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	people_n	time_n	14,554	5	3.5851	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01039	An ansvvere to M. I. Forbes of Corse, his peaceable warning	Calderwood, David, 1575-1650.	1638 (1638)	STC 11143; ESTC S102458	22,575	36

onely this much M. Knox within a yeere after hee was exyled out of England after the death of King Edward in his admonition directed to England ranketh kneel●ng among the superstious orders which prophane Christs true Religion In a letter directed from Deep anno 1559 to Mistresse Lock● hee calleth the crosse in baptisme kneeling at the Lords table Diobolte all inventions In the first book of discipline hee and the rest of his fellowes contrivers of the booke forbid celebration of the Communion at Easter for the avoyding of the superstition of the time The observation of Christmasse cireumcision epiphanie they judge ought to bee utterly abolished that the obstinate maintainers and teachers of such abominations as are there reckoned in the first head of which observation of dayes is one ought not to escape the punishment of the civill Magistrate In the Parliamen● holden in the yeere 1567 it was declared that whosoever refused to participat of the Sacraments as they were then publickly ministred in this reformed Kirk were not true members of this Kirk An act was likewise made corcerning the Kings oath to bee given at his Coronation to maintaine the due administration of the Sacraments then received which was ratified in the Parliaments following anno 1581 and 1582. Againe in the yeere 1572. it was ordained by act o● Parliament that such as did not communicate and partake of the Sacraments as they were then truely ministred if they continue obstinate shal be reputed infamous unable to stand in judgement c. The right administration of the Sacraments is set down in the first book of discipline and the booke of common order prefixed to the Psalmes in me●ter whereunto Ministers were referred by acts of the generall assemblies holden in the yeares 1562 and 1564. In the generall assembly holden at Edinburgh anno 1566 the lattet confession of Helvetia was approved but with speciall exception against the same five dayes which are now urged upon us In the assembly holden anno 1575. complaints were made against Ministers and readers because they assembled the people to prayer and preaching upon certaine festivall dayes An article was formed to be presented to the Regent craving that all dayes heeretofore keeped holy in time of Papistrie beside the Lords day bee abolished and a civill punishment bee inflicted upon the observers In the assembly holden in Aprile anno 1577 it was ordained that the visitor with the advice of the synod shall admonish Ministers and readers that read preach or minister the communion at Christmasse or Easter or such superstitious times to desist under the paine of deprivation King Iames in the assembly holden anno 1590 praised God that our Kirke was sincerer that Geneva it selfe because they observed Christmasse and Easter without warrant which our Kirk did not In the booke of common order before the Psalmes it is said that the Sacramenes are no● ordaind of God to be used in private orners as charmers and sorcerers use to doe but left to the Congregation and necessarly annexed to Gods Word and seales of the same In the Assembly holden at Edinburgh in October 1581 it was ordained that the Sacraments be not ministred in private houses but solemnely according to the good order hitherto observed under the paine of deposition from the function of the Ministerie It is cleare then that the five articles are contrare to the doctrine and practise of the Kirke of Scotland and therefore abjured in the Confession of faith It followeth then that wee have made two breaches upon the Confession and Covenant for maintaining the same for which the LORD hath threatned us with moe novations and alteration of the whole frame of our Religion Had we not need then to renew our Covenant and promise to repare our breaches so farre as lyeth in us As for antiquite and other reformed Kirkes their judgement corcerning the five articles the writer of these late printed bookes whom you taxe either alledge their authoritie against the same articles or cleare their meaning or answere with respect No well reformed Kirk hath received kneeling or bishoping Some observe holy dayes but would be ridde of them We may safely have fellowship with such Churches if wee communicate not with their corruptions As for the agreement betwixt the oath and Covenant about these things with the 21 article in the Confessien extant in the acts of Parliament wee can find no disagreement The first booke of discipline in the head of the policie of the Kirk distinguisheth betwixt thinges necessarie to bee observed in everie Kirk and things variable to bee ordered by everie particulare Congregation There everie particular Kirk is allowed to have a particular policie of their owne without prejudice of the common and gene●all as whether to conveene this or that daye of the weeke to the Sermon or how many dayes For the whic● and many like there can bee no generall order set downe That booke of discipline was penned by the same persons who drew up the Confession They meant never that the five articles or the like superstitious rites and ceremonies were variable as appeareth by that which I have alreadie alledged M. Knox who had a chiefe hand in that Confession maintained after his first Sermon in publicke in a convention of gray and black Friers at S. Andrewes that the Kirke had no power to devise significant ceremonies But these are properly called ceremonies not politick constitutions for order and decencie And the other Confession which you call the negative condemnes signes brought into the Kirk without or against the the word of God Significant ceremonies beeing condemned the crosse and the surplice or other superstitious apparell cannot bee received You taxe the royall Mandat if you alledge opposition betwixt the old Confession and the other which you call the negative but wee call the generall with a rejection of Popish errours as an appendicle Before I come this length I perceive your reasons for not authorizing or subscribing this Confession at this time have not beene applauded unto by his Majestie and the Lords of secreet Counsell What will you doe now will you stay your subscription till his Majestie subscribe or will you joyne with the Covenanters or will you subscribe with reservation howsoever if you will The case is altered You were unwilling before but now I will not for the reasons containd in the Protestation made at the crosse of Edinburgh the 22 of September where-unto I adhere To the fourth Chapter IN your former chapter you seemed onely to except at our interpretations But now you seeme to offend at the matter For you saye that in so farre as the matter of an oath is unlawfull or unlawfull pl●asing or displeasing to GOD it ought to bee kept or broken which is uncontroverted but not to the purpose unlesse you would insinuate that there is some bad matter in the Confession And so should it never have beene sworne to or subscribed from the first houre

called before the Earle of Murrey Regent and the Lords of privie Counsel who were present with him in Aberdene in Iulie 1569. and were requyred to approve by subscription the old Confession of Faith with all other Acts made concerning Christian Religion in the Parliamenrs holden at Edinburgh in August 1560. and December 1567. They were deprived for their refusall of all honours dignities functions preheminences faculties and priviledges within the said Colledge and of libertie to instruct the youth in any part within this Realme The Commissioner of the Kirk to the shirefdomes of Aberdene Bamfe pronounced the like sentence by the advice counsell and consent of the Ministers and Elders in these bounds But so it is that su●drie of these acts of Parliament whereunto they were requyred to subscribe were negative as you use the terme or a rejection of popish errours either in generall or particular as the denyall of the Popes authoritie and jurisdiction the annulling of all Acts made since K. Iames the first his time not agrieing with the word of God and contrarie to the confession of Faith then published the condemni●g of the Masse baptising conforme to the manner of the popish Kirk and the abrogating and annulling of all laws acts and constit●tions canons civill or municipall contrarie to the said true Religion So you see that even then they thought it not enough to require subscription to the Confession but also to abrenunce contrarie errours specially popish This Confession which you call the negative explaineth more particularly these acts And therfore in the title before it was called A generall Confession of the true Christian faith Religion according to GODS Word and Acts of Parliaments It were good that the like course were taken with you and your fellowes in Aberdene to that which was taken with these before you that is to remove you if you subscribe not that Confession which you seeme to despyte so much In the meane time I would have you content to call it not the negative Confession but the generall Confession as the title beareth To the second Chapter YOu saye divine authoritie appertaineth absolutely to the canonicall Scriptures conditionally to other writings and sermons to wit in so far as they have the trueth revealed in the Scriptures contained in them What if there bee no errour but all trueth which is contained wil you call them therefore absolutely divine Wee professe wee believe with our hearts confesse with our mouthes subscribe with our hands and constantly affirme both before God and the World that the Religion particularly expressed in the conf●ssion of Faith confirmed by sundrie acts of Parliaments is Gods eternall Trueth and therefore you are bound to sticke to it howbeit wee hold not that or any other confession absolutelie divine For that testimonie whether by word or writ is called divine and hath absolutely divine authoritie which hath God himselfe for the author of it either immediatly by himselfe or by the ministrie of men to whom hee delivered his will by vision dreame or immediat inspiration of the Spirit Both the matter and diction are from GOD. If the testimonie of learned men agreable with the Scriptures might bee called divine absolutely and simply then there should be no difference betweene the holy Scripture the same writings of the learned The Manicheans saide that what Orpheus Sybilla and the Philosophers of the Gentiles foretold of Christ were of as great authoritie as the wordes of the Prophets Augustine answereth that if any trueth bee found in them it availeth to their conviction but not to bee holden in estimation or authoritie as the words of the Prophets For the Devills said hee spake true things of Christ yet were not of as great authoritie as the Angels See in Gratian dist 37. Sicut veri But it may bee in stead of conditionally divine you wold say in some regard or respect that is in respect of the trueth of the matter in which respect it cannot bee called conditionally divine because it is alreadie so farre divine And this is the expression of Divines Etsi enim verae Ecclesiae judicium testimonium dici possit divinum non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nis mirum quatenus cum Scriptura sacra proinde cum Spiritu sancto revelata Dei voluntate congruit tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 considaratum non est divinum sed humanum quia non est immediate a spiritu sancto inspiratum Alioqui omne juo dicium testimonium cujuscunque hominis congruens cum sacra scriptura esset divinum atque ita jamnulla esset differentia quoad authoritatem interscripta Prophetarum Apostolorum aliorum ecclesia Doctorum sacris literis consentanea scribentium So wee saye of our Confession of Faith it is not simpliciter divine but in respect of the matter trueth contained into it it may bee called in that respect and so farre only divine Where you saye if wee find in the writings of men any thing repugnant to the holy Scriptures wee ought to reject it correct it or amend it as our progenitours willingly professed in their epistle prefixed to their nationall Confession That epistle or preface seemeth to have beene written in name of the Barons Gentlemen Burgesses other Subjects professing the true Religion who after that they had in their Supplication to the Estates offered to prove the doctrine of the Roman Kirk to bee repugnant to the word of God were cōmanded to draw up the summe of that doctrine which they would maintaine and desire the Parliament to ratifie Within foure dayes after it was presented and read first before the Lords of the Articles and after before the whole Estates Some of the Ministrie were present standing readie to answere what might bee alleadged against it The Bishops and others of a contrarie mind were charged in the name of GOD to object against it if they could Everie Article was read by it selfe None would nor could object in the contrare The Eerle of Marshall protested that no Ecelesiasticall person should afterward have place to oppone considering that time was granted them to advise and none opponed in so free and peaceable a Parliament After that none opponed by argument The Confession it selfe without their epistle prefixed when it was exhibited by the Protestants as the title beareth before the Confession was authorized as a doctrine grounded upon the infallible Word of God as you may see where it is insert in the acts of Parliament Apparently you would have no Confession of Faith ratified and authorized or to stand firme and stable but that everie man may have libertie to impugne it This were to unsettle a Kirk or Estate After a Confession is ratified none should bee suffered to be members let bee office-bearers in that Kirk who refuse to subscribe or impugneth it private or publick in schooles or pulpits unlesse it be first corrected by the