Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	day_n	lord_n	sabbath_n	1,964	5	9.6405	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12709	The mystery of godlinesse a generall discourse of the reason that is in Christian religion. By William Sparke divinity reader at Magd: Coll: in Oxford, and parson of Blechly in B[uck]ingham-shire.	Sparke, William, 1587-1641.	1628 (1628)	STC 23026; ESTC S100099	133,807	175

Hallowed be thy thrice glorious name O thou holy one as thou hast commanded That the name of God may bee knowne The Christian sabbath of the holy Catholike Church and worshipped as by euery man in priuate so by all of vs in publike God hath appointed the sabbath for the holy assemblyes representing the holy catholike Church in acknowledgement of his kingdome attending his grace in holy exercises and Christian duties and expecting his glory Which day may not be otherwise imployed farther then necessity enforceth which is god his dispensation and hath no law or then mercy to our selues others requireth n ●at 12.7 which God will haue and not sacrifice Of which duty some question hath beene made of late whether it bee of faith I suppose for these reasons principally First because in nature there is little or no appearance of reason for the sabbath that it should bee morall Secondly because it seemes not to be any where expressely recognised in the new testament as the other commandements are but rather to bee slighted both by Christ and his apostles Thirdly because in keeping the sabbath the Iewes were to obserue certaine ceremonies which are now abolished by the Gospell And lastly because Christians haue neuer kept that day which the Iewes did the commandement seemes to prescribe Which doubts if they may be cleared I hope the ten commandements will holde together and not breake company being all of the same kinde and o Exod. 31.18 c. 34.38 written with God his owne finger He spake these ten words and added no more vnto them For the naturall reason of the sabbath somewhat hath already beene said in the proper place thereof concerning the p I book ch 5. law of nature But may not a law be morall for the vse thereof vnlesse it be naturall in respect of the cause Christ hath promised that where two or three are gathered together in his name he will bee in the midst of them Now although God be euery where at all times yet for our r Ne inordinata congregatio populi fidem minuoret in Corste proptereà dies aliqui constituti sunt vt in vnum oomes pariter veniremus Hieroniad Gal. 4. meetings there must needs be a set time which it is iust that God who appoints the meeting should designe and not wee There may be holy assemblyes as that of ſ Acts 10. Cornelius vpon any day to heare the word to praise God and to pray vnto him as occasion is offered inseason and out of season the Lord will be found in them But on the Lords day the holy assemblies must bee and that weekely because hee hath commanded and hath giuen vs the reason which we haue belecued Now for that which Christ said or did we may bee well assured that his intent was not to violate the law of the sabbath The sabbath not abrogated by Christ who came not to breake the law but to fulfill it and was therein so punctuall and exact u Mat. 3.15 to performe all righteousnesse that if it were but a ceremony he would haue obserued it because all was to continue vntill the vaile of the temple his body was rent Hee often tooke occasion indeed by their greatest assemblies on the sabbath daies to doe some miracles workes of mercy in their sight to confirme the truth of what he taught namely that hee was the Lord of the sabbath and the mercifull sauiour of the world This lesson hee first read vnto them out of the * Luk. 4.16.17.18 Prophet Isaiah in one of their Synagogues as his custome was on the sabbath day Which they should now haue taken forth by him being the chiefe and principall end of their sabbath But when they perversely misconstrued his doings he iustifying the same as also his Disciples plucking the eares of corne to satisfie their hunger tooke occasion to teach them better what was the right vse of the sabbath Not a x Cui septima quaeque fuit lu● Ignava Invenal Sat. 14. Sat. 6. Observant vbi festa mero pede sabbata reges De itinere sabatico Quos etiam irridet Plutarch libel de superstitione superstitious cessation from worke but a spirituall attention to the workes of God euer admitting our workes of mercy and of necessity And if Christ thereby abrogated the sabbath then did hee abolish the other commandements also whereof he said y Mat. 5. So and so it hath beene said vnto you of old but I say vnto you thus and thus shall yee doe and then was the Sabbath abrogated long afore by the Prophet Isaiah in the name of the Lord. z Isa 1.13 The new moones and sabbaths the calling of solemne assemblies I cannot away with But this Christ hath taught vs concerning the sabbath a Mark 2.27 That it was made for man not man for the sabbath as indeed the whole law was made for man not to breake but to keepe it for his owne good This especially was a provisionall statute for his benefit b Quian durabile non est quod requie caret o● tium quoddam sanctum Deus praecepit vt insatiabilem hominum cupiditatem fraenaret qui tam seipso● quam servos suos nimijs laboribus exhauriunt modo lucrum faciant Gualterus homil 56. in Luc. partly in regard of his body whose worldly heart would else giue him no rest but would make him out-worke Gods curse if God did not allow vs a rest supplying vs the while with necessaries by his ordinary prouidence c Exod. 16.24 as he did the Israelites by miracle but principally for his soules good that he might attend and receaue the d Homini non ante septimum laetalis inaedia est Plia hist nat l. 11. c 53. Plerique ex his qui septem diebus nihil edere aut bibere volunt in his moriuntur quod si quidam eos super averint nihilominus tamen moriuntur Hyp. l. de carn ad sinem Non possunt boni mores ne secundum naturam quidem ipsam apud eos homines constare qui vnum de septem diebus non observant sanctificant domino Iun. de Pol. Mosis c. 8. spirituall food thereof vnto eternall life As for the Apostles The Sabbath not abrogated by the Apostles St Paul writing to the Galatians condemnes the superstitious e Gal. 4.10 obseruing of daies and months and times and yeares in generall whereof the Iewes accounted some more holy the Gentiles some more happy But to the Colossians he speakes of Sabbaths by name reckoning thē amongst shadowes he saith f Coloss 2.16 let no man iudge you in respect of the Sabbaths a phrase which he vseth g Rom. 14.4.10.13 elsewhere forbidding all censuring contending about things indifferent amongst which he reckons the obseruing of a day and it may bee that set day for the Sabbath for he saith h V. 6. he that

da fidem et senti virtutem Aug. Serm. de nativ heart by faith and then his flesh in her wombe h Heb. 11.11 Did not Sarah her selfe receiue strength through faith to conceine vvas deliuered of a child vvhen shee vvas past age because shee iudged him faithfull vvho had promised So did the blessed Virgin more then so i Faelix Maria quae Dei promissionem corde amplexa sibi totique mundo salutem concepit ac peperit Calu. in locum by faith k Legerat Maria ecce concipiet in utero et pariet filium imò credidit futurum sed quomodo heret non anteà legerat non enim quemadmodum fieret vel prophete tanto fuerat reuelatum for she hauing heard beleeuing that the seed of the vvoman should breake the serpents head as it was promised at the beginning that a virgine should conceine and beare a sonne God with vs as it was afterward prophesied and now beleeuing through the Holy Ghost that shee her selfe was so highly honoured to bee that vvoman that virgin blessed amongst vvomen l Tantum enim mysterium non hominis fuit sed Angelorum ore promendum Ambros lib. 2. in Lucam as shee was greeted by the Angell she became not onely the mother but the m Mifit Deus Filium suum natum non per mulierem sed ex muliere Bafil in locum matter of Christ his humane nature And therefore her cosen Elizabeth congratulating her conception said Blessed is she that n Luk 1.45 Vides minimè dubitasse Mariam sed credidisse etideò fructum fidei consecutam Ambros in verba Elizabet Beata quae credidisti l 2 in Lucam Dicens beata quae credidisti apertè indicat quià verba Angeli quae dicta ad Mariam fuerant per Spiritum agnouit c. Greg. hom 1 in Ezek. Itaque ab illa mox discedit Angelus v●potè confecto planè negotio cujus causa ad illam missus fuerat Gualter hom 3 die conceptionis beleeued for there shall be a performance of the things that vvere told her of the Lord. Thus the eternall sonne of God assumed or tooke vnto himselfe the humane nature and without confusion of natures became God and man in one person It was necessary that Christ should bee as well man as God to discharge his threefold office The offices of Christ First of a Prophet to bring vnto vs the word of reconciliation the glad tidings of sauing peace trueth For man hauing sinned could no more endure to heare God himselfe speake in his maiesty And therefore when the Law was giuen they craved an intercessor saying a Exod. 20. v. 19. Let vs not heare the voyce of God any more lest vve die wherefore b Gal. 3. v. 19. the law vvas ordained by Angels in the hand of a Mediatour And for the gospell Moses promised them saying c Deut. 18. v. 15.16 The Lord your God shall raise vp a Prophet vnto you from the midst of your brethren like vnto me him shall you heare Therefore the sonne of God came vailed vnder the flesh that hee might familiarly and yet powerfully teach vs his Fathers will Againe because d Heb 8 3. euery High Preist is ordained to offer gifts and sacrifices therefore it vvas of necessity that Christ should haue somewhat also to offer And that such as was shadowed by their sacrifices as might bee acceptable to God and availeable for vs. e Heb 9.22 But vvithout shedding of blood is no sacrifice no remission f c. 10.45 Neither is it possible that the blood of buls and of goates should take away sinne Wherefore vvhen hee commeth into the vvorld he saith Sacrifice and offering thou vvouldest not haue but a body hast thou prepared me It was iust with God that man should make satisfaction for mans transgression and it was meet for vs that so the children of men might haue the benefit of the Sonne of mans merit Lastly for his greater conquest and of the more glorious redemption of vs and for the kingdome in vs to the Father from the handes of our enemies it became our Lord and King the captaine of our salvation to take our feeble nature and that of the weaker vessell that hee might shew his strength in our weakenes and conquer Satan at his owne weapon g Heb. 2.14 Hee vvas therefore partaker of flesh and blood v. 15. that through death hee might destroy him that had the power of death that is the Devill and deliuer them vvho through the feare of death vvere all their life time subiect to bondage h v. 10. And it became him for vvhom are all thinges and by vvhom are all thinges in bringing many sonnes vnto glory to make the captaine of their salvation perfect through sufferings that he might bee i Isay 45.21 a iust God and a Sauiour All which offices are accordingly discharged and performed for our reconciliation and redemption by that one Mediatour betwixt God and man the man Christ Iesus The office of the great Prophet he performed in the dayes of his flesh k Ioh. 7.46 Hee spake as neuer man spake and sealed the trueth of the vvord which hee had preached with his blood as generally all the Prophets did l Act. 7.52 For vvhich of the Prophets haue they not slaine The office of the High Priest hee performed at his death himselfe the sacrifice himselfe the Priest as hee had foretold by the vvord of his Prophesie and hee euer makes it good vnto vs by the power of his Majestie Hee suffered a cruell a shamefull a cursed death vpon the crosse measuring out the heigth and depth the length and breadth of his merit and satisfaction for the sinnes of the whole world m Heb. 12.2 And now he that endured the crosse despising the shame is set downe at the right hand of the throne of God Where hee exerciseth his regall power and authority with all might and maiesty making good his word and sacrifice with God for his faithfull people against all the enemies of his-grace n Act. 5.31 For him hath God exalted with his right hand to bee a Prince and a Sauiour to giue repentance vnto Israell and forgiuenes of sinnes And hee shall come againe to iudge both the quicke and the dead o Es 33.22 The Lord is our iudge the Lord is our Law-giuer the Lord is our King hee will saue vs. Wherefore although it bee the scandale of the Iewes and the reproach of Christians with them and with all Infidels vnto this day that Christ should come in the forme of a servant and should suffer such indignity and extremity as Iesus did not beseeming the innocency and excelleney of such a person as they supposed the Messiah should bee yet is it our glory that the Sonne of God hath vouchsafed vs such grace and p Gal. 6.14 God forbid that vvee should