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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	world_n	write_v	yield_v	73	3	6.4780	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64001	Of the morality of the fourth commandement as still in force to binde Christians delivered by way of answer to the translator of Doctor Prideaux his lecture, concerning the doctrine of the Sabbath ... / written by William Twisse ...	Twisse, William, 1578?-1646.; Lake, Arthur, 1569-1626. Theses de Sabbato.	1641 (1641)	Wing T3422; ESTC R5702	225,502	292

writing As for Barcley he hath his name ab ursae ungula from the claw of a Beare give we him leave to bee a biter a tearer His father was a man of some note and learning and one that had the opinion to deserve well of Kings by his booke Contrá monarch machos and thereby he endeared himselfe to King Iames being also a Scotchman But King Iames might thinke better of him then there was cause all things considered For he maintaines that in two cases Kings may cease to be Kings and to this acknowledgement he finds himselfe mastered in part by a rule of the civill Law and he was a Civilian which is this Servus habitus proderelicto may choose a new Father At the first reading I wondered at the Doctrine it selfe being of an harsh accent and dangerous consequence and much more in consideration of the reason given which by interpretation and accommodation may draw a very long tayle after it And it may seeme strange that none have taken any paynes either to refute it or cleere it I meane in publique Yet I speake it onely in reference to the compasse of mine owne reading In private it may be some have dealt upon it and my selfe in particular when I dealt in my Sermons upon the thirteenth to the Romans I have been often urged to set forth those Meditations of mine and to make them publike but I have alwayes resisted the motion they being but homely Sermons accommodated to a Countrey auditory neither doe I finde my selfe that way fitted for a better audience I can take some paynes in writing controversies but I cannot take paynes in making a Sermon and when I have taken most I finde I have lesse edified my people though perhaps better pleased my selfe Yet having not long since understood of a Court distinction of Puritans namely that some of them are good men onely they cannot conforme to the ceremonies of the Church but other there are who though they doe conforme yet are antimonarchicall Puritans This consideration hath taken a deepe impression in me and brought me to debate with my selfe whether it were not fit to publish those poore Meditations of mine if for nothing else yet to vindicate our reputation who at the pleasures of too many are oppressed in the World and to represent to publique view Our Countrey faith concerning Monarchies For if we be reputed antimonarchicall no mervaile if some course be taken sooner or later to roote us out And this I might make a Prodromus to a greater worke in answer to a booke entitled Deus Rex a pestilent piece of worke and as it is thought written by one barefoote a Jesuite conteyning a refutation of a certaine book of one of our divines inscribed God and the King written by Doctor Mockest a booke so well pleasing to King James that as we have heard his Majesty thought fit that children should be catechized in it This being afterwards translated into Latine by Doctor Harris now Warden of the Colledge by Winchester hath beene now many yeares agoe answered by a Papist who conceales his name and that in a very unhappy manner And a wonder of wonders it may seeme that so vile a piece hath passed so long unanswered especially considering that heretofore great Bishops chaplens were wont to bee imployed in answering Papists and this was the ordinary way of their preferment I confesse there are certaine mysteries therein which perhaps are as scarre-crowes to deterre men from taking Pen in hand to refute it For the author of this would beare the World in hand that hee who wrote the booke intituled God and the King and was a Puritan and that none but Puritans doe stand for the absolutenesse of Kings in such sort as it is there maintained And that it is merely a plot to ruinate monarches by advancing their absolutenesse so high dealing with them herein as Hercules did with Antaeus for observing that as often as he threw him to the ground he rose up with greater strength for the earth being his mother as often as he fell into her bosome she inspired new vigour and spirit into him therefore he would throw him down no more but lifting him up from the Earth into the Aire there hee held him betweene his armes untill he had crusht his breath out of his body and so made an end of him In like sort it is there said that Puritans finde it their onely meanes to ruine monarches by advancing their absolutnesse in so unreasonable a manner that when the people shall understand it aright they will bee so provoked hereby that they will streyne the uttermost of their power to roote out all Monarchies Neverthelesse all this is but a squib making a great noyse but doing no hurt yet sufficient to scare any man in these times considering how Funestous a condition it is to come under the shadow of the very name of Puritan And the Papists and all that are popishly affected rejoyce in this as in nothing more Forsooth Hoc Ithacus velit magno mercentur Atreidae But see my unfortunate condition after I had resolved to make it my next worke to labour in this argument and after I had dispatched my first worke of pleading for the supreame absolutnesse of God in Heaven in the next place to try my strength what I could say for the secondary absolutenesse of Kings and Monarches here on Earth I am sodenly driven to intermit all other businesses formerly in hand and to travaile in a new argument and to strengthen my selfe against the lightnings and thunders that may breake over our heads we know not how soone for wee see examples before our eyes of sufferings in this kind and how soone our owne turne may come to suffer in the same kinde it is uncertaine unto us Therefore to returne to Iohn Barcley wee have heard that his father before his death commended him to the Patronage of King Iames who accordingly had him attending in his Court somewhile with intent to preserre him untill on a sodaine his minde was changed having receaved intelligence that this Gentleman playd false with him living in his Court but as an espie and intelligencer to discover what he could of his Majesties affayres unto Queene mother of France which mooved King Iames ever after and that most justly to abominate him Now such a one if he could not proove true and loyall unto his naturall Prince can it bee expected hee being of a popish spirit should carry himselfe truely and honestly towards Iohn Calvin But sure it is in this Prefacers judgement that Calvin tooke the Lords Day to be an Ecclesiasticall and humane constitution only appointed by our Ancestors to supply the place of the Iewish Sabbath and as our Doctor tells us alterable by the Church at this present time as first it was when from the Saturday they translated it unto the Sunday For proofe here of this Prefacer alleageth nothing but that out of Calvin where he

by Gomarus on the first point onely as touching the originall institution of the Sabbath Now Rivet is opposed herein by his two Collegues Walaeus and Thysius and whereas he takes upon him to answer Walaeus his reasons to the contrary and represent his owne reasons for his opinion herein I have taken into consideration both the one and the other and I trust have represented the weaknesse of his discourse throughout though otherwise a very learned and worthy Divine Now Waleus hath not onely alleadged amongst the Fathers Chrysostome Clemens Alexandrinus Eusebius Augustine Theodoret but a multitude of Protestant writers maintaining the morality of one day in seaven as Luther Melancthon Calvin Beza Bucer Peter Martyr Zanchius Junius Viretus Danaeus Fayus Martinius Ursinus Alstedius Lornsegius Festus Hommius besides English and Scottish writers whom he might have produced more then enough yea of Bishops in this Kingdome as Bishop Babington Bishop Andrewes Bishop Lake yea and Master Hooker in his Ecclesiasticall policy Now let the readers judge by this of the modesty of this Prefacer in this particular also and whether the miracle as he phraseth it be on our side in dissenting from others unreasonably or on his rather The third particular is touching the celebration of the Lords Day as whether it bee by authority humane or divine rather wee say it is of divine hee will have it to be left arbitrary yet was it never knowne that any earthly Master did leave the proportion of service to bee performed unto him to the pleasure of his servant neither did God leave it thus from the beginning of the World-untill Christ as hath beene proved Yet this Prefacer will have it thus left unto us in these latter dayes of which the Apostle hath prophecied that Men should be lovers of pleasure more then lovers of God For this he boasts of all sorts of Papists this he begins withall which was not wont to bee the course of English Divines yet hee belies Doctor Prideaux in this who alleageth more Papists standing for the divine right hereof then for the contrary and one of them as formerly I sayd professeth that it is the common opinion And Azorius the Jesuite professeth that it is most agreeable to reason that as after six dayes worke one should bee consecrate unto the Lord so the Lords Day should be it That many of our Protestants Divines call the observation of the Lords Day Ecclesiae consuetudinem and that it was left free unto the Church to choose another after the Iewes Sabbath was abrogated I have shewed how little all this makes for him answering to every passage punctually as they are alleaged by him For it is confessed that the Church they spake of was the apostolicall Church and the cause moving them to choose this day was the Resurrection of Christ and whereas some two of them call this Causam probabilem I have discussed that and prooved it to be more then probable I have shewed withall how the ancient fathers have acknowledged it some expressely divine some equivalently and expressely apostolicall constitution or sanction as Athanasius whose reason drawne from the congruity betweene the first creation and the second Creation by vertue of Christs death is remarkeable and followed by many both English and outlandish Divines Austin Sedulius Gregory and others And with them the concurrence of our Protestant divines Bucer Calvin Beza Junius Piscator Wolsius Fulke against the Remish Doctor Andrewes bishop of Winchester Doctor Lake bishop of Bath and Wells in expessing it to be observationis not liberae but necessariae Master Fox Walaeus Fayus Hyperius Perkins Brownde By this let the reader judge of the modesty of the Praefacer in this particular also and whether the miracle bee on our side in dissenting from others in an unreasonable manner and not on his rather The fourth and last particular is the mutability of the day which this Prefacer stands for we on the contrary professing it to be unchangeable Now the resolution of this followeth upon the resolution of the former for this onely names are produced both by the Prefacer and Doctor Prideaux Yet I have endeavored to finde out Chemnitius his discourse thereon and enter upon a discussion thereof Bucer I am sure alleaged by Rivet is nothing for this purpose Doctor Fulke directly opposeth it Doctor Andrewes Doctor Lake above mentioned Doctor Brownde Doctor Willet Master Perkins The Christian Church anciently being demanded whether they had kept the Lords Day were wont to answer I am a Christian I cannot intermit it Besides I have shewed in reason the unreasonablenesse both of changing theday and the intollerable scandall that would follow upon it and the unreasonablenesse of not changing it if it be not of divine institution considering how prone wee are through the continuall observation thereof to conceave that to be a necessary duty and so to be plunged into superstition ere we are aware if it prove to be no necessary duty In the next place hee tells us how that some amongst us have revived againe the Iewish Sabbath though not the day it selfe yet the name and thing Teaching that the Commandement of sanctifying every seaventh day as in the Mosaicall Decalogue is naturall morall and perpetuall that whereas all things else in the Ieuish were so changed that they were cleane to be done away this day meaning the Sabbath was so changed that it still remaineth and lastly that the Sabbath was not any of those ceremonies which were only abrogated at Christs comming All which positions are condemned for contrary to the Articles of the Church of England as in a comment on those Articles perused and by the lawfull authority of the Church allowed to be publique is most cleare and manifest Here wee have a distinction of a Jewish Sabbath brought in yet not the day a distinction contrived with such wisedome and perspicacity as it seemes to exceed all humane discretion For I verily thinke that from the beginning of the Primitive Church there was never heard of a Jewish Sabbath to be kept any other then upon their day The materialls are first that the name Sabbath is retained and well may it be in my judgement though some entertaine sublime reaches to the contrary if our Saviour have any authority with us who adviseth his Disciples to pray that their flight be not in the Winter nor on the Sabbath day which is spoken by him in reference to the time about the destruction of Ierusalem at what time the Lords Day was come in place of the Jewes Sabbath among the Christian congregations and that by apostolicall substitution And in the very booke of our Homilies it is expressely sayd that the Sunday is now our Sabbath And his Majesties briefes for collection so stile it And in the conference at Hampton Court it was so stiled by Doctor Raynolds and the motion he made thereabout generally yeelded unto so that the State hitherto seemes to be censured by this bold Prefacer