Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	day_n	lord_n	sabbath_n	2,881	5	9.6080	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10875	Differences in matters of religion, betweene the easterne and westerne churches VVherein the Romane Church may see her selfe charged with as many errours, as shee falsly layeth to the charge of other churches in Europe. Gathered by Irenæus Rodoginus.	Rodoginus, Irenaeus.	1625 (1625)	STC 21141; ESTC S116064	28,860	89

not ashamed of Christs death or of the manner of it they vsed the signe of it in their actions and doings both in their religious Seruice and in any ciuill businesse In the Warres they carried the Crosse vpon their breasts or about their necks the Standard of Christians oftentimes was made in forme of a Crosse and now seeing that the Grecians are daily conuersant with Mahumetans Infidells and others who neuer acknowledged Christ as the Messias but mocke Christians for beleeuing in one who was hanged vpon a Crosse the moderate vse of the signe with the carrying of it about their necks or after any other manner cannot be rebuked As for the Protestant and reformed Churches there is no such necessity of wearing it and vsing it on all occasions seing they dwell amongst Christians who take no exceptions at the manner of Christs death as for those of the Roman Church they haue thought it being of it selfe a meere indifferent thing so necessary in all their religious duties that they haue too too much abused it holding almost nothing sanctified but that which is clogged and ouer-burdened that I may say so with crossing Therefore Protestants to shun the inconuenience vpon the popish side and not hauing occasion of the other motiues vpon the Greatians side they presse not the people with this Ceremonie though after baptisme as an auncient custome deriued from the Primitiue Ages in the Church of England they vse the Signe of the Crosse and that after Baptisme I say the Roman Church hauing it before it to shew that they put no vertue in the signe to banish Deuills out of the body or soule of the Child as Popish Priests doe but only vse it as a decent and religious custome when the Child is sanctified and cleansed by the water of Baptisme The ninth Article is fasting vpon Saturday called ieiunium sabbati of which Cardinall Baronius Anno Christi 57. numero 202. disputeth after this manner The summe of whose speeches being conferred with other writers of that kind is this Baronius Vetus est illa quaestio c. That is an auncient question of which Hierom. to Lucinius concerning which Thippolitus Martyre and many famous Writers set out their Commentaries to wit wherefore Saturday should be added to the Fasts in the Westerne Churches on which if a man fast in the Orientall Churches hee is accounted execrable and it hath beene so in the Orient from the very beginning of Christianity as Ignatius writing to the Philippians sheweth Si quis dominicum diem c. If any man fast on Sunday or on the Sabbath * Saturday before Easter for Christs lying in the graue that day one being excepted he is a murderer of Christ Againe there is an Apostolicke Canon concerning the same Can. 65. and repeated in the 6. Synod * Which Baronius holdeth to be a bastard Canon Can. 55. The reason wherefore Ignatius did hold it to be such an execrable crime was this two sortes of Hereticks were motiues and causes of it the first were those who denied Christs resurrection and so when Christians reioyced on the Lords day those Heretickes passed it ouer in mourning and fasting The second were those which affirmed that the God of the Hebrewes who made the World and the Law was euill and that Christ came to destroy the Law And because that the God of the Hebrewes rested the seauenth day and the Hebrewes did honour God and keepe that day because of his ordinance as a feastiuall and not a fasting day therefore these Heretickes in disgrace of the Hebrewes God and their Sabbath did fast and not feast on it Simon Magus was Authour of this heresie Menander Saturninus Basilides Cerinthus Carpocrates were defenders of it of which Irenaeus Epiphanius c. All these liued with Ignatius hee wrot against them and hated the Ceremony for the Hereticks vse of it Cerdon and Marcion followed this point And though these Heretickes had many differing errours yet they all agreed in this that they made God the Creator authour of euill and contumeliously fasted on that day as it were to oppose themselues to his constitution This was the reason that not only they abstained in the Orient from fasting on Saturdayes because Hereticks did fast on those daies but also they vsed to spend the day in great cheerefulnesse and they assemble themselues vnto their holy exercises as frequent on the Saturday as on the Lords day Many of the auncients beare witnesse to this especially Clement who in the Apostolicke constitutions saith Which booke of his is iudged by the learned to be suppositions Sabatum dominicum diem festum agimus c. We make both the Saturday and the Sunday holy-daies because the first is a monument of Natures accomplishment the second of Christs resurrection Wee keepe our Sabbath in the yeare on which we fast and not feast for our Lords buriall c. Thus Clement with whom agree Socrates Gregorius N●issenus Anastasius Nicaenus And this the Orient did out of religious hearts and full of piety in opposition to Heresie and not in a Iudaizing humour The reason wherfore the Westerne Churches fast on Saturday is first If that story of that disputation be not fabulous as S. Augustin to Casulanus writeth because that Peter being vpon the Lords day to dispute with Simon Magus on the Saturday before he fasted with the whole Church and therefore for the prosperous successe which Peter had in that businesse the Occidentall Churches euer since honoured that day with fasting The second reason which is more probable is the reason of Pope Innocentius writing to Decentius Eugubinus Bishop which is that because Saturday was a time wherein the Disciples and the blessed Virgin fasted and mourned for our blessed Sauiour whilst he was in the graue therefore as the fourth day being Wednesday and the sixt being Friday were consecrated to fasting by the Westerne Churches so likewise in remembrance of our Sauiours abode in the graue they appointed Saturday to bee a fasting day Therefore Barnious desireth that no man should take exception against the custome of the Latin Church in which the former heresies did not arise for which she needed not to forbare her fasting dayes not being troubled with any such Hereticks and which did not condemne but rather iustified the Greekish Church for keeping no company with Hereticks in this point The tenth Controuersie is because the Latins are not so strict in their fasting when they doe fast neither fast they so frequently as the Grecians doe The heads of this tenth Controuersie are reduced to eight branches as they are rehearsed and gathered by sundry men out of the Bauarian bibliothecke in the Index which is called Index errorum Romanae Ecclesiae olim Constantinopoli gracè scripta nunc Latinè per c. The first branch of Heresie laid to the charge of the Latin Church is because the Latins doe not obserue the chiefe eating weeke called Hebdomas

The procession of the Holy-Ghost not only from the Father but from the Sonne also of which Caleca writeth copiously in his first three Bookes The second Controuersie is the addition of the word filióque and from the Sonne to the Creede The third is vnleauened bread vsed in the Eucharist for leauened for the Easterne Churches say that Christ vsed leauened Bread The fourth is the blessed estate of the Saints and damnation of the wicked for the Grecians hold that though soules are fully clensed and purged from sinne in this life yet they inioy not their blessednesse in an instant after they part from the body but that they are suspended vntill the day of generall resurrection So they hold that the soules of Reprobates which die in their sins without repentance are not tormented in the highest measure before the day of Doome The fift is Purgatory concerning which point the Grecians wrote a Booke which now is translated into Latin and set out by a Protestant writer Vulcanius in which they refute Purgatory and answer to the Testimonies of Scripture and Fathers obiected against them for the defence of it The sixt is because in the Latine Church a Priest will execute the Office of a Deacon for the Grecians hold it vnlawfull that any man except he be a Deacon read their Liturgie or common seruice which the Latins call Masse whereas the Latin Church will suffer a Priest to doe the Office of a Deacon seeing that a Church man is ordained Deacon before he be Priest and the taking vpon him the Order of Priest-hood which is a superiour degree excludeth not the inferiour degree of Deaconship which he had before Now the Office of a Deacon is to giue the Cup to the Priest The seuenth is Images which the Greeke Church doth not worship as the Latine doth for in the dayes of Leo Isaurus called by others Iconomachus because he destroyed Images the Councell holden at Ephesus did condemne Image-worship and thereafter followed the breaking of them in pieces after a rude and scandalous manner indeed for which Gregorius 2. did excommunicate Leo and all his adherents anno 716. and did free the Subiects of Leo from their oath of Obedience which as * In Epitoma Historiarum Turselme the Iesuite relateth made the Romanes with those of Pentapolis Rauenna and Campania to reiect Leo their Emperour and to rebell against him The Pope in a Councell at Rome decreed That Images should bee kept to helpe the rude multitude and to be worshipped by them who could not reade Scripture And so the Pope and the Emperour running vpon two extremities the one too extreame in defacing and demolishing the Images barbarously the other in erecting and honouring them too much The Councell assembled at Franckford which did consist of Germane English French and Italian Bishops condemned the breaking and defacing of Images and reiected the worship of them by reason of the Canon of the Councell of Eliberis Ne quod colitur in parietibus pingatur Let not that be worshipped which is painted on walls And heere I must adde the words of Carolus lib. 4. contra Graecorum Synodum Cap. 9. Imagines nil si non habentur derogant nil si habentur praerogant cum tamen abdicatae quandam incautam leuitatem afferant adoratae vero culpam inurant Images derogate nothing from Christianitie if they bee not at all they helpe it nothing if they bee but to reiect them rashly it argueth a certaine foolish lightnesse and the worshipping of them doth make men faultie But that famous Writer G. Cassander lib. Consult cap. de Imaginibus sheweth that in the dayes next the Apostolicke times for many ages there was no vse of Images in the Basilickes and Churches But to speake of the opinion of the Grecians now adayes concerning Images the Controuersie betweene them and the Romish Church standeth in two poynts The Grecians will admit no Image of Christ and the Saints if it bee molten or grauen thinking it directly forbidden in the second Commandement but if it be painted then they like of it This distinction the Latines hold to bee foolish saying That the Grecians may as well gather out of that Cōmandement that there should be no Pictures of Christ or the Saints Seeing that the Commaundement sayeth Thou shall not make to thy selfe any grauen Image nor the similitude of any thing that is in heauen aboue nor in the earth beneath nor in the waters vnder the earth Possevinus in sua Muscouia writeth thus and sheweth that the Rutheni worship the Images of Christ and Saints when they are painted The Grecians will worship no Image yea they will admit no Image so many to wit of the Grecians as allow of Image-worship which are the Rutheni but that which hath the Name of Christ and the Saints designing the Image the Type viz. carrying the name of the Prototype And if the name of Christ be written in Greeke letters they like the Picture if in Latine they reiect it Of those Poss●vinus Ibidem Quod Rutheni tui mirantur c. Whereas the Russians wonder that wee adde not the names to the Images as they doe Vnderstand thou that if the addition of the names be onely necessary that the Saints may bee knowen then the names are not needfull to those that know the Images without names c. And if they will say that in the very name there is some vertue thou shalt doe well not to conceiue any vertue to bee in these notes but that in a liuely faith onely standeth all the vigour and strength of this businesse c. The eighth difference is this The Latines in making the signe of the Crosse vpon themselues begin at the right hand but the Grecians are contrary to them for they begin at the left hand but when the Grecians make the signe of the Crosse vpon any other then they begin at the right hand as Caleca writeth Lib. 4. de Crucis signo wherein he plainely wondreth and sheweth the wondring of some of the Latines at the rusticall humour of the Grecians who would haue rent the Vnitie of the Church for such an indifferent poynt of Ceremonie as for making the Signe either this way or that way It may be demaunded Obiect 1. Why the reformed Churches reiect the vse of the Crosse and refuse to carry it about their neckes and to make the signe of it daily vpon their bodies seeing that both the Latine Church and a great part of the Greekish Church vse the same frequently especially the Russians which in this Ceremonie are become pardon the word supersubstantiall and foolish in vsing of it I answere Answ That as the Crosse was one of the Instruments of mans saluation in the eye of the world it was disgracefull and odious so that Iewes Pagans and Infidels did obiect it to Christians as a matter of infamy and made the signe thereof in derision of Christianitie Christians therefore to shew that they were