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	place_n	sabbath_n	10,594	5	9.6630	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10795	Gods holy house and service according to the primitive and most Christian forme thereof, described by Foulke Robarts, Batchelor of Divinity, and prebendary of Norvvich.	Robartes, Foulke, 1580?-1650.	1639 (1639)	STC 21068; ESTC S121261	55,029	143

Sacras holy or Sacred houses For Euseb de vit const l. 3. c. 1. they are set a part from common use they are assigned to Gods Worship they are consecrated with solemne and speciall rites and given up into Gods possession and their Dedications have long beene commemorated with yearely solemnites whereupon it was decreed in the Councell of Gangra Si quis docet domum Dei Contemp ibilem esse vel congregationes quae in ea fiant Anathema Cap. 5. fit i. If any man teach that the house of God or the Congregations there assembled are to be contemned or slighted let him be accursed And further the words in that Councell are Domos Cap. 21. Dei honoramus conventus qui in iis fiunt tanquam sanctos utiles suscipimus non claudentes pietatem in domibus sed omnem locum in Dei nomine aedificatum honoramus i. Wee doe honour the houses of God and embrace the assemblies there as holy and good Not that we shut up Pietie in houses but that wee honour all places which are built to the name of God So then the Pietie of those times reputed Churches holy places and yet no otherwise holy than by a Relative holinesse viz. in regard of their consecration and the use whereto they are thereby assigned which yet giveth no man liberty ever the more to slight the Church For though creatures beneath the reasonable be capable of no other holinesse than this Relative holinesse yet have they soundly smarted who have dared to prophane such holy things Nabuchadonosor 2 King 25. burnt up the houses of the Lord and the Pillars of the basesse and the brazen Sea did the Caldaeans breake in peeces c. But then marke what followed it is not long before that Nabuchadonosor is called to his account for all this when his Kingdome is departed from him and he driven Dan. 4. from men doth eate grasse as Oxen hath his body wet with the dew of heaven his haire grow like Eagles feathers and his nailes like the birds talons Baltasar will needes prophane the holy vessels and command them from the house of Dan. 5. God for himselfe to carouse in among his Concubines But the wrath of God doth quickely powre him out a Cup of vengeance and sad newes that night he lost his life and the Medes and Persians possessed his Kingdome Antiochus 1 Mac. 1. maketh the like havocke in the Temple and the holy things thereof as Nabuchadonosor had done before and not long after he is met withall by the hand of God which smote him with an invisible and incureable plague tormenting his bowels and inward parts his flesh rotting his carkasse swarming with Lice and stinking so grievously as not to be endured and in this wretched case he dyed miserably on the wilde Mountaines And one maine motive stirring God to expose the Iewes to the fury of the Chaldaeans was for that 2 Chro. 36. 14. they polluted the house of the Lord which he had hallowed in Ierusalem Doth not the fearefull death of Vzzah tell us how wary we must be and what heede we must take of medling with things hallowed or Consecrated for what did he but onely touch the Arke with his hand in no contempt or evill meaning but with a good respect to keepe it from falling But the Arke was holy and Vzza his hand was not to meddle therewith he therefore dyed for this presumption and yet the holinesse of the Arke was but relative holinesse What should I say of the Sabboth day among the Iewes or of the Lords day among the Christians was the one Or is the other holy otherwise than by a relative holinesse And yet wee know how severely they have beene punished which violated the holinesse of the Sabboth in the Old Testament and we have knowne of many terrible judgements which have overtaken such as have abused the other Ierusalem is the holy Citty and heaven it selfe is an holy place yet no otherwise holy than in relation to God there specially present If then heaven be holy Ierusalem holy the Lords day holy the Sabboth was holy then the Church or place consecrated for Christians to assemble in for the publicke worship of Almighty God is therefore holy because being so consecrated it hath such relation to God and his worship CAP. VI. Names whereby Churches under the Gospell have beene called OUr English word Church which in Scotland is sounded Kyrke commeth of the Greeke word Κυριακὴ of the word Κύριοσ a Lord so Κυριακὴ or Church is as if you should say belonging to the Lord answerable whereto is the Latine name Dominicum by which the Church was anciently called of the word Dominus a Lord so wee have it Ruffin l. 1. c. 3. Sequere me ad Dominicum i. De verbis dominii Ser. 15. Follow me to the Church Saint Augustine telleth us the reason why the Church is so called Quemadmodum tempus Deo sacrum dicitur dies Dominicus Ita locus Deo dicatus dicitur Dominicum i. As the time which is holy unto God is called the Lords day so the place which is dedicated unto God is called Dominicum i. The Lords house And thus the Church in the new Testament agreeth in phrase with our forefathers in the Old Testament who usually call the Temple and places of Gods Worship the house of the Lord. Places of Christian and Religious meetings have had the names of Cryptae i. hiding places For sometimes in the heate of persecution the Christians though sincere yet either timorous or rather provident not to be disturbed at their holy meetings did assemble in Caves in the earth in Woods and desarts as the Apostles themselves Iuel apol part 2. art 3. Ioh. 20. 19. 1 King 18. 13. when they assembled in the night with the doores shut for feare of the Iewes and as the Prophets were hidden by fifty in a Cave by the good Obediah But O! the goodnesse of our mercifull God who hath placed unto us our Churches in most open view and made both the way thither and our being there safe and comfortable We neede not with Nicodemus goe to Christ by night The Church doores are open at noone day wee are in no danger in going to or being at Church but expose our selves to punishment by keeping away Happy are the eyes which see the things which we see And God give us grace to make good use of so great blessings Churches have also the names of Oratories of the Latine Word Orare to pray For that Christians in all their meetings used to prayse God and to pray unto him Eusebius writing of the joyfull L. 8. c. 1. dayes with the zeale and devotion of the Christians before the persecution began under Dioclesian saith Quis aggregationes multitudinis insignesque concursus ad oratoria describeret i. who was able to describe the gathering together of the multitude and their goodly flocking to the

toppē to the bottome and an end be put to the Typicall and Leviticall Worship Yet the Temple was not then throwne downe but continued standing the space of 40. yeares after the ascention of our Saviour into heaven for Morall worship and Service and was accordingly used by Christian people for prayer and preaching as is evident Act. 3. 1. and cap. 5. 20 21. And no doubt but that to this day it might have continued the house of God for morall worship if the impietie of the Iewes had not provoked God to bring the Romans upon them to destroy both them and their Temple The necessitie that lay upon the Temple to bee throwne downe in regard of the Prophecie of our Saviour Christ foretelling the ruine thereof proceeded from our Saviour his foreknowledge looking to the vengeance which the people deserved for their sinnes and not from the nature of the Temple which might have continued for morall worship though the Leviticall be ceased And to that effect the Masters of the Centuries well knowne to be no friends to superstition observed well in these words The Christians are Cent. 2. c 7. dayly in the Temple with one accord Act. 2. The Apostles ceased not dayly there to teach and to Preah Christ Act. 5. Peter and Iohn went up to the Temple to pray and they did Preach to the People when they flocked together in Salomons Porch Act. 3. And the Apostles being delivered out of prison are commanded not to Preach the Gospell in the Temple Act. 5. And the whole congregation came together with one accord in Salomons Porch and S. Paul also is apprehended in the Temple and all this was after that our blessed Saviour had by his death and resurrection put an end to all Leviticall ceremonies If any object here that when the Romans had burnt downe and destroyed the Temple the anger of God was so great against it as not to suffer any rebuilding of it any more the answere is ready viz. that the anger of God was not against the being of an house for his worship in that place but because the unbeleeving Iewes as they did hate Christ so being animated by that grand enemie of Christ the Apostate Iulian endeavoured to erect there a Temple for Leviticall worship and ceremonies to be set up againe in defiance and slander to the Crosse of Christ and prejudice of the Gospell For the Christians did afterward in that very place where the Temple stood and where the Iewes were not permitted by God to rebuild set up a very faire and goodly Church for Christian worship which Church was long blessed of God and became a Patriarchall seate CAP. V. That Consecration belongeth also to our Churches under the Gospell OUr Churches under the Gospell are in the same condition with the third region of the Temple among the Iewes viz. Gods house of prayer to all nations And therefore as that was so ours must be no house of Merchandize but set a part from all common use for the worship of God thankesgiving Novel 6. prayer preaching and the like acts and exercises of Religion Iustinian made a Law that ecclesiasticall persons should not celebrate divine offices in places not consecrate And so hath the Church anciently accustomed to make the places of Religious meetings peculiar and proper for onely religion and devotion by the solemne rites of consecration Saint Augustine preaching 1200. yeares since Serm. de temp 256. at the consecration of a Church beginneth thus Celebritas hujus congregationis dedicatio est domus orationis i. The solemnity of this meeting is the dedication of the house of prayer Saint Ambrose L. 1. Ep. 5. telleth us that he and Felix had beene invited ad consecrationem basilicae per Bassianum i. to the consecration of a Church by Bassianus Athanasius Ep. ad Const doth divers times mention the consecration of Churches Before all these Alexander Bishop of Apol. ad Const. Alexandria as testifieth Athanasius consecrated a Church with great solemnity Eusebius relateth that upon the death of the tyrant Maximianus L. 10. c. 3. Optatum exhibetur spectaculum Celebrationes viz. eccaeniorum per Civitates Oratoriorum recens structorum consecrationes i. There appeareth a very joyfull spectacle or sight viz. the yearely comemorations of the Dedications of Churches and Consecrations of others newly set up And howsoever Pope Higinus about the yeare 140. Decr. de consec dist i. e. omnes Basilicae made a Decree that Churches should be consecrated yet it is plaine that that Decree was but the ratification of what was then in use rather than any innovation or bringing in of a new fashion For there were Consecrations of Churches under Pope Evaristus about 40. yeares before that Decree Gratia of Higinus and that either something before or presently after the death of Saint Iohn the Evangelist for I finde some uncertainety here in matter of Chronologie though the space of the time in difference is not long And indeede how can we imagine otherwise but that so soone as the Christians had any certaine places for their religious meetings they did for the more Comfortable expectation of Gods blessing in them dedicate them unto God by prayer and thankesgiving Yea and the Primitive Christians were wont at the dedication of their Churches to bee exceedingly affected and taken with excessive joy at these Dedications whilest they considered that God had as it were taken an house among them therein to entertaine feede feast and cloath them with his owne speciall presence his holy Word the blessed Sacraments and the righteousnesse of Iesus Christ where also they might Communicate and impart themselves by their prayers unto God and confidently begge and have for all their necessities and occasions sufficiency of releefe and therefore as in the Old Testament we finde that when Salomon Dedicated the Temple he held a great feast the space of 14. dayes And 1 King 8. then he blessed the people and the people blessed him and went to their tents joyfull and glad of heart for all the goodnesse which the Lord had done for David his servant and for Israel his people and as in the 6. Chapter of the booke of Ezra They kept the Dedication of the house of God with joy c. So also the primitive Christians used with much gladnesse and rejoycing to solemnize the Dedications of their Churches Eusebius in the place last cited addeth these words Hic Psalmodiis ac reliquis divinitus L. 10. nobis traditis elogiis Illic divinis ac mysticis mysteriis c. ecclesiarum presides panegyricis conventus ornabant and then totis animi viribs hilarique mente precando gratias agendo deum bonorum authorem venerabantur i. Here with Hymnes and divine prayses There with sacred and deepe Misteries c. yea and the governors of the Churches did with publicke speeches solemnize the meetings and with songs and prayses from the