Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	lord_n	see_v	5,118	5	3.3465	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A82315	The doctrine of the Sabbath, as it hath been believed and taught, by ancient and eminent Christians, collected word for word out of their own writings, and now tendred to the consideration of all the godly, especially to direct them to the Parliament, to direct them in their intended Act, for the due and strict observation of the Lords Day. / By a friend to truth, and to the present powers of this Common-wealth, in the way of truth.	Dell, William, d. 1664.	1650 (1650)	Wing D922; Thomason E597_14; ESTC R206297	5,538	8

their servant to preach be a sign unto them that God through his holy Spirit and Word doth sanctifie them in that they obeyed his commandments and believed and trusted in his promises and therefore were charged to leave working and to come on the holy day to hear the Word of God by which they were sanctified unto it also they became captive and bound to serve it saying that they were justified by abstaining from bodily labor as ours think also insomuch that though they bestowed not the holy day in vertue prayer and hearing the Word of God in alms-deeds in visiting the sick the needy and comfortless and so forth but went up and down idle yet whatsoever need his neighbor had he would not have helped him on the Sabbath day as thou mayest see by the Ruler of the Synagogue who rebuked Christ for healing the people on the holy day Luk. 13. Again the same Tindal saith And as for the Sabbath a great matter we be Lords over the Sabbath and may yet change it into the Monday or any other day as we see need or may make every tenth day holyday only if we see a cause why We may make two every week if it were expedient and not enough to teach the people Neither was there any cause to change it from the Saturday then to put difference between us and the Jews and lest we should become servants to the day after their superstition Neither needed we any holyday at all if the people might be taught without it Bernardine Ochine saith Since Jesus Christ the Sun of Righteousness appeared to the world we ought to judge all times of grace to be a most holy Sabbath and to take all the times of our life without putting diversity between one day and another to be altogether holy so spend them altogether in the honor and glory of God But the Pope commands the contrary that there shall be a diversity beween dayes and times in holiness Luther saith The eighth day signifies allegorically the life to come For Christ rested in the Sepulchre the Sabbath day or whole seventh day but he rose in the day following the Sabbath which is the eighth and the beginning of a new week nec numeratur ultra eam alia dies neither is any day numbred beyond that For Christ by his death conclusit hebdomadas temporum hath concluded the weeks of times and in the eighth day entered into another kinde of life in which there are no more dayes reckoned but it is one eternal day without any courses of night Luther saith The Sabbath was commanded to the Jews in a figure as the Apostle expresly signifies Col. 2. which is a shadow of future things but the body is of Christ The Sabbath signifies that very spiritual time which Christ the Sun of Righteousness hath illuminated which hath no night whence Isaiah saith Ch. 66. moneth shall be from moneth and Sabbath from Sabbath and the Apostle reproves the Galatians that they observed days and moneths and times and yeers according to the Jewish rite that is only outwardly therefore that precept yea all is ceased to perfect Christians for the Law is not given to a righteous man Notwithstanding the Church hath retained Feasts because of the necessity of the word of God for their sakes who are unperfect for a true righteous man is so like to God that as God is indifferent to all days to all places to all persons so is he every day to him is holyday But to the weak who are not yet mortified according to the old man it is needful that they should be occupied in watchings fastings labors prayers disciplines c. in the use of which they may attain to the profit of the inner man but when the body is chastened brought into servitude and the passions of it mortified then they by degrees may cease and be so much abated as the inner man is profited in such sort that if he should be perfect these things ought altogether to cease This is that the Apostle saith The Law is our School-master to bring us unto Christ for the Law made nothing perfect Luth. tom 1. f. 116. Luther on Isa. 66. Sabbath shall be from Sabbath that is saith he I will change the rites and Feasts of the Jewish Priesthood and there shall not be in the Church the distinction of the Sabbath sed perpetua Sabbata erunt but there shall be perpetual Sabboths but these are in the Spirit and in faith For because of this flesh of ours there is need of certain days wherein we must meet together for the handling of the word and the Sacraments Calvin saith Such a division of dayes belonged to the Jews that they should devoutly observe the dayes commanded by severing them from others but amongst Christians such a division is ceased But some will say we do yet retain some observation of days I answer we in no way keep dayes as if there were any religion in holy dayes aut quasi fas non sit tunc laborare or as if it were not lawfull to labor then but only respect is had of politie and order not of dayes And a little after on these words The body is of Christ he saith That the substance of those things which the Ceremonies heretofore did figure is set before our eyes in Christ because he conteines in himself what ever they did foretel should be And therefore he that recals the Ceremonies into use either overwhelms the manifestation of Christ or spoils Christ of his vertue and makes him void And therefore if any mortal man shall usurp to himself the office of a Judge in this matter Let us not obey seeing Christ the lawful Judge absolves us Again Calvin on Gal. 4. 10. saith when therefore proper holiness is attributed to dayes by themselves when one day is distinguished from another for Religions sake when holydays are reckoned part of the worship of God then dayes are observed amiss We now who have a difference of dayes do not impose the snare of necessity on mens consciences we do not distinguish between days as if one day were more holy then another we do not place therein Religion and the worship of God but we only provide for order and concord And so the observation with us is free and pure from all superstition Zuinglius saith Fides docet operante Deo omnia bona fieri hoc est Sabbatum nostrum Faith teaches us that all good things are done by Gods working in us and this is our Sabbath The same Zuinglius saith Now here my Valentine how the Sabboth is rendred ceremonial If we would have the Lords Day so bound to time that it shall be wickedness in aliud tempus transferre to transfer it to another time in which resting from our labors equally as in that we may hear the word of God if necessity haply shall so require this day so sollicitously observed would obtrude upon us a Ceremonie For we are no way bound to time but time ought so to serve us that it is lawful and permitted to each Church when necessity urges as is usual to be done especially at Harvest time to transfer the Solemnity and rest of the Lords Day or Sabbath to some other day or on the Lords it self after the finishing of the holy things to follow their labor though not without great necessity Ad Valent Compar p. 254. Picus Mirandula saith Christus finis legis est nostrum Sabbatum Christ the end of the Law is our Sabbath And Paul Heb. 4. 3. We which have believed do enter into rest and he that is entred into rest ceaseth from his own works as God did from his These testimonies presently came to my hand to which many more might have been added if time would have suffered but these are sufficient to hint thus much to men That the Christian Sabbath is something more and else then the world commonly doth esteem it And therefore it concerns the Parliament to take heed that they do not impose Jewish superstition on the Common-wealth under pretence of Gospel-Reformation 1 Cor. 2. 15. The spiritual man judgeth all things yet he himself is judged of no man FINIS Super Gal. cap. 4. Epist. 19. Adversus Judaeos De Consec. Dist. 3 cap. pervenit Isa. 66. 23. Mat. 12. Col. 2. 16. Gal. 4 9. Ambrose ad Irenae Epist. 77. August de Spiritu Lit. cap. 14. August ad Bonifac. l. 3. c. 4. cont. 2. Ep. Pelag. August in Gal. Tindal p. 274 Tindal p. 287 ☞ Ochine in Dialog cont. Pap. Luther Ad Colos. ca. 2. v. 16. Articul 20. ●●bel ad Valentin Comparem Heb. 4.