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	keep_v	time_n	16,942	5	4.1235	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91004	Syneidēsilogia ̇or, The doctrine of conscience, framed according to the points of the catechisme, in the Book of Common-Prayer. / By the Right Reverend Father in God, John Prideaux, late Lord Bishop of Worcester, for the private use of his wife.	Prideaux, John, 1578-1650.; N. Y.	1656 (1656)	Wing P3436; Thomason E1697_2; ESTC R203209	47,433	193

therefore the breach of these is accounted rather dishonesty then rude perjury Where 2. notice is to be taken that the party swearing be not uncapable by reason of infancy madnesse or distemper to take an Oath for the actions of such come not under the censure of the Court of Conscience 3. such usual forms of speech as these God is my judge God knowes I meant no harme before God I had no such thought or the like must be reckoned as Oathes whereas by my Faith or Troth or of my Soul or Honesty or Salvation or the like be but serious asseverations of respecting which religiously a Conscience must bee made Whence that Amen Amen verily verily must not be accounted an Oath of him that gave in charge in common conversation not to swear at all 4. Besides here the swearing by Creatures is no way approved by a Papist and discovers the heedlesse vanity of a Protestant worthy to be punished though not for Perjury yet for peevish profanesse As by the Heavens by our Lady by the Masse or by my George which binde yet make guilty the swearer in relation the Creatures have to the Creator 5. In regard whereof neither Pope Prince or Potentate hath any power to dispense for such cases are reserved onely to God whose interest Man must not presume to intrench upon except he will deal as the Devill did with our Saviour and take upon him to give all Kingdomes who had interest onely in Hells Dungeon 6. When therefore a contract by Oath is between Superior and Inferior Prince and Subject or Equall bargaining one with another or promises are made on conditions or by parties not in their owne disposition if the Superior dye or cease to be such or the parties concerned give up their interest or condition at first possible but after the contract prove unpossible or of scandalous or damnable consequence or the act of the party under government be disallowed by his lawfull Guardian the Oath may be truly said to be void and the Conscience disburdened of it not by mans dispensation or relaxation but by Gods disposition who hath appointed oathes as a part of his worship to end controversies not to intangle consciences 7. Lastly an oath taken to performe that is wicked as that of the Jewish Zealots to kill S. Paul or to abandone that which is good As a man to sweare he will never serve his Prince come neer his wife help his children or friends which by all tyes of religion and morality he is bound to doe the band lyes still upon his conscience to expiate his damnable rashnes in taking such an oath with all conscionable repentance not to execute that which he hath sworne lest by thinking to decline perjury he incurre a more damnable abomination Herod had better have broken his oath then so barbaroussly have murdered John Baptist And David blessed the advice of Abigail that was a meanes to put him off from that he had vowed to God to performe And Saul was content with the peoples mutiny in a manner that plucked Prince Jonathan away from undergoing the doome of fury under Zeales vizard C. V. Touching the fourth Commandement with what conscience can any say Lord have mercy upon us and incline our hearts to keepe this law when it is confessed that the day is changed and the praecise observation of the letter would necessarily cast us back upon the observation of the Jewish Sabbath turning our Sundayes into Saturdayes there being neither praecept nor promise to direct us otherwise D. In the Sabbath two things are considerable 1. the day and 2. rest The day by the analogy manifested in the commandement is to be one in seven according to the patterne given by God The rest is opposed to such worldly labour as might any way hinder it but not as though it were set aside to all employment or might be spent in sleep or idlenesse or that which we call pastimes but employed it must be in workes of sanctity not to be diverted or retarded by our selves or any that belong unto us in businesses of our ord●nary vocation This rest must ever be taken for morall for all mens consciences will give them that publick worship is as due to God and should be performed with more solemnity then private This cannot be done without time place so set that the assembling may be certain But the duty still remaining the day was alterable especially by him who professeth himself Lord of the Sabbath Mat. 12.8 Matth. 12.8 and therefore might well substitute the Lords day instead thereof This day the acts of the Apostles confirmed by the keeping of it and their successors have continued it as of divine ordinance in all Churches which so must stand Heb. 4.10 till it bring us to the perpetuall Sabbath of the Church triumphant When we say therefore at the recitall of this commandement Lord incline our hearts to keep this law our meaning is the morality of this law which is an enlivening as it were to all the rest not as the day was set the Jewes to be the seventh from the creation but as it was altered by our Saviour and his Apostles practise in regard of his glorious resurrection from that resting in the grave to which the Jewish Sabbath had reference So that typicall Saturday might well give place to that Sunday For which change those that call for a precept must learne that patternes may be as warrantable in matters of order as precepts in the Articles of the Creed the acts of the Apostles being as canonicall as the foure Evangelists In the same commandement C. VI. the text expressely giving in charge six dayes shalt thou labour and doe all that thou hast to doe what warrant may a pious conscience finde for keeping any holidayes any time of the weeke and sometimes with greater solemnity then the Lords day it self is celebrated D. Those words are not to be taken as a command but to be received in this sense I have allotted thee a vocation in whatsoever condition thou art and allow none to be idle but to walke as I have called him To performe which duty for thine owne occasions six dayes are allotted thee But the seventh I refer wholly for mine owne service and command all thy secular businesse to be laid aside the more punctually to attend on it Where we find that of the time left to our dispose if we upon good grounds for extraordinary blessings appoint a day or more for prayer praise and thanksgiving we have the patterne of the old Testament and the practise of our Saviour who honoured with his presence and preaching the feast of the dedication Jo 10.22 Macchab. 4.59 ordeined by the Machabees And for that we are taught and know that right deare in the sight of the Lord are the death of his Saints as their lives have been honourable And the righteous God hath so done and doth his marveilous

buyers and sellers from the Temple A religious Reformation that separates the pretious from the vile the wheat from the chaffe gold and silver from hey and stubble rejecting the one and reteining the other hath been ever held necessary and practised by those themselves who blame it Thus the Protestants have reteined the Creed Commandements Lords Prayer Baptisme and Supper of the Lord together with the same Word of God which their ancestors had In these points consist Religion and not in papall superstructions with which our ancestors were deluded wronged To turn therefore from a Papist to be a Protestant is not to chang Religion but to reject Superstion which as a pharisaicall leaven had corrupted the whole Masse and could not be transubstantiated to any good without such a fair riddance whereby we have left them no further then they have left Gods Word and are ready to comply with them againe in any thing that thereby shall be convinced to be justifiable The Protestants truly urging C. VI. that a Papist may with a safe Conscience be present at their Sermons and Service and communicate with them in as much as nothing is conteined in them but they themselves have and must allow of whether on the other side may not a Protestant communicate with them in going to Masse with the like liberty of Conscience 2 Kings 5.18 Elisha seeming to allow Naaman to be present at the Worshiping the Idoll Rimmon By no meanes D. For that the presence of a Protestant will not be permitted without Divine Worship performed to a God of Bread imagined to be made by five Latine words pronounced by a Masse-Priest which would make him guilty of more then Heathenish Idolatry To passe by Crosse-Worship and that exhibited to Saints and Reliques in their breviary Neither hath the farewell of Elisha to Naaman goe in peace relation to his bowing down to Rimmon that he might joyne in Ver. 17. it but to his religious purpose protesting to sacrifice to no other God but the Lord and to afford no bowing to Rimmon howsoever he should by his duty be forced to bow to his Master before Rimmon Others conceive Naamans petition to desire only a pardon for that he had done and thus read the Text In this thing the Lord pardon thy servant that when my Master hath gone into the house of Rimmon and worshipped there I have bowed my self with him for which the Lord pardon me To this the Prophet might well add goe in peace but the more warrantable interpretation is the former Whether entring into a Monastery under the vowes of perpetuall Obedience C. VII Poverty and Chastity as Popish Monks and Nuns take them be not rather a breach of the Communion of Saints or an abridgement of Christian Liberty then a branch of Christian Religion to be termed so by an Excellency The answer is to be affirmative D. for although a betaking to a scholastical and a contemplative life under prescribed rules for the better accomplishing of it be not only laudable but necessary for the training up of labourers to be sent into the Lords Vineyard yet the mewing of them up in a Monastery for perpetuity who should be there onely restrained for a time till they were fit to be imployed abroad as they are in the Colleges of the Universities and to bear the Church in hand that by blind obedience voluntary begging and forced Chastity men might supererogate and over-doe the Scripture-Commandements to supply others defects if such spirituall redundancies be applyed by an wholsome indulgence This is that will hardly give satisfaction to a well-grounded Conscience that pitcheth upon these passages of the rule that cannot deceive us 1 Cor. 7.17.23 Gal. 5.1 Act 20 As God hath called every man so let him walke ye are bought with a price be not made servants of men it is better to give then to receive CHAP. II. Cases concerning the Holy Scripture HOw shall I be assured that the Scriptures we have C. I. is the Word of God By its 1. Antiquity D. 2. Contents 3. Universall Tradition The Antiquity of the Old Testament which carrieth the New with it in the same bottom is apparent in regard no Alphabeticall writing can be produced of equall standing with it for those pieces fetched from the the Sons of Seth the prophecy of Henoch scraps fathered upon Abraham or the like might passe either by Tradition or in Characters from hand to hand the Alphabet being too high an invention for mans contrivance and therefore is worthily ascribed to Gods first manuscript of the Decalogue upon the two Tables of Stone in mount Horeb. Now as for the Contents of the whole Scripture they are such both for matter mysterie and manner of expression that the greatest wits of the world have admired it that it hath born away the Bell those shamed themselves who have ventured to oppose it though Satan and his brats hath maliced it above all writings whatsoever which is a strong argument it came from God whom he and his most hateth Lastly if Universall Tradition wherein if not all yet the most sage and eminent judgements in all succeeding ages have concurred should not command an ingenious beliefe we might question every thing beyond the reach of our senses or make a doubt whether we had Grand-fathers or Parents because we knew them not Can that be received for a rule of Faith and Manners C. II. which seems casually to be written without any sensible method or connexion for instruction or direction and in such ambiguous termes in points of greatest consequence that sets at variance rather then uniteth the most accurate searchers of it As God made man upright D. though he sought out many inventions Eccles 7.27 so the Law of the Lord is perfect and sure to enlighten the eyes and make wise the simple Ps 19. but it is the ignorant perversenesse of men that wrest it to their own destruction 2 Pet. 3.16 It is a blasphemous cavil therefore to sleight the Scripture as a casual commonitor against the express texts of the Apostle Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scripture might have hope Ro. 15.4 All Scripture is given by inspiration of God is profitable for doctrine for reproof for correction and instruction in righteousness that the man may be perfect throughly furn●shed to every good work 2 Tim. 3.15 To no other rules our Saviour sends his opposers to be rectified Joh. 5.39 and calls the Disciples travailing towards Emmaus fooles for being slack in believing them Luk. 24. The method of which is not paedantical as in Arts Sciences for lower matters but practical so divinely fitted that all may be fit learners by it Where in the Old Testament the History in Josuah Iudges Samuel the Kings c. follow the Law in the five books of it to shew by

not follow Concerning which we have his censure many will say unto me in that day Lord Lord Matt. 7.22 have we not prophecied in thy name And in thy name cast out devills And in thy name done many wonderfull workes I then will professe unto them I never knew you depart from me all ye that worke iniquity The seeking therefore to such deluded by Satan and deluding others is a departure from God wherein he that turnes himselfe into an Angel of light will be found at length to be the Prince of darknesse worse then a light angel and will help the body and state no further then to gaine upon the soule to its eternall ruine Whereas C. IV. in the fourth petition we beg for our selves all things necessary for our corporall sustenance under the name of daily bread that frugality may be thought to be justly implyed which excludes any extraordinary preparations in feastings apparell building more then necessity requireth with what conscience can we goe beyond that we daily desire Since such superfluities our Saviour telleth us the nations of the world seeke after and the Apostles rule is Luk. 12.20 1 Tim. 6.8 having food and rayment let us be therewith content Herein the circumstances of time place our abilities D. condition of estate and life with the end why sometime the ordinary course is exceeded varieth the case Gen. 18.6 7. Abraham for enterteyning the angells made better then ordinary provision and at the weaning of Isaac made a great feast And what extraordinary diet there was at the time of shearing their sheep 1 Sam. 25. 2 Sam. 13. the story of Nabal and Absalom sufficiently declare To this purpose that chearing up of Nehemiah to the people that mourned at the hearing of the law which they had transgressed is worth the noting Goe your way eate the fat and drinke the sweet and send portions to them for whom nothing is prepared for this day is holy unto the Lord. Nehem. 8.10 And the good father in the Gospel thought his best provision not good enough for the welcoming home his paenitent prodigal Luk. 15.25 but Musick and Dancing must be had for the complement of the festivity and gladnesse Expences therefore in this case must be considered either in an ordinary course of provision and so they are to be limitted by a temperate frugality and discretion according to the severall estates of men or condition or upon just causes of augmentation or sparing For as there is variety of bread apparell and calling so the allowance must be measured accordingly Our Saviour invited himselfe to Zachaeus house Luk. 19. who strained himself out of doubt to give his best entertainment and it was wel taken but Judas had a check for blaming Holy Mary's profusenesse Jo. 12.4 How solicitous was the Blessed mother Joh. 2. that the marriage feast should not be discredited for want of wine And how unexpectedly did our Saviour supply it Feasts then and triumphs may be often celebrated in due time and place by those whom it may concerne for expressing our thankfulnesse to God and praising his bounty as fasts and humiliations are on other occasions to turne away his indignation from us by our hearty repentance The kingdome of God consisteth not in eating and drinking Let all be done to Gods glory as he hath prescribed Daily bread here is to be taken for the portion fit for every ones condition Then as in the ordering of Mannah he that had gathered much had nothing over and he that had gathered little had no lack If our trespasses C. V. or debts are desired to be forgiven us by God no otherwise then we are content to forgive our debtors or those that have trespassed against us with what conscience then can we sue for our debts or prosecute those that any way have wronged us or Lawyers take fees for the promoting of such Offences D. or debts may be such as either intrench upon Gods glory Church or Word in which all true Christians have an interest and we are not to forgive or remit but tyed to prosecute the offenders that so they may be brought to a just satisfaction according to our power or condition Other differences and debts there may be wherein our persons are only concerned without the least prejudice to any other and these only are here required to be remitted that our suit may have no demur at the throne of grace We find what a great sum was remitted to the penitent debtor upon his free acknowledgement and promise of his faithfull endeavour to satisfie But when he fell so foulely upon his indebted brother O! what a heavy doome the mercifull Lord laid upon him O! Thou wicked servant I forgave thee all that debt because thou desiredst me Shouldest not thou also have had compassion on thy fellow-servant even as I had pity en thee Now debts that are due unto us may be not only required for supplying of out owne necessity but support of our family and retinue who thereby have also in them an interest and when a wrong done to my Person stayeth not there but doth reflect upon my calling and reputation which I am bound to maintaine and often breaketh out further to the dishonour of God himselfe or of his Church or word the encouragement of the wicked and scandall of the wel-affected remission in such cases may prove so unseasonable that if justice be not executed to the utmost it may cause the Sword thereof to turne back and to prick him that endeavours to put it up Thus Saul was punished for sparing Agag 1 Sam. 15. and a lion killed that party that would not strike 1 King 20.36 when a Prophet from the Lord Commanded him From the sixth petition C. VI. Lead us not into Temptation seeing it is apparent that Temptations are from God as they are from Satan what Characters of difference may the conscience find to discerne the one from the other that it may make the true use of both to Gods glory and his owne contentment As in the originall D. there is a maine difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in our tongue a triall from a tentation hath an evident distinction It was no tempting of Philip when our Saviour put him the question to try him because he himself knew what he would doe Gods tempting therefore of Abraham was but to try whether he preferred his Faith in him before naturall affection to his onely Son But Satans tempting of Adam was to his ruine The scope and end of the Suggestion therefore is a sufficient differing of a tryall from God and a plot from Satan Saint James tells us that when a man is tempted he is not tempted of God For God saith he cannot be tempted of evill neither tempteth he any man But every man is tempted when he is drawne away and enticed Jam. 1.13