Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	jew_n	sabbath_n	saturday_n	4,982	5	11.8893	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91004	Syneidēsilogia ̇or, The doctrine of conscience, framed according to the points of the catechisme, in the Book of Common-Prayer. / By the Right Reverend Father in God, John Prideaux, late Lord Bishop of Worcester, for the private use of his wife.	Prideaux, John, 1578-1650.; N. Y.	1656 (1656)	Wing P3436; Thomason E1697_2; ESTC R203209	47,433	193

therefore the breach of these is accounted rather dishonesty then rude perjury Where 2. notice is to be taken that the party swearing be not uncapable by reason of infancy madnesse or distemper to take an Oath for the actions of such come not under the censure of the Court of Conscience 3. such usual forms of speech as these God is my judge God knowes I meant no harme before God I had no such thought or the like must be reckoned as Oathes whereas by my Faith or Troth or of my Soul or Honesty or Salvation or the like be but serious asseverations of respecting which religiously a Conscience must bee made Whence that Amen Amen verily verily must not be accounted an Oath of him that gave in charge in common conversation not to swear at all 4. Besides here the swearing by Creatures is no way approved by a Papist and discovers the heedlesse vanity of a Protestant worthy to be punished though not for Perjury yet for peevish profanesse As by the Heavens by our Lady by the Masse or by my George which binde yet make guilty the swearer in relation the Creatures have to the Creator 5. In regard whereof neither Pope Prince or Potentate hath any power to dispense for such cases are reserved onely to God whose interest Man must not presume to intrench upon except he will deal as the Devill did with our Saviour and take upon him to give all Kingdomes who had interest onely in Hells Dungeon 6. When therefore a contract by Oath is between Superior and Inferior Prince and Subject or Equall bargaining one with another or promises are made on conditions or by parties not in their owne disposition if the Superior dye or cease to be such or the parties concerned give up their interest or condition at first possible but after the contract prove unpossible or of scandalous or damnable consequence or the act of the party under government be disallowed by his lawfull Guardian the Oath may be truly said to be void and the Conscience disburdened of it not by mans dispensation or relaxation but by Gods disposition who hath appointed oathes as a part of his worship to end controversies not to intangle consciences 7. Lastly an oath taken to performe that is wicked as that of the Jewish Zealots to kill S. Paul or to abandone that which is good As a man to sweare he will never serve his Prince come neer his wife help his children or friends which by all tyes of religion and morality he is bound to doe the band lyes still upon his conscience to expiate his damnable rashnes in taking such an oath with all conscionable repentance not to execute that which he hath sworne lest by thinking to decline perjury he incurre a more damnable abomination Herod had better have broken his oath then so barbaroussly have murdered John Baptist And David blessed the advice of Abigail that was a meanes to put him off from that he had vowed to God to performe And Saul was content with the peoples mutiny in a manner that plucked Prince Jonathan away from undergoing the doome of fury under Zeales vizard C. V. Touching the fourth Commandement with what conscience can any say Lord have mercy upon us and incline our hearts to keepe this law when it is confessed that the day is changed and the praecise observation of the letter would necessarily cast us back upon the observation of the Jewish Sabbath turning our Sundayes into Saturdayes there being neither praecept nor promise to direct us otherwise D. In the Sabbath two things are considerable 1. the day and 2. rest The day by the analogy manifested in the commandement is to be one in seven according to the patterne given by God The rest is opposed to such worldly labour as might any way hinder it but not as though it were set aside to all employment or might be spent in sleep or idlenesse or that which we call pastimes but employed it must be in workes of sanctity not to be diverted or retarded by our selves or any that belong unto us in businesses of our ord●nary vocation This rest must ever be taken for morall for all mens consciences will give them that publick worship is as due to God and should be performed with more solemnity then private This cannot be done without time place so set that the assembling may be certain But the duty still remaining the day was alterable especially by him who professeth himself Lord of the Sabbath Mat. 12.8 Matth. 12.8 and therefore might well substitute the Lords day instead thereof This day the acts of the Apostles confirmed by the keeping of it and their successors have continued it as of divine ordinance in all Churches which so must stand Heb. 4.10 till it bring us to the perpetuall Sabbath of the Church triumphant When we say therefore at the recitall of this commandement Lord incline our hearts to keep this law our meaning is the morality of this law which is an enlivening as it were to all the rest not as the day was set the Jewes to be the seventh from the creation but as it was altered by our Saviour and his Apostles practise in regard of his glorious resurrection from that resting in the grave to which the Jewish Sabbath had reference So that typicall Saturday might well give place to that Sunday For which change those that call for a precept must learne that patternes may be as warrantable in matters of order as precepts in the Articles of the Creed the acts of the Apostles being as canonicall as the foure Evangelists In the same commandement C. VI. the text expressely giving in charge six dayes shalt thou labour and doe all that thou hast to doe what warrant may a pious conscience finde for keeping any holidayes any time of the weeke and sometimes with greater solemnity then the Lords day it self is celebrated D. Those words are not to be taken as a command but to be received in this sense I have allotted thee a vocation in whatsoever condition thou art and allow none to be idle but to walke as I have called him To performe which duty for thine owne occasions six dayes are allotted thee But the seventh I refer wholly for mine owne service and command all thy secular businesse to be laid aside the more punctually to attend on it Where we find that of the time left to our dispose if we upon good grounds for extraordinary blessings appoint a day or more for prayer praise and thanksgiving we have the patterne of the old Testament and the practise of our Saviour who honoured with his presence and preaching the feast of the dedication Jo 10.22 Macchab. 4.59 ordeined by the Machabees And for that we are taught and know that right deare in the sight of the Lord are the death of his Saints as their lives have been honourable And the righteous God hath so done and doth his marveilous

this life and can receive no benefit by our prayers others may have sinned against the Holy ghost and God's decree is past upon them for whom we are not to pray An evill man D. in an evill way petitioning for an evill thing may speed no better then Bathsheba did for Adeniah in her suit to Solomon to give him Abishag to wife charity in our praiers is to be understood to extend no further then Gods word doth limit it To pray for the dead who have their immutable doom we have no warrant It is sufficient ground therefore for our conscience in this behalf that God would have all men to be saved and come to the knowledg of his truth to make it a petition in our Litany that it may please him to have mercy upon all men we beseech thee to hear us good Lord. Wherein we expresse our charitable desires leaving it to God to distinguish for whom our prayers shall be effectuall A further direction may be that of our Saviour to his Disciples Mat. ●0 11 13. if ye come into a house salute it and if the house be worthy let your peace come upon it but if the house be not worthy let your peace returne to you So our devotion in prayer for all shall be acceptable to our father who maketh his sun to rise on the evill as on the good and his raine to fall on the unjust as on the just though the saving benifit thereof shall redound only to those whom God hath appointed it shall take with The second word in our Lords prayer is C. II. Father which sheweth to what person in the blessed Trinity we should direct our prayers This prayer then being not only a prayer to be used of all but also a patterne to all what warrant then hath a scrupulous conscience to direct its prayers not to Saints or Angells or any other creatures for that good Christians are easily satisfied in but either to the Son or holy Ghost in as much as we are precisely to keep to the rule which our Saviour hath left us and not to frame other devotions how religion soever they may seeme to be according to the model of our owne fancies This ground being laid in our Creed D. that the three Persons howsoever distinguished are but one God it will necessarily follow thereupon that whosoever prayeth to one prayeth to all and all the persons howsoever distinguished in themselves yet in relation to the creatures may be called Father And beside for the directing of our prayers to the Son we have that of Saint Stephen Lord Jesu receive my spirit Act. 7.59 And for that of the holy Ghost who gave a commandement separate me Barnabas and Saul to the worke which I have called them which must needs be taken for the command of a person that was God It follows after they had fasted and prayed 3. to whom can we imagine that they have prayed but to him who gave the command Matth. 28. This is confirmed by our baptizing equally in the name of the holy Ghost as of the Father and Son and by S. Pauls blessing taking in equally the Holy Ghost with the Father and the Son Where he maketh this as his ordinary blessing The grace of our Lord Jesus Christ 2 Cor. 13.14 and the love of God and the Communion of the Holy Ghost be with you all Where the putting of Jesus Christ before the Father plainly sheweth that as we have it in Athanasius Creed in this mysterious and sacred Trinity none is afore or after another none is greater or lesse then other That which is done therefore to one is done to all For which that attribute in the prayer of the Apostles may be taken for a further ground The Text is they prayed and said Act. 1. thou Lord which knowest the hearts of all men To him that knoweth therefore our hearts and to no other we may safely direct our prayer and who will deny that the Holy Ghost knoweth our hearts which is said to guide and lead into all truth That petition therefore in our Liturgy with the like O God the Holy Ghost proceeding from the Father and the Son have mercy upon us miserable sinners and the Doxology so often repeated glory be to the Father and to the Son and to the Holy Ghost cannot be excepted against but only by such wretches which deny the Sacred Trinity Notwithstanding as some prayers are private of or by our selves others publick with the congregation As private prayers are usually not necessarily directed to either of the Persons So publick are most orderly in the first place tendered to the Father through our Lord and Saviour Christ Jesus that he will vouchsafe us his Holy Spirit to furnish us with all blessings to accomplish all our warrantable petitions And according to this are all or most of our Liturgicall petitions framed which in an uniformity shew the order of the Persons in the Trinity and prevent distractions which might arise amongst the weaker by reason of variety From the first petition C. III. hallowed be thy name may arise this doubt That in as much as our Saviour approved of such as cast out devills in his name yet followed him not and would not have them forbidden and the Jewes attribute even at this day a virtue to the name Jehovah that miracles may be done by it in regard whereof in reverence they dare not to utter it Why may not we thinke that the name of God used by Magicians and exorcists gathered by Cabala from the Scripture may worke wonders in casting out divills curing diseases and foretelling events and thereupon with a safe conscience have recourse to wizards for aid in that behalfe The name of God in the scripture especially importeth propriety authority and ability So that being baptized in the name of the Father and of the Son and of the Holy Ghost we are made Gods peculiar to submit to his authority under the protection of his omnipotent ability In this petition therefore it is as foolish as superstitious by the name of God to understand from the coupling of the letters the sound resulting from it or to imagine an hidden virtue to be in the characters or sound of words to terrifie spirits or worke other wonders The hallowing of Gods name is the setting forth of Gods glory in all his attributes to which all our petitions must be referred that his kingdome in his Church may be promoted here to be perfected hereafter in heaven and his will be done in order according as is prescribed in his word Which warrantable directions we have from that guide that will not deceive Saul will get cold comfort by consuting with the witch of Endor 1 Sam 28. 2 Kings 1 or Ahaziah by sending to Beelzebub of Ekron Our Saviour reproveth rather the aemulous jealousie of his disciples then approveth of the parties that made use of his name whom they would