Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	day_n	lord_n	sabbath_n	9,456	5	10.4156	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30977	The genuine remains of that learned prelate Dr. Thomas Barlow, late Lord Bishop of Lincoln containing divers discourses theological, philosophical, historical, &c., in letters to several persons of honour and quality : to which is added the resolution of many abstruse points published from Dr. Barlow's original papers.	Barlow, Thomas, 1607-1691.	1693 (1693)	Wing B832; ESTC R3532	293,515	707

justification of Abraham the Father of the faithful and all his Sons are justified in his likeness The Works of the Ceremonia and Judicial Law were in his Justification excluded for there was then neither of those Laws But the Apostle in Rom. 3. doth exclude the works of the Moral Law in the Business of Justification Yet in ver 31. of that Chapter 't is said Do we then make void the Law through Faith God forbid Yea we establish the Law But now the Ceremonial Law is not established by Faith for it is abrogated Moreover others of those Writers tell us That our first Justification is by Faith but our second Justification is by Works But what they call by that Second is Sanctification and not Justification And some of them say we are justified by the Works of the Moral Law but not by those Works ' which go before Faith but those which follow it and spring out of it But we say That Believers sin afterward and so cannot be justified by any Works afterward Their Good Works after Faith are imperfect And if we should suppose they were not yet those Good Works which follow Faith cannot satisfie God for any sins committed before it And for one Sin committed before Faith God may justly condemn a Man though he be holy afterward For every man doth owe God full Obedience to the utmost of his power in every moment of his time See Pauli Testardi Synopsin naturae gratiae who acutely and well handles the Doctrine of Justification by Faith Thesi 194. Imperium pot st●tis Supremae non sol●m civilia sed sacra Complectitur POtestas here is not taken for power in the Abstract but in the Concrete for the Person who hath this power vested in him Thus the word is used in Lucan Discubuere Reges Majorque Potestas Caesar adest So St. Austin useth it De verbis Domini in Matth. Serm. 6. Si aliud Imperator aliud Deus jubeat Major potestas est Deus So S. Paul takes it in the 13th of the Romans where the Persons are clearly brought in claiming obedience as the higher powers Now as to these Persons having power in things Sacred we are to consider things as Sacred in a double manner 1. Ex Naturâ suâ So God and every Person in the Trinity is Holy Not by the force of any Law or Institution but of themselves and their own Nature And of such Sacred things we do not speak 2. Some things are Sacred ex Instituto Divino So under the Law the Priests Tabernacle and first Fruits were Holy and things Consecrated to God 3. Some things are Sacred ex instituto humano and these are things which are not so in their own Nature but are so by the intervening of Authority And such things according to the Civil and Canon Law are 1. Tempora Sacra as dies fasti and solemn Seasons for some weighty Causes Consecrated to God 2. Holy places as Temples 3. Personae Sacrae as Ministers of the Gospel 4. Res Sacrae As Holy Vessels Vestments the Revenues of the Church and things Dedicated to God Things are said to be Sacred if they are separated from a Profane to a Sacred use So R. David Kimchi on Isa 56.2 Diem Sanctificare est à profanis usibus separare And the Holiness of any thing is effectively as from its productive Principle by the Action of him who did separate it from a profane use to the use of the Church and by giving it transferr'd his Propriety to God But formally it consists in the Habitude and Relation which it hath to God its Possessor and to Holy Uses namely of the Church and to Holy ends the Glory of God and good of Men. So that these things have no absolute or inherent Holiness in them but only a relative one Now we say that the Supreme Power doth intra ambitum suum take in these things This is proved by Grotius in a Book by him Writ for that purpose which may be consulted as likewise Hooker in the 8th Book of his Ecclesiastical Policy and Paraeus on the 13th of the Romans And here we affirm first that Sacra Tempora are subject to the higher Powers But Times are Holy in respect either of Divine or Humane Institution 1. Of Divine as the Sabbath and such Days were appointed by God under the Old Testament And the Magistrate had no power to alter such Times nor suffer any so to do This is clear out of Eusebius on the Life of Constantine the Great the Theodosian Code and the Novels And so as to other Festivals The Maccabees made some solemn Festivals to be observed At the Observation of which Christ was present St. John 10.22 And as to things given to God they cannot be alienated The expression of giving things to God is used 1 Chron. 29. And in the Charters where the Religious use of things is specify'd the Style is Concessimus Deo Now the propriety by such Donations is in a special manner transmitted to God So Sacerdos is call'd in Scripture a Man of God And the Temple set apart for him the House of God And Christ calls it so My House is called the House of Prayer And the Sabbath is called the Lord's Sabbath the first Day of the Week the Lord's Day The Propriety is according to all Laws transfer'd to the Donatarius See for this the 167th Rule of Law in the Digests de Regulis Juris non videntur data quae eo tempore quo dantur accipientis non ●iunt And here we say that the Chief Magistrate hath no power to alter things wherein God is the Proprietary Quod meum est sine facto meo ad alium transferri non potest saith the Rule of Law But yet we say that Imperium potestatis supremae sacras personas actiones sacras Complectitur For First Sacred Persons may be considered as Members of the Commonwealth and so they are all subject to the higher Powers And Secondly As Members of a Church and so they are subject too to those Powers even in Ecclesiastical things However the Papists deny this to prop up the Supreme power of their Popes But here we must consider that in Ecclesiastical Persons there is a twofold Power 1. The Power of Order which by their Function they have to Preach God's Word Administer the Sacraments and confer Orders And this Power is wholly Spiritual and derived to Holy Persons from Christ independently on any Secular Power This Power Christ gave to his Apostles and they to others whether Secular Powers would or no So that the Secular Magistrate cannot be said to Confer this Power nor to exercise the proper Acts of it Nor can he Ordain a Presbyter or give the Sacrament But yet even as to this Power Sacred Persons may be said thus Magistratui subjacere First As he may compel them to do their Duties and to execute their Spiritual Functions if they are remiss Secondly As