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
A96226	The humble advice of the Assembly of Divines, now by authority of Parliament sitting at Westminster, concerning a confession of faith, presented by them lately to both houses of Parliament. A certain number of copies are ordered to be printed only for the use of the members of both houses and of the Assembly of Divines, to the end that they may advise thereupon.; Westminster Confession of Faith.	Westminster Assembly (1643-1652)	1646 (1646)	Wing W1427; Thomason E368_3; ESTC R201270	24,629	58

not under grace VII Neither are the forementioned Uses of the Law contrary to the grace of the Gospel but do sweetly comply with it the Spirit of Christ subduing and inabling the will of man to do that freely and chearfully which the will of God revealed in the Law requireth to be done CHAP. XX. Of Christian Liberty and Liberty of Conscience THe Liberty which Christ hath purchased for Beleevers under the Gospel consists in their freedome from the guilt of sin the condemning Wrath of God the Curse of the Moral Law and in their being delivered from this present evil World bondage to Satan and Dominion of sin from the evil of afflictions the sting of death the victory of the grave and everlasting damnation as also in their free accesse to God and their yeelding obedience unto him not out of slavish fear but a Childe-like love and willing minde All which were common also to Beleevers under the Law But under the New Testament the liberty of Christians is further inlarged in their freedom from the yoke of the Ceremonial Law to which the Jewish Church was subjected and in greater boldnesse of accesse to the Throne of Grace and in fuller communications of the free Spirit of God than Beleevers under the Law did ordinarily partake of II. God alone is Lord of the Conscience and hath left it free from the Doctrines and Commandments of men which are in any thing contrary to his Word or beside it if matters of Faith or Worship So that to beleeve such Doctrines or to obey such Commands out of Conscience is to betray true Liberty of Conscience and the requiring of an implicite Faith and an absolute and blinde obedience is to destroy Liberty of Conscience and Reason also III. They who upon pretence of Christian Liberty do practise any sin or cherish any lust do thereby destroy the end of Christian Liberty which is that being delivered out of the hands of our enemies we might serve the Lord without fear in holiness and righteousness before him all the days of our life IV. And because the Powers which God hath ordained and the liberty which Christ hath purchased are not intended by God to destroy but mutually to uphold and preserve one another They who upon pretence of Christian Liberty shall oppose any lawful Power or the lawful exercise of it whether it be Civil or Ecclesiastical resist the Ordinance of God And for their publishing of such Opinions or maintaining of such Practises as are contrary to the light of Nature or to the known Principles of Christianity whether concerning Faith Worship or Conversation or to the Power of Godliness or such erroneous Opinions or Practises as either in their own nature or in the maner of publishing or maintaining them are destructive to the external Peace and Order which Christ hath established in the Church they may lawfully be called to account and proceeded against by the Censures of the Church and by the Power of the Civil Magistrate CHAP. XXI Of Religious Worship and the Sabbath Day THe light of Nature sheweth that there is a God who hath Lordship and Soveraignty over all is good and doth good unto all and is therefore to be feared loved praised called upon trusted in and served with all the heart and with all the soul and with all the might But the acceptable way of Worshipping the true God is instituted by himself and so limited by his own revealed Will that he may not be Worshipped according to the imaginations and devices of men or the suggestions of Satan under any visible representation or any other way not prescribed in the holy Scripture II. Religious Worship is to be given to God the Father Son and Holy Ghost and to him alone not to Angels Saints or any other Creature and since the Fall not without a Mediator nor in the mediation of any other but of Christ alone III. Prayer with Thanksgiving being one special part of Religious Worship is by God required of all men and that it may be accepted it is to be made in the Name of the Son by the help of his Spirit according to his Will with understanding reverence humility fervency faith love and perseverence and if vocal in a known tongue IV. Prayer is to be made for things lawful and for all sorts of men living or that shall live hereafter but not for the Dead nor for those of whom it may be known that they have sinned the sin unto death V. The reading of the Scriptures with godly fear the sound Preaching and Conscionable Hearing of the Word in obedience unto God with understanding faith and reverence singing of Psalms with grace in the heart as also the due administration and worthy receiving of the Sacraments instituted by Christ are all parts of the ordinary Religious Worship of God Beside Religious Oathes Vows Solemn Fastings and Thanksgivings upon special occasions which are in their several times and seasons to be used in an holy and religious maner VI. Neither Prayer nor any other part of Religious Worship is now under the Gospel either tyed unto or made more acceptable by any place in which it is performed or towards which it is directed but God is to be Worshipped every where in Spirit and Truth as in private Families daily and in secret each one by himself so more solemnly in the publique Assemblies which are not carelesly or wilfully to be neglected or forsaken when God by his Word or Providence calleth thereunto VII As it is of the Law of Nature that in general a due proportion of time be set apart for the Worship of God so in his Word by a positive Moral and perpetual Commandment binding all men in all Ages he hath particularly appointed One Day in Seven for a Sabbath to be kept holy unto him which from the beginning of the World to the Resurrection of Christ was the last Day of the week and from the Resurrection of Christ was changed into the First Day of the week which in Scripture is called the Lords Day and is to be continued to the end of the World as the Christian Sabbath VIII This Sabbath is then kept holy unto the Lord when men after a due preparing of their hearts and ordering of their common affairs before hand do not only observe an holy Rest all the Day from their own works words and thoughts about their worldly imployments and recreations but also are taken up the whole time in the publique and private Exercises of his Worship and in the Duties of necessity and mercy CHAP. XXII Of lawful Oathes and Vows A Lawful Oath is a part of Religious Worship wherein upon just occasion the person swearing solemnly calleth God to witness what he asserteth or promiseth and to Judge him according to the truth or falshood of what he sweareth II. The Name of God only is that by which men ought to swear and therein it is to be used with all holy fear and reverence

painfull sufferings in his Body was crucified and died was buried and remained under the power of death yet saw no corruption On the third day he arose from the dead with the same body in which he suffered with which also he ascended into Heaven and there sitteth at the right hand of his Father making intercession and shall return to Judge men and Angels at the end of the World V. The Lord Jesus by his perfect obedience and sacrifice of himself which he through the eternall spirit once offered up unto God hath fully satisfied the Justice of his Father and purchased not only reconciliation but an everlasting inheritance in the Kingdom of Heaven for all those whom the Father hath given unto him VI. Although the work of Redemption was not actually wrought by Christ till after his Incarnation yet the vertue efficacy and benefits thereof were communicated unto the Elect in all ages successively from the beginning of the world in and by those promises types and sacrifices wherein he was revealed and signified to be the seed of the woman which should bruise the serpents head and the Lambe slain from the beginning of the world being yesterday and to day the same and for ever VII Christ in the work of Mediation acteth according to both Natures by each Nature doing that which is proper to it self yet by reason of the unity of the Person that which is proper to one Nature is sometimes in Scripture attributed to the Person denominated by the other Nature VIII To all those for whom Christ hath purchased Redemption he doth certainly and effectually apply and communicate the same making intercession for them and revealing unto them in and by the Word the mysteries of salvation effectually perswading them by his Spirit to beleeve and obey and governing their hearts by his Word and Spirit overcoming all their enemies by his Almighty Power and Wisdome in such manner and wayes as are most consonant to his wonderfull and unsearchable dispensation CHAP. IX Of Free-Will GOD hath indued the Will of man with that naturall liberty that it is neither forced nor by any absolute necessity of nature determined to good or evil II. Man in his state of Innocency had freedom and power to will and to doe that which was good and well pleasing to God but yet mutably so that he might fall from it III. Man by his fall into a state of sin hath wholly lost all ability of Will to any spirituall good accompanying salvation so as a naturall man being altogether averse from that good and dead in sin is not able by his own strength to convert himself or to prepare himself thereunto IV. When God converts a sinner and translates him into the state of grace he freeth him from his naturall bondage under sin and by his grace alone inables him freely to will and to do that which is spiritually good yet so as that by reason of his remaining corruption he doth not perfectly nor only will that which is good but doth also will that which is evil V. The will of man is made perfectly and immutably free to good alone in the state of Glory only CHAP. X. Of Effectuall Calling ALl those whom God hath predestinated unto life and those only he is pleased in his appointed and accepted time effectually to call by his Word and Spirit out of that state of sin and death in which they are by nature to grace and salvation by Jesus Christ inlightning their mindes spiritually and savingly to understand the things of God taking away their heart of stone and giving unto them an heart of flesh renewing their wills and by his almighty power determining them to that which is good and effectually drawing them to Jesus Christ yet so as they come most freely being made willing by his grace II. This effectuall Call is of Gods free and speciall grace alone not from any thing at all foreseen in man who is altogether passive therein untill being quickned and renewed by the holy Spirit he is thereby inabled to answer this Call and to imbrace the grace offered and conveyed in it III. Elect infants dying in infancy are regenerated and saved by Christ through the Spirit who worketh when and where and how he pleaseth So also are all other elect persons who are uncapable of being outwardly called by the Ministry of the Word IV. Others not elected although they may be called by the Ministry of the Word and may have some common operations of the Spirit yet they never truly come unto Christ and therefore cannot be saved much lesse can men not professing the Christian Religion be saved in any other way whatsoever be they never so diligent to frame their lives according to the light of Nature and the Law of that Religion they doe professe And to assert and maintain that they may is very pernicious and to be detested CHAP. XI Of Iustification THose whom God effectually calleth he also freely justifieth not by infusing righteousnesse into them but by pardoning their sins and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone nor by imputing faith it self the act of beleeving or any other evangelicall obedience to them as their righteousnesse but by imputing the obedience and satisfaction of Christ unto them they receiving and resting on him and his righteousnesse by faith which faith they have not of themselves it is the guift of God II. Faith thus receiving and resting on Christ and his righteousnesse is the alone instrument of Justification yet is it not alone in the person justified but is ever accompanied with all other saving graces and is no dead faith but worketh by Love III. Christ by his obedience and death did fully discharge the debt of all those that are thus justified and did make a proper reall and full satisfaction to his Fathers Justice in their behalf Yet in as much as he was given by the Father for them and his obedience and satisfaction accepted in their stead and both freely not for any thing in them their Justification is only of free grace that both the exact justice and rich grace of God might be glorified in the justification of sinners IV. God did from all eternity decree to justifie all the elect and Christ did in the fullnesse of time die for their sins and rise again for their justification neverthelesse they are not justified untill the holy Spirit doth in due time actually apply Christ unto them V. God doth continue to forgive the sins of those that are justified and although they can never fall from the state of Justification yet they may by their sins fall under Gods fatherly displeasure and not have the light of his countenance restored unto them untill they humble themselves confesse their sins beg pardon and renew their faith and repentance VI. The Justification of Beleevers under the old Testament was in all these respects

to Take the Cup and they communicating also themselves to give both to the Communicants but to none who are not then present in the Congregation IV. Private Masses or receiving this Sacrament by a Priest or any other alone as likewise the denial of the Cup to the people worshiping the Elements the lifting them up or carrying them about for adoration and the reserving them for any pretended religious use are all contrary to the nature of this Sacrament and to the Institution of Christ V. The Outward Elements in this Sacrament duly set apart to the uses ordained by Christ have such relation to him crucified as that truly yet Sacramentally only they are sometimes called by the name of the things they represent to wit the Body and Blood of Christ albeit in substance and nature they still remain truely and only Bread and Wine as they were before VI. That Doctrine which maintains a change of the substance of Bread and Wine into the substance of Christs Body and Blood commonly called Transubstantiation by Consecration of a Priest or by any other way is repugnant not to Scripture alone but even to common Sense and Reason overthroweth the nature of the Sacrament and hath been and is the cause of manifold Superstitions yea of gross Idolatries VII Worthy receivers outwardly partaking of the Visible Elements in this Sacrament do then also inwardly by faith really and indeed yet not carnally and corporally but Spiritually receive and feed upon Christ crucified and all benefits of his death The Body and Blood of Christ being then not corporally or carnally in with or under the Bread and Wine yet as really but Spiritually present to the Faith of Believers in that Ordinance as the Elements themselves are to their outward senses VIII Although ignorant and wicked men receive the outward Elements in this Sacrament yet they receive not the Thing signified thereby but by their unworthy coming thereunto are guilty of the Body and Blood of the Lord to their own damnation Wherefore all ignorant and ungodly persons as they are unfit to enjoy communion with him so are they unworthy of the Lords Table and cannot without great sin against Christ while they remain such partake of these Holy Mysteries or be admitted thereunto CHAP. XXX Of Church Censures THe Lord Jesus as King and Head of his Church hath therein appointed a Government in the hand of Church Officers distinct from the Civil Magistrate II. To these Officers the Keys of the Kingdom of of Heaven are committed by vertue whereof they have power respectively to retain and remit sins to shut that Kingdom against the impenitent both by the Word and Censures and to open it unto penitent sinners by the Ministry of the Gospel and by Absolution from Censures as occasion shall require III. Church Censures are necessary for the reclaiming and gaining of offending Brethren for deterring of others from the like offences for purging out of that Leaven which might infect the whole Lump for vindicating the honour of Christ and the holy profession of the Gospel and for preventing the wrath of God which might justly fall upon the Church if they should suffer his Covenant and the Seals thereof to be prophaned by notorious and obstinate offenders IV. For the better attaining of these ends the Officers of the Church are to proceed by Admonition suspension from the Sacrament of the Lords Supper for a season and by Excommunication from the Church according to the nature of the crime and demerit of the Person CHAP. XXXI Of Synods and Councels FOr the better Government and further edification of the Church there ought to be such Assemblies as are commonly called Synods or Councels II. As Magistrates may lawfully call a Synod of Ministers and other fit Persons to consult and advise with about matters of Religion So if Magistrates be open Enemies to the Church the Ministers of Christ of themselves by vertue of their Office or they with other fit persons upon delegation from their Churches may meet together in such Assemblies III. It belongeth to Synods and Councels ministerially to determine Controversies of Faith and cases of Conscience to set down Rules and Directions for the better Ordering of the publique Worship of God and Government of his Church to receive Complaints in Cases of Male-administration and authoritatively to Determine the same which Decrees and Determinations if consonant to the Word of God are to be received with reverence and submission not only for their agreement with the Word but also for the Power whereby they are made as being an Ordinance of God appointed thereunto in his Word IV. All Synods or Councels since the Apostles times whether general or particular may erre and many have erred Therefore they are not to be made the Rule of Faith or practise but to be used as an Help in both V. Synods and Councels are to handle or conclude nothing but that which is Ecclesiastical and are not to intermeddle with Civil Affairs which concern the Commonwealth unless by way of humble Petition in cases extraordinary or by way of Advice for satisfaction of Conscience if they be thereunto required by the Civil Magistrate CHAP. XXXII Of the State of men after death and of the Resurrection of the dead THe Bodies of men after death return to dust and see corruption but their Souls which neither dye nor sleep having an immortal subsistence immediately return to God who gave them the Souls of the Righteous being then made perfect in holiness are received into the highest Heavens where they behold the face of God in light and glory waiting for the full Redemption of their Bodies And the Souls of the wicked are cast into Hell where they remain in torments and utter darkness reserved to the Judgement of the Great Day Beside these two Places for Souls separated from their bodies the Scripture acknowledgeth none II. At the Last Day such as are found alive shall not dye but be changed and all the Dead shall be raised up with the self same bodies and none other although with different qualities which shall be united again to their Souls for ever III. The Bodies of the unjust shall by the power of Christ be raised to dishonour the Bodies of the just by his Spirit unto honour and be made conformable to his own glorious Body CHAP. XXXIII Of the last Iudgment GOd hath appointed a Day wherein he will judge the World in righteousness by Jesus Christ to whom all Power and Judgement is given of the Father In which Day not onely the Apostate Angels shall be judged but likewise all Persons that have lived upon Earth shall appear before the Tribunal of Christ to give an Account of their Thoughts Words and Deeds and to receive according to what they have done in the Body whether good or evil II. The End of Gods appointing this Day is for the manifestation of the Glory of his Mercy in the eternal salvation of the Elect and of his Justice in the damnation of the Reprobate who are wicked and disobedient For then shall the Righteous go into everlasting life and receive that fullness of Joy and Refreshing which shall come from the presence of the Lord but the wicked who know not God and obey not the Gospel of Jesus Christ shall be cast into eternal Torments and be punished with everlasting destruction from the presence of the Lord and from the Glory of his Power III. As Christ would have us to be certainly perswaded That there shall be a Day of Judgement both to deter all men from Sin and for the greater consolation of the Godly in their Adversity so will he have that Day unknown to men that they may shake off all carnal Security and be always watchful because they know not at what hour the Lord will come and may be ever prepared to say Come Lord Jesus come quickly Amen Charles Herle Prolocutor Cornelius Burges Assessor Herbert Palmer Assessor Henry Robroughe Scriba Adoniram Byfield Scriba FINIS