Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	act_n	lord_n	parliament_n	4,338	5	6.4183	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64001	Of the morality of the fourth commandement as still in force to binde Christians delivered by way of answer to the translator of Doctor Prideaux his lecture, concerning the doctrine of the Sabbath ... / written by William Twisse ...	Twisse, William, 1578?-1646.; Lake, Arthur, 1569-1626. Theses de Sabbato.	1641 (1641)	Wing T3422; ESTC R5702	225,502	292

Kingdome accounts the prophanation of the Sabbath not to speake of particular Bishops though as great for learning and place as Bishop Andrewes who in his patterne of catecheticall doctrine tells us of some who on the Lords day vacant nugis spectaoulis theatris choreis and approves the stiling of such a Sabbath Sabbatū aurei vit uli the Sabbath of the golden Calf I make bold to translate it for the benefit of the cōmon people and B. Downham bestowes the like denomination upon such a Sabbath Bishop Andrewes over and above cites Austin for the like saying but that is more then any quotation of his doth make good for ought I find hitherunto But whatshould I alleage one or two Doctors opinions hereupon though never so great when an whole Kingdome stands for the same in my judgement even the Kingdome of England as may appeare by the Act of Parliament 1. Caroli concerning the Sabbath The introduction there unto manifesteth three grounds whereupon they proceed to make that Act. 1 That there is nothing more acceptable to God then his holy worship and service 2 That the due sanctification of the Lords day is a great part of Gods holy woship and service 1 That men are very prone to prophane it Now to prevent this prophanation of the Sabbath many things are there prohibited and one amongst the rest is this that none shall come forth out of his own parish about any sports or pastimes whence I conclude that to come out of a mans parish on the Lords day about any sports or pastimes is to prophane the Sabbath For to prevent the prophanation of our Christian Sabbath and to maintaine the sanctification thereof is this law made Now to come out of a mans owne parish about what businesse soever no wise man will say that it is to prophane the Sabbath but according to the nature of the businesse whereabout hee comes forth of his owne parish so shall hee bee found either to prophane the Sabbath or not to prophane it As for example for a man to come forth of his owne parish to heare a sermon no man I thinke will say that it is to prophane the Sabbath In like manner to come forth of his owne parish into an other parish to fetch a Physitian or Surgeon in case of necessitie no man will say that this is to prophane the Sabbath because the businesse about which hee comes is not to prophane the Sabbath But for a man to come out of his own parish to buy or sell to trade or traffique no necessitie urging thereunto this is to prophane the Sabbath because in such sort to trade on the Sabbath day is to prophane the Sabbath In like sort for a man to come out of his owne parish about any sports or pastimes is therefore to Prophane the Sabbath in the judgement of the Parliament because the keeping and performing of these sports and pastimes is a manifest profanation of the Sabbath in the judgement of the King and his Parliament Now if all sports and pastimes on the Lords day bee a prophanation of the Lords day our Christian Sabbath it followeth that may-games and moricings and dancings at such times usuall are also a manifest profanation of the Sabbath And herein wee speake as I conceive in his Majesties meaning assisted with the great Councell of his Kingdome the Lords Spirituall and Temporall and the House of Commons and whosoever shall account it superstition to say so shall therewithall charge his royall Majestie and all the Lords both Spirituall and Temporall and in a word the whole Parliament with superstition Yet if it were onely the benefit of the common people that this Translator did intend I for my part should bee content to suffer him to enjoy the honour of seeking the benefit of the people onely admonishing the people commited to my charge to consider well whether there bee any such benefit to bee reaped thereby as is pretended And seeing Saint Peter exhorts us to give diligence that wee may bee found of Christ in peace when hee comes in flaming fire to render vengeance on all them that know not God nor obey not the Gospell of Christ Jesus Let every one examine himselfe whether hee could bee content to bee taken dancing about a may-pole on the Lords day when the Lord even the Lord of the Sabbath shall come and that to be found of him in this condition were to bee found of him in peace But seeing this translation and especially the Preface of this Author tends to the promoting of the most rigorous censures against many it stands us upon to plead our owne cause and to labour herein as for life even in examination of the doctrine here delivered that wee may finde upon how just ground it proceeds otherwise wee may bee justly condemned of all and in the censures that passo upon us whether of Excommunication or Suspension or Deprivation finde none to plead our cause or to commiserate us The second thing I observe in this title is the passage of Scripture here mentioned as justifying the doctrine here delivered out of Mark. 2. 27. The Sabbath was made for man not man for the Sabbath Now none of us makes question but that the Sabbath was made for man Nay wee nothing doubt but that all the dayes of the weeke were made for man that is for the good of man but the Sabbath for the best good not the basest good of man in following his worldly pleasures The six dayes of the weeke are given us to labour in our ordinary callings for the maintenance of ourlife temporall but the seventh is sanctified by God that is dedicated to holy exercises in the service of God and to inure us to recreate our selves and to delight in the Lord that as his soule takes pleasure in us so our soules might be accustomed to take pleasure in him and to make his Sabbaths our delight to consecrate them as glorious unto the Lord. It is true there is another end of the Sabbath and that was ut vires recolligeret to recollect his strength which had been spent and wasted in the sixe dayes of labour whence it followes evidently that when a man was hungry as the disciples were when they plucked the eares of corne they were not bound by any religion of the Sabbath to abstaine from such a course whereby a mans strength would become more and more weakned and impaired Not that these things were commanded on the Sabbath day but permitted as is often signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is lawfull and for good reason For the Sabbath being ordained to promote a mans bene esse his well being and that in the best things it supposeth libertie to provide for his esse in case of necessitie lost otherwise he shall be found uncapable of those things that concerne his bene esse his well being For our nature wanting necessarie refreshment doth thereby many times