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	time_n	work_n	11,850	5	5.5870	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59913	The second part of the birth and burning of the image called St. Michael, or, A new letter to Mr. Jonathan Saunders, lecturer of All-Saints-Barking being the answer of Mr. Edmund Sherman, late church-warder to a sham libel (without any authors name) called The sham-indictment quashed ...	Sherman, Edmund, 17th cent.	1681 (1681)	Wing S3383; ESTC R28864	30,547	16

there though you practise it at Barking yet when you are your self at Sandon you your self do not do so there it seems you have Two sorts of Service for God Almighty a City Service and a Country Service as if our God were a God of the Hills but not of the Valleys for this way of after-Sermon-Service neither you nor your Curate do practise at Sandon for at Saydon not only the Curate constantly but you your self also when you Preach there do dismiss the people with Prayer and Benediction from the Pulpit without going up to the Altar after Sermon perhaps it is because you have no Organs to Dance you up to the Altar nor Carved Image nor no such rich Carpet at Sandon and therefore in your Conscience you ought not to say all such rich Service there as you do at London But you must give the World a better Reason than your Conscience which in twenty five Miles varies as much as the Compass does in some Latitudes or as the Sun in some parts of the World is hotter than in other parts But that Learned worthy Man you Curate hath a very good Character for Life as well as Doctrine and knows his duty as well as you and I hear he never bows at the Altar at Sandon it may be he is Conscientious in not bowing nor doing the Altar Services to avoid offence because it seems there hath been great bustle and opposition to these Altar-services there the rather because they were inforc't by you at Sandon also but about 78. or about the time of the Popish Plot though you had been in that Living some Years before One would think you might easily read a few more Sermons to your own Parish since it is so easily done to read a Book in the Pulpit it is no such doughty accomplishment for seven or eight Years Study at the University to come and read a Sermon and it is strange that such Readers should get Living upon Living only because they can read a Business Though it is true many a Man saves his Life by Reading when the Ordinary reports Legit ut Clerious or if you will He Reads like a Clegy-man is it not a shame while other Arts are every Day so much improved to see Doctors Parsons and Lecturers stand still or rather dwindle back to Readers which is very unlike the practice of our Blessed Lord and his Apostles who never Read either their own or other Mens Works but their Heads and Hearts were full of the Matter Doctrine and Instruction that they had to say Indeed our Blessed Redeemer himself in one place and at one time called for a Book but as soon as he had read the Text closed the Book again and gave it to the Mininster or a kind of Deacon among the Jews and then went on Preaching But where a Preacher shall study and premeditate how to vent his Spleen handsomly against his Parishioners and then read it out of a Book wherein it was written with a Pen dipt in Gaul instead of common Ink will any Body think he that does so speaks by the Spirit of God or is this becoming the Gravity of so Sacred a Profession for Doctors Parsons and Lecturers to become Readers Readers Ecclesastical History tells us that the Emperor Julian the Apostate was once a Reader in the Church no great honour for him or the Church to have such a Reader and I read in later History that in great praise of one of the Henrys was styled Bean-Clerk because he could Write and Read It seems that in Julians dayes a Scholar was Rara avis but in these dayes when Learning is so common and so much advanced is it not a said sight to fee Doctors Parsons and Lecturers to be but Readers in the Pulpit and to have their Heads and Hearts so little affected with what they have to say that if they chance to turn over two or three Leaves too much they are at a great loss and with a world of Hums and Haes before they can get in again which looks like A B C nay take away their Books and Notes and they can say nothing at all or no better than some such plain Men as Coblers of some other Trade Which brings to mind the Answer of a Reading Preacher if it be not Contradictio in adjectio an honest and unfurnisht Head one that haunted Taverns more than Study who having read a Sermon of excellent Composure and being askt how he got so good a Sermon with so little Study replyed it was all his own for he bought it for Six Pence in Pauls Churchyard and it was Six Pence the best laid out of any thing he ever did in his life and he was a Lecturer too for he had Twenty Shillings for every Lecture Sermon and at a several Church it was as good as at first fresh and new and he read it every time better than other these are your brave Pulpit reading DONS of the BOOK Is it not somewhat strange that in the Pulpit the same Man would be called a Preacher because he reads out of a Book and in the Desk the same Man is said to be a Reader because he reads out of a Book I would not have toucht so much in the Press upon Reading Ministers if they did not some of them aim at me meerly upon an occasion of my Burning an Image in touching so much in the Pulpit and Press upon Sacriledge a word you must not use this Six Months in our Pulpit lest People think the Burning of this Image broyl's in the Parsons Stomach still and the more Reflections Men make either from Press or Pulpit on a defacer of Images will but render such Men suspectedly Superstitious Lovers of Images therefore leave off your Scribling in defence of an Image and come to the grand Matter and write Learndedly in Answer to my seventeen Heads and four Queries I don't see Jonathan how thou canst Answer my Queries and assert the Direction of the Rubrick so as clearly to make it out that there is any Law that absolutely and positively enjoyns every part of thy practice at Altar-Services Nay thou canst not tamper and endeavour to do it to any purpose but thou must seem to Act the part of him that is called an Accuser of the Brethren thou must reflect if not directly accuse about Eight Thousand of thy Brethren yea and thy R. R. F. also which will stick in their Stomachs and they will all Print against you and it will be such a scandal for ever upon thee as a thing that even Father Whitebread Cum mult is aliis of that Crucian black Crew chose rather to Truss than to accuse their unholy Father or any of their Brethen and if you rightly consider their couragious Example thou wert better do just so too Truss rather than beray thy own Nest consider the unseasonableness of urging Doctrines of Ceremonies upon so Laudable occasion as an Image and at such a juncture

one Day be told this was the likeness of something in Heaven c. Thus you bring down upon your own Head the Thunder of the Holy Pen-Man in these Words Her Prophets are light and treacherous Persons her Priests have polluted the Sanctuary THEY HAVE DONE VIOLENCE TO THE LAW Zeph. 3.4 This might strike you Dead and Dumb but that you have quoted a Text for your shelter in the end of the next Verse THE UNJUST KNOWETH NO SHAME But I wonder the less at you seeing you are grown so dairingly Impudent as to add one Chapter more to God's Book than ever God made which is my second Astonishment viz. in your Sham Indictment quasht you end with a Text which you say is in Zeph. 4.5 whereas there is but Three Chapters in Zeph. that ever any Protestant Minister could find however the words you may treasure up to your own self which are these The unjust knoweth no shame being suitably proper to you that of meer Malice and without any Provocation by me given you or without ever before or since speaking one word friendly to me about it or inquiring whether things were so or no yet you have premeditatedly and falsly represented the Matter of first Sessions as I have laid open in my first Book which the Reader must peruse as well as this Second Part else the whole Matter will not be understood thus when Lecturers venture to Print things they hear in a Tavern or Alchouse or Coffe-house how do they sham themselves and how great a Fire does a little spark kindle when a Lecturer hath the kindling O these Seditious Lecturers made the Fire blaze devilishly when they had the blowing of it in 41. Now I have waded through a Two Years troublesom Office it must stir up heat in a Stone to see an unserious Lecturer concern himself to reflect upon me in Print but what I have said might make this READINGDON OF THE BOOK blush if he had any shame But what new fangled Company doest thou keep that hath taught thee to stretch and hale and pull Gods Book out a whole Chapter longer than it was made a ●an may perceive thou art one won't shrink but rather run out in the wetting for no Body will think thou kept's such a drie Gizzard long as to believe thou wert drie at Heart when you wrote it But it may prove at last of good use and serve for the best Answer you can think of for though you can't plead Non est factum at least a privity to all Three Pamphlets yet you may plead Non compos Mantis or some such other Plea as may bring you within benefit of the Clergy and for you 〈…〉 so much as remember what Room or what Company no nor so much as what Tavern you were in when any of those Three Pamphlets were wrote and so drop the Cudgels and let the Liquor run through the Stage one way and the Lecturer off another way and so for this time end all our grumbling with this merry Jig while You and I sing the Tune thus UNTIL YOU ANSWER IN PRINT This Dance it will no farther go Pray good Sir why say you so Because the Parson won't come too He must come too and he shall come too whether he will or no. Else all all the World will point at you and sing Farewel John Sanderson farewel farwel And you will be hiss'd at by every Porter of London and pist at by every Boy of Sandon they wil say there goes the silence Minister not silenced by his Bishop but by his Quoudam Church-warden You must excuse me from running so much upon Ridicule for if I did not do so upon occasion of an Image all that know me would not think it my own But let the Reader Observe I did not begin with the Lecturer but he with me I do but defend my self from being Pope Gregorv's Ass and which is worse from being Priest-ridden nor I don't condemn Pope Gregory's Opinion that by Oxen were meant the Clergy so let it be with his Popish Clergy I only Comment upon his Unholiness's Opinion and say that Oxen are Creatures not of Gods making for God made only Male and Female Cowes and Bulls but Oxen are only the Manufacture of some cunning Sow-Gelder But Lecturers sure must have been some busie Factious Canundrum invention ab Origine because they were thought so Seditious in 41.41 And may not we say of them Parsons we know and Vicars we know but who are ye Perhaps you will answer as in Matth. 23.23 We are those that tythe Mint Annise and Cummin which give me leave to call uninjoin'd Ceremonies and have omitted the weightier matters of the Law I pray the Reader further to observe that I intend not to Ridicule any thing that the Law directs for I really press Comformity to the Law but when I find Pulpits as well as Prints vent Vanity and Froth I can't forbear giving you a Trantrum or two Preach no more against them that scoff at thy Ministers for I scoff at none but those that Print false Pamphlets and rail in the Pulpit only upon occasion of a silly Image And it cannot be thought a suitable Answer to you if I do not blow off your Froth with a little blustring and seeming vanity of my own and so I add this one pania Brochia more Why talk now no more of Ludere cum Sanctis Nor Bow to no Saint but the goodly St. Francis Then Disciples you 'l have to dance to your Lure But I Bulkin at Barking who can indure Now according to our Lectorian new up-start way of writing Pamphlets to begin with one Text and end with another which I am afraid is an Old trick Reviv'd from 41.41 but to shew I am an apt Scholar I 'le give you two for one YE WORSHIP YE KNOW NOT WHAT John 4. 22. AND IF THE BLIND LEAD THE BLIND BOTH SHALL FALL INTO THE DITCH Matth. 15.14 And so once more you are bid farewel farewel by him whom you have Thrice Pamphleted EDMVND SHERMAN POSTSCRIPT I Have Penned my Matter as it occurr'd to my Memory I hope the honest Reader will excuse some Tautologies and not having made every Paragraph hang so suitably together as I might have done Confider I am but a Lay-Man I declare again that none of the Drolling part is intended against any thing injoyned by Law but only to Droll at the Singularity of a Lecturers new Practices of Ceremonies not used by himself for about Sixteen Years after the Act of Uniformly was made and now enlightned by a pretended Conscience at London and yet contradicted by his own practice at Sandon therefore let my Drolling part shift for it self and it will be Commendably done if the Lecturer can without Drolling or Rayling answer more Learnedly and fully Satisfactory to the World which he can never do except he 1. First gathers up the Stress of every thing I have urged and charged upon him as well in my first Book as in this Second Part also relating to the Altar Services both before and after Sermon and his Bowing just at the Altar and no place else in the Church And he must prove our Communion-Table stands as it ought by Law to do and whether we can hear or not yet he is bound to say those Services just there where it is 2. He must give a Reason why he never said these Second Services and after Sermon-Services at the Altar before St. Michael was set there and prove this Image an Ornament to the Commandments and my Burning it Sacriledge else why is all this Noise 3. He can't answer any thing to the purpose until he hath reconciled the Practice of the Lecturer of Barking to the practice of the Parson of Sandon that the World may know which of them is the Schismatick or Non-conformist At him Johnathan of London too him Saunders of Barking and when you two have agreed then too him all ye Eight Thousand at them stoutly single Mr. Saunders 4. Though Prayers may be better heard from the Desk or Body of the Church yet you must affirm that they cannot be legally performed except at the Altar but have a care your Assertions don't contradict the Act of Uniformity and your Practice thwart both The Reader may Observe that I do positively limit the Begining of these Altar Services to about An. 78. though not so exactly to the very Day the Lords went to the Tower I would have no Reflections cast on the Parish of Barking nor on Clergy-men in general but particularly such as come to our Pulpit and Reflect about this Image Mr. Saunders hath singled me out and now I single out Mr. Saunders I will justifie my Burning this Image let him justifie his Printing against me for Burning it and his Altar-Services and Bowings which occasioned the Indictment and Noise I desire the World to leave us a free Stage and that no Body would intermeddle but let us Two Print out the Matter with our own Names Subscribed Now seeing Mr. Saunders does Bow and so differs from Eight Thousand Clergy-men in England by his Bowings c. it will be well for him if he gets himself to be one of the Number of the Seven Thousand that had not Bowed to the Image of Baal which I read of in Rom. 11.4 But then he must tell the World in Print who he Bows unto and why he Bows at all and in that Place only ●else Men will turn upon him the Texts before quoted Ye worship ye know not what I perceive that in all things you are too Superstitions FINIS London Printed the 10. of June 1681. for Mr. Sherman the Author And Published by Richard Janeway in Queens-Head-Alley in Pater-noster row