Let there be one Common Prayer one mind c. and Cle●● Alex. to the same purpose the Altar which we have here on Earth is the company of those that dedicate themselves to Prayers as having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common voice and one mind which cannot well be unlesse there be some common Form by all agreed on Instead I say of pressing these or the like frailties upon this work which will argue the Composers of it to be men and fallible I shall rather desire to expresse and evidence my charity and my endeavour to read it without any prejudice by adding my opinion that there be some things said in it by way of direction for the matter of Prayer and course of Preaching which agree with wholsome doctrine and may tend to edification and I shall not rob those of that approbation which is due to them nor conceive our Cause to need such p●evish means to sustain it Being not thereby obliged to quarrel at the Directory absolutely as a Book but onely as it supplants the Liturgie which if it had a thousand more excellencies in it then it hath it would not be fit to do And being willing to give others an example of peaceablenesse and of a resolution to make no more quarrels then are necessary and therefore contributing my part of the endeavour to conclude this one assoon as is possible And the rather because it is in a matter which if without detriment to the Church and the Souls of men the Book might be universally received and so the experiment could be made would I am confident within very few years assoon as the pleasure of the change and the novelty were over prove it 's own largest confutation confesse it 's own wants faults and so all but mad men see the errour and require the restitution of Liturgie again This I speak upon a serious observation and pondering of the tempers of men and the so mutable habits of their minds which as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily changed from good to evil so are they which is the difference of men from lap●st Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily reduced also to their former state again when reason comes to them in the cool of the day when the heat of the kindnesse is past and a sa●iety hastning in its stead or if it prove not so well yet falling from one change to another never coming to stability How possible this may prove in this particular I shall now evidence no farther then by the parallel vehement dislikes that the Presbyteriall Government hath already met with among other of our reforming Spirits very liberally exprest in many Pamphlets which we have lately received from London but in none more