Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	call_v	sabbath_n	saturday_n	7,103	5	12.4602	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64661	The judgement of the late Arch-Bishop of Armagh and Primate of Ireland 1. Of the extent of Christs death and satisfaction &c, 2. Of the Sabbath, and observation of the Lords day, 3. Of the ordination in other reformed churches : with a vindication of him from a pretended change of opinion in the first, some advertisements upon the latter, and in prevention of further injuries, a declaration of his judgement in several other subjects / by N. Bernard.	Ussher, James, 1581-1656.; Bernard, Nicholas, d. 1661.	1658 (1658)	Wing U188; ESTC R24649	53,942	189

of the Pagans put together did come short of fifty Ethnicis semel annuus dies quisque festus est tibi octavo quoque die Excerpe singulas solemnitates nationum in ordinem texe Pentecosten implere non potuerunt And yet as I said that they accounted Satturday more holy and requiring more respect from them than the other ordinary dayes of the week may be seen by that of Tibullus Eleg. 3. lib. 1. Aut ego sum causatus aves aut omina dira Saturni SACRA me tenuisse die And that of Lucian in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of boyes getting leave to play 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of Aelius Lampridius touching Alexander Severus using to go unto the Capitols and other Temples upon the seventh day Whereunto we may adde those verses of the ancient Greek Poets alleadged by Clemens Alexandrinus lib. 5. Stromat and Eusebius lib. 13. Praeparat Evangelic which plainly shew that they were not ignorant that the works of Creation were finished on the seventh day for so much doth that verse of Linus intimate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that of Callimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Israelites by the Law of Moses were not only to observe their weekly Sabbath every seventh day but also their feast of weekes once in the year Which although by the vulgar use of the Jewish nation it may now fall upon any day of the week yet do the Samaritans untill this day constantly observe it on the first day of the week which is our Sunday For which they produce the Letter of the Law Levit. 23. 15 16. where the feast of the first fruits otherwise called Pentecost or the feast of weeks is prescribed to be kept the morrow after the seventh Sabbath which not they onely but also amongst our Christian Interpreters Isychius and Rupertus do interpret to be the first day of the week Planiùs saith Isychius Legislator intentionem suam demonstrate volens ab altero die Sabbati memor ari praecepit quinquaginta dies Dominicum diem proculdubiò volens intelligi Hic enim est altera dies Sabbati in hâc enim resurrectio facta est qua hebdomadae numerantur septem usque ad alterum diem expletionis hebdomadae Dominicâ rursus die Pentecostes celebramus festivitatem in quâ Sancti Spiritus adventum meruimus Where you may observe by the way that although this Authour made a little bold to strain the signification of altera dies Sabbati which in Moses denoteth no more than the morrow after the Sabbath yet he maketh no scruple to call the day of Christs Resurrection another Sabbath day as in the Councel of Friuli also If I greatly mistake not the matter you shall find Satturday called by the name of Sabbatum ultimum and the Lords day of Sabbatum primum with some allusion perhaps to that of St. Ambrose in Psal. 47. Ubi Dominica dies caepit praecellere quâ Dominus resurrexit Sabbatum quod primum erat secundum haberi caepit à primo not much unlike unto that which Dr. Heylin himself noteth out of Scaliger of the Aethiopian Christians that they call both of them by the name of Sabbaths the one the first the other the latter Sabbath or in their own Language the one Sanbath Sachristos i. e. Christs Sabbath the other Sanbath Judi or the Jews Sabbath But touching the old Pentecost it is very considerable that it is no where in Moses affixed unto any one certain day of the moneth as all the rest of the feasts are which is a very great presumption that it was a moveable feast and so varied that it might alwayes fall upon the day immediately following the ordinary Sabbath And if God so order the matter that in the celebration of the feast of weeks the seventh should purposely be passed over and that solemnity should be kept upon the first what other thing may we imagine could be praesignified thereby but that under the State of the Gospel the solemnity of the weekly service should be celebrated upon that day That on that day the famous Pentecost in the 2. of the Acts was observed is in a manner generally acknowledged by all wherein the truth of all those that went before being accomplished we may observe the type and the verity concurring together in a wonderfull manner At the time of the Passeover Christ our Passeover was slain for us the whole Sabboth following he rested in the grave The next day after that Sabbath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sheaf of the first fruits of the first or barly Harvest was offered unto God and Christ rose from the dead and became the first fruits of them that slept many bodies of the Saints that slept arising likewise after him From thence was the count taken of the seven Sabbaths and upon the more after the seventh Sabbath which was our Lords day was celebrated the feast of weeks the day of the first fruits of the second or wheat Harvest upon which day the Apostles having themselves received the first fruits of the spirit begat three thousand Soules with the word of truth and presented them as the first fruits of the Christian Church unto God and unto the Lamb. And from that time forward doth Waldensis note that the Lords day was observed in the Christian Church in the place of the Sabbath Quia inter legalia saith he tunc sublata Sabbati castodia fuit unum planum est tunc intrâsse Dominicam loco ejus sicut Baptisma statim loco Circumcisionis Adhuc enim superstes erat sanctus Johannes qui diceret Et fui in spiritu die Dominicâ Apocal. 1. cùm de Dominicâ die ante Christi Resurrection nulla prorsùs mentio haberetur Sed statim post missionem Spiritus sancti lege novâ fulgente in humano cultu sublatum est Sabbatum dies Dominicae Resurrectionis clarescebat Dominica The Revelation exhibited unto St. John upon the Lords day is by Irenaeus in his fifth book referred unto the Empire of Domitian or as S. Hierome in his Catalogue more particularly doth expresse it to the fourth yeare of his Reigne Which answereth partly to the forty ninth and partly to the ninty fifth year of our Lord according to our vulgar computation and was but eleven or twelve yeares before the time when Ignatius did write his Epistles Of whom then should we more certainly learn what the Apostle meant by the Lords day then from Ignatius who was by the Apostles themselves ordained Bishop of that Church wherein the Disciples were first called Christians and in his Epistle to the Magnesians clearly maketh the Lords day to be a weekly holy day observed by Christians in the room of the abrogated Sabbath of the Jews than which can we desire more But here you are to know beside the common edition wherein

1634. as Doctor Heylin hath affirmed DOctor Heylin under the mask of an Observator hath been already offended with me for joyning in a Certificate against what he hath related concerning the abrogating of the Articles of Ireland which was done by the command of this most Reverend Primate in his life time and since that he hath been much more for my saying in his Funeral Sermon Some had rashly affirmed it and that some such presumptious affections have been lately published and stiling that person a presumptuous I may say also uncharitable observator that should presume to enter into the Lord Primates breast and aver that the abrogating of them to use his own term was the cause of his carrying a sharp tooth bearing a grudge and that a mortal one towards the L. Lieutenant Strafford The Language with which throughout he pleaseth himselfe might have been easily returned but in regard such pen-combats are unseasonable and unfitting betweene those of the same profession onely gratefull to the adversary of both I have left it to the prudence of a third person who hath a convenient opportunity in his History to clear the whole in the examination and moderation of all the passages between Mr. L. Strange and him Onely thus much upon this occasion the observator is pleased to give me a share in his Title-page calling it a rescue from the back-blowes of Dr. Bernard Indeed as to the person smitten if they were any they could be no other for he then turned the back and not the face being an Anonymus and so appearing in that disguise I might be excused as he was that smote a Clergy man riding without his Priestly habit A man that walks in the dark may meet with a knock by such as mean him no harm And indeed the apprehension of the Authours disaffection so much expressed to this Eminent and pious Primate in the endeavours thus to blemish him whom the whole reformed Church hath an high esteem of gave it suspected both to my self and others to have been some Jesuit or Agent of the Sea of Rome though as yet not any one as I hear of hath moved his tongue against that true Israelite at his Exit hence and I am sorry to see his sole enemies to be those of his own house and profession But for the confirmation of what is here affirmed by the Primate that the Articles of Ireland were not called in though his above-mentioned Letter is sufficient to all uninteressed persons yet for the Readers more full satisfaction I shall give you a brief Narrative of the whole matter being then a Member of that Convocation First in the House of the Clergy which was then in the Cathedrall of St. Patricks Dublin there was a motion made for the reception anew of the Articles of Ireland and all unanimous were for the affirmative excepting two who went out Another time the whole house of the Clergy being called into the Quire where the Bishops sate and the same thing again propounded to them they all stuck to their former vote excepting seven The intent of the whole Clergy being by this sufficiently understood and it appearing there was no need of any such confirmation having been An. 1615. fully and formally established viz. signed by Arch-Bishop Jones Chancelour of Ireland and then Speaker of the House of the Bishops in Convocation by the Prolocutor of the House of the Clergy in their names and signed by the then Lord Deputy Chichester by order from King James in his name that motion was no more repeated onely the Primate was consulted with concerning the approving and receiving of the Articles of England also to which he readily consented there being no substantial difference between them to which he had subscribed himself voluntarily long before in England and conceiving it to be without any prejudice to the other Hereupon the first Canon being all that was done in relation to them was drawn up the Primate approved it and proposed it selfe as President of the Synod in the House of the Bishops commended it to the House of the Clergy where by his motion many assented the more readily they all gave their Votes man by man excepting one person who suspended his out of the suspition that some might make that construction which is the observators conclusion Now the chief argument which the observator if I may not call him Dr. Heylin spends himself upon is from what he hath picked out of the words of the Canon where they do not onely approve but receive the Articles of England from thence he inferres a superinducing of those and so an abrogating of these of Ireland But I answer there was not a reception of the one instead of the other but the one with the other and there being no difference in substance but onely in method number of subjects determined and other circumstantials it argues no more an abrogation than that doth of the Apostles Creed by our reception of the Nicene Creed and Athanasius's wherein some points are more enlarged or that the reception into our use the form of the Lords Prayer according to Saint Matthew abrogates that of Saint Luke being the shorter Neither do I see but if for the manifestation of our Union with other reformed Churches We should approve and receive their Articles of Religion and they receive ours it were no abrogating of either And the difference in them being onely in circumstantials and not in substance all might be called one confession That as of many Seas one Ocean of many National Churches one Catholick Church so of many forms of Canfessions but one faith amongst them That Argument from the Apostles speech of making void the old Covenant by speaking of a new or taking in the first day of the week to be the Sabbath instead of the last when but one of the seven was to be kept doth not fit the case for in these there was a superinduction and reception of the one for the other but in the Canon the Articles of England are received not instead but with those of Ireland And that it was the sense then apprehended not only by the Primate but by the other Bishops at least divers of them appears in this That afterwards at an Ordination they took the subscription of the party ordained to both Articles And for further confirmation of this I shall give you the sense of a most eminent learned and judicious person upon the view of what the observator rescued had written of it I have received sayes he the book you sent me and have perused it I see he will have the allowance of our Articles of England by the Synod in Ireland to be a virtual disanulling of the Irish Confession which I conceive saith no more but That both Confessions were consistent And the Act of that Synod not a revocation of the Irish Articles but an approbation of ours as agreeing with them He hath his flings at your Sermon Preached at