Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bishop_n	call_v	pope_n	1,405	5	6.2726	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78514	The seventh-day Sabbath· Or a brief tract on the IV. Commandment. Wherein is discovered the cause of all our controversies about the Sabbath-day, and the meanes of reconciling them. More particularly is shewed 1. That the seventh day from the creation, which was the day of Gods rest, was not the seventh day which God in this law commanded his people to keep holy; neither was it such a kinde of day as was the Jewes Sabbath-day. 2. That the seventh day in this law commanded to be kept holy, is the seventh day of the week, viz. the day following the six dayes of labour with all people. 3. That Sunday is with Christians as truly the Sabbath-day, as was Saterday with the Jewes. / By Thomas Chafie parson of Nutshelling.	Chafie, Thomas.	1652 (1652)	Wing C1791; Thomason E670_3; ESTC R207035	89,318	121

Case Si Solut veteribus placuit Dux est moderator luminum reliquorum solus stellis errantibus praestat ipsarum vero stellarum cursus ordinem rerum humanarum pro potestate disponunt velut Plotino constat placuisse significant necesse est ut Solem qui moderatur nostra moderantes omnium quae circa nos geruntur fateamur auctorem a Macrob. Saturn l. 1. c. 17. c. If the Sun according to the opinion of men in ancient times be the Chief and Governour of the other luminaries and he alone surmounting in excellency the other planets according to the vertue of whose motions the order of all humane affaires is disposed or as Plotine would is signified it necessarily followeth that we should acknowledge the Sun who governeth those that govern our affaires to be the Author of all things that are brought to passe among us Men by the glimmering light of nature knew that there was a God but what God is natural reason could not dictate unto them Plato when he was to speak of God as Macrobius relateth c Macrob. in somn Scip. l. 1● c. 2. Dicere quid sit non ausus est hoc solum de eo sciens quòd sciri quale sit ab homine non possit solùm verò ei simillimum de visibilibus Sotem reperit Sol ipse de quo vitam omnia mutuantur c. and in Timaeo speaking of the eight Spheres he calleth the Sun Dux moderator Princeps luminum reliquorum Cor Coeli Mens Mundi c. No creature could men see which might set out the glory power and excellency of our God better then the Sun Apud Priscas Gentilitatis Nationes nil prorsus inter creata cuncta quod mortalium mentes in sui Venerationem alliceret pertraherétque magìs quàm ipse Sol ob nimium splendorem eminentiámque sui comperiebatur d Glos Mag. in G●n c. 1. Diodor. Sicul. Ant. l. 1. c. 2. Not any Nation of note under heaven but adored the Sun and had it in honour as their great God For besides the Chaldeans the first setters up of this idolatry the Persians worshipped the Sun their God and this idolatry continued in Persia after our Saviours incarnation Sozoman sheweth us at large the Martyrdom of Simeon the Arch-bishop of Seleucia a S●z●m Eccl. hist l. 2. c. 8. for that he refused to turn from the true God to worship the Sun And also of the Martyrdom of Vsthazar who was the Guardian and Bringer up of Saboris then King of Persia yet for that he being converted by Simeon aforesaid refused any longer to worship the Sun he was condemned even by Saboris himself to die and so was martyred Secondly the Sun was the Egyptians God as I shewed before out of Eusebius yea and that many yeares before Ioseph or any of Iacobs Posterity came to set their feet in Egypt Ir-shemesh in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the City of the Sun in which was the Temple of the Sun b Lyra. In Jer. 43.13 wherein the Sun was worshipped and wherein were the images of the planets all called the images of the house of the Sun This City was called On and he that was Priest of the Sun in that City in the dayes of Iacob was Potipherah a man in great honour with the Egyptians else doubtlesse Pharaoh when he so highly advanced Ioseph would not have given him Asenath that Priests daughter to wife as he did c Gen. 41.45 In the Bishops translation he is called the Prince of On. And I suppose the cause thereof to be for that the translators might think him being the Priest of the Sun to be the chief Priest above other Priests as an Archbishop was above other Bishops and such were stiled by them for honours sake Princes but this Potipherah in the Septuagint is cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sacrificer in the City of the Sun 3. The Phenicians had the Sun for their God and the idol in which they worshipped the Sun was called Heliogabalus In later times those two Emperours Aurelius Antonius and Severus Alexander were both of them Priests of the Sun before they were Emperours in Rome the former was called Bassianus the other Alexianus as Herodian a Herod de vita Imper. Rom. l. 5. who wrote this history testifieth The former while he was Bassianus and Priest to Helingabalus was highly beloved and praised for his vertues but being Emperour he became altogether as vicious and hated of the People but most notorious did he become after such time as he married a Vestal-Virgin and also had in Rome made a marriage between his God Heliogabalus and the Moon called Vrania the idol of Carthage but the Phenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Herodian they called her Astroarche the Queen of Heaven This Emperour gloried in this his marriage made affirming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was a meet marriage the Sun to be joyned to the Moon This his dallying with his God brought infamy on his name and he is ever since known by the name of Heliogabalus 4. The Sun was the Trojanes God they had divers gods but their chiefest were the Sun and Pallas As Belus was the Protector of Babylon so was Pallas of Troy her Image in which she was adored was kept in the strong Temple or Tower of the Sun as the Images of the Planets with the Egyptians were kept in their house of the Sun b Ier. 43.13 So the Image of Pallas called the Palladium feigned to be sent them from the Sun was kept in the Tower or Temple of Phoebus as in a place most safe and there was it adored and he that was the Priest of the Sun and for that Tower or Temple when Troy was taken was a very honourable man of the house of Otreus and brother to Hecuba called by Saint Augnstine Pantheus c Aug. de Civ Dei l. 1. c. 2. So Virgil also called him Ecce autem telis Pantbeus elapsus Achivûm Pantheus Otriades arcis Phoebíque sacerdos d Virg. Aencid l. 2. 5. The Sun was the Grecians god and in Athens once the chief City in Greece the Court or place of Judgement was to be open without any covering in full view of the Sun holding that the Judge would not dare to give wrong judgement in the sight of the Sun who was said by Homer to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a revenging eye and who seeth all things and heareth all things according to the said blinde Hemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hom. Iliad l. 3. which to do saith Plato is the power of none but of God b Plat. de legih l. 2. The Court of Judgement aforesaid had its name from the Sun and so had the Judge also The one was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their Philosophers for the generality of them held

first ages because they kept the Sunday for their sacred services and bowed Eastward in their worship were upbraided for Sun-worshippers though they neither worshipped the Sun nor called their day of worshipping God Sunday but the Lords day being their Sabbathr sacred day of rest to the Lord. Surely if Sunday had not been with the Heathen who were Sun-worshippers indeed a weekly service day but the seventh day of the moneth only there had been no cause or ground why either Jew or Gentile should have cast such an aspersion on them of being worshippers of the Sun 5. This may further appear by the decree of Pope Milchiades whom some call Miltiades the last of all the Popes that were Martyrs He to make a clear difference between the observation of Sunday by Christians and the observation of Sunday by the Heathen ordained that all Gentiles who were converted and were Christians should not fast on the Sundayes nor on the Thursdayes as the other Gentiles did Note that as Wednesday Friday and Sunday were now in late times called sacred or Prayer-dayes so were Thursday and Sunday in old times on which dayes they filled not themselves as on other dayes till their sacred services were ended The decree Sever. Binius on the life of the said Pope sets down thus Jejunium verò Dominici diei quintae feriae nemo celebrare debet ut inter jejunium Christianorum Gentilium veraciter c. He would not that Christians should fast on the Thursday and on the Lords day called by the Gentiles Sunday that so there might be an open and apparent distinction between Christians and the Heathen in the observation of those dayes From which time till of late our tables have testified obedience to that decree being usually furnished with more variety of dishes on the Sundayes and Thursdayes then on any day of the week besides If any one here say that these dayes were not sacred but Fasting dayes because Binius calls them jejunia I would have him informed that sacred dayes were with the Heathen called Fasts because they abstained from feeding themselves till their services were ended the like did the Jewes yea and Christians too in old time Trogus writing the customes of the Jewes when he would tell us that Moses ordained the Saterday being the seventh day with the Jewes to be a sacred day perpetually he thus expresseth the same Septimum diem more Gentis Sabbatum appellatum in omne aevum jejunio sacravit Moses a Trog li. 36. Doctor Heylin sheweth plentifully that the Heathen Poets and others called sacred dayes Fasting dayes b Heyl. part 1. pa. 102. But to put us out of doubt that the Thursday and Sunday were not only fasting dayes but sacred also with the Heathen Platina resolveth the case who on the life of the said Pope sets down his decree thus Miltiadis institutum fuit nè Dominico neve feriâ quintâ jejunaretur quia hos dies Pagani quasi sacros celebrant Whereby it appears that Sunday was a sacred day not of the moneth but of the week with the Heathen 6. Lastly the testimonies of diverse learned writers shew that the day of the Sunne with the Gentiles was a week-day even the same which we call the Lords day Sozomen telleth us that Constantine commanded Dominicum diem quem Ebraei primum Sabbati appellant Graeci Soli deputant c. à cunctis celebrari c Sozom. Eccl. hist. li. 1. cap. 8. Constantine then held that the day which the heathen Greeks deputed to the Sunne was the very same which we call the Lords day Justin Martyr in several passages called the Lords day no otherwise then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as then the Gentiles or Greeks called it saith Doctor Heylin d Heyl. par 2. pag. 62. and we call it now Bonaventure acquaints us how Christians spoiled the day of the Sunne of its Idolatrous worship and so kept it in honour of Christ Secundum Gentiles dies Dominicus primus est cùm principio illius diei incipit dominari principalis planeta Sol propter quod vocabant eundem diem Solis exhibebant ei venerationem Vt ergo error ille excluderetur reverentia cultús Solis Deo exhiberetur praefixa fuit Dominica dies quâ populus Christianus vacaret cultui Divino f Bonav in 3 Distin. 37. Cael. Rhodigin lect Antiq. li. 13. cap. 22. thus sheweth Nos jure optimo diem quem Mathematici Solis vocant Domino ascripsimus dicavimúsque illius cultui totum mancipavimus It seemeth by these that Christians at first devested the Sunne of the worship given him on the day of the Sunne and gave the whole right of worship on that day unto the Lord God They served the day of the Sunne as the men of Israel were to serve their captive maidens the things that grew excrementitiously on them as hair and nailes were to be shaven and cut a Deut 21.12 and so cast away c. and then the men lawfully might keep and use them So Christians of the first age after Christs ascension pared off and cast away what did excrementitiously if I may so say grow on the day of the Sunne as the adoration and superstitious services given to it on that day and then they lawfully might and did make use of the same and it became their standing service-day unto Gods honour Divers other testimonies of sundry authors may be given to prove the day of the Sunne with the Gentiles to be not their seventh day of the moneth but their seventh day of the week all which I here omit only I referre the reader for his further satisfaction to Doctor Heylins history of the Sabbath b Heyl. par 2. pag. 53 61 62 63. wherein he sheweth that not only the dayes of the Moon of Mars of Mercury c. with the Gentiles were the same which we call Munday Tuesday Wednesday c. But also that the day of the Sunne is the same which we call Sunday proving the same out of Tertullian Justin Martyr Saint Augustin and others Quest But here it may be demanded that sith the Sunday was the day sacred with the Heathen dedicated to the Sunne and to the dishonour of God so much abused by their Heathenish superstition and Idolatry Whether Christians in the Apostles time or afterward should not have done well to have chosen Friday or Saterday or some other day for their standing day of the week for Gods service rather then the Sunday Answer To alter or change the Sabbath from the seventh day and to make it the eighth ninth sixth or any other then the seventh which is the last day of the week is against the expresse law of God as before hath been shewed though it be nowhere forbidden to alter the whole week by beginning the same sooner or later Secondly they lawfully might and did alter and change both the name and also the worship or service done