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	prove_v	sabbath_n	10,739	5	10.5479	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88987	Christian liberty vindicated from grosse mistakes, occasioning so great divisions in England. Or, A tract, shewing what it is, and what it is not, the diversity of errours, a generall councell to be the meanes of beating them down, and how far forth conscience is to be born with, and the insolencie of the late remonstrants. Most earnestly recommended to the reading of the Right Honourable Lords and Commons assembled in Parliament, and all those that through a mistake stand so stifly for the priviviledge [sic] of conscience at large, ... Whereunto is added an appendix of 17. questions, necessary to be discussed and be determined by the Assembly of Divines without delay, that every one may know what to hold and rest in, and the unnaturall divisions in the same body may cease. / By John Mayer, D.D. of Divinity.	Mayer, John, 1583-1664.	1646 (1646)	Wing M1421; Thomason E361_4; ESTC R201203	21,204	33

CHRISTIAN LIBERTY VINDICATED From grosse Mistakes occasioning so great Divisions in ENGLAND OR A Tract shewing what it is and what it is not the diversity of Errours a Generall Councell to be the meanes of beating them down and how far forth Conscience is to be born with and the insolencie of the late Remonstrants Most earnestly recommended to the reading of the Right Honourable Lords and Commons assembled in Parliament and all those that through a mistake stand so stifly for the priviviledge of conscience at large that they stop the course of Government establishing thus keeping a gap open to many great enormities to this day that taking better notice of the truth they may make no such stopage any more And whether some of them doe or no those Higher Powers may make a way by forcing within the Church which they cannot doe by perswasion Wherein God grant that all expedition may be used and good successe follow for his Mercies sake in Jesus Christ Amen Whereunto is added An Appendix of 17. Questions necessary to be discussed and be determined by the Assembly of Divines without delay that every one may know what to hold and rest in and the unnaturall divisions in the same body may cease By JOHN MAYER D. D. of Divinity LONDON Printed by Eliz. Pu●slow for Matthew Walbancke 1647. CHRISTIAN LIBERTY VINDICATED From grosse mistakes occasioning so great Divisions in England GAL. 5.1 Stand fast therefore in the libertie wherewith Christ hath made us free THere is no comfort to that of our Christian Libertie yet as out of the sweetest honey the Spider suckes Poyson so man out of this sweet comfort by turning it to an occasion of sinfull dissention to the corrupting of the soule For as it is now taken by some wee may say of it as August said of Drunkennesse Is not strife and contention by thee and are not wounds without cause by thee and are there not raylings blasphemies rednesse of the eyes dropsies plurisies and divers deaths So is not the disturbance of the peace of the Church by thee the dividing of Christs seamelesse coat by thee and by thee his beautifull Spouse the Church made full of wounds and blood So these as they who looke upon her have their affections alienated from her and their mouthes opened to blaspheme and speake evill of her To reforme this abuse then and to prevent the further increase of it give me leave to shew you what this libertie is First affirmatively and then negatively First It is a libertie purchased for all true beleevers by Christs most precious blood What Christian Liberty is from all the burthensome Rites and Ceremonies of the Law and from the servitude of our own lusts and of Satan and from everlasting death Here first I say it is a libertie purchased for all true beleevers by Christs most precious blood for we are redeemed not with corruptible things of gold and silver 1 Pet. 1.18 but with the precious blood of Christ by this word we here the faithfull being understood here and the word redeemed a freeing of us who before were in servitude and bands Secondly From all the burthensome Rites and Ceremonies of the Law Act. 15.1 From Ceremonies for so Peter calls them saying Why put yee a yoake upon the disciples neeks which neither we nor our fathers were able to beare our libertie herefrom is set forth Gal. 4.3 under the similitude of an heire atteining to full age before he was under tutors and governours but now he is free from this servile condition So we when we were children were in bondage under the rudiments of the world But When the fulnesse of time was come God sent his Son to redeem them that were under the Law Now then wee are at libertie from dayes before commanded to be kept whether new Moones or the Pasch Pentecoast or feast of Tabernacles or dayes set apart yearely for Humiliation and Attonement-making because they were set up onely to shadow out things to come or as a meanes of commemorating things past which were the greatest blessings imparted to Gods people under the old Testament The anniversary attonement was a figure of Christs blood shed whereby we attaine forgivenesse of our sinnes and reconciliation with God when he entred with it into Heaven as the High Priest with the blood of a Goat into the Sanctum Sanctorum The Pascall Lamb was both a figure of the Lamb of God that takes away the sinne of the world and a commemoration of that great benefit of being freed from their Aegyptian bondage The feast of Pentecoast of Gods miraculous putting them in possession of the Land of Canaan and consequently of the Corne then ready to be reaped which they sowed not the feast of Tabernacles of their miraculous preservation forty yeares in the wildernesse when they dwelt in Tents that of blowing Trumpets and those of new Moones both to figure out the Evangelicall Trumpet the preaching of the Gospel which sounded in all Lands to the beating downe of strong holds to commemorate the miraculous overthrow of Jericho by the sound of Trumpets of Rams-hornes 2 Cor. 10.4 and for a signe of God remembring them when they were to fight with their enemies Touching the Sabbath of the seven h day from the Creation it was also figurative of the rest comming by Christ unto all true Christian soules and commemorative of Gods resting from all his workes of Creation and therefore is no more to be kept under the N. T. he being now come even Jesus who is the Author of spirituall rest and peace as Joshuah gave rest in Canaan and a greater worke and benefit being now to be commemorated viz. of our redemption and restitution into the state of grace from which we fell by the sinne of Adam Wherefore we are at libertie from keeping that day also yet not so at libertie but that we are tyed to another viz. the Lords Day according to the example and practice of the Apostles and of Christians since because the commandement of keeping the seventh day is morall and perpetuall not Ceremoniall as of other Sabbaths And Heb. 4 4.5 the Apostle proving two rests or Sabbaths at two times one under the Old Testament the other under the new and concluding ves 9. There remaineth therefore a rest unto the people of God plainly intimateth a Sabbath now to be kept even the day wherein Jesus entered into his rest by rising againe from thenceforth never to suffer or travell about to teach and to worke miracles any more and hitherto of dayes Now for other Ceremonies and first of meats from which Gods people were tyed by his precept as namely All uncleane beasts fowles and fishes for so much as this was done in figure it being hereby adnumbrated that there were two sorts of people in the world cleane and uncleane Jewes and Gentiles which should continue thus distinguished till God should be pleased through Christ to breake downe

a light and puts it under a bushell c. which words what doe they show but that the Ministers of the Gospel ought to be used as lights not onely to give light by clearing obscurities in the word but also by determining the truth in any darke or difficult question which shall arise But it is feared if this be granted the power of the Minister will be too great over-topping even the highest in some things and why did not Joshuah then fearing this desire the Lord that he might not have recourse to Eleazar the High Priest for councell and direction Numb 27.11 and likewise other Judges and Kings after him What King did better then Joash in the dayes of Jehoindah whilst he hearkned unto and suffered himselfe to be informed by him and that it was a custome in Israel even till the birth of our Lord Mat. 2 4. to seeke information about divine things in difficult cases of the Priests appeares in that Herod gathered all the chiefe Priests together to know in what place Christ should be borne and the first most famous Christian Emperour Constantine that things might be rightly determined in the Church did the like when he called the Councell of Nice that I say nothing of other Emperours his Successours calling other Councells at sundry times to the same ends If a transcendent power in the ministery be feared if it be committed to them to judge in difficult cases why is it not likewise feared in their having power to preach permitted unto them to all estates and degrees For the Preacher in the Pulpit is above all his hearers how great and excellent soever they be as being one that personates Christ as his Embassadour Heb. 13.17 to whom even Kings and Princes must submit as to an accountant for them unlesse they will have him doe it with heavinesse which will be unprofitable for them There is no man that knoweth not that such as are superiour in some respects to all others are yet inferiour in some to the Higher Powers subject unto them even as others of their Kingdom and even in that wherein they are superiour they are subject at their command to assemble together and to doe their office and to such mulcts and punishments as they shall inflict upon them whether justly or unjustly as Zechariah stoned by Joash Michaiah imprisoned by Ahab Abiathar deposed by Salomon and the Prophet reproving Asa put in the Stocks by him onely let the Higher Powers take heed that they punish not unjustly as some of these did and smarted for it If then their Soveraignty in worldly things bee kept untoucht notwithstanding the determinative power in things pertaining to godlinesse permitted to chosen men of the Clergy why should they sinne against their owne soules so much as debarring them herefrom to whom it is given of God and properly belongs to ingrosse it to themselves Is a Kings power any whit the lesse if he commits his Law-businesses to the judgement of his Lawyers and then followes that which they prescribe No more is it when Ecclesiasticall matters being committed to Ecclesiasticall men to judge and shew the truth therein their judgements are followed by all men And hitherto of whom a lawfull Councell doth not consist Now let us see how it should be composed and by what authority called and to know this wee need not look further then to the Councell assembled at Jerusalem for of such as that consisted ought every Councell that resolves doubtfull questions to consist and so they ought to be brought together that is of Preachers sent from those places where the questions doe arise to the chiefe City to joyne with the Elders or Preachers there all the Brethren that will being present to beare and consent They are not then to be appointed by particular men of what power or authority soever but a certaine number to be chosen and sent from each great Towne or City even so many as they shall think fit who have the power to command this to be done for it is a businesse concerning all and therefore in choosing the men through whose hands it must goe there is great reason that both Ministers and people should all have a stroake the Decrees concluded upon being thus in a manner their owne and therefore such as every good Christian will be regulated by and ashamed to oppose If the Councels called by the Popes of Rome be considered by this rule they will be found not to have beene any lawfull Councells because they appointed each one in his time the men that should assemble Neither were those Councels called by the Higher Powers as all the most ancient Councels were ever since there were any Higher Powers to call them Lastly the Decrees of those Councels especially of Trent were none other but the Popes by whom a party was made to carry all things as ●ee would have them And even for our owne Assembly I would it might be considered whether there were not an error in the calling of it which haply is the cause why it succeeds no better nothing being yet done to the beating downe of dissentions in our Church but they rather encreasing more and more But although the Assembly be most lawfully met they are not infallible as the Apostles were who met in the first Councell at Jerusalem I answer a lawfull Councell or Assembly is the most infallible meanes that we have given us of God to determine the truth in every particular and therefore the Decrees thereof ought to be followed and reverenced by every childe of the Church none of them being against but according to the evidence of the Word which is the rule whereby we ought to goe in all things That it is the most infallible meanes it appeares because here are assembled the greatest Lights and most Orthodox from all parts of the Kingdome and that according to our president and what are a few in corners here or there in comparison of them that their opinions should not all give way to the Councels Decrees Certainly if these Decrees be fallible theirs be much more for the promise runnes Where two or three are gathered together in my Name there am I in the midst of them it being said before What soever two of you shall consent about on earth shall be ratified in Heaven Where hee speakes without all doubt of Preachers rightly assembled to determine of difficulties for he saith Whatsoever yee bind on earth shall be bound in heaven And not of men privately meeting some few of them together because so the Decrees and points agreed upon by one Assembly might be contradicted by another which would be so farre from conducing to unity where there be differences that they would be in danger of encreasing more and more And if Councels consisting of Elders or Preachers be not the most infallible meanes why did the Apostles adjoyn the Elders to them in that first Councell when as they alone were sufficient

understood and it will follow by reason of the next words For it is written thou shalt not muzzle the mouth of the Oxe that treadeth out the Corne that they must have maintenance from the Church as wel as Preachers which were such a burthen as was never yet laid upon the people of God in any age To the next Quaere about their equall power there is nothing which can be brought for that but the mentioning of governments 1 Cor. 12.28 so that unlesse all governments be equall this cannot hence be inferred It may hap●y be inserted that there are other Governments in the Church besides Teachers but let the judicious Reader but marke how S. Paul comes to speake of them and he cannot but acknowledge them to be an inferiour sort of Governours and that Teachers are the chiefe For having said that God hath given first Apostles secondly Prophets thirdly Teachers Hee addeth after that helpes governments as man was first made and after that woman to be an helpe unto him and under him to govern in the Family and he saith not Helpes and Governments as divers Officers but helps governments by apposition to set forth one and the same viz. helping Governours All that can be proved then from hence is that Teachers are not to governe alone it being too much distraction and a burthen too great for them but some of the Brethren being joyned unto them to help them in this worke by having an eye to the inordinate and admonishing them and in case they shall not so amend to proceed against them as the Teachers upon information shall judge necessary neither can any more be inferred from Rom. 12.8 where it is said He that ruleth with diligence that is the Brother preferred to this office of ruling under the Teacher long after whom to shew his inferiority hee is also there named And thus it may bee granted 1 Cor. 5. that Lay men in office may keep from the Communion the unworthy yea and ought to doe it when they are so judged as 1 Cor. 5. But what is all this to their suspending of the Teacher or to any lay brothers power over him in spirituall cases This certainly belongs not to him but to some Timothy or Timothies convened to make a Presbytery to heare and judge thereof Neither have we any ground to prove that this Office of judging belongs to every Teacher but to some most discreet and able But to returne againe to the Argument in hand about punishing the Hereticall It is objected Object whatsoever the proceedings were under the Old Testament yet under the New no punishment is appointed for such as erre although against the Decrees of a lawfull Councell yea they that hold contrary things each one according to his conscience have a supersedeas granted them from being judged And in the Parable of the Tares it is commanded that they should be let alone till the day of Generall Judgement I answer the same Lord who hath forbidden to pluck up the Tares that is Hereticks hath also commanded Sol. Goe out to the hedges and high-wayes and compell them to come in Now compulsion implyeth punishment Luk. 14.23 for how else doe the Higher Powers compell their Subjects to this or that but by punishing the refractary it can by no meanes be understood of exhorting or perswading for that is spoken of before vers 21. where a company are said to be brought in and yet there was roome some remained still in corners in hedges and high-wayes as thinking it best apart by themselves to serve God according to their owne imagirations so forsaking the Assemblies where this Feast is kept by Preaching the truth to the nourishing and refreshing of the soule but no errour to the corrupting and poysoning of it Augustine saith that he was sometime of opinion that none ought to be compelled to the unity of the faith but seeing by experience both in Hippo the City where he taught and elsewhere that many who were for feare of punishment compelled that were Donatists afterwards proved true Converts as appeared by their owne confessions one and another saying I thanke God that I was compelled for by this meanes I went from my errour in which I would not now be for the world hee changed his opinion and counselled the Emperour to proceed against Hereticks by punishments And he saith although the Lord doth not expresly command this compulsory way yet in converting Saul from a persecutor he set us a sample teaching the same for he first strooke him to the ground and in his eyes and then converted him Chrysostome likewise is for compelling by punishments but not unto death least thus some who might be turned bee directly sent downe to hell And with these speake the rest of the Fathers generally For the objection of the tares that parable proveth nothing but that in case that wicked Hereticks cannot be rooted out without indangering the wheat they must be let alone but not because it is unlawfull to punish them Sometimes they so abound that execution cannot be done but the good must fall as well as the bad and then wee must not goe about to pluck them up but leave them to God to take order about them in his day grieving for their bindnesse and praying to him to open their eyes that they may be turned At other times they are not to be tollerated but may and ought to be pluckt up as they that will otherwise overgrow and marre the Wheat which God so much tendereth And another reason is by Expositors yeelded also why hee would not have the Tares pluckt up because they might in time be converted into Wheat and of such of them it may be said that being pluckr up and destroyed the Wheat is in part pluckt up in them Lastly although the curting off of Hereticks be here forbidden yet all punishment in their goods persons liberty or by exile is not forbidden whereby Christian Magistrates proceeding against them do all that in them lyeth for their conversion and so cleare themselves from guiltinesse in respect of their errours which otherwise they cannot doe provided alwayes that no Idolaters or Blasphemers be counted in the number of those that are not to be persecuted to death nor such as to promote their errours stir up sedition or move rebellion in the Kingdome for all such ought by the Law of God or of Nations to dye for it although not for the errours which they hold And doth it not stand with good reason if the Magistrate ought to deterre by punishments from lesser evils that he ought likewise to proceed against greater but against theft and adultery and fornication and drunkennesse hee ought to oppose severe punishments and errours are greater evils then these for hereby men are robbed of the heavenly treasure Col. 2. ●8 spirituall adultery is committed a mans errour being loved more then Gods truth and here is drunkennesse though not with wine yet with