Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	discipline_n	government_n	3,314	5	6.9877	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73593	An abstract of the doctrine of the sabbaoth Briefly, yet fully and plainely set forth; together with the vses of the same doctrine; with the vsuall obiections and answers therevnto. All which for the helpe of memorie, are drawne into sundry chapters.	Burton, William, d. 1616.	1606 (1606)	STC 4165a.5; ESTC S124659	39,562	132

that are vnder them That themselves must rest there is great reason for 1 The Law of God doth no more privilege them to breake the Commandements of God than it dooth other a men 2 Their example is dangerous if they doe not keepe the Rest and profitable if they doe keepe it 3 They must punish those that offend in this point which they cannot doe well if they offend themselves therein As they must keepe the Sabbaoth themselves so they must also see it kept by those that are vnder them 1 The Magistrate in the Common-wealth must see it kept and that two waies First by making of good lawes for the preservation of the rest with penalties and punishments for the offenders Secondly by looking diligently to the execution of the same for whose incouragement the Lord hath recorded in his word two singular things 1 A speciall promise of singular blessing vpon themselves and vpon their b people 2 A notable example of Nehemiah doing the like In whom two things are to be observed See Nehe. 13.15 16. c. 1 What zealous courage should bee in a Magistrate for the suppressing of such abuses as do profane the holy Sabboth and dishonour the name of God 2 What a blessed successe God sendeth vpon the godly endeavours and encounters of all such all enemies and hinderances notwithstanding 2 Maisters of families must see it kept and that two waies First by commanding their families to observe the Sabbaoth Secondly by punishing those that disobey their commaundement Provided alwaies that their commandements and punishments be free from hypocrisie and crueltie to which end they must take heede of three things 1 That they cause not their servants or others to worke for them when themselves doe rest as many hypocrites doe which vpon the Sabbaoth day compell their servants to worke in harvest time send them to faires and cause Shoomakers and Tailers and such like c. to worke and bring home their worke on that day 2 That they leave it not to their servants choice to keepe it or not to keepe it but to take an account of them 3 That they overlay not their servants so with their worke in the six daies but that they may have some time spared them to doe their owne in as to visite their friends when neede requireth to mend their apparrell and buy their provision c. So much of Governers duties in regard of the holy Rest Now of those that be in subiection and they as they are mentioned in the Commandement are of two sorts 1 Such as are indued with reason 2 Such as are voide of reason Those that are indued with reason are of two sorts 1 Those that are of our familie 2 Strangers Those that be of our familie are likewise two fold 1 Such as are of vs as our wives and children 2 Such as are not of vs but with vs as soiorners and servants That servants should then rest as well as their masters there is great reason and is three fold 1 Their condition were else intollerable c And seeing God hath appointed them one whole day in seven we can give them no lesse 2 The place and calling of a servant requireth great dutie and thankfulnesse both to God and man both which are to be learned vpon the Sabbaoth day and that cannot be done without rest both of body and minde 3 God will be honoured in the sanctification of the Sabbaoth as well by servants as by d masters Strangers also must keepe this Rest with vs of what Country or religion soever they be if they be vnder our government and that for two reasons 1 They being ioyned to Gods people and vnder their government must be subiect at the least to the outward discipline and order of the e Church 2 Otherwise they should become snares to intangle Gods people by working when they rest So much for those that are indued with reason Now it remaineth to see further that those things also which are void of reason must rest when the Sabbaoth day comes and they are also of two sorts 1 Things living as cattell and they must rest for two causes 1 For the renuing of their strength for mans further benefite Exod. 23.12 2 Thereby to keepe men the better vnto the obedience of this rest seeing the beasts themselves might not breake it 2 Things without life as the ground from being f digged tilled c. that men might learne thereby of what weight and moment the Sabbaoth is when all creatures should stoope vnto it yea the very insensible ground not free from the subiection of it THE PROOFES a Esa 30.33 For Tophet is prepared of old it is even prepared for the King Deut. 17.18 And when he shall sit vpon the throne of his kingdome then shall he write him this Law repeated in a booke by the Priests of the Levites 19. And it shall be with him and he shall reade therein all daies of his life that he may learue to feare the Lord his God and to keepe all the words of this Law and these ordinances for to doe them Iere. 17.20 And say vnto them Heare the word of the Lord yee Kings of Iudah and all Iudah and all the inhabitants of Ierusalem that enter in by these gates 21. Thus saith the Lord Take heede to your soules and beare no burden in the Sabbaoth day c. Math. 3.10 And now also is the axe put to the roote of the trees therefore every tree that bringeth not forth good fruit is hewen downe and cast into the fire b Ier. 17.25 Then shall the Kings and the Princes enter in at the gates of this Citie and shall sit vpon the throne of David and shall ride vpon Charets and vpon horses they and the men of Iudah c. 26. And they shall come from the Cities of Iudah and from about Ierusalem and from the land of Beniamin and from the Plaine and from the Mountaines and from the South which shall bring burnt offerings and sacrifices and meate offerings and incense and shall bring sacrifice of praise vnto the house of the Lord. c Deut. 5.14 The seventh day is the Sabbaoth of the Lord thy God thou shalt not doe any worke therein nor thy sonne nor thy daughter nor thy man servant nor thy maid nor thy oxe nor thy asse neither any of thy cattell nor the stranger that is within thy gates that thy man servant and thy maid may rest as well as thou Exod. 23.12 In the seventh day thou shalt rest that thine oxe and thine asse may rest and the sonne of thy maid and the stranger may be refreshed d Ephes 6.9 And yee masters doe the same things vnto them putting away threatnings and know that even your Maister also is in heaven neither is there respect of person with him and verse 8. Whatsoever good thing any man doth that same shall he receive of the Lord whether bond or free See Col. 3.11 e Exod. 12.49 One Law shall

cause why this kinde of conference is so little vsed is two fold 1 The corruption of our nature which is so great that it will neither provoke our selves nor others vnto it nor take occasion being offered but will cause vs ey ther to interrupt those that speake religiously by turning our talke to other odde matters of worldly profite or vaine delight or else to be stricken so dainely into heavie dumpes having not a word to maintaine conference withall This negligence and vntowardnesse breedeth 1 Vnfruitfull hearing and reading 2 Ill memories in the best things 3 Carelesse and loose living 2 Our barrennesse in heavenly wisedome and vnderstanding and that by reason of two things 1 That the word is not hidden plenteously in our d hearts to keepe vs from sinne 2 That through the iust iudgement of God vpon spirits that are prowde in condemning bitter in reprooving too swift in censuring vncharitable in misconstruing obstinate in erring vaine in reasoning subtile in entrapping many conferences have prooved either vaine janglings without edifying or odious brawles and vnre concileable or contentions both endlesse and needelesse without any profit Of the fourth point How to conferre In conference we ought so to behave our selves as that our conferences so much as lieth in vs may prove 1 e Peaceable to which end wee ought to avoide as much as possibly may be all quipping and girding and disgracing and biting speeches with all personall matters that tend to no end but the stirring vp of strife and all disorderly and rumultuous assemblies of multitudes tending to faction and schisme commonly called Conventicles must be avoided 2 Profitable to which end we must examine our selves whether we be able in some measure to speake to the purpose or no and accordingly to proceede If we cannot speake so well as others in place then to maintaine conference we may 1 Aske questions and so procure conference as What is the meaning of such a word or place How prove you such a point c. 2 Listen to others with desire to learne 3 Give our consent with shew of liking by saying yea or no. If we finde our selves able to speake by the grace of God to the purpose then we must take heede 1 To the matter of our conference that it be not eyther too high f for vs Psal 131.1 or such as concerne g vs not Iohn 21.22 2 To the manner of our conference that it be 1 In good sort First modestly choosing rather to heare then to h speake Iames 1.19 Then orderly and in our turne staying vntill others have i done Acts 15.13 or shall refuse to k speake See Iob 32.4 5 6 7 c. 2 To a right end and that must be onely the glory of God in the manifesting of truth and the Churches good viz. increase of faith and godlinesse in our selves and others Of the fift point The fruit of conference Christian conference about matters of religion is like a tree that beareth much and manifold fruit as namely encrease of good knowledge and sound iudgement perfect memorie and good affections godly vnity with quietnesse of conscience all which are well to be considered both for quantitie and qualitie 1 For quantitie they are very great like to a great summe that ariseth of many littles at a common gathering or to a great heate arising of many fire-brands put together which being cast asunder would die out 2 For the quality the fruit of conference is most excellent and yet in the growing and gathering somewhat harsh and vnpleasant because 1 Most men desire to be counted rather teachers than learners 2 Few will acknowledge willingly either ignorance or error 3 Conference can yeelde no good fruit without some earnest gainsaying and striving and is like to the striking of flint and steele together both which doe suffer violence and inforcing but without this violent enforcing of each other no fire can be kindled but yet the benefite of the heate light of the fire doth recompence the suffering and losse of both even so of conference c. THE PROOFES a Deut. 6.6 And these words which I command thee this day shall be in thine heart 7. And thou shalt rehearse them continually vnto thy children and shalt tacke of them when thou tarriest in thy house Chap. 12.19 And ye shall teach them your children speaking of them when thou sittest in thine house c. b Mal. 3.16 Then spake they that feared the Lord every one to his neighbour and the Lord harkened and heard it c. c Mal. 2.7 For the Priests lippes should preserve knowledge and they should seeke the Law at his mouth for he is the messenger of the Lord of Hosts And Hag. 2.12 Thus saith the Lord of Hosts Aske now the Priests concerning the Law and say c. d Psal 119.11 I have hid thy promise in my heart that I might not sinne against thee 13. With my lippes have I declared all the iudgements of thy mouth Col. 3.16 Let the word of Christ dwell in you plenteously in all wisedome e Rom. 12.18 If it be possible as much as in you is have peace with all men Psalm 122.6 Pray for the peace of Ierusalem let them prosper that love thee Cant. 8.4 I charge you O daughters of Ierusalem that you stirre not vp nor waken my love vntill she please f Psal 131. Lord I have not walked in great matters and hid from me g Iohn 21.22 What is that to thee follow thou me h Iam. 1.19 Let every man be swift to heare and slow to speake i Acts 15.13 And when they held their peace Iames answered c. k Iob 32.4 Now Elihu had waited till Iob had spoken for they were more antient in yeares than he 5. So when Elihu saw that there was no answer in the mouth of the three men his wrath was kindled 6. Therefore Elihu the sonne of Barachel the Buzite answered and said I am young in yeares and ye are antient therefore I doubted and was afraid to shew you mine opinion 7. For I said The daies shall speake and the multitude of yeares shall teach wisedome c. Of singing of Psalmes privately on the Sabbaoth day CHAP. XIII THat singing of Psalmes is to be vsed for the private sanctification of the Sabbaoth day shall the better appeare if we consider in generall how singing of Psalmes is both commaunded and commended in the Scripture 1 It is commanded by the spirit of God 1 In the a old Testament Psal 95.1 and Psal 92. which was appointed for the Sabbaoth onely See the title 2 In the b new Testament Which Scriptures have in them to be considered matter 1 Of substance and that is double 1 The matter subiect of our singing viz. holy Psalmes godly Hymnes and spirituall songs 2 The cheefe end of our singing which must be to admonish and to be c admonished And a sccōd end must be to stirre vp our dulled spirits more cheerefully to praise God 2