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
A25404	The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.	Andrewes, Lancelot, 1555-1626.	1650 (1650)	Wing A3147; ESTC R7236	963,573	576

memory of the creation and did oblige all mankinde though the symbolical or typical rest afterwards was enjoyned to the Jews onely this proved from Scripture Fathers Jewish Doctors late Divines reasons c. How the Fathers are to be understood that deny Sabbatizing before the Mosaical Law 4. The Lords day is of divine institution proved by Scripture Fathers publick declarations of the Church Edicts of Princes Canonists some School-men late Divines 5 The fourth Commandment is in force for the moral equity that at least a seventh part be given to God literally it requires onely the seventh day from the creation not a seventh day The day altered by the Apostles by special authority 6. The rest of the Jewish sabbath partly moral which continues still partly symbolical which is expir'd How the rest of the Lords day differs from the rest of Iewish sabbath rest from ordinary labours forbidden by God but the special determination left to the Church How the Lords day succeeds the sabbath 7. The sabbath kept with the Lords day by the Primitive Christians till the Council of Laodicea was not in a Jewish manner The whole doctrine of the sabbath and Lords day handled in seven conclusions FOr the more cleare understanding of this point of the sabbath and of the reasons which are here produced and of this discourse upon that subject I shall briefly lay down that which I conceive most agreeable to the truth in certain propositions or conclusions distinguishing things certain from such as are onely probable and submitting all to the iudicious and learned reader 1. It is certain that some time ought to be set apart for publick worship and that this is required by the law of nature which dictates to every one that as God ought to be worshipped so some special time must be set apart for that imployment and therefore as when God created the world he is said to have concreated time with it so when he commands a publick worship he commands withall some time for that use without which it cannot be performed and therefore it is confessed by all divines ancient and modern and by men of all professions except familists and such fanatick spirits that some time ought to be set apart for holy duties as due by the immutable law of nature morale est quantum ad hoc quod homo 〈◊〉 aliquod tempus ad vacandum divinis c. saith Aquinas secunda secundae q. 112. It is moral that every man depute some time for religious duties and with him joyntly agree all the rest of the Schoolmen modern divines and others The very law of nature saith our learned Hooker requires no lesse the sanctification of times then of places persons and things for which cause it hath plased God heretofore as of the rest so of times likewise to exact some part by way of perpetual homage And so we finde the Heathen which had no other then the law of nature to direct them had their solemne feasts and set dayes appointed for the worship of their supposed deities This therefore I lay down as certain because questionedby none 2. I conceive it to be likewise certain that the law of nature doth not in particular dictate what day or time ought to be set apart for publick worship but that the determination of the time or dayes in special is from positive laws either of God or men and therefore that the limitation of a seventh day or the 7 th day from the creation or any other particular proportion cannot be deduced necessarily from any natural principle but must be referrd to some positive law either divine or humane This appears in that there can no natural reason be given why one day more then another or why a seventh rather then a sixth or eighth should necessarily be consecrated to God all dayes being in themselves alike and none in themselves more excellent then others those things which are natural and simply or purely moral are evident to all by the light of nature or may by necessary consequence be deduced from some principle which is evident such laws concern things good or evil in themselves and therefore do immutably binde all persons in all places alike but the limitation of a special day is not it is neither a principle evident in it self nor can by necessary consequence be derived from any such principle and therefore cannot be referred to any natural law or dictate of reason Therefore not only the schoolmen generally nemine contradicente with the Casuists and Canonists but the most modern divines some few excepted do generally agree in this as well as in the former conclusion and though some make the observation of the Lords day under the Gospel to be unchangable and so in some sort moral as the sabbath was under the law yet this they ground not upon any natural law but upon positive divine Law and those that seem to make it a dictate of nature mean nothing else but that there is a congruity in reason and that this time being fixt by Christ is unalterable by any humane power The reason given by some why a memento is prefixed before the fourth Commmandement and none else is because that Nature doth not dictate any particular day and therefore men need to be put in minde of the day appointed by God Filencius tract 27. cap. 1. n. 4. Ex Thom. 1. 2. q. 100. a. 7. 2. 2. q. 122. a. 4. ad 3. Bonavent Richard aliis in 3. Sent. Dist. 37. and before them S. Chrysost. saith that the Sabbath is a precept not made known to us by our Consciences as the other precepts are and that God therefore gives reasons of this as because he rested the seventh day and because they were servants in Egypt c. whereas in those that are purely moral as Thou shalt do no murther c. he gives the Precept barely without any reason at all and that because our consciences had taught us this before and because he speaks to those that knew reason sufficient Tom. 6. p. 542. Edit Savil. 3. It is probable that the seventh day was appointed by positive divine law from the begining as the day for publick worship to praise God for the creation of the world c. and so did oblige all mankinde though as a Sabbath or day of symbolical rest it was afterward particularly given to the Jews by Moses For it is the opinion not only of some Jewish Doctors but of learned men among our selves that in the 4 h Commandment the sanctifying of the seventh day and the rest then commanded are several distinct things and that the first refer to the creation of the world as the cause the other to the Egyptian bondage out of which they were delivered and that therefore the one belonged to all men the other onely to the Jews for which cause the Sabbath is said to be a signe between God and

of Brabourn and 〈◊〉 who were censured the one in the high Commission the other in Star-chamber and were learnedly confuted by two learned Bishops of Winchester and Eli the one in a speech in Star-Chamber now extant the other in a full tract of this subject But though the day be altered from the last to the first day of the week yet I do not therefore say that the seventh day from the Creation was ceremonial or expired as a ceremony at Christs death as is commonly said by some Divines for wherein could the keeping of a seventh day typifie Christ or his benefits but it was observed as a positive Law yet of divine institution and being no natural Law but depending upon Gods will and pleasure might therefore by the same authority when the new creation was finished by Christs resurrection which overshadowed the first creation be altered to another day in memory of that greater benefit and so accordingly it was 6. Concerning the rest observed by the Jews it is certain t was partly moral and partly ceremonial moral in regard that the duties of publick worship cannot be performed without a cessation from other labours and ceremonial as it looked backward and forward backward as a signe of Gods rest after the creation and of their deliverance out of the Egyptian servitude forward as a type of Christs rest in the grave Hebrews 4. of our rest from the servile works of sin in the time of grace as S. Augustine faith and of the eternal rest in heaven 〈◊〉 4. Besides all which it was also a signe to distinguish them from other people Exodus 20. 12. Now for the rest required of us on the Lords day it is not the same with that of the Iews but differs 1. Because rest is now required onely in reference to the holy duties which cannot otherwise be performed not for it self as if it were pleasing to God or the works of mens callings unlawfull but that they might give way to works of a higher nature to sacred duties which if they be not performed the rest is a meere mockery Sabbatum asinorum whereas the rest of the Iewish Sabbath was required for it self they were to rest in their rest and hence it was that the Iewish sabbath is reckoned by S. Paul among the shadows that vanisht at Christs coming and the Fathers generally make the Commandment of the sabbath ceremonial which if any should now observe he should thereby revive Judaisme and in effect deny that Christ the body is come as S. Augustine in the place alledged and elsewhere Quisquis diem illum 〈◊〉 observat 〈◊〉 litera sonat carnaliter sapit whosoever observes that day according to the flesh is carnally wise and hence it is that generally the Fathers 〈◊〉 to call the Lords day by the the name of sabbath for we shall hardly finde in any ancient writers the Lords day called the sabbath till some of late in our Church sprung up who usually stile it by that name against all antiquity and reason whom some others of learning have 〈◊〉 followed being carried by the stream and not foreseeing the evils that have since followed and were then intended by those men 2. Another difference which follows from the former is that because the rest now is not required for it self but as it may further holy duties therefore it is not so strictly required of us as of them They might not do some works which were neither against 〈◊〉 or charity they might not kindle a fire or dresse meat or bury the dead on that day which no doubt are now lawful and the reason is because their rest was symbolical and figurative and therefore that it might the more exactly answer to the thing figured must be the more exact for as Bellar. saith Figurae 〈◊〉 esse 〈◊〉 alioquin non bone significant figures must be exact else they do not well represent the thing signified Now if any shall ask what labours and works we must abstain from and how long seeing to rest onely in the time of publick worship may seem to be enough in reference to the performance of holy duties I conceive it the most probable answer that herein we must be directed in particular by the Laws Canons and Customes of the Church wherein we live and that by divine Law as the sanctifying of the day is required in general so the resting from our ordinary labours in reference to that end is onely required in general by the Law of God but the particular determination of what works and how long and in what manner with 〈◊〉 circumstances of which no general Law could be so fitly given is left to the Bishops and Pastors of the Church for as God hath commanded publique worship by prayer and praises c in general but the modification of it for form order time and manner of performance hath been left to the Church who hath alwayes ordered these things and altered them as there was occasion so for the abstinence from labours what rest may be necessary not onely in the time of publick duties but before and after as preparatives thereto and means of better profiting thereby by meditations and other exercises and for the more solemnity of the day for these and the like I do not finde that Christ hath given any particular rules but that every one is herein to submit to the Canons and orders of the Church and to conform himself thereto and that this conformity in obedience to God who requires us to hear the Church and obey our Pastors is acceptable to God and therefore those that will not rest herein but look for particular directions out of Scripture for every thing which indeed they cannot finde by writing what ever they finde about the Sabbath and applying it to the Lords day do unawares sall into Judaisme and perplex mens consciences into inextricable Laborynths as daily experience shews whereas the constant practise of the Church of Christ in all ages shews that in these things she did use that authority which Christ hath given her as appears by the several constitutions both Ecclesiastical and Civil sometimes enlarging and sometimes restraining the liberty of people in these matters And hence it is that though the Fathers usually say that all the glory of the Sabbath is transferred to the Lords day and though it be commonly said that the Lords day succeeds the Sabbath yet the truth is that it succeeds not properly as the Heir doth his Father at least it is not Heres ex asse as Civilians speak but as the light follows darknes and the substance the shadow in regard that the rest of the Jews Sabbath as it was symbolical is expired and onely what was grounded upon moral equity in it is continued in the Lords day in which for the particular manner of observing we must look to the canons and customs of the Church which are of such force in these things

to worship him in an image called Thor and continue his worship to this day We shall insist especially upon the third Errour Atheisme They which have stood in defence of this errour set down these five Heads for their grounds 1. That there was a time when there was no society among them but that they wandred promiscuously like 〈◊〉 2. That by the wisdom of some excellent man they were reduced into society and became sociable being made a political body 3. That to contain men within their duties and to preserve this society lawes were enacted 4. That these lawes being not able to bridle them and keep them in order another course was invented which was to perswade men that there was 〈◊〉 〈◊〉 an invisible power that took notice of mens secret actions and would punish them for their offences either in this life or hereafter and that severely as well in soul as body This they say but prove nothing and yet themselves will yeeld to nothing nor be perswaded to any thing without great proofs and demonstrations and so condemn themselves by their own practise Nor can they alledge reason or authority all these grounds being false For first if there were Nomades such kinde of people as they alledge yet they became so not generando by creation but degenerando by degenerating from that whereunto they were created either being outlawed by othere or 〈◊〉 themselves from society for some notable offence committed by them 2. That a society was made from these Nomades is as untrue for 〈◊〉 a 〈◊〉 〈◊〉 est animal politicum Of himself man is naturally a 〈◊〉 and sociable creature and political societies began first in Families and from Families they 〈◊〉 to Villages and from them to Cities c. 3. Lawes were made after Religion Religion was long before Lawes as the very Poets and other Heathen Writers testifie For in 〈◊〉 time there was Religion and yet no Laws other then the wils and pleasures of Princes known then and their own stories testifie that Lawes came into the World 1000 years after Religion But when men began to degenerate and that Religion became too weak not powerful enough to keep such bruitish people with in their bounds then were Laws enacted to be as bridles to untamed and unruly horses But more particularly of these 1. The universality of the perswasion of the worship of God is not onely written in the heart of every man but it is confirmed by the consent of all History for there is no History but it describes as well the Religion as the manners of the people and therefore it is impossible to be the invention of man As for instance The Nations and Countreys that have been discovered within these hundred years by the Spaniards and Portugals in the Americane part of the World both in the South and West which had no entercourse or commerce with any other Nations the Natives whereof though in a manner they seemed barbarous as having no apparel to cover them nor lawes to govern them yet were they not without a kinde of Religion and something they had which they called and worshipped as a god though they had nothing but either natural instinct to lead and direct them to it or general and unquestioned tradition continued from the first parents of mankinde 2. Nor can it be truly affirmed that these Nations should have learned their religion meerly from others bordering upon them in respect of the difference and 〈◊〉 of Religion among them there being as much variety therein as is possible and without the least proportion or likenesse of one religion to another though in conditions they be very like But all inventions will have some analogy with the 〈◊〉 For as soon as the Jewes came to worship an invisible thing God himself all the Gentiles worshipped things visible as the Heavens Stars Planets Elements Birds Beasts Plants Garlick and Onions some a piece of red cloath hanging upon a pole some the thing they first met with they worshipped all the following day Therefore it is evident that Religion came not meerly by Propagation from one Nation to another 3. Falsehood can claim no kindred with Time for truth onely is Times 〈◊〉 or rather we may say more truly that truth is beyond all time 〈◊〉 〈◊〉 delet dies naturae indicia confirmat Time obliterates the fictions of 〈◊〉 opinions but confirmes the right and true 〈◊〉 of nature Therefore whatsoever is besides truth and brought in by mans invention or any other way wears 〈◊〉 but 〈◊〉 is was and shall be perpetual never wears out 4 If it be objected that the reason why Religion continueth so long is because they are kept in awe by it that otherwise would be exorbitant This is an argument against them that make that objection For falsehood and truth are not competible cannot stand together And they will not say that policy is a fained thing in a Common-wealth Therefore if Religion uphold policie it must needs be true and not fained for truth needs no fained thing nor falsehood to maintain it The very Heathen confesse that Religion upholds all politique states and common-wealths and that it is the Back-bone of them And that it is so we may see it by three things 1 It preserves faith in mutuall transactions and commerce For take away faith or fidelity from among men and men would not trust one another There would be no dealings no commerce at all 2 It preserves temperance for without Religion the head-strong concupiscence and unbridled affections of men would not be kept in true temper and order 3 It preserves Obedience and submission to Government No people without Religion would be subject to Authority no one Country would obey one Prince and so no Kingdom would subsist Now concerning the Originall of Atheisme the very persons that forged it and the just time and place of that forgery cannot easily be shown The person or first broacher of it as some conjecture was Chaem the youngest son of 〈◊〉 whom the Heathen call Cambyses who upon the Curse of God and his father denounced against him began it Egypt was the place and the time accord-to Josephus was about Anno Mundi 1950. This man seeing himself deprived of all future joyes gave himself to sensualitie and brutish pleasures in this world and began to teach that there was no God but fell to worship the Devil from whence he was called 〈◊〉 the great Magitian This is the opinion of some But doubtlesse whosoever was the Author the time was ancient and not long after the deluge For then as the world encreased with people so it was fruitfull in sin and impiety So that neare to these times it must needs take its originall And surely those things that were the true causes of it afterwards doubtlesse gave it the first being Namely 1 Stomack anger and desire ofrevenge 2 Sensuality and delight in the pleasure of this life drowning all thoughts of a better life hereafter

what our own judgement is when it is not our own case what account we make of things that continue not A Christian is compared to a tree that brings fruit in season whose leaf doth not wither c. Now what account do we make of fruit that 's nipt or bitten in the blossom or that 's wind shaken or that is rotten or wormeaten that cannot last till the gathering or keep if it be gathered What account doth the husbandman make of a morning cloud that vanisheth and promiseth no showres or of the seed that falls among stones which may grow up for a time but when the sun ariseth is parched and withereth and never comes to perfection the reaper filleth not his hand nor the mower his bosom Such fruit is all our obedience if we persevere not like a morning cloud Hos. 6. 4. Or like seed sown upon stony ground In all other things we prefer that which is permenant vessels of wood or pewter before glasses or earthen ware because they are 〈◊〉 though they make never so fair a shew a poore crost or a small close especially if we have the freehold we esteem before a goodly house for which we pay rent because of the continuance So that by our own practise we condemne our selves if we be not carefull to persevere and hold out 3. Unlesse we persevere all that Christ did for us and all that we do for him or our selves is in vain now no man desires to do any thing in vain to beat the winde This vanity of all may be seen in two respects 1. In respect of Christ we make all that he did in vain How intollerable is it that so great a person as the Son of God should come down from heaven be born and live amongst us and die so base and ignominious a death and al in vain yet we frustrate al if we continue not in grace to the end He persevered to the end went through all the work required for our salvation The cup was not suffered to passe from him but he drank it up clear even to the dregs of it This was the price of his labours our perseverance in that estate he obtained for us wherein if we continue not this is more grief to him then it was to suffer Labor irritus supra omnem laborem to labour in vain is more to him then all the torments he suffered though they wrought so upon him that he cryed out Eli Eli c. My God my God why hast thou forsaken me This should move us to persevere 2. In respect of our selves all we have done or suffered will be in vain if we persevere not if after we have escaped the pollution of the world we be intangled again we are like to the dog that returnes to his vomit and to the sow that was washed to her wallowing in the mire our former washing was in vain Under the law if any Nazarites did separate themselves by a vow and devote themselves more specially to Gods service if they did touch any dead body though it were upon the last day of their separation they were to begin all their dayes anew for all that was done before was counted as nothing This was a figure the truth whereof we read in Ezekiel If the righteous man forsake his righteousnes and commit the abominations of the wicked c. Look whensoever he gives over his righteousnesse then even then at that hour all he hath done formerly shall be forgotten it shall be as if he had not done a righteous deed Therefore if we will not lose the fruit of our former labours we must look to our perseverance Nay further not onely Christ and we shall lose our pains but a worse thing will happen to us for when the evil spirit is cast out if he come again and finde the house swept and garnished but empty he will not onely enter again but he will bring with him seven spirits more worse then himself and then the end of that man will be worse then the beginning hisestate is much worse even in a manner without hope of recovery 4. The last and which may be made use of by the children of grace is intuitus mercedis The reward which God purposes to bestow on us shall not be a reward for dayes or years but it shal be an endlesse reward for ever and ever and surely as the Philosopher saith our labour ought to be proportionable to the price of our labour seeing God rewards us not as hirelings but bestows the inheritance upon us for ever which is the reward of sons we should not labour as 〈◊〉 for a year or a certain time but quandiu vivimus as long as we live our obedience must endure quandiu nos as long as we are as the reward will be quandiu ille as long as he shall be we must serve him in 〈◊〉 nostro in our eternity seeing he rewards us aeterno suo with his eternity The signes of Perseverance The signe of other graces is perseverance of which we connot be certain a priori perseverance it self is a signe a posteriori of our happy estate and therefore the Heathen could say 〈◊〉 nemo supremaque funera faelix esse potest no man can be happy before his death nor can we pronounce of any man what he is till it appeare whether he persevere or no. Perseverance it self is a special note of a true christian it is the note which Christ gives which infallibly distinguishes the true professor from an 〈◊〉 Those gratiae gratis datae which the schools distinguish from saving grace called gratia gratum faciens may shine in an hypocrite as well as a true christian he may have as good natural parts make as glorious a profession use as much diligence it may be more in Gods 〈◊〉 as the best but as Christ saith when the wolfe comes then ther 's a difference seen between the true shepheard and the hireling the one layes down his life for the sheep while the other betakes himself to slight so 〈◊〉 persecution or trial comes then the hypocrite 〈◊〉 away whiles the true 〈◊〉 perseveres and holds out This perseverance shews whether a man be begotten with mortal or 〈◊〉 seed the mortal seed may move a hearer for the present but the immortal seed continues with him and works perseverance in him Thus a man may judge whether he feare God or onely the judgement when he is humbled under a judgement if he feare God for himself the fear will continue if it be onely for the judgement it will vanish when the judgement is over as we see in Pharoah But though we have no certain notes of perseverance yet there are some probable marks and signes whereby we may judge of the likelyhood of our continuance 1. The first is if we feel a desire in our selves with the Apostle to presse toward the mark not looking back but going forward if we consider not how long