Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	incline_v	keep_v	law_n	16,141	5	7.9682	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91004	Syneidēsilogia ̇or, The doctrine of conscience, framed according to the points of the catechisme, in the Book of Common-Prayer. / By the Right Reverend Father in God, John Prideaux, late Lord Bishop of Worcester, for the private use of his wife.	Prideaux, John, 1578-1650.; N. Y.	1656 (1656)	Wing P3436; Thomason E1697_2; ESTC R203209	47,433	193

therefore the breach of these is accounted rather dishonesty then rude perjury Where 2. notice is to be taken that the party swearing be not uncapable by reason of infancy madnesse or distemper to take an Oath for the actions of such come not under the censure of the Court of Conscience 3. such usual forms of speech as these God is my judge God knowes I meant no harme before God I had no such thought or the like must be reckoned as Oathes whereas by my Faith or Troth or of my Soul or Honesty or Salvation or the like be but serious asseverations of respecting which religiously a Conscience must bee made Whence that Amen Amen verily verily must not be accounted an Oath of him that gave in charge in common conversation not to swear at all 4. Besides here the swearing by Creatures is no way approved by a Papist and discovers the heedlesse vanity of a Protestant worthy to be punished though not for Perjury yet for peevish profanesse As by the Heavens by our Lady by the Masse or by my George which binde yet make guilty the swearer in relation the Creatures have to the Creator 5. In regard whereof neither Pope Prince or Potentate hath any power to dispense for such cases are reserved onely to God whose interest Man must not presume to intrench upon except he will deal as the Devill did with our Saviour and take upon him to give all Kingdomes who had interest onely in Hells Dungeon 6. When therefore a contract by Oath is between Superior and Inferior Prince and Subject or Equall bargaining one with another or promises are made on conditions or by parties not in their owne disposition if the Superior dye or cease to be such or the parties concerned give up their interest or condition at first possible but after the contract prove unpossible or of scandalous or damnable consequence or the act of the party under government be disallowed by his lawfull Guardian the Oath may be truly said to be void and the Conscience disburdened of it not by mans dispensation or relaxation but by Gods disposition who hath appointed oathes as a part of his worship to end controversies not to intangle consciences 7. Lastly an oath taken to performe that is wicked as that of the Jewish Zealots to kill S. Paul or to abandone that which is good As a man to sweare he will never serve his Prince come neer his wife help his children or friends which by all tyes of religion and morality he is bound to doe the band lyes still upon his conscience to expiate his damnable rashnes in taking such an oath with all conscionable repentance not to execute that which he hath sworne lest by thinking to decline perjury he incurre a more damnable abomination Herod had better have broken his oath then so barbaroussly have murdered John Baptist And David blessed the advice of Abigail that was a meanes to put him off from that he had vowed to God to performe And Saul was content with the peoples mutiny in a manner that plucked Prince Jonathan away from undergoing the doome of fury under Zeales vizard C. V. Touching the fourth Commandement with what conscience can any say Lord have mercy upon us and incline our hearts to keepe this law when it is confessed that the day is changed and the praecise observation of the letter would necessarily cast us back upon the observation of the Jewish Sabbath turning our Sundayes into Saturdayes there being neither praecept nor promise to direct us otherwise D. In the Sabbath two things are considerable 1. the day and 2. rest The day by the analogy manifested in the commandement is to be one in seven according to the patterne given by God The rest is opposed to such worldly labour as might any way hinder it but not as though it were set aside to all employment or might be spent in sleep or idlenesse or that which we call pastimes but employed it must be in workes of sanctity not to be diverted or retarded by our selves or any that belong unto us in businesses of our ord●nary vocation This rest must ever be taken for morall for all mens consciences will give them that publick worship is as due to God and should be performed with more solemnity then private This cannot be done without time place so set that the assembling may be certain But the duty still remaining the day was alterable especially by him who professeth himself Lord of the Sabbath Mat. 12.8 Matth. 12.8 and therefore might well substitute the Lords day instead thereof This day the acts of the Apostles confirmed by the keeping of it and their successors have continued it as of divine ordinance in all Churches which so must stand Heb. 4.10 till it bring us to the perpetuall Sabbath of the Church triumphant When we say therefore at the recitall of this commandement Lord incline our hearts to keep this law our meaning is the morality of this law which is an enlivening as it were to all the rest not as the day was set the Jewes to be the seventh from the creation but as it was altered by our Saviour and his Apostles practise in regard of his glorious resurrection from that resting in the grave to which the Jewish Sabbath had reference So that typicall Saturday might well give place to that Sunday For which change those that call for a precept must learne that patternes may be as warrantable in matters of order as precepts in the Articles of the Creed the acts of the Apostles being as canonicall as the foure Evangelists In the same commandement C. VI. the text expressely giving in charge six dayes shalt thou labour and doe all that thou hast to doe what warrant may a pious conscience finde for keeping any holidayes any time of the weeke and sometimes with greater solemnity then the Lords day it self is celebrated D. Those words are not to be taken as a command but to be received in this sense I have allotted thee a vocation in whatsoever condition thou art and allow none to be idle but to walke as I have called him To performe which duty for thine owne occasions six dayes are allotted thee But the seventh I refer wholly for mine owne service and command all thy secular businesse to be laid aside the more punctually to attend on it Where we find that of the time left to our dispose if we upon good grounds for extraordinary blessings appoint a day or more for prayer praise and thanksgiving we have the patterne of the old Testament and the practise of our Saviour who honoured with his presence and preaching the feast of the dedication Jo 10.22 Macchab. 4.59 ordeined by the Machabees And for that we are taught and know that right deare in the sight of the Lord are the death of his Saints as their lives have been honourable And the righteous God hath so done and doth his marveilous

an arbitrator for division of an inheritance man saith he who made me a judge Luk. 12.14 Declaring thereby that no action especially concerning Gods worship we must presume to further more then by Gods appointment in his Word we have our commission thereunto Whether the Infants of Believing Parents are to be baptized C. II. in regard 't is objected they are destitute of Faith which is the necessary qualification of such who are to he admitted to the Sacrament of Baptisme It hath been the Custome of the Church in all ages and not at all denied no not by Pelagius himselfe D. who denied originall sin till these latter dayes to admit the children of believing parents to the Sacrament of Baptisme and that as a Right due unto them by especiall priviledg of birth within the bosom of Holy Church Wherein the Church may be said not only to have the example of Christ to lead her thereunto who commanded little children should be suffered to come unto him laid his hands upon them the Kingdome of Heaven consisting of such Mat. 19.14 15. But likewise was warranted by that inference of the Apostle if the root be Holy the branches are also Holy Rom. 11.16 Which though it be immediately spoken concerning the Jews and their off spring yet by a parity of reason may be accomodated to Christians and their Children An Ecclesiasticall Sanctity being to be found in these as wel as the other whereby they have a present interest and right to those means by which the ordinance of Christ is his Church should be Sanctified Neither may the Christian Childes incapacity to believe or understand the nature of the Baptismall vow be any bar for his admission thereunto more then the same incapacity in the Jewish was an obstacle to his circumcision who it is presumeable at eight dayes old could then understand no more of the Covenant of which Circumcision was the Signe then the Christian infant now can of the promise and vow made by him in Baptism and yet was he commanded to be circumcised under paine of excision Gen. 17.14 Add to this that infants as well as men were admitted to enter into covenant with the Lord under the Law Deut. 29.10 11 12. And why by the same reason should they not enjoy that priviledg under the Gospell and so Baptisme the Sacrament thereof The Covenant of the one being as ample and of as large extent as the other For which we have the expresse judgment of Saint Peter Act. 2.38.39 We shall find therefore the Baptisme of infants continued all along in the Church in an uninterrupted line Which custome of theirs certainly was derived from the Practise of the Apostles themselves if we wil give any credit to the authority of Origen St. Austin Ecclesiae ab Apostolis traditionem accepi● etiam parvulis dare baptismum in Rom. c. 6. and others of the Fathers or have any regard or consideration that the Apostles themselves did baptize whole houses in which it is to be conceived there were some children Augustinus l. 1. de peccat merit c. 16. dicit traditionem bane a Domino per Apostolos manasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as those of riper yeers And with small force of argument may that of Mat. 28.19 Go teach all nations Baptizing them c. make this to signify nothing if it be remembered that the word in the originall in our translation tendred to teach is properly and according to the genuine signification thereof to make Disciples or receive into Discipleship all nations c. of which Baptisme is the ceremony It being the Sacrament of our initiation or admittance into the School of Christ and of this infants are as capable as those more growne in yeers To make a disciple not denoting that any one cometh such to the School of Christ but what afterwards he becometh by Christian institution Of which thing the Church hath been very carefull providing for them Sponsores who are not only witnesses of the promise and solemne vow made by them in baptism but Sureties for them also and in case of the death or neglect of their parents when they come to age are bound to see them Christianly educated according to the tenor of the obligation entred into by them Whether Baptisme be necessary to salvation C. III. that all dying without it even infants are damned and what is to be thought of those persons through whose default children are deprived thereof dye not having received it That regeneration is necessary to Salvation or Eternall life doth manifestly appear by what our Saviour taught Nicodemus Jo. 3.3 of which as the Spirit is the necessary inward cause so Baptism is a necessary outward mean thereunto v. 5. Hence God is said with water to sanctifie and cleanse his Church Ephes 5.26 Saint Paul calleth it the balne or font of regeneration Tit. 3.5 And Saint Peter adviseth men to receive it as an outward effectuall meanes for the remission of sins Act. 2.38 Upon this ground many of the Fathers judge very severely concerning such who have died unbaptized especially Infants towards which there is none more rigid then Saint Austin who is therefore styled durus pater infantum Yet the Church herein hath shewed her selfe a more indulgent mother and hath mingled her Judgement with Mercie having constantly held that as the wilful neglect or contempt thereof is a sin of a very high nature and damnable as may appear from the punishment to be inflicted upon the uncircumcised Gen. 17.14 That soul shall be cut off from among his people so the privation thereof where there is an impossibility of having it hath been supplied to such believers as have been of judgement by their vehement desire of it and to Infants by the secret desire of others God having not tyed his grace absolutely to baptisme Beside such is his lenity that unto things altogether impossible he bindeth none and if we cannot performe what is commanded us accepteth the will for the deed or where that is wanting by reason of their age doth otherwise dispense with his ordinance by the secret wayes of his owne incomprehensible mercy But notwithstanding this absolveth not any from guiltinesse of blood whose scrupulous curiosity should cause an ordinance of so high a concernment as this to be withheld wherein our mercilesse strictnesse saith a learned Author may be our own harm not theirs towards whom we shew it and we for the hardnesse of our hearts may perish albeit they through Gods unspeakable mercy may live An eminent example to this purpose we have in Moses whose neglect to circumcise his Son drew a judgement upon himselfe as the like neglect in us to baptize our Infants may kindle Gods wrath against us and that deservedly if we consider the multitude of souls that by this meanes may be hazarded should we suffer them to run on till they come to ripenesse of understanding that so they may be

hearts are enflamed with anger or revenge Against their Brother but there must be an atonement made with him first that so God may be atoned and the Sacrifice acceptable For in vaine doe they beg a boone from the all-merciful Lord whose merciless hearts are hardened against their fellow-servants Wherefore all who expect welcome here must lay aside their anger come in peace and love But though God is pleased thus to pluck the Sword of revenge out of the hand of each private person yet does he establish it in the Magistrate For saith Saint Paul he beareth not the Sword in vaine for he is the Minister of God a revenger to execute wrath upon him that doth evill Rom. 13.4 Contrary to the calumnation of Julian the Apostate who upon this pretext that Christian religion did forbid revenge did therefore impugne it as destructive to all government When it is manifest Christs Doctrine abolished not but did vindicate it rather not permitting every private person to usurpe the Supream authority or sit in the regall throne To decide the first branch of the case therefore we are to observe and take notice of three things 1. That judiciall Proceedings at law are not forbidden in the new Testament but the contrary warranted as may most evidently appear not only from expresse texts of Scripture Rom. 13. 1 Pet. 2. But likewise from the examples of Christ and Saint Paul Our Blessed Saviour not refusing to answer at the tribunall of Pilat and Paul himself appealing to Caesar Whence it will follow that a sute at law with ones neighbour is no sufficient plea for a man to abst●in from the Communion Yet 2. there ought to be labour and circumspection that we our selves add not fewell to enflame this publick controversy or deny such just meanes to quench it which are proposed to bring things to an accord whereby amity may be established or contend concerning trifles and things of no value They who are conscious to themselves that they are peccant in any of these particulars are not clad with the Wedding Garment of love and so cannot hope for any kind reception at the hands of Christ in this great banquet To which purpose it is desired of them they should take a view of these places in Scripture Rom. 12.18 If it be possible as much as lieth in you live peaceably with all men Ro. 14.19 Let us therefore follow after the things which make for peace and things wherewith one may edifie another 1 Cor. 6.7 Now therefore there it utterly a fault among you because ye goe to law one with another Why doe ye not rather take wrong Why doe ye not rather suffer your selves to be defrauded 3. We are to take care we doe not seeke for justice at the hand of the Magistrate that so under that pretext we may cloake and exercise our malice the more freely against our neighbour This is but to clothe private revenge in a publick dresse and to make it so much the more odius to God as it is gilded over with hypocrisie Therefore remember it is the voice off God that speaks unto thee Lev. 19.18 Thou shalt not avenge nor bear any grudg against the children of thy people but thou shalt love thy neighbour as thy self I am the Lord. And that the same spirit who denyeth thee not a lawfull prosecution of thy right yet is so far from tolerating revenge in thee that he commandeth thee to feed thine enemy when hungry and if thirsty to give him drinke Rom. 12.20 Whether kneeling C. VII at the receiving of the Sacrament be not a most pious and decent gesture Were there nothing to commend this ceremony in this high service of religion but the humility of the gesture certeinly it must needs be kindly enterteyned by that soule where piety and devotion dwell considering that the most High ha●h not only a respect to the humble heart but is likewise well-pleased with such externall behaviour as serveth best to testifie the same but when to this it is added that it is the most significant signe of that reverence which the creature ought to exhibite to God in supplication and that as the Sacrament is particularly delivered to every man therewith so each man is bound to particularize and apply to himself the Sacramentall benefit by devout invocation of Gods name who then can be offended with our Liturgy for enjoyning the decent use of it Or question his piety who in obedience thereunto shall observe it I know it hath been and is the fancy of some that sitting is a gesture better agreeing with the nature of a Supper but such ought to remember that it is no ordinary meale but a heavenly banquet to which we are invited in which Christ with all his benefits is exhibited to us and therefore such an humble posture of body would best become us as did serve best to expresse reverence and devotion at so high and holy a mystery Neither will it be any prejudice thereunto to quarrell at this gesture because Christ did not use it when he administred the Sacrament to his Apostles as neither did he sitting but lying on a bed according to the custome of those Easterne nations In these circumstances not prescribing their manner but leaving the determination of them to the prudence and judgement of those who are to see them done decently and in order The Table A. ABsolution of the Minister more then petitory Pag. 58 Agapae used at the Communion and the reason Pag. 163 Apocrypha why read in the Church Pag. 37 B. Baptisme whether necessary to Salvation 150. the perill of those through whose default Infants are deprived thereof Pag. 151 C. Charity to our neighbour required in a Communicant Pag. 159 Christian Religion whether a politick invention only Pag. 12 Why to be preferred before other Religions Pag. 13 Whether to be enforced 17 not destructive to Magistracy Pag. 167 Christ whether to be called the Son of the Father or Holy Ghost 46. whether he descended into Hell Pag. 49 Conscience what it is 1. The rules for it to walk by 6. The praejudice by neglect of them Pag. 7 Content in what estate or condition soever enjoyned in the last Commandement Pag. 113 Covenant old and new the difference betwixt them Pag. 31 Commandements Cases concerning them 63. How divided 64. Whether to be observed by Christians Pag. 68 Creed Cases concerning it 41. Whether composed by the Apostles 44. Perill of rejecting it 42. Whether a perfect summary of Faith Pag. 59. Other points how to be reduced to it pag. 60 Crosse whether it may be lawfully used in Baptisme pag. 154. Objections to the contrary answered pag. 156 D. Dancing of men with women whether lawfull pag. 101 Debts their kindes 130. Whether to be sued for ibid. Debtors that are careless their danger pag. 104 E. Examination required before receiving the Lords Supper 159. The manner in which we are to proceed ibid. F. Faith the nature of it that justifieth pag. 66 G. God whence inferred pag. 12 H. Hallowing Gods name what it is pag. 124 Holy dayes whether to be observed pag. 86 Holy Ghost what warrant we have to direct our prayers to him pag. 118 Holy kisse when used and the reason pag. 163 I. Images whether to be permitted to remaine in Churches their use their abuse pag. 70 Infants of believing parents whether to be baptized pag. 144 Irreverence in receiving the Mysteries the danger of it pag. 159 K Kneeling at the receiving of the Sacrament whether a pious and decent gesture pag. 168 L. Lay-Impropriators whether with Conscience they withhold the right from the Church pag. 104 Letter whether to be laid aside that the spirit may act the more freely pag 31 Lying whether upon any pretext lawfull pag. 106 Lords Prayer cases concerning it pag. 116 M. Marriages within degrees of consanguinity or affinity or after separation for fornication whether lawfull pag. 95 Murder of a mans self whether justifiable pag. 92 Merchants whether they may over-reach pag. 104 N. Name of God what it importeth pag. 123 O. Oath what it is whether to be dispensed with the difference of it from an asseveration pag. 73 Ordinaries whether to be exceeded pag. 126 P. Painting patching c. whether to be approved pag. 98 Perjury whether to be excused upon any pretext pag. 73 Petition the sixth the extent thereof pag. 137 Polygamy whether lawful pag. 96 Possessed the course to be taken with them pag. 137 Prayer whether to be made for all without exception pag. 118 Protestants whether by departing from Popery they set up a new Religion 16. Whether with a safe conscience they may be present at the Masse pag. 20 Punishments proportioned according to demerits pag. 15. R. Religion Cases concerning it 12. Not to be planted by the Sword but by the Word pag. 17 Roman Church whether the Catholick pag. 52 S. Sacraments their nature 140. Whether administred without a lawfull Minister there be a nullity in the action pag. 141 Salvation whether to be had without Christ pag. 15 Scripture cases concerning it 25. How to be assured it is the Word of God ibid. Whether appointed to be a rule 27. The method observed in it ibid. Why some parts of it not appointed to be read pag. 36 Whether to be used in charms c. pag. 33 Son what warrant to direct our prayers to him pag. 119 Sin against the Holy Ghost what it is ibid. Whether all are forgiven pag. 54 Sunday whether to be observed by the fourth Commandement pag. 82 Subjects whether they may resist the supream Magistrate pag. 87. Stage-playes whether lawfull pag. 101 Supper of the Lord how one may worthily receive it 139. Whether one at Law with his neighbour or private difference with him may come with a safe Conscience thither pag. 162 T. Tentations from God Satan how to be distinguished pag. 133 Tradesmen whether they may over-reach by false weights or other deceit pag. 164 V. Vowes Monasticall whether lawfull pag. 23 W. Word read whether of power to beget Faith pag. 33 World testifieth there is a God pag. 15 Wizards whether to be consulted with pag. 125 FINIS