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	week_n	11,303	5	10.2397	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65559	A sermon against neutrality whether as to the main substantials of religion or matters of injoyned order / preached at the visitation of the Reverend Doctour Cary, Arch-deacon of Exon, at St. Marie's Exon, on Friday in Easter Week, 1663 by E.W.	Wettenhall, Edward, 1636-1713.	1663 (1663)	Wing W1516; ESTC R27060	24,015	54

visible and that as far forth as it is visible so far forth its unity is visible cannot I think be gainsaid Which being granted and what hath been just before proved being considered together I cannot see how it can be rationally thought that they who are out of the visible union and fellowship of the Church are not also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. in Ep. ad Philadelph out of all visible way and likelihood of salvation All which as it cannot but manifest how dangerous and before God how damnable the sin of Schism is so it ought to be an Argument to all that are guilty of Departure to make a speedy Return If it be demanded How then can we expect Salvation having departed from Rome which we cannot deny still to retain the Essentials of a Church and once to have been the Mother of these Western Churches The Answer is What it ever was that we are no farther departed from Rome than she is departed from her self that is from the Apostolick and primitive purity And here in case any man reply that they no farther depart from us than we with Rome have departed from the Primitive Church I challenge the whole party that say so to instance in one Ceremony now injoyned by our Church which may not be proved to have been in use in the Church some centuries of years before ever such a thing as a Pope or Vniversal Bishop was heard of in the World Which if it be so what injurious peevish and uncharitable dealing with us is it to the end that they may cast an Odium upon us before the common people to charge us with the borrowing of those things from the Papists which if they will search Antiquity they will finde to have been in the Church long before a Pope But put the case we had taken from Rome some things which we judge decent and all must needs acknowledge in themselves indifferent were this a justifiable ground of their departure They say they will do nothing without a written Rule Provocamus ad Scripturas Let them shew what Rule they have in holy Writ upon account of indifferencies to abandon necessaries and rather than submit to a few Ceremonies which they haply of late have too rashly and furiously impugned to break Communion with the Church and endeavour the disturbance of peace Ad populum phaleras Those easie and popular pretences of tenderness of conscience may serve to blinde the eyes of the ignorant multitude upon whom they have thus much advantage that many of them stand seduced already by such fair shews formerly made To those that know what Conscience means and confider that where it acts besides or against its Rule where the judgment determines without a rational evidence it is no longer Conscience but corrupt humor or espoused interest or somewhat worse they signifie nothing at all but the pretenders obstinacy In short If God be God follow him If Unity in his Church be a Law of his cleave to it and think not thou canst one day answer the violation of a manifest Law by pleading thine own being dissatisfied touching such punctilio's as thou must needs acknowledge at the least very disputable and therefore as uncertain which dissatisfaction either is by thee made greater than it is or would not be at all if thou wouldst do thy duty weigh things nakedly as they are submit thy judgment upon due cause and be no farther perswaded of any thing than thou canst really make it out to thy self and others From the Unity of the Catholick Church we will come to the Government of our particular Church and applying the Prophet's Argument hereto say By the same reason that the Lord being God is to be followed by the same also that Government of the Church which can be best proved to be from God must obtain Now as to the divine right of Episcopacy if our Adversaries ingenuity will serve them to acknowledge that to be a divine right when acknowledged for one thing which they avouch to be so alledging it for another I shall promise them in tabulà as I may at present the proof thereof That the Lord's day is of divine right and institution is not by me questioned any more than by them against whom my Discourse proceeds now of every particular which can be brought for the divine right of the Lord's day may pari jure be said for the Divine Right of Episcopacy I hope they will acknowledge the one as well as they avouch the other to be of Divine Institution And that I may more clearly proceed herein it will be necessary to remove one hindrance which through the Common misunderstanding of People lies in my way by mentioning the Apostles words to the Colossians touching the Sabbath which are Let no Colos 2. 16 17. man judge you in meat or in drink or in respect of an Holy day or of the new Moon or of the Sabbath days which are a shadow of things to come but the body is Christ Where the Apostle at once asserts the Command for the observation of the Sabbath to be a part of the shadows or Ceremonial Law as much Ceremonial for ought there exprest to the contrary as the difference of meats and drink the Institution of the new Moon or other Jewish Feasts and assures us of the abrogating the shadows the Body and Substance of all Jesus Christ being come So that it cannot with any more truth be said that by the fourth Commandment we are enjoyned to keep Holy strictly the first day of the week or the Lords day than the fourth or sixth the face of which Commandment is also acknowledged upon this account to be * Peculiarem Divisam à reliquis considerationem babes hoc praeceptum Umbratile veteres nuncupare solent And as to the sence of it saith he Finis praeceptiest ut propriis affectibus emortui regnum Dei medite●tur Id non uno die contentum sed toto vita nostrae cursu c. Just lib. 2. cap. 8. Sect. 28. 31. ● Sect. 34. Ceremonial not onely by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Hierosol Catech. Illum 4. Sub sinem the Ancients but by that judicious person Master Calvin also and the sence of it declared to be the same as our Church Catechisme gives of it viz. That we should serve God truly all the days of our life with this further * caution that to say that the Moral part of this Commandment is that we should observe a seventh day or one day in the week though not the Jewish Sabbath is Judaicâ opinione populum imbuere in Judaeorum contumeliam diem mutare diei sanctitatem animo eandem retinere Either Judaisme or a contumelious depravation of it But it hath been the unhappy fate of our adversaries to have followed this great Divine in whatsoever he departed from the Church and to forsake him in others wherein he agrees This obstacle being removed not

out of any design of lifting out the Lords day or it's observation which let him be accursed that shall do but of discovering it's true grounds I shall briefly lay down that parallel which a most skilful hand drew in this case contracting or adding according to present occasion There was saith my Author this ground in nature for the Lords day that a certain part of our time should be set apart for the special worship of God in publick and the like ground is there for Episcopacy that to the celebration of that worship certain persons by way of Office should be assigned who for their labours herein should be worthily rewarded Now I adde that whereas in nature there was no more particular ground for one day in seven than for one in eight or one in ten for that reason in the Commandment the Lord rested the seventh day is not intrinsecal to the nature of the thing but proceeded onely from the Will of the Lawgiver prescribing his own example as an incentive to the observation of this his Law Whereas I say there was no more particular ground for that there is in this case a particular ground in the nature of the thing that betwixt all such consecrated persons there should not be a parity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is this That they are not all of equal ability nor of equal integrity and the State of all Churches here on earth ever was and will be such that they must depute those to teach and watch over others who have need themselves in many cases of their work to walk by the light of others eyes whose Counsels every man naturally prizing his own would have little sway if their Authours had no Authority over them which Authority is also otherwise necessary to keep all in their duty or else punish and remove them so that the People may as well cast off their Ministers as the Ministers their Bishops and we see when the one had hapned the other had very neer succeeded But to return Of the Lords day there was amongst the Jews a pattern one day in seven to be sanctified to God and the like pattern was there of Episcopacy the Government by Chief Priests Priests and Levites Ordained by God himself The Institution of the Lords day came not immediately from Christ himself on earth but from his Apostles whom he left invested with a like Authority to his own after his departure A like institution was there of this also from the same Apostles guided as well in one as in the other by an infallible spirit Which Apostolike Institution give me leave to say may be proved by as good testimonies and authorities as any thing of this nature can be yea by the very same By which we prove the Canon of the Scripture to be the Canon of the Scripture that is these Books no more and no less to be Scripture and if there be any credit to be given to Ancients and he must leave Qui au●toritatem omnem majoribus suts ad●mit sibi nullam relinquit Dr. Pria●aus Fassic Controv. ob 4. himself none who will deny all to them and be besides most miserably guilty of dishonouring his Father and Mother the order came not onely from the Apostles but was honored Percurre Ecclesias Apostolicas apud qua● ipsae adhuc Cathedrae Apostolorum suis locis praesident aliis praesidentur by their being of it Tertullian one of the most Ancient Writers after a challenge made to the Hereticks He had a little before said of the Hereticks Edant origines Ecclesiarum suarum cvolvant ordinem Episcoporum ita per successiones ab initio decurrentem c. Hoc enim modo Ecclesiae Apostolica census suos deferunt sicut Smyrnaeorum Ecclesia habens Polycarpum ab Johanne collocatum refert sicut Romanorum Clementem à Petro ordiratum edit proinde utique caterae exhibent quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habent De p●aescript adversus haeret Cap. 32. to shew their succession from the Apostles affirms that as to the true Church the Sees wherein the Apostles themselves had ruled were not onely then in being but had respectively a kind of preheminence and not onely so but could produce Bishops placed in them some by the Apostles some by Apostolike men that had long lived with the Apostles But we must again return to our Authour and say further The Observation of the Lords day was occasioned by that Solemn Action of Christs rising again thereupon And this was occasioned by those several Orders which were in the Church under Christ viz. that in which Christ himself was that of his Apostles inferiour to him that of the seventy Disciples inferiour unquestionably to them all The mention of that under the name of the Lords day we meet with Revel 1. once in the Revelation and under the equipollent Acts 20. 7. term of the first day of the week twice or thrice 1 Cor. 16. 2. elsewhere And no whit less obscure is the mention of the Order of Bishops under a like Apocalyptical expression of the Angel of the Revel 2 3. Chapte●s Church of Ephesus c. which by undoubted proofs hath been manifested to belong to this cause and under the name of the Ruling Elder which how contrarily to it's intent of 1 Tim. 5. 17 18. late it was interpreted of Lay-Elders by those who notwithstanding they thus interpreted would not thus fulfil the Text in their own interpretation by allowing those their ruling Elders the double honour especially that which the next words thou shalt not muzzle the mouth of the Ox that treadeth out the corn enforce a share with them in the Church-maintenance I leave to the judgement of those very expositors proceeding with my Authour to what Saint Paul saith to Timothy and Titus that he left the one at Ephesus to see that some taught no other Doctrine 1 Tim. 13. Which is manifestly to have inspection over the teaching Ministry and the other at Crete to set in Order things that were wanting and to Tit. 1. 5. Ordain Elders in every Church To all which we may adde the oftner mention of Bishops Presbyters or if we will give it a French-English word Priests and Deacons any where of the Lords day The obscure mention of the Lords day in Scripture was explained in the writings of the first age and particularly in Ignatius his Epistles In the like manner the obscurity of the Holy Text in this case was as by others so by the same Ignatius in all his Epistles and particularly in each of those six first which were of such Authority of old that Saint Jerome witnesseth they used even in his days publickly to be read in the Churches and have of late after a Fiery trial made of them received as well an ample Vindication from a famous Prelate Bishop Usher against whom the adverse