Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	command_v	day_n	sabbath_n	10,415	5	9.9260	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06347	An excellent and plaine discourse of the church, whereby the godlie may knowe and discerne the true Church, from the Romish Church, and all other false and counterfet churches, as well for matters of doctrine, as discipline, &c. Written in Frenche by M. Bartrand de Loque, a godlie minister of Dolphenine. And faithfully translated into English, by M.T.W. Seene and allowed; Traité de l'eglise. English	Loque, Bertrand de.; T. W. (Thomas Wilcox), 1549?-1608.	1582 (1582)	STC 16813; ESTC S103377	172,896	422

manifest that he mindeth not to infer that the Gospell hangeth vppon the allowance and authoritie of the church but only that the Church hath great weight to induce and moue the miscreants and vnbeleeuers to beleeue the Gospel This holy Doctor then speaketh not of the foundatiō of his faith but of the beginning thereof that is to say of the occasion and outward meanes by which he was prouoked stirred vp to beleeue the Gospell when hee was a Manichean heretike and not as yet a Christian to wit because he sawe the good accorde consent and agreement of the Church in receiuing the Gospell In the fourth Chapter he confessed that in former time he maintained the Maniches part and that hee was very eger and sharpe therein and blinded in the doctrine of their sect Now hee speaketh thus Howe wilte thou proue that Manicheus is an Apostle of Christ shall this bee by the Gospell But if some one that beleeueth not the Gospel woulde say vnto thee I beleeue not the Gospel what hast thou to replie As if hee shoulde say wouldest thou not purpose put downe and shewe vnto him the authoritie and testimonie of the Church For as touching my selfe in the time that I was a Manichean I had not beleeued the Gospel if the authoritie and testimonie of the Catholike Churche had not driuen mee thereto As if againe he should say For as concerning my selfe when I was of your faction and sect I was so setled staied in your opinions and had hard them so attentiuely and diligently yea I beleeued them so stedfastly and did maintaine them with such courage and stomack this is that which hee speaketh in the fourth Chapter that very hardly I had euer forsaken and renounced them to beleeue the Gospell if the authoritie and testimonie of the Church had not induced mooued and prouoked mee thereto The fourth reason Hee that hath authoritie and power to take away or to change some thing in the worde of God hath also authoritie ouer it But so it is that the church hath authoritie and power to take away or to change something in the word of God It followeth therfore that the Church hath authoritie ouer and aboue it They thus proue the assumption whiche is the second proposition or sentence of the reason Saint Peter had authoritie and power to take away and to chaunge some thing in the worde of God for he changed the forme of baptisme prescribed by Iesus Christe as appeareth by this that Iesus Christe hauing commaunded to baptise in the name of the father and of the sonne Mat. 28.19 and of the holy Ghost Saint Peter changing this forme hath enioyned and commaunded men to bee baptized in the name of Iesus Christe onely Act. 2.38 As it is written in the second of the Actes verse 38. Nowe if Saint Peter haue had this authoritie and this power why also should not the whole church haue it as well as hee I answere first for the consequence that it is not necessarie and good For who is he that will yeelde to this that all that whiche was in former time permitted to the Apostles should nowe bee permitted to the Pastors and ministers of the Church who are their successors Secondly I say that that which is taken from Saint Peter as true and right is false For Saint Peter did in no case chaunge the forme of Baptisme and in the place of the Actes before alleadged it is not saide that they must be baptized in the name of Iesus Christ onely Act. 2.38 P●●●us Lomb●●● lob 4. d●● 3 sect B. 〈◊〉 de Cosecrat d●●t 4 ●●●in Sinod c. Act. 8.12 Act. 10.48 Ambr. lib. 1. de 〈◊〉 sanct cap. 3. but simplie saide thus and bee baptised euerie one of you in the name of Iesus Christ But let vs see how Peter Lombard the master of the sentences expoūdeth this place If any saith he be baptised without inuocation of the trinitie he is not a perfect christian vnlesse he be baptised in the name of the Father and of the Sonne and of the holy ghost yet we reade in the Acts of the Apostles that the Apostles baptized in the name of Christe but vnder this name as S. Ambrose expoundeth it is vnderstoode the whole Trinitie for when a man nameth Christ these are vnderstood to wit the father of whom the sonne was annointed and the sonne which was annoynted and the holy Ghost by whom or with whom hee was annointed Beholde the aduise and iudgement of the master of the sentences who doth not altogether satisfie vs though he speake much for vs. For whether wee regard the substance of the sacraments or els the forme thereof we holde that the Lords ordinance ought to be retained and followed in the whole and through the whole and that it doth not belong to any particular person no not to the church it self to alter or change any thing therein And in deede as I haue alreadie saide Saint Peter did not chaunge the forme of Baptisme● But marke this His intent purpose was to teach that the foundation accomplishment and fulfilling of baptisme is in Iesus Christe alone For to bee baptised in the name of Christe is taken and vsed by S. Peter for to bee receiued to grace and fauour in baptisme by the name of Iesus Christe So that this manner of speeche which Saint Peter vseth is not in any sort to bee referred to the forme of Baptisme but onely declareth that all the vertue power and efficacie of baptisme consisteth onely in Iesus Christe alone because that all that whiche baptisme doth represent and figure vnto vs 1. Ioh. 1.7 Rom. 6.4 is comprehended in him alone For by the blood of Iesus Christe wee are washed and purged from all our sinnes and by baptisme buried with him to the end that as he is raised vp from the dead by the glory of the father so wee also should walke in newnesse of life The fift reason The Church hath changed the Sabboth to the Lordes day or that which we call Sunday although that God by expresse writing commaunded the obseruation and keeping of the said Sabboth Wherfore thē it followeth that the church hath power and authoritie ouer the holy scripture I aunswere in the first place That the Church hath changed nothing at all of the commaundement touching the obseruation of the Sabaoth in or cōcerning the substance thereof but onely in or concerning the circumstance For the thing or matter abideth alwaies that is to say the substance of the commaundement seeing that one day of the weeke is reserued to be imploied and bestowed vpon the holy rest whiche thing is enioyned by the commandement as being indeede the veritie and truth therof So that the obseruation and keeping thereof is only chaunged in respect of the time which change doth not derogate any thing from the commandement neither altereth nor changeth any thing therein of that which God minded to commend

Those which concerne the discipline are to bee referred to the order and honestie which ought to be kept in the church and cōsist in a maner fashion of doing altogether outward and these may a man call indifferent which a man may vse either well or euill of this sort are ordinaunces touching the places the times the seasons the houres set for preachings ministration of the Sacraments the celebration of marriages fasts publik praiers such like things yet notwithstanding this must be knowne that no man may appoint in the practise and perfourmance of these matters the seruice of God or our saluation neither must any man thinke that of themselues they concerne the conscience Nowe the difference and disputation that some moue and make in the Church touching this matter is not as concerning this laste kinde of Lawes apperteining only to the discipline or pollicie So euery one knoweth and cōfesseth that the church cannot want her pollicie order and that to the end shee may abide vnited and tyed together shee hath neede of certain outward bonds wherfore the church may without any difficulti or doubt make lawes apperteining only to the outwarde discipline and take them away or change them according as she shal iudge them to be expedient profitable hauing alwaies speciall respect to the times places and persons As for example the church may ordeine appoint some day of the week for publike praiers whether the prayers be ordinary or extraordinary the Churche also may chose a certaine day or a certaine houre to giue thankes vnto God when it shall haue pleased him to haue deliuered out of some greate daunger either the whole Churche or the Countrie or the Magistrate or some other members placed in authoritie the Churche also may publish a fast so often as necessitie and occasion shall require It may take order also that Baptisme be ministred at a certaine time after the preachings that the holy Supper be celebrated and ministred so often in a yeere and at those seasons which they shall iudge expedient and meete that the as kings or publishing of the banes of marriage shoulde bee as it were proclaimed or declared three seuerall Sundaies And lastly that the saide marriages should bee celebrated at the Sermons or preachings either in the morning or euening that the consistories for the maners of the people and the assemblie or company which haue care for the poore assemble and meete together so often in a moneth as shall bee found expedient and profitable Wherefore the Churche may establish these lawes and other such like which the faithful ought to obey to the ende that there may not be any disorder or any confusion among the people of God But the question is of lawes concerning doctrine and the Sacraments or els other lawes touching the discipline by which they woulde binde consciences inclose and comprehende therein simplie the seruice of God that is to say whether it belong to the Churche to make Lawes thereof or no The Romish Catholikes say they may and wee affirme the contrarie and these are their reasons following The first reasō is this The Church hath authoritie to teach wherefore she hath also authoritie to make lawes belonging to the doctrine or teaching But this argument may be ouerthrown in two wordes if we denie the cōsequence For these be matters very much differing to wit to haue authoritie to teache and to haue authoritie to make Lawes belonging to the doctrine Iesus Christe hath in deede giuen the first of these to his church but so hee hath not the seconde And as God hath expressely forbidden to add any thing vnto his law Deut. 4.2 12.32 so Iesus Christ hath cōmāded his disciples to teach only the doctrine which they had heard and receiued of him The second reason The church hath the vse of the keies can bind and loose absolue and excōmunicate Wherfore it followeth that shee hath also authorie to establishe lawes apperteining to the doctrine I answere in one worde that the consequēce is false as it was in the argument last before going for a Lorde or Ruler will in deed giue power and authoritie to his officers to absolue to condemne according to the lawes ordinances but yet it will not folow for al that that he giueth them power of thēselues to make new lawes ouer his people to iudge by them according to their own fantasie So Iesus Christ hath in deed giuen vnto his apostles disciples this power to binde to loose according to his lawes but this is ill concluded to say that therefore he hath giuē thē this power this authoritie of thēselues to make lawes to establishe them in his Church and thereby to binde mens consciences The third reason Iesus Christ hath said Mat. 23.2.3 The Scribes and Pharisees sit in Moses seat all therefore whatsoeuer they bid you obserue that obserue do Heb. 13.17 And the Author of the Epistle to the Hebrwes Obey thē that haue the ouersight of you and submit your selues to thē Wherfore it followeth that we ought to obey the Pastors of the Church in keeping and obseruing their lawes I answere that when wee are commanded to obey our Pastors this ought to be vnderstood so farre foorth as their commandements proceede and come out of Moses chaire that is to say out of the word of God For otherwise the Lord protesteth and openly witnesseth that hee is worshipped in vain when men set out and preach for doctrine the commandemēts of men Matth. 15.9 And he himself doth straightly cōmand vs earnestly to take heed beware of the leauen of the Pharises Saduces Touching which matter Mat. 16.6 August in Iohn Tracta 46. Cap. 10. let vs heare Sainte Augustine The Scribes saith hee and the Pharisees sitte in Moses seate doe that therefore which they shall shew vnto you For being set in the chaire or seate of Moses they teach the law of God and so God teacheth by them But if they would teach any thing of their owne heare them not and doe not that which they will say for they seek their owne profite and gaine and not Christes profite In summe then if the Churche make ordeine for vs commaundements drawen and taken from the word of god it is our duetie to receiue them and to yeelde our selues obedient thereto otherwise not For it is not the Churches dutie to goe beyond the boundes of Gods worde in making lawes of her owne head and authoritie inuenting new fashions and maners to serue God by And the rule of our obedience ought alwaies to be the very selfe same worde of God as Cornelius saide vnto Saint Peter Acts. 10.33 Now are we al heere present before God to heare all thinges which are commaunded thee of God The fourth reason wee must obey the voice of the Churche Mat. 18.17 Luke 10.16 as wee haue a commandement giuen vs

therfore in these places Mat. 18. Luk. 10. But the lawes commandements of the church are the churches voice wherefore it followeth that we must obey the lawes cōmandemēts of the church I aunswere as aboue is aunswered that wee must obeye the voyce of the Church when it commeth out of Moyses chaire and seate that is to say when her commaundementes shal be taken and set from the word of God and when also the question shall bee of thinges indifferent which shee shall ordeine and establish to keepe good order to serue for edification and the maintenance and vpholding of the discipline For in the things which are contrarie to Gods worde and in those also which of them selues are indifferent but yet become and made euill thorowe superstition to wit because that in them they would place the seruice of God and that they would think by them to deserue Gods grace and the forgiuenes of sinnes in these thinges I say we ought not at any hand to obey Acts. 4.19 5.29 but in such commaundementes of the Church wee ought to say that it is better to obey God then men The fift reason Ester 9.26 27 As in Ester it was ordeined that besides the feastes commaunded in the lawe they should celebrate euerie yeare the feast of lottes which was called Purim 1. Macha 4.59 and in the historie of the Machabees the feast of the dedication called in Greeke by Saint Iohn Iohn 10.22 Encaenia So the Christian church may well at this day ordeine feastes as shall seeme vnto her to be expedient and profitable for the glorie of God and the edification of the people as it hath in time heretofore ordeined the feastes and holie dayes of saint Peter of saint Anthonie of saint Marcellus of saint Margaret and all the rest I answere that there is no likenesse at all betweene the feastes of Purim or lots and of the dedication and these of saint Peter saint Anthonie and such others I deny not but that those two first were in former time established by the church besides the feastes ordeined in the lawe but let vs marke I pray you howe and to what ende Certeinly this was for the glorie of God to bring to their remembrance his great benefites towardes his church that they also might giue him thanks therfore For in Ester it is saide that the feast of Purim or lottes was ordeined by the church for remembraunce of this that the people was deliuered from the cursed conspiracie of Haman And Iudas Machabeus with the consent of the whole church ordeined the feast of the dedication otherwise called Encaenia in remembraunce of the deliueraunce of the people and of the repairing and hallowing againe as it were of the Temple which had beene polluted by Antiochus And wee deny not but that Synodes may ordein certain dayes and solemnely keepe them to the end that the people may cease from their own workes to fast to pray vnto God and to yeeld him thankes according as things shall fall out occasion be ministred so that it be don without superstition idolatrie or euill example But how can we by the examples of the two feastes aforesaide approue or allowe the feastes of the Papacie or Popedome First they were but two onely But in the Popedom there is an infinit number For what measure did they euer keepe in the number thereof Secondly the two aboue spoken of were instituted to the name of God and at no hande to the name of any dead Saints But these are ordeined to the name of creatures and not to the name of God as we heare they cal them the feastes of S. Anthony of S. Frauncis of Saint Vincent of Saint Sebastian of Saint Agathon of the virgine Mary and so of others Thirdly those had their foundation and beginning for the seruice of God and alwayes serued to edification for they were established and appointed as hath beene said to thank God to giue him praise for the benefits which hee had bestowed vpon his Church These had no foundation or beginning but in superstition and idolatrie serue to no other purpose or matter either more or lesse than the feastes and holie dayes of the Paganes and Ethnickes For wherfore is it that the Papistes giue the names of Saintes to their feastiuall dayes but because they meane to sanctifie the saide feastes in the honour of those Saintes as they call them whose name they beare And in so doing do they not set vp the Saintes in Gods place because they serue giue that honour vnto thē which apperteineth to him alone as in olde time the Paganes did in the celebration of their feastes and diuine seruices These are the principall reasons vpon which the Romishe Catholikes grounde them selues thereby to proue that it belongeth to the Church to make lawes to tye mens consciences withall Nowe it remaineth that wee shewe and set downe our reasons to proue the contrarie The first is this It is written in Isaiah Isaiah 33.22 The Lord is our Iudge the Lord is our lawe giuer the Lord is our King Iam. 4. 12. And in Saint Iames. There is one lawe giuer which is able to saue and destroy whereby it is verie clearely seene that it belongeth to God alone to make Ecclesiasticall lawes apperteining to his seruice The second reason There is none but God alone that can institute and ordeine a lawfull seruice which may be agreeable to himselfe and acceptable in his sight for this cause he him selfe saieth Deut. 12.8.32 Yee shall not doe after all these thinges that yee doe heere this day that is euery man whatsoeuer seemeth good in his owne eyes but whatsoeuer I commaund you take heed yee do it thou shalt put nothing thereto nor take ought therefrom And in Ieremiah Ier. 7.22 23. I spake not saieth he vnto your fathers nor commaunded them whē I brought them out of the land of Egypt concerning burnt offerings and sacrifices but this thing I commanded them saying Obey my voice and I will be your God and yee shal be my people and walke yee in all the wayes which I haue commaunded you that it may be well vnto you He saieth also by his Prophet Samuell 1. Sam. 15.22 Thinkest thou that the Lord hath as great pleasure in burnt offerings and sacrifices as when his voice is obeyed Behold to obey is better than sacrifice and to hearken is better then the fatte of Rammes Wee may read many such or the lyke sentēces but specially this is notable and excellent that the sonnes of Aaron were horribly burned and consumed with the fire which was sent out from the Lord Leuit. 10.1 c. because they offered straunge fire and which in deede was not commaunded them But wee adde that the lawes which concerne doctrine and by which mens consciences are tied apperteine to the seruice of God And therfore it foloweth that there is none but God