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	mercy_n	16,838	5	9.7242	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64661	The judgement of the late Arch-Bishop of Armagh and Primate of Ireland 1. Of the extent of Christs death and satisfaction &c, 2. Of the Sabbath, and observation of the Lords day, 3. Of the ordination in other reformed churches : with a vindication of him from a pretended change of opinion in the first, some advertisements upon the latter, and in prevention of further injuries, a declaration of his judgement in several other subjects / by N. Bernard.	Ussher, James, 1581-1656.; Bernard, Nicholas, d. 1661.	1658 (1658)	Wing U188; ESTC R24649	53,942	189

in his Lawes taketh it for granted that our observation of the Lords day is founded upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the fourth Commandement Statuimus saith he libro 1o. Capitularium cap. 81. secundum quod in lege Dominus praecepit ut opera servilia diebus Dominicis non agantur sicut bonae memoriae genitor meus in suis Synodalibus edictis mandavit And Lotharius likewise in legibus Alemannorum titulo 38. Die Dominico nemo opera servilia praesumat facere quia hoc lex prohibuit sacra scriptura in omnibus contradicit Accommodating the Law of God touching the Sabbath unto our observation of the Lords day by the self-same Analogy that the Church of England now doth in her publick Prayer Lord have mercy upon us and incline our hearts to keep this Law The Jewes commonly hold two things touching their Sabboth as Menasses Ben-Israel sheweth in his eighth Probleme de creatione which be published at Amsterdam the last year First that the observation thereof was commanded onely unto the Israelies where he speaketh also of the seven precepts of the sons of Noah which have need to be taken in a large extent if we will have all the duties that the Heathen were tyed unto to be comprised therein Secondly that it was observed by the Patriarchs before the coming out of Egypt For that then the observation began or that the Israelites were brought out of Egypt or the Egyptians drowned upon the Sabbath I suppose our good friend Mr. Mead will not be able to evince either out of Deut. 5. 15 or out of any other Scripture whatsoever And the Text Genes 2. 3. as you well note is so cleare for the ancient institution of the Sabbath and so fully vindicated by D. Rivet from the exceptions of Gomarus that I see no reason in the earth why any man should make doubt thereof especially considering withall that the very Gentiles both civill and barbarous both ancient and of latter dayes as it were by an universal kind of tradition retained the distinction of the seven dayes of the week which if Dr. Heylin had read so well proved as it is by Rivetus and Salmasius he would not have made such a conclusion as he doth that because the Heathen of the four great Monarchies at least had no distinction of weeks therefore they could observe no Sabbath whereas he might have found that the distinction of the dayes of the week did reach etiam ad ipsos usque Sauromatas for even of the Slavonians themselves while they yet continued in their ancient Paganisme thus writeth Helmoldus Chronic. Slavor lib. 1. cap. 84. Illic secundâ feriâ populus terrae cum flamine regulo convenire solebant propter judicia the same order of the dayes of the week being retained by them which Theophilus the old Bishop of Antioch noteth to have been observed by all mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he lib. 2. ad Antolycum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confounding as it seemeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also doth Lacta●tius lib. 7 cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherewith we may joyn that other place of Johannes Philoponus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 7. Cap. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who with shewing the cause thereof thus shuts up the whole work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see it almost generally observed in all Nations though never so farre distant and strangers one to another that in their reckoning of Numbers when they come to ten they return to their Addition of 1. 2. and 3. again If it should be demanded how they did all come to agree upon this kind of Arithmetick and not some place their period at 8. some at 12. some at 15 I suppose this could not be better resolved than by saying they had this by tradition from the first Fathers that lived before the dispersion and that this is not an improbable evidence of that truth propounded by the Apostle unto the Philosophers of Athens Acts 17. 26. that God made of one bloud all Nations of men to dwell on all the face of the Earth How more when we finde a farre greater agreement among the Nations in the computation of the seven dayes of the week the self-same day which is accounted the first by one being in like manner reckoned so by all Notwithstanding that great variety of differences which is betwixt them in the ordering of their years and moneths how much more strongly I say may we conclude from hence that the tradition of the seventh day was not of Moses but of the Fathers and did not begin with the Common-wealth of Israel but was derived unto all Nations by lineal descent from the Sons of Noah Adde hereunto that those Heathens who were strangers from the Common-wealth of Israel though they made not the seventh day as Festival as the Jews did yet did they attribute some holinesse to it and gave it a peculiar honour above the other dayes of the week wherein they retained some Relicks and preserved still some clear foot-steps of the first institution Quinetiam populi jam olim saith Josephus sub fin lib. 2. contra Apion multùm nostram pietatem aemulantur neque est civitas Graecorum ulla usquàm aut Barbarorum nec ulla gens ad quam septimanae in qua vacamus consuetudo minimè pervenerit Jejuniaque candelabra accensa c. of which Rite of lighting of Candles or Lamps rather mention also is made by Seneca in his 95 th Epistle Accendere aliquam lucernam Sabbathis prohibeamus quoniam nec lumine Dii egent ne homines quidem delectantur fuligine And by Tertullian lib. 1. ad Nation cap. 13. where he noteth also those to be the Sabbaths observed by the Nations saying thus unto them Qui solem diem ejus nobis exprobratis agnoscite vicinitatem Non longè à Saturno Sabbatis VESTRIS sumus wherein though their devotion were somewhat like 〈◊〉 of the Jewes which is all that those words of Josephus do import Multum nostram pietatem aemulantur yet that it was not done by any late imitation of them or with any relation at all to their observance that other place of Tertullian doth seem to evince in the 16 th Chapter of his Apologeticum Aequè si diem solis laetitiae indulgemus aliâ longè ratione quàm religione solis secundo loco ab eis sumus qui diem Saturni otio victui decernunt exorbitantes ipsi à Judaico more quem ignorant And that they did not celebrate their Satturdayes with that solemnity wherewith themselves did their annuall festivities or the Jewes their weekly Sabbaths may appear by the words of this same Author in the 14 th Chapter of his book de Idololatriâ thus speaking unto the Christian who observed 52 Lords dayes every year whereas all the annual festivities

it were his pleasure his justice should be no loser but all do not obtain actual remission because most offenders do not take out nor plead their pardon as they ought to do If Christ had not assumed our Nature and therein made satisfaction for the injury offered to the divine Majesty God would not have come unto a Treaty of peace with us more than with the fallen Angels whose nature the Sonne did not assume But this way being made God holds out unto us the golden Scepter of his Word and thereby not onely signifieth his pleasure of admitting us unto his presence and accepting of our submission which is a wonderful Grace but also sends an Embassage unto us and entreats us that we would be reconciled unto him 2 Cor. 5. 20. Hence we inferre against the first extremity that by the vertue of this blessed Oblation God is made placable unto our nature which he never will be unto the Angelical nature offending but not actually appeased with any untill he hath received his son and put on the Lord Jesus As also against the latter extremity that all men may be truly said to have interest in the merits of Christ as in a Common though all do not enjoy the benefit thereof because they have no will to take it The well-spring of life is set open unto all Apoc. 22. 17. Whosoeever will let him take of the water of life freely but many have nothing to draw with and the Well is deep Faith is the vessel whereby we draw all vertue from Christ and the Apostle tells us That Faith is not of all 2 Thes. 3. 2. Now the means of getting this Faith is the hearing of the word of truth the Gospel of our salvation Ephes. 1. 13. which ministreth this general ground for every one to build his Faith upon Syllogisme What Christ hath prepared for thee and the Gospel offereth unto thee that oughtest thou with all thankfulnesse to accept and apply to the comfort of thy own Soul But Christ by his death and obedience hath provided a sufficient remedy for the taking away of all thy sinnes and the Gospel offereth the same unto thee Therefore thou oughtest to accept and apply the same to the comfort of thine own Soul Now this Gospel of salvation many do not hear at all being destitute of the Ministery of the Word and many hearing do not believe or lightly regard it and many that do believe the truth thereof are so wedded to their sinnes that they have no desire to bee divorced from them and therefore they refuse to accept the gratious offer that is made unto them And yet notwithstanding their refusal on their part we may truly say That good things were provided for them on Christs part and a rich price was put into the hands of a Foole howsoever he had no heart to use it Prov. 17. 16. Our blessed Saviour by that which he hath performed on his part hath procured a Jubilee for the Sons of Adam and his Gospel is his Trumpet whereby he doth proclaim Liberty to the Captives and preacheth the acceptable yeare of the Lord Luke 4. 18 19. If for all this some are so well pleased with their Captivity that they desire no deliverance that derogates nothing from the generality of the freedome annexed to that year If one say to sinne his old Master Levites 25. 24. Exod. 21. 5. Deut 15 26 I love thee and will not go out free he shall be bored for a slave and serve for ever But that slavish disposition of his maketh the extent of the priviledge of that yeare not a whit the straiter because he was included within the general Grant as well as others howsoever he was not disposed to take the benefit of it The Kingdom of Heaven is like to a certain King that made a marriage of his Son and sent his servants to those that were bidden to the Wedding with this message Behold I have prepared my Dinner my Oxen and my fatlings are killed and all things are ready Come to the Marriage verse 4. If we look to the event They they that were bidden made light of their entertainment and went their wayes one to his Farme and another to his Merchandize verse 5. but that neglect of theirs doth not falsify the word of the King verse 4. viz. That the Dinner was prepared and these unworthy Guests were invited thereunto For what if some did not believe shall their unbelief disannull the Faith and truth of God Rom. 3. 3 4. God forbid yea let God be true every man a lyar as it is written that thou mayest be justified in thy sayings and overcome when thou judgest Let not the house of Israel say the way of the Lord is unequall For when he cometh to judge them the inequality will be found on their side and not on his O house of Israel are not my wayes equal and your wayes unequal saith the Lord Ezek 18. 29 30. The Lord is right in all his wayes and holy in all his works All the wayes of our God are mercy and truth when we were in our sinnes it was of his infinite mercy that any way or remedy should be prepared for our recovery And when the remedy is prepared we are never the nearer except he be pleased of his free mercy to apply the same to us that so the whole praise of our Redemption from the beginning to the end thereof may intirely be attributed to the riches of his grace and nothing left to sinfull flesh wherein it may rejoyce The freeing of the Jewes from the Captivity of Babylon was a Type of that great deliverance which the Son of God hath wrought for us Cyrus King of Fersia who was Christus Domini and herein but a shadow of Christus Dominus the Authour of our Redemption published his Proclamation in this manner Who is amongst you of all his people the Lord his God be with him and let him go up 2 Chron 36. 23. and 1 Ezra 2. Now it is true they alone did follow this Calling whose spirit God had raised to go up Ezra 1. 5. But could they that remained still in Babylon justly plead That the Kings Grant was not large enough or that they were excluded from going up by any clause contained therein The matter of our Redemption purchased by our Saviour Christ lieth open to all all are invited to it none that hath a mind to accept of it is excluded from it The beautifull feet of those that preach the Gospell of peace do bring glad tidings of good things to every house where they tread The first part of their Message being this Peace to this house Rom. 10. 15. Luke 10. 5. Luke 17. But unlesse God be pleased out of his abundant mercy to guide our feet into the way of peace the Rebellion of our Nature is such that that we run head-long to the wayes of destruction and misery Rom. 3. 16. and the wayes of peace do