Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	holy_a	sabbath_n	45,615	5	10.2433	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10620	An animadversion to Mr Richard Clyftons advertisement Who under pretense of answering Chr. Lawnes book, hath published an other mans private letter, with Mr Francis Iohnsons answer therto. Which letter is here justified; the answer therto refuted: and the true causes of the lamentable breach that hath lately fallen out in the English exiled Church at Amsterdam, manifested, by Henry Ainsworth.	Ainsworth, Henry, 1571-1622?	1613 (1613)	STC 209; ESTC S118900	140,504	148

consciences of the Church But they allege further the Elders are to have maintenance for the doing of it and of the other duties c. I answer let them then excōmunicate alone as wel as try the case alone seing they have maintenance for both and let the people be bound to come to neyther no nor to the Pastours ministring of the word and sacraments if this reason be good because he is more worthy maintenāce than the ruling Elders as th'Apostle sheweth But then they say men must leav their trades women their families children their scholes servants their work and come to hear and judge cases that fall out between brother brother I answer 1. First they restreyn things too much when they say between brother brother for what if it be a publick case of heresie or idolatrie as that mentioned Deut. 13 12 13 14. c. wil they say women children and servants were then or are now bound to leav their callings come togither to trie out the matter 2. Secondly many cōtroversies between neighbours are for civil things of this life such are not church matters nor there to be heard but by Magistrates or arbiters chosen 3. Thirdly for doubtful cases ecclesiastical people are to inquire the law at the Preists mouth and to ask counsel of their Elders severally or joyntly who are to have their meetings apart for such and other like ends so many things may be composed without trouble of the Church 4. Fourthly when apparant synners so convicted by witnesses are to be judged by the Church ther is no time more fit then the sabbath day wherin all men are bound to leav their own works tend to the Lords of which sort this is Or if that day suffice not they may take any other for them convenient for unto publick affayrs the Church is to be assembled 1. Cor. 5.4 Act. 14.27 15.4 30. 21.18 22. Against this I know they except saying who can shew such an ordinance of God find we such a course used in Jsrael on the Sabbath dayes Did they not meet on the Sabbath in the temple and synagogues for Gods worship c. and the Elders sit in the gates on the week dayes to hear controversies c. I answer for this later point they bring not any one scripture to confirm it yet wil I not strive ther about for I think it is true Sure I am the Ievves canon lavves so declare Jt is not lawful they say to judge on the Sabbath or on a festival day yea further that matters of life and death may not be judged on the evening of the Sabbath or on the evening of a festival day least the accused be found guilty and it be impossible to kyl him on the morow I account civil controversies of things perteyning to this life as Paul caleth them to be of our own works which by the law are to be doon in the six dayes and therfore think it not lawful for Magistrates to keep courtes or Assises to judge and execute malefactors on the Sabbath And this among other things sheweth a mayn difference between the Eldership of the Church and the Magistracie of Israel But for ecclesiastical works by preists or people they were to be doon on the sabbaths as circumcision kylling slaying cutting and burning of sacrifices which was very laborious work and even a breach of the sabbath in outward shew but that the different nature of the action made it blameless Now the church judgments are the Lords works not ours and therfore fittest to be doon on the Lords day they belong to Christs kingly office and therfore are holy as the works of his prophetical and preistly office These our opposites themselves compare the casting out by excōmunication with the contrary receiving in by baptisme Al churches baptise on the Sabbath and also excommunicate on the Sabbath why should not the cause be heard as wel as the judgment executed on that day We find ecclesiastical controversies were disputed on the Sabbath dayes in Israel as the Apostles practise sheweth Act. 13.44.45.46 17.2.3 18.4 It was lawful on the Sabbath to heal the body and is it unlawful to heal the sowl It was lawful to save a sheep from dying in a ditch and is it not lawful to save a sowl from death and cover a multitude of synns Seing therfore the Sabbath is to be sanctified by the word of God and prayer and al that the church ministers are to doo belongeth unto these as th'Apostles teach us Act. 6.4 we think it is too Pharisee like to carp at church judgments on the Sabbath and then servants which are the Lords freemen and al other resting from their own works may attend to the Lords without such inconveniences as these would cast in their way And hitherto of the first point in controversie The second point of difference in the Letter 2. WE had learned that every true Church of Christ hath this power to cast out obstinate synners from amongst them this not onely when it hath officers but also when it wanteth them but now we were taught that a people without officers have not power to cast out obstinate synners Which doctrine amongst other evils overthroweth the constitution of the Church that so taught for it was gathered and constituted by Christians without officers receiving in the repentant and casting out the disobedient wheras by this opinion they had power from Christ to doe neyther for they that cannot cast out cannot receiv in one power is for both With this they joyn out of the printed copy 6. The 33. article in our Confession which our Apologie also confirmeth pag. 45. professeth that people being come forth of the Antichristian estate c. are willingly to joyn togither in Christian communion and orderly covenant and to unite themselves into peculiar and visible congregations c. These have pleaded that al are bound to communion by vertue of their baptisme received in the Church of Rome or other Antichristian assemblies These things are confirmed by Mat. 18.17 20. with 28.20 1. Cor. 5.4.5 and 12.27 1.2 Rom. 12.5 Heb. 12.22.28 Mat. 5.14 Phil. 1.1.5 Act. 2.41.42.47 17.4 The latter is also confirmed with sundry scriptures and reasons expressed in our foresayd Apologie Against this their former profession these men now thus write 1. Where find we in the scriptures that God hath thus layd upon the people without officers to excōmunicate where is the precept for it which be the examples of it or what are the grounds requiring bearing it out I answer 1. First as their manner is they would put others to prove that which by others and themselves hath been proved and approved and is not as yet by them or any taken away It is easy for any to dispute and trouble men after this manner 2.

himself wrote heretofore against M. Iakob J would know of yow sayth he who are so deep a clerk how Antichrists church and religion should justly be accounted a mysterie of iniquitie and truly be sayd to speak lyes in hypocrisie also privily to bring in damnable heresies and to have a shew of Godlynes if they did so absolutely and wholly depart from the faith and not onely from some points therof c. Fourthly they allege Rev. 18.4 Goe out of her my people c. which words they say imply the covenant of God continued among them I answer these very words are taken from Jer. 51.45 My people goe out of the midds of her where by my people the Church of Babylon is not meant but the Israelites Gods lost sheep scattred there upon the mountains and hills whom first the King of Ashur had devoured lastly Nebuchadnezar King of Babel had broken their bones having burned Ierusalem and the Temple with fyre broken down the citie walls imprisoned their King in Babylon captived the Princes people and caried the vessels of the Lords house into Babylon so that now Israel was without Temple without kingdom without politie or cōmon wealth of their own onely the Lord himself was a Sanctuarie or Temple to the faithful there dispersed and their holy vessels were caried into the Temple and treasurie of Nebuchadnezars God And these Israelites figuring Gods elect are caled out of Babylon which God would utterly destroy make desolate for ever And thus from Antichrists church which is Babylon Aegypt Sodom are Gods elect caled out a most evident proof that she is none of Gods church what soever she pretendeth any more than the idolatrous hethens whom she matcheth in filthines of whordoms and multitude of abominations Gods covenant of grace is not therfore with her at al for she is appointed to damnation but the elect that obey Gods voice caling them out of her them he wil receiv into covenant he wil be a Father unto them and they shal be his sonns and daughters as he hath promised Fiftly they add And so Jsrael is often caled the Lords people in the time of their Apostasie 2. King 9.6 13.23 2. Chron. 30.6 9. c· I answer they prove not the Question for first the Antichristian church is Babylon and out of her that is Babylon are Gods people caled Now to prove her Gods church they flee to Israel wheras the Gentiles were her true types as elswhere I have manifested though al the wickednes hypocrisie of Apostate Israel is also found in this Romish Babel 2. Neyther yet is their argument for Israel good to say they are caled the Lords people therfore they are his true church I deny the consequent For things are named in scripture sometime as they have been before though they be not so stil as Abigail is caled the wife of Nabal though he were then dead and she maried to David Solomon was begotten of Vriahs wife wheras she was then Davids so Iesus was in the howse of Simon the Leper so named because he had been a leper Thus Israel were caled Gods people for that he had been their first husband though in their apostasie they were not his people nor his wife Secondly they were so caled in respect of their profession that they would be so esteemed and named though in deed they were without the true God As ô thou that art named the howse of Jaakob c. but he that was yesterday my people is risen up for an enemye Thirdly they were caled Gods people in respect of their calling again unto him and his covenant afterward though for the present they were none of his as In that day J wil marrie thee Israel unto me for ever J wil even marry thee unto mee in faith and thou shalt know the Lord and J wil have pitty on her that was not pittied and wil say to them which were not my people thou art my people and they shal say thou art my God And thus the Gentiles were caled Christs sheep because they should after be brought into his fold Joh. 10 16. God had much people in Corinth a heathenish citie Act. 18.10 1. Cor. 12 2. and the Iewes to this day are Gods people beloved not for their present state which is cursed but for the promise that they shal hereafter be graffed agayn into Christ. Rom. 11 11 20.23 25 26. 9.4 with Jsa 59 20 21. Ezek. 34 23. 30. Hos. 3 5. As for this false church and state of Israel which compassed the Lord with lyes and with deceyt it also may shew vs how to vnderstand that Temple of God forespoken of wherin Antichrist should sitt as God For was there any true Temple any where but in Ierusalem yet when Israel forgat his maker he builded Temples These howsoever they pretended the God that brought them out of Aegypt yet were in deed built for the worship of Divils to whom they sacrificed and not to God Therfore the Lord by names distinguisheth these two churches caling Samaria Aholah that is Her own Tabernacle Ierusalem Aholibah that is My-tabernacle in her but if Gods tabernacle had been also in Samaria the difference had not been such The Idol temples then which Ieroboam and his successors builded were none of Gods temples otherweise then by lying pretenses much less then was Bels temple in Babylon Gods temple and if the figure were not his neyther can the figured thing be his I mean this spiritual Babylon the mother of whores the habitation of Divils For as Christ surmounteth in grace and holynes al types figures that went before of him so Antichrist surpasseth in wickednes al the types and figures of him Therfore the holy Ghost contenteth not himself with one name but caleth Antichrists church Babylon and Sodom Aegypt and where our Lord was crucified meaning hethenish Rome by whose policie Christ was kylled when he was delivered to Pilat the Roman deputie and to the Gentiles the Roman souldjers to be mocked scourged crucified So that look what idolatrie fornication persecution and wickednes hath been read of among those hethen peoples the same may be proved upon the synagogue of Antichrist though mixed with profession of the name of Christ the more easily to deceive as whensoever any wil bring them to be compared shal soon be manifested 6. But they proceed and plead that this clause partake not in her synns Rev. 18 4. sheweth what we are to leav and renounce namely their synns and not whatsoever is had or reteyned by them I answer first the text sayth Goe out of her meaning this whore this Babylon that is this Church and so from the golden cup in her hand as wel as frō the

saying of God to Moses they wil forsake me c. and J wil forsake them And as for that which is cited from Levit. 26.45 it was a promise of the Gospel upon their unfeighned repentance and perteyneth to the Iewes also at this day as Paul sheweth us Rom. 11. for this rule is general he that confesseth and forsaketh his synns shal have mercie Although therfore God useth sometime more forbearance of evil men than at other time and often giveth space to repent yet if they repent not they shal assuredly perish and their boasting of the covenant shal not save them 3. Touching their application of things to Israel not putting difference between their state when it was one and when it was rent asunder therin also they fayl Whiles Israel were one they continued Gods Church for though they often synned yet by his word afflictions he soon brought them to repentance as is noted Judg. 2.4 5. and 3.8 9.15 and 4.1.2 3. c. But when after many other synns ten tribes fel from the Lord and rent themselves from the Kingdome of David and Preisthood of Levi both which were sacramental types of Christ and his Church when they left the other testimonies of Gods presence the Temple and Altar at Sion where God had sayd he would dwel for ever and builded them new Temples and Altars to syn forgetting their maker when they set up Calves and Divils to worship God by then presently God sent his Prophet to them with a denunciation of judgment which being done he was to avoid them as Hethens Publicans not eating or drinking in the city which because he did though drawn in by the lye of another Prophet the Lord slew him with a Lion And all that feared God both Preists people left the country and went to Iudah and the rest wer stil caled upon by the Prophets to forsake them as not being Gods wife that is his Church and their estate shewed to be without the true God and without Preist and without law and they were unto God as the Aethiopians Now wheras our Opposites allege God did not presently cast them off it is true in respect of caling them to repentance and of their dwelling in the land or as the scripture saith of putting out the name of Jsrael from under heaven for his covenant was to punish them by degrees at last if they repented not to scatter them among the Hethens til their uncircumcised harts should be humbled and they rewed their former syn and then would he remember his first covenant so receiv them agayn to grace in Christ. And as for not casting them presently out of the land the Lord dealt with them as he had before dealt with the Hethen Canaanits which were spared therin for a time because their wickednes was not yet full Gen. 15.16 If this patience towards them wil not prove them a true Church no more wil Gods like patience towards apostate Israel And how they in their impenitent estate hardning their necks dayly more more could be sayd to be the true Church of God though they cōpassed him with lyes and in the covenant of his grace unto salvation I leave for them to judge that are wise in hart As for these mens double respects they are not al of them syncere They would have it said in respect of the Israelites and not of the Lord that they were without God without Preist without law none of his wife having children of whordoms and the Lord is not with Jsrael c. agayn in respect of the Lord and not of themselves that he is caled their God and they his people and their children borne to him and Israel not to have been a widow forsaken c. I answer whatsoever was syn was wholly their own and whatsoever was grace was wholly Gods this is true in the best Churches in the world But whatsoever was a reproof and punishment for their syn respected both Gods justice and their demerit and whatsoever acceptation of grace was in them respected both Gods mercy in Christ and their faith If therfore they were in any sence a true Church at that time actually it must needs be by mutual referēce to the covenāt on both parts God offring they taking his grace offred through his holy Spirit working in them otherwise it is a mere fiction in religion to make difference where none is Now let them shew that they accepted the grace of God caling them to repentance we shew the contrary by the Lords own testimonie who for their unbeleef and stubborn disobedience did put them out of his sight in wrath And if men accept not the grace of God his caling upon them to repent makes them no more his Church then the Hethens unto whom he doth the like Agayn it is not sound to say that in respect of themselves onely it was spoken by the Prophet the Lord is not with Israel with any of the children of Aephraim For he there dissuadeth Amaziah from having the army of Israel to help him his reason is the Lord is not with Jsrael this most directly respecteth the Lord and his withdrawing of his presence from that people Even as Moses sayd Got not up to warr for the Lord is not among you did not the event shew when they fled before their enemies that is was meant in respect of Gods presence and help now withdrawn from them Also when it is sayd in other scriptures the Lord was with the Iudge and the Lord is with me I wil not feare and I am with yow al dayes many the like who ever would dreame that these things could be spoken in respect of the men onely and not of God and Christ Finally the Prophets speech to the Iewes the Lord is with yow while yow be with him but if yee forsake him he wil forsake yow doth evince manifestly that it is an evil glosse when the text sayth the Lord is not with Israel to turn it by respects as if nothing were meant but Israel is not with the Lord. So in the other speech Israel hath been without the true God the words folowing but had he turned to the Lord God of Israel and sought him he would have been found of them these manifest that it was in respect of Gods forsaking them also and not onely of their forsaking him No better if it be not worse is their citing of Hos. 2.2 she is not my wife that this respected Israel in themselves be it so but what foloweth neyther am J her husband and if the former branch respected Israel then this respecteth the Lord especially seing he testified by Ieremie J cast her away and gave her a byll of divorcement unless they wil say this also