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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	write_n	write_v	643	4	5.9917	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25212	Melius inquirendum, or, A sober inquirie into the reasonings of the Serious inquirie wherein the inquirers cavils against the principles, his calumnies against the preachings and practises of the non-conformists are examined, and refelled, and St. Augustine, the synod of Dort and the Articles of the Church of England in the Quinquarticular points, vindicated.	Alsop, Vincent, 1629 or 30-1703.; G. W.	1678 (1678)	Wing A2914; ESTC R10483	348,872	332

over Gods institutions because God had such a power to alter and change the first institution according as he in wisdom saw good Now that whatever change was made was wholy by the Command of God I think will be evident from these Scriptures 2. Chron. 35. 3. 4. 5. 6. And Josiah said unto the Levites Serve now the Lord your God and his people Israel And prepare your selves by the houses of your Fathers after your Courses according to the writing of David King of Israel and according to the writing of his Son Solomon So kill the Passeover and sanctify your selves and prepare your Brethren that they may do according to the word of the Lord by the hand of Moses Now hence it 's evident that the Levites in killing the Passeover acted according to the writings of David and Solomon which writings must necessarily be one and the same and both of them Received from the Lord. 1. Chron. 28. 19. Where David protests That the Lord made him understand all this in writing by his hand upon Him 2. It 's plain also that good Iosiah aimed at this one thing in all he did that all might be done according to the word of the Lord by Moses and then either the Levites must be judged to have the same power by the Command of Moses or else that no subsequent Dispos●…tion of affairs otherwise by the Authority of God could be adjudged contrary to what he had Commanded by Moses 3. It is plain also that Iosiah had no respect to Hezekiah's practise as the Reason of his own because he quotes not the practise of Hezekiah but the writings of David and Solomon so false it is what the Enquirer so confidently asserts that Hezekiah preferred the Levites to assist the Priests in killing the other Sacrifices which never before they were admitted to And therefore I would be satisfied to what purpose Iosiah should trouble himself to conform to the patterns of Moses David Solomon in these Circumstantials if by praeregative Royal He might dispense with alter r●…peal in whole or in part any of Gods positive institutions § 3. Whatever irregularities there might be in ●…his Passeover of Hezekiah and to be sure there were some in so great and inveterate a degeneracy that holy Prince humbly deprecates the just displeasure of God and stands not saweily to justi●…y himself that it was in his Commission to order Circumstantials in worship v. 18. They did eat the Passeover otherwise then was written And Hezekiah prayed for them v. 19. 20. saying Lord God pardon every one that prepareth his heart to seek the God of his Fathers though he be not cleansed according to the purification of the sanctuary and the Lord hearkned to Hezikiah and healed the People Whence it 's undeniable 1. That if we would take the exact measure of the stress which God lays upon an Ordinance we must have no regard to those idle coined distinctions invented in case of u●…most extremity as men in famine will live poor souls upon any thing but to the word of Institution They did otherwise then was written What Moses his writing was they knew what Davids what Solomons writings were whereby the Levites were warranted to Kill or assist in Killing the Passeover they also knew yet somethings there were not warranted by any of these writings for which there was no scriptum est and otherwise in an Institution is contrary to the Institution and for these Hezekiah begs pardon 2. That though the people who had been long hardened under the degeneracy made no bones of the matter they might perhaps look upon all these as Circumstantials upon which God laid little stress for in times of corruption there are never wanting some ingenious persons who will justify any thing yet Hezekiah a Prince of an apprehensive spirit and tender conscience knowing well that not to keep close to what was written in instituted Worship might draw down a curse sooner then procure a blessing ●…e earnestly cries to God for the pardon of irregularities He went as near the Archetypes of the institution as the iniquities of the times and a general prevarication would admit and for the rest he is importunate with God that his jealousy might not consume them Wherein our Enquirer had he stood by would have su●…ciently derided his superstitious folly and fear that laid so great a stress where God laid very little not understanding the praerogative of his Imperial Crown in dispensing with these Circumstantials 3. That this irregularity was so hainous in the eys of God that some wrath was already broken out from the Lord upon the people The plague was begun And it was high time for a zealous Prince to interpose not to determine Circumstantials but to Determine that wrath which for these Neglected Circumstantials was kindled which by prayer he attemps the only Incense by which in his politick capacity he could stand between the living and the dead And thus the Jews say Antea qui comederunt occisi sunt sed Regis precibus clades cessiavit They that first eat of the Passeover in their uncleannesses were cut of by the inmediate hand of God but by the interposition of Hezekiah's prayers the plague stayed 4. And we may reasonably hence conclude that this pious Prinse who was so sensible of the peoples irregularity in one kind would have been as apprehensive of the Levites deficiency in another had their fact conrravented the Institution And as little Reason to doubt but that the jealousy of God had smoaked and flamed out against the Levites as well as the people had they killed as the other ate the Passeover otherwise then was written And therefore Grotius who magnifies this as an illustrious instance of Royal authority to relax a Divine Command in case of necessity yet dares not affirm that the King did all this upon his own Head least whilst he advanced his Power he should draw his prudence into Question but Consulto ut credibile est priùs Synedrio having first advised with the Sanedrin about the Legality of the fact When therefore he askes us this Question since the Magistrates had once such a power how came they to lose it I confess I cannot tell I believe they have as much power as ever they enjoyed and this I am certain of that never any received such a power from God as would warrant him to alter any of Gods institutions to set up a New Religion a new Office or institution without special direction from divine prescription or immediate Revelation 2 We come to his second Argument which is this The New Testament is frequent in asserting the power of Magistrates and requires all to be subject to them of what Quality or condition soever 13. Rom. 1. Let every soul be subject to the higher powers Thus far he has no Enemy at least he ought to have none The practise of the primitive Christians which commented admirably upon that Text of the Apostle and other

this precise qualm over our Enquirers heart that he is so skittish at the word Sabbath because forsooth it 's not given the Day in the New Testament They have some singular priviledge and prerogative surely that may institute what Officers what Offices they please though neither Name nor Thing be found there nor print nor mark of the least Foot-step when the poor Non-conformists may not use indifferently an innocent word which signifies no more in it self then he will acknowledge to be found there But how is this a point of Judaism or how one of the nearer causes of separation If it be we may confidently say we have imbibed both from the Liturgy of the Church which teaches the Minister to rehearse the Fourth Commandment Remember the Sabbath-day to keep it Holy and then enjoins us all to pray Lord have mercy upon us and incline our hearts to keep this Law but if this Word this Dactrine be of such pernicious a contagion as to insect us with Judaism and Non-conformity we have need of another miserere ●…i Deus for keeping it That this name Sabbath applyed to the Christian Holy-day of Rest is found in Ancient Writers I shall not urge Ignat. Epist. ad Magnes Let every one of us keep the Sabbath spiritually not in bodily case only but in the study of the Law Not the Author of the Sermons de Tempore none of Austins for any mans word will go further then his for so we rightly sanctifie the Lords Sabbath as the Lord hath said In it thou shalt do no manner of work but this I shall say that he that denies it to be a Day of Holy Rest it 's no great matter what he calls it And he that owns it such must be most rediculously obstinate that denies it may properly be so called 2 We come to the dispute De Re. And first he charges the N. C. That the Lords-day amongst them must have all the Nicety of Observation that the Iewish Sabbath had and which is yet worse such Observation thereof is made one of the principal parts of Religion What the Non-conformists hold and practise in this point is so well known from their Writings and Conversations that no man can possibly slander them but he must do it against his Conscience which had the Enquirer attended to it would have tought him other Language what was the practice of the best Christians who lived up in any good measure to the Holiness of their Profession that is the practice of the Non-conformists and wherein they come short have cause to be humbled in the sight of God If any Ind●…viduals have added any Jewish Austeri●…ies or invented any Superstitious severities to make the day a Legal Yoke we wish they may be no more favoura●…ly dealt with then those other Additions that have been made to Religion For the publick Service of the day I shall give the Reader a piece of Clemens Rom. lib. 2. cap. 59. On the Lords-day frequent more carefully the Temple of the Lord that ye may praise God who made all things by Iesus Christ whom he sent unto us and suffered him to dye for us and raised him from the dead for what can excuse him with God who meets not to hear the saving Word of God concerning the Resurrection On which day we pray thrice standing remembring him who after three days rose again For the private observation of the day the same Author lib. 5. cap. 9. thus We admonish you Brethren and Fellow-Servants that you fly vain words and filthiness pleasant jests 〈◊〉 for on the Lords days which are our days of Rejoicings we do not permit you to do or speak any thing not savoury for the Scripture s●…h serve the Lord with fear St. Hierom commends the Aegyptian Monks that they designed the Lords days wholly to Prayer and reading the Holy Scriptures The Author of the Sermons De tempore This day is called the Lords-day that in it abstaining from all earthly works and worldly pleasures we should only give our selves to the service of the Lord Let us therefore Brethren observe the Lords day and sanctifie it as it was commanded them of old concerning the Sabbath If our Enquirer had the trimming up of this Author he had dressed him up for a Marane a baptized Jew Chrysost. on Gen. 2. God from the beginning did insinuate unto us this instruction to set apart and separate one whole day in the Circle of every Week for spiritual exercises And in Homil. 5. on Math. Let us prescribe this as an unmoveable Law to our selves to our Wives and Children to set aside one day of the Week and that wholly to hearing and laying up of things heard Isidore Hispalensis The Apostles therefore ordained the Lords-day to be kept with Religious Solemnities because in it our Redeemer rose from the Dead which was therefore called the Lords-day that resting on the same from all Earthly ●…ts and temptations of the World we might intend Gods holy Worship giving this day due Honour for the hope of the Resurrection we have therein But because our Enquirer admires the Piety of former Ages in this our Britain I shall come a little home and see what were the publick Constitutions of our own Nation Leg. Inae cap. 〈◊〉 An. 692. Si servus operetur die Dominied per praecep●… domine sui sit liber Dominus emendet 308. ad Witam si●…servus sine testimonio Domini sui operetur Corium perdat i. e. vapulet si liber operetur ipso die sine iussu Domini sui perdat libertatem If a Servant work on the Lords-day at his Masters Command let him be free and his Master be fined thirty shillings If a Servant without his Masters Order do any work let him be whipped If a freed Man work on that day without the Command of his Master let him lose his Freedom Concil Bergham cap. 10. An. 697. Si in vesperâ praecedente Diem solis postquam sol occubuit autin vesperâ praecedente Diem Lunae post occasum solis servus ex mandato Domini sui opus aliquod servile egerit Dominus factum octaginta solidis Luito If a Servant on the Evening before Sunday after Sun-set or on the Evening before Monday after Sunset shall do any servile work by Order of his Master let his Master pay for his fault 4 pounds c. 11. If a Servant on those days shall travel let him pay to his Master si●… shillings or be whipped c. 12. If a Free-man be guilty of the same offence let him be liable to the Pillory Excerpt Egb. Archiepiscopi Eborac An. Chr. 750 c. 36. God the Creatour of all things made Man on the sixth d'ay and upon the Sabbath he rested from all his Labours and sanctified the Sabbath for the future signification of the sufferings of Christ and his rest in the Grave He did not rest because he was weary who made all things without Labour whose Omnipotency cannot be wearied and

he that separates but he that is the Cause of the separation is the Schismatick 4. That to require the execution of some unlawful or suspected act is a just cause of refusing Communion for not only in Reason but in Religion too that Maxime admits of no Release Cautissimi cujusque praeceptum quod dubitas ne feceris 5. That it hath been the common Disease of Christians from the beginning not to content themselves with that measure of Faith which God and Scriptures have expresly afforded but out of a vain desire to know more then is revealed they have attempted to devise things of which we have no Light neither from Reason nor Revelation neither have they rested here but upon pretence of Church Authority which is none or Tradition which for the most part is but ●…eigned they have peremptorily concluded and confidently imposed upon others a necessity of entertaining conclusions of that nature 6. To l●…ad our publick forms with the private fancies upon which we differ is the most Soveraign way to perpetuate Schism unto the worlds end Prayer Confession Thanksgiving Reading of Scriptures Administration of Sacraments in the plainest and the simplest manner were matter enough to furnish out a sufficient Liturgie though nothing either of private Opinion or of Church pomp of Garments or prescribed gestures of Imagery of Musick of matter concerning the Dead of many superfluities which creep into the Church under the name of Order and Decency did interpose it self To charge Churches and Liturgies with things unnecessary was the first beginning of all superstition 7. That no occasion hath produced more frequent more continuous more sanguineous Schisms then Episcopal Ambition hath done 8. That they do but Abuse themselves and others that would perswade us that Bishops by Christs institution have any superiority over other men further then that of Reverence or that any Bishop is superiour to another further then positive order agreed ●…pon amongst Christians hath prescribed 9. In times of manifest corruptions and persecutions wherein Religious assembling is dangerous Private Meetings howsoevr besides publick Order are not 〈◊〉 lawful but they are of necessity and duty All pious Assemblies 〈◊〉 times of Persecution and Corruption however practised are indeed 〈◊〉 rather Alone the lawful Congregations And publick Assemblies though according to form of Law are indeed nothing else but Riots and Convemticles if they be stained with Corruption and Superstition There is one person more whom since he has quoted Incognit●… for an excellent person I will the rather recommend to his consideration Irenic p. 109. where speaking of the private Christian he says He is bound to adhere to that Church which appears most to retain the Evangelical purity And p. 116. He is bound to break off from that Society which enjoyns a mixture of some Corruptions as to practise One word from Dr. Iackson chap. 14. of the Church where he acquits those of the Schism which withdraw from●…hat Church which imposeth Rites and Customs that cross the Rule of Faith and Charity Bishop Bramhalls Testimony will pass for sterling p. 7 8. of Schism When there is a mutual division of two parts or members of the mystical Body of Christ one from the other yet both retaining Communion with the universal Church quamcunque partem amplexus fueris Schismaticus non Audies quippe quod universa Ecclesia neutram damnavit Which side soever you close with you shall not be reproacht for a Schismatick because the universal Church has condemned neither side And he plainly tells us p. 101. That it was not the erroneous Opinions of the Church of Rome but the obtruding them by Laws upon other Churches that warranted a separation Next we will hear a word from the Learned Lord Verulam 'T is a sign says he of exasperation to condemn the contrary part as a Sect yea and some indiscreet persons have been bold in open preaching to use dishonourable and derogatory speeches and censures of the Churches abroad and that so far as that some of our men as I have heard ordained in forreign parts have been pronounced no lawful Ministers And further let us remember that the ancient and true bounds of Unity are one Faith one Baptism and not one Ceremony one Policy and endeavour to comprehend that saying Differentia Rituum commendat unitatem Doctrinae Christs Coat was indeed without Seam yet the Churches Garment was of divers Colours Amongst all these we must not forget that noble and gallant Person the Lord Falkland A little search will find them He speaks of no little ones to have been the destruction of Unity under pretence of Uniformity to have brought in superstition and scandal under Titles of Reverence and Decency to have slacked the strictness of Unity which was between us and those of our own Religion beyond the Sea●… S●…rates lib. 〈◊〉 cap. 21. tells us that in his time there could scarce●… be found two Churches that used the same forms of prayer In France the Ritual of Paris differ'd from that of Anjou and in England we had our Devotions secundum usum Sarum secundum usum Bangor and yet the one never reproacht the other for Sectaris or Schismaticks I am consident therefore to assert it That neither the Wit nor Malice of man can prove him a Schismatick who maintaining Evangelical Love towards and holding the substantial Doctrines owned by the Church of England shall either out of choice or necessity transplant himself from under the spreading shadow of a Goodly Cathedral to a Parochial Church and yet the one has its Organs Adoration towards the East and Altar Adoration at the Naming of Iesus with multitudes of Rites and Observances unknown to the Villages and far more differing from the Parochial Usages and Customs then the Worship of most Country Towns differ from that of the Non-conformists After all this I shall throw up the Authority of these great names and give him full scope for his Rational Abilities to prove his proposition when I have first noted those few things § 1. He requires an apparent breach of the Divine Law as the only thing that can excuse separation from the guilt of Schism but will not a real breach of the Divine Law serve the turn unless it be so apparent as he can desire I perswade my self God never yet spoke so loud that they who have barracadoed their Ears with prejudice will hear him nor ever yet wrote so plain that they will see his mind whose Eyes interest has sealed up And what if it be an apparent breach of the Divine Law in the sincere judgement of him that separates must he never discharge his Duty till he can perswade all the world to see theirs and pursue it § § Who shall be Iudge whether the Imposed Terms contain an apparent breach of the Divine Law and such as will justifie a separation Mr. Hales indeed tells us It 's a point of no great depth or difficulty but yet the true

they used in their Travels and other occasions the services and assistances of Holy women who chearfully administred to their Necessities and are thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how childish is it to conclude an order or Institution from so slippery a thing as an Etymology The Angels are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministring Spirits 1. Heb. 14. ●…ill any from hence infer that they read the Liturgy Magistrates are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. R●…m 4. 6. And ●…et it●… no part of their O●… t●… 〈◊〉 〈◊〉 〈◊〉 St. 〈◊〉 was by some Ecclesiastical Writers dignified with the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence some conclude he was a Liturgy-maker And thus our willing Enquirer to serve a turn must needs have those Good women that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all means to have been ordained to the Office of She-Deacons These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Bellarmine notes signify no more in their general import then Qu●…libet public●… munere sungi to perform any publick service for the Common benefit whether sacred or Civil But when they are applyed to any Religious work or service then by accident they have a sacred signification ●…tampt upon them And therefore the same Cardinal from those words 13. Act. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As they ministred to the Lord Has sound out a Masse compleatly rigged out for service Others will discover from thence a Liturgy though the duller sort of people ean espy no more then the worship of God which may very well consist without either 1. In a word The Duty 's of saluting with an Holy Kiss The ordering of all our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Feasts of love to Gods Glory The ministring in our respective places to the necessities of the Saints are as much in force as ever unless Holiness be grown out of fashion so that this one Observation will hardly put the Question beyond all Dispute let him try a second 3 If it be true as he says that the Christian Religion ●…as to throw down all Inclosures to unite the world under one Head and make of all Nations one people and therefore must be left with freedom as to Circumstantials Then it seems they design some depopulating inclosures and to disunite the world again who set up such distinguishing Ceremonies as divide those of the same Nation the same Religion both at home and abroad 4 His confidence that It is evident that it is unreasonable to expect that every Ceremony made use of by Christians should be found prescribed in the Scripture or proved thence does not at all move me I am accustomed to encounter feeble proofs seconded with gigantick confidences I think it 's reasonable that they who pretend to Imitate Christ should follow his example in this also 5. John 30. I can of my self do nothing as I hear I judge And that they who act under his Authority should produce his Commission or at least not expect so ready a Compliance with those Ceremonies which they confess not to be proved from Scripture In the mean time from Circumstances in the promises to Ceremonies in the conclusion from some Circumstances to all from Natural to Moral is a leap too great for any one to take that valued the breaking of his Neck more then the Breaking of his East His fine story of Pacuvi●…s is lamentably impertinent for the Question there was who should be the Senator allowing the Senate approving the Order but quarrelling the persons but Dissenters greatest Dispute is about the Office whether jur●… 〈◊〉 or no They Question not whether Cross or Cream suit best with Baptism but whether any such Ceremonies ought to be used with it or Added to it They do not set op two or three new devices as Candidates for preferment but plead that all of that Kind be removed And if all the scuffle were which of them should be used which repudiated the Non-conformists would not bet a penny on either of their Heads CHAP. V. A thorough Examination of that Principle whereon the Enquirer lays too great stress That God lays very little stress upon Circumstantials in Religion THe Historian observes of the Ligurians a kind of Banditti that skulk't here and there and always plaid least in sight that major erat aliquanto labor Invenire quam vincere They were an enemy harder to be found out then being once discovered to be rowted upon which account this Enquirer may pass for an Antagonist more troublesome then formidable and yet therefore formidable because troublesome He Professes himself as ready to lay down his life for the preservation of unity as in testimony against flat Idolatry and next to if not before them he seems willing to dye a thousand deaths rather then ever state a Question God lays very little stress upon Circumstantials That may be true And God lays very great stress upon Circumstantials That may be as true also But when He lays very little and when very great stress upon them let others blow the coal for him he will save his breath for better purposes The Question would receive a very quick dispatch if we his poor Plebeian Readers were worthy to know what he intends by Circumstantials but seeing we are none of his great Cronies and Confidents that may be admitted into his Cabinet-Consels we must be content with the Andabatarian Feneers to Cuff it out blindfolds If he were under any Obligation to use such Mediums and Instances as were proportionable to his conclusion we might conjecture that by Circumstantials he means some Divine instiutions But seeing he has imposed upon himself no such severe discipline I know none has that power over him as to compel him to their Laws of Discourse and Disputation God lays very little stress upon Circumstantials undetermined by himself but there imposers lay the main stress And God lays very great stress upon Circumstantials by himself once determined but there I thank you our Enquirer lays very little And there is Reason enough and to spare why God should lay great weight upon the smallest matters which he has commanded but not half enough why Men should lay such a stress upon their Pleasures as to venture the Churches Peace upon them unless it could be made out that they had Authority from God to do it warrantably an Infallible Spirit to do it exactly and infinite Charity to guide that Authority without which to entrust any Creature with such a Power over Circumstantials were but to put a sword into it's hand that would kill some wound many and at last Destroy himself It is indeed a Noble Design which he pursues viz. To Beget in Men better Notions of God and better Measures of Religion for hetherto Men have sancied God to be very rigid and severe about small sins but our Enquirer will ease the minds of Men of their