Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wonder_n	word_n	world_n	77	3	4.4063	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47791	God's Sabbath before, under the law and under the Gospel briefly vindicated from novell and heterodox assertions / by Hamon L'Estrange ...	L'Estrange, Hamon, 1605-1660.	1641 (1641)	Wing L1188; ESTC R14890	92,840	157

very direct Thou shalt do no manner of work What not quench an house of fire not water a beast not provide necessary food yes works of necessitie works of mercy thou mayest do the precept onely interdicteth servile work ordinary work of our vocation All Doctours whatsoever so understand it which being granted the fourth precept for ought I see little exceedeth in rigour touching the Sabbath the Canon and Statute Law of this land concerning the meanest holy Day Differ I do herein from my sacred mother the Church of England it cannot be denied she hath expressed her self otherwise viz. That this Commandment of God doth not bind Christian people so straitly to observe the utter ceremonies of the Sabbath Day as touching the forbearing of work and labour in times of great necessitie But seeing in the substance viz. That we are not bound to observe the Lords Day with that extreme severitie which once belonged to the Jewish Sabbath we consent I hope a difference in the manner of expression is at most but a peccadillo but a veniall fault our dissent is onely this That strictnesse which she reduceth to the fourth Commandment I rather lodge and settle in those accessory and occasionall laws which are quite of another parish and have nothing to do here If it be here objected That this precept bindeth not to the observation of the Lords Day and therefore no matter what it injoyneth I answer it doth oblige to the observation of this day for no other day can properly be called Gods Sabbath then this because no other day is weekly solemnized in the Church and thereto destined by Divine appointment which are the certain characters of the Sabbath of that Commandment Besides all Expositours interpret this precept of this day especially and some of none other and above all our Church it self is so full as nothing can be desired more apposite to our purpose then what she hath delivered Like as it appeareth by this Commandment saith she that no man in the six dayes ought to be slothfull and idle but diligently labour in that estate wherein God hath set him even so God hath given expresse charge to all men that upon the Sabbath Day which is now our Sunday they should cease from all weekly and work-day labour and give themselves wholly to divine exercises of Gods true Religion and Service And a few lines after she saith That to keep the Christian Sabbath which is the Sunday is Gods expresse commandment These are lowd and clear demonstrations of what our Church then thought wherein two things are remarkable First that she reduceth the observation of the Lords Day to the fourth Commandment and secondly that without any scruple she very broadly calleth it our Sabbath yea and The Sabbath A word whereat much offence hath lately been taken and all that use it are checkt by our great Schoolman who good man in a tender care of us adviseth that we follow the language of the holy Ghost as also of the Primitive Church that we vary not from other reformed Churches that we gratifie not the Jews in their obstinacy against Christ that we offend not our weak brethren and lastly that we use that name which doth most edifie viz. the LORDS DAY As concerning the style Lords Day we quarrell not at it we are no enemies of it we use it for ought I know more frequently then Sabbath yet were it truly sensed and according to right sense duly observed it would contract not onely the title but nature of a Sabbath for what is our Lords Day but the Evangelicall Sabbath as the Legall Sabbath was the Jewish Lords Day Be the Lords Day thus stated call it then by that name ever if you please it not at all offendeth us but when it becometh from the Sabbath an ordinary holy day or rather playday from the Lords Day the Churches Day we have then just cause to rouse the world by shrill expressions and lowd manifestations that it is both the Sabbath of the fourth Commandment and also the Lords Day that is of his Institution But to persue this not without wonder behold the strange condition of these men who inveigh so bitterly against the word Sabbath which hath notwithstanding warrant both from our book of Homilies the Canons Ecclesiasticall and Edicts of our Princes behold their perversitie The words Altar Priest Sacrifice Holy of Holies will down with them so easily as now they begin to rellish nothing else It is rare very rare a great novelty to heare the course and homely terms of Table Minister Lords Supper or Chancel in their mouths Now I say and aver the word Sabbath hath not in it any semblance of danger to Gods Church comparable to that of Altar Priest c. For first the Lords Day is a Sabbath The Sabbath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} properly and directly whereas these words Altar Priest c. are used {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but figuratively and symbolically Besides the word Sabbath giveth no offence for if any incline to Judaisme it is in the strictnesse not now in the day But the other words stumble many especially in these times wherein we have cause and just cause to fear they are meant and intended of things other then metaphoricall And are not our fears just when Transsubstantiation beginneth not to be instilled in some subtile and Paracelsian spirit of School distinction but according to the Galenists to be exhibited in the grosse masse of corporeall presence in a corporeall sense so as the most unprepared and unbelieving receiver eateth his part thereof as well as the faithfull But admit this to be the tenet of some few extravagants yet are not our fears just when that uncouth and apish bowing toward if not to the Altar is not onely warranted and defended but commended to our observation by the chief of our Church which whosoever shall dive into it and search antiquitie will find it one of the Parents Elevation or Ostension being the other which begot adoration of the Host which begot Impanation or Transsubstantiation Let not any think here that by Antiquitie I understand the very Primitive Church with whom we challenge so near alliance in matters of Doctrine for certain it is that the first Church was utterly ignorant of this novel device you shall indeed many times very often find in the Fathers a that they bowed or worshipped towards the East and this they did onely at their entrance into the Church according to the Poet Vt Templi tetigere gradus procumbit uterque Pronus humi But of bowing for what some urge of Nazianzen's Gorgonia was geniculation not genuflection as will appear to any that duly peruseth the place towards the Altar as you call it or ducking as often as they approched unto or departed from it you shall not find mention anywhere till you arrive at Chrysostome's Liturgy which requireth {non-Roman} {non-Roman}