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	house_n	time_n	11,284	5	3.5200	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71056	An apology of the treatise De non temerandis ecclesiis against a treatie by an unknowne authour, written against it in some particulars / by Sir Henry Spelman Knight ; also his epistle to Richard Carew Esquire, of Anthony in Cornwall concerning tithes.	Spelman, Henry, Sir, 1564?-1641.	1646 (1646)	Wing S4917; ESTC R19621	39,391	64

owne person and passing over amongst them such snatches of his as scarcely ruffle the haire I will onely meddle with those parts where he thinketh he biteth deepest First he quarrelleth with me about the title of my booke in that I use the word Ecclesia for a materiall Church or as in contempt he termeth it a * stone-house affirming in his learning that it signifieth onely the congregation which assertion if he could make good would give him a great hand in the cause for that much of his argument following lieth very heavily upon this pin Surely if I guesse right some Dictionary hath deceived him for perhaps his reading reacheth not so far as to resolve him herein but if two thousand authorities be sufficient to defend me withall I speak it without hyperbole I assure my selfe I could produce them Who knoweth not how ordinary a thing it is to have one word signifie both the persons and the place as Civitas the citizens or towne Collegium the society or house Senatus the Senators or Senate house Synagoga the assembly or place of assembly I am sure he will confesse that where it is said He loveth our nation and hath built us a synagogue It is not there meant of the persons he built them a congregation but of the place A Synagogue and Ecclesia signifie both one and the same thing the congregation or place of congregation in which sense we Christians notwithstanding use onely the word Ecclesia for our congregations and houses of prayer for that the Jews had taken up the other word for their Oratories according to an old verse Nobis Ecclesia datur Hebraeis Synagoga And in this manner was the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} used amongst the Greeks before the Christians borrowed it from them as it appeareth by some of your Lexicons where it is said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Caetus concilium congregatio c. ponitur etiam pro loco ipso in quem convenitur Lucianus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i.e. Ubi curiam in qua consultant undique stravero And that the Church hath ever since used it in the same sort shall by and by appeare when we come to insist more particularly upon this point Faine would I know what himselfe would call one of our stone-Churches in Latine Templum savours of Judaisme and if I should have used a word of the ancient Fathers and said De non temerandis Basilicis Curiacis or Dominicis it may be I should have driven him to his Dictionary and yet left him pusled I thought fanum too prophane a word but he perhaps would think it so much the fitter for a Church and a play-house seem a like to him Another of his quarrels is that I apply the place of Isaiah the Prophet cap. 56. 7. My house shall be called an house of prayer locally to places of prayer whereas he saith it was spoken figuratively of the congregation of the faithfull I exclude not that sense but I assure my selfe our Saviour Christ when he whipt the sellers out of the Temple not out of the congregation applied this Scripture to the very place of prayer and it is questionlesse that the old and late classicke writers so expound it Some quotations here were intended out of ancient and moderne Authors which though I could easily supply yet being loth to adde any thing to the originall copie I leave it to the learned reader to consult the Commentators which is easily done Againe it much offends him that I interpret the words of Saint Paul 1 Cor. 11. 12. Despise ye the Church of God as spoken of the materiall place which after his manner he will also have to be onely understood of the Congregation and had the word ecclesia no other signification then doubtlesse he had obtained the cause But obserue I pray what I have formerly said touching that point and then take into your consideration the words of the Apostle as they lye in that chapter First in the 18. verse he saith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Quando convenisti in ecclesia For these be the very words and how we shall English them is the question Whether when ye come together in the Congregation that is in the assembly or when ye come together in the Church that is in the place of the assembly I confesse the words indefinitely spoken may beare either interpretation and I condemne neither of them in this place Yet let us see which is more probable or at least whether my trespasse deserves his reprehension The Apostle continuing his speech upon the same subject in the 20. vers. goeth on thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as if he should say convenientibus igitur vobis in eodem leaving {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in eodem spoken neutrally and as it were to be applied either to the assembly or the place which to put it out of doubt Beza and our English Geneva translation doe adde the word locus a place in a different letter to declare the meaning of the Apostle and read it accordingly When you come together therefore into one place So that now it is determined how the word Ecclesia or Church in the 18. vers. before going is to be expounded and then joyne the words subsequent unto it wherein the Apostle complaineth of the abusing that thing which before he spake of and in reprehension of the abuse committed therein by eating and drinking he saith vers. 22. Have ye not houses to eate and to drink in or despise ye the Church of God Where the very antithesis of houses to eate and drink in with the Church of God doe still pursue the precedent interpretation of Ecclesia for the place of assembly as if distinguishing betweene places and not persons he should have said Your houses are the places to eate and drink in but the Church is the place of prayer otherwise he might perhaps have said Have ye not other meetings to eate and drinke at but despise ye this holy meeting And I thinke it not without speciall providence that the Translators therefore did translate here {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an ecclesiam Dei contemniti Despise ye the Church of God not despise ye the Congregation of God for the word Chyrche coming of the German word Kirken and that of the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth Dominicum or the Lords House was in ancient times as Eusebius and Nicephorus witnesse the common name of materiall Churches doth to this day properly signifie the same and we doe never use it for a particular congregation but either generally for the body or society of the faithfull through a whole kingdome or common wealth or particularly for the very place of prayer onely This foundation being now laid upon the words of the Apostle himselfe let us see how it hath

continuance of this course the assured ruine and decay of true Religion Of all persecutions intended against the Church the Julian was ever held to be the most dangerous for occidere presbyteros is nothing so hurtfull as occidere presbyterium When men are taken away there is yet hope that others will be raised up in their places but if the meanes of maintenance be taken away there followeth the decay of the profession it selfe Men doe not apply themselves commonly to Callings for which no rewards are appointed and say that some have done it in our dayes some out of zeale and some out of heat of contention yet in after-times it is not like to continue so neither let any man tell me that a Minister should have other ends proposed to him then worldly maintenance I know that to be truth yet as our Lord in the Gospel hoc etiam oportet facere Et illud non om●●ere Speaking of payment of tithes to the Pharisees It behoveth them saith he to be paid if not it is not to be expected that men will follow the Calling To rest upon the benevolence of the people as it is a beggarly thing and not belonging to the dignity of the Ministery so the first maintainers of that conceit have found the charity of this kinde so cold that they will not any more stand by their good-wills to this allowance Therefore it lieth upon you to foresee the estate of your Church and either in this point of maintenance to provide that it may be competent and assured else looke not for any thing but ignorance and basenesse and all manner of mischiefes which flow from these to invade the whole Kingdome How a competency may be provided except by restoring the Church to her rights I doe not see and what this right is if I should stand to define and justifie it here I should exceed the bounds of an Epistle Many of this time have cleared the point sufficiently And if any scruple be remaining the worthy Authour I hope will remove it in the greater worke we expect whose judgement and dexterity in handling the argument may be perceived by this his little pinnace It should shame us of our calling to come behinde men of his place elther in knowledge or zeale His example who is nothing obliged to labour in these points as you are shall doe much I trust with you for the time to come Should any look carefuller to the Vineyard then the keepers or should any out-goe the servants of the house in diligence Repent therefore and amend your owne negligence in ●his behalfe and call upon others for amendment whilest you have time Thinke it not a light sin to spoile Gods inheritance and if we look for heaven let us be faithfull to our Lord here on earth I beseech God to give us all wisdome and keep us in minde of that strict account that we must one day give for all our doings and chiefly these which concerne the Church which is his body Amen I thought good not to omit this Epistle to the Clergy of Scotland prefixed before this edition at Edenborough presently after the first impression here both because it proceeded from apious intent of the Authour who it seemes was very well affected as also because he sheweth the concurrence and approbation of the best religious in that Kingdome where sacrilegious practises have invaded that Church more violently since the dayes of reformation and cleare light of the Gospel then ever was done in the darkest times of popery Rolloc a grave and learned Divine of Scotland hath besides Master Knox and others in his Commentary upon Dan. 2. 5. discovered his judgement against the sacrilegious practices of his time and countreymen reprehending them sharply for taking to their owne use and profit all that was pulled from the Church and doth severely cite them to answer it before the tribunall of God which though they neglect and contemne yet saith he they shall be made inexcusable thereby Master Knox not long before his death wrote to a Generall Assembly holden at Sterling 6. August 1571. and his Letter is among the Records of that Assembly out of which it is also published with many other Records of Parliaments and Assemblies there holden in the compasse of sixty years in a Declaration lately of the Church of Scotland The mighty Spirit of Comfort Wisdome and Concord remaine with you Deare brethren if ability of body would have suffered I should not have troubled you c. but now brethren because the daily decay of my naturall strength threatens unto me certaine and sudden departure from the misery of this life of love and conscience I exhort you yea in the feare of God I charge and command you that you take heed to your selves and to the flock over the which God hath placed you Pastours To discourse of the behaviour of your selves I may not but to command you to be faithfull to the flock I dare not forget Unfaithfull traytours to the flock shall ye be before the Lord Jesus if that with your consent directly or indirectly ye suffer unworthy men to be thrust into the Ministery of the Church under what pretence that ever it be Remember the Judge before whom ye must make an account and resist that Tyranny as ye would avoid hell fire This battell I grant will be hard but the second part will be harder That is with the like uprightnesse and strength in God ye gain-stand the mercilesse devourers of the patrimony of the Church If men will spoile let them doe it to their owne perill and condemnation but communicate ye not with their sinnes of whatsoever state they be neither by consent nor yet by silence but with publique protestation make this knowne to the world that ye are innocent of such robberies which will ere it be long provoke Gods vengeance upon the committers thereof whereof you will seeke redresse of God and man God give you wisdome strength and courage in so just a cause and meane happy end Knox Saint Andrews 3. August 1571. An answer to a question of a Gentleman of quality proposed to and made by a Reverend and learned Divine living in London concerning the settlement or abolition of Tithes by the Parliament which caused him to doubt how to dispose of his Sonne whom he had designed for the Ministrey wherein also are comprised some Animadversions upon a late little pamphlet called The Countryes plea against Tithes discovering the ignorant mistakings of the Authors of it touching the maintenance of the Ministery Sir THough it were high presumption for a private man as I am to presage what so wise a Senate as the Parliament will doe for the future either in point of Tithes or any other affaire of so publike concernment yet I hope I may without reaching above my line take upon me to tell you that the ground of your doubt touching their alienation of Tithes from the Ministery which I