Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	day_n	lord_n	sabbath_n	9,284	5	10.5348	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15127	An ansvvere to a certen libel intituled, An admonition to the Parliament, by Iohn VVhitgifte, D. of Diuinitie	Whitgift, John, 1530?-1604.	1572 (1572)	STC 25427; ESTC S122025	173,998	302

vpon the .2 to the Coloss. But some will say that we as yet haue some kind of obseruing dayes I answere that we obserue them not as though there were any religion in them or as thoughe it were not then lawfull to labour but we haue a respect of pollicie and orders not of dayes And in his institutions vpon the fourth commaundement Neither do I so speake of the seuenth day that I would binde the Church onely vnto it for I do not condemne those Churches which haue other solemne dayes to meete in so that they be voide of superstition which shal be if they be ordeyned onely for the obseruing of discipline and order Master Bucer in his Epistle to master Alasco speking of holy dayes sayth that in the Scriptures there is no expresse commaundement of them it is gathered notwithstanding sayth he from the example of the olde people that they are profitable for vs to the encrease of godlynesse which thing also experience proueth To be short Illiricus writing vppon the fourth to the Gala. maketh this diuision of obseruing dayes times The first is natural as of sōmer spring time ▪ winter ▪ c. time of planting time of sowing time of reaping c. The seconde is ciuill The thirde Ecclesiasticall as the sabboth day and other dayes wherein is celebrated the memorie of the chiefe histories or acts of Christ which be profitable for the instruction of the simple that they may the better remēber when the Lorde was borne when he suffred when he asscended vp into heauen be further taught in the same The fourth superstitious when we put a necessitie worshipping merite or righteousnesse in the obseruing of time and this kinde of obseruing dayes and times is onely forbydden in this place Thus you sée by the iudgements of all these learned men that days ascribed to saincts is no such matter as ought to make men seperate them selues from the Church and abstayne from allowing by subscription so worthy godly a booke as the booke of common praier is much lesse to make a schisme in the Church for the same Touching fasting on the euens of suche feastes or rather absteyning from flesh you know it is not for religion but for pollicie and as I thinke the same is protested in that Acte where suche kinde of absteyning is established and therfore these be but slender quarels picked to disalowe suche a booke Admonition The fourth reason In this booke we are enioyned to receyue the Communion kneeling whiche beside that it hath in it a shewe of Papistrie dothe not so well expresse the mysterie of this holy Supper For as in the olde Testamente eating the Pascall Lambe standing signified a readinesse to passe euen so in the receyuing of it nowe sitting according to the example of Chryste we signifie reste that is a full fynishing thorough Chryste of all the ceremoniall Lawe and a perfecte worke of redemption wroughte that giueth reste for euer And so we auoyde also the daunger of Idolatrie whiche was in tymes paste too common and yet is in the heartes of many who haue not as yet forgotten their breaden God so slenderly haue they ben instructed Agaynst whiche wee may sette the commaundemente Thou shalte not bowe downe to it nor worship it Answere Surely this is a sore reason the booke of Common prayers requireth kneeling at the Communion Ergo it is not to be allowed That knéeling is not to be vsed you proue on this sort Kneeling is a shewe of papistrie and dothe not so well expresse the misterie of the Lords supper therefore not to be vsed Of knéeling at the Communion I haue spoken before now therfore I will onely note in one worde or two the slendernesse of this argument You say knéeling is a shewe of euill and for proofe thereof you alledge 1. Thessa. 5. Absteyne from all apparance of euyll Howe followeth this the Apostle willeth vs to abstayne from all apparaunce of euill Therefore knéeling at the Communion is a shew of euill But your meaninge is that bicause the Papistes knéeled at the sacring of the Masse as they called it therefore we may not knéele at the receiuing of the Communion you may as well say they prayed to images and saincts knéeling therfore we may not pray knéeling There is no such perill in knéeling at the Communion as you surmise for the gospeller is better instructed than so grossely to erre And as for the learned Papiste he is so farre from worshipping that he disdayneth that holy Communion iesteth at it and either altogither absteyneth from comming vnto it or else commeth onely for feare of punishement or pro forma tantum for fashion sake and the moste ignoraunt and simplest Papist that is knoweth that the Communion is not the Masse neither do they sée it lifted vp ouer the Priestes heade with suche great solemnitie as they did when they tooke it to be their god No truely the contempt of that misterie is more to be feared in them than worshipping and to be short if they be disposed to worship they will aswel worship sitting as knéeling But they are farre from suche an opinion of the bread and wine in the blessed Communion for they make no accompt at all of it You say sitting is the moste meetest gesture bycause it signifieth rest that is a full finishing thorowe Christ of all the ceremoniall lawe c. What are ye nowe come to allegories and to significations Surely this is a very papisticall reason Nay then we can giue you a great deale better significations of the Surplesse of crossing of the ring in mariage and many other ceremonies than this is of sitting I praye you in the whole Scripture where dothe sitting sygnifie a full finishing of the ceremoniall lawe and a perfect worke of redemption that giueth rest for euer If allegories please you so well let vs haue eyther standing which signifieth a readinesse to passe vsed also in the eating of the Passeouer or knéeling whiche is the proper gesture for prayer and thankes giuing and signifieth the submission and humblenesse of the mynde But you say Christ sat at his Supper therfore we must sitte at the receyuing of the Supper You may as well say Christ did celebrate his Supper at night after Supper to twelue onely men and no women in a parlour within a priuate house the thursday at night before Easter therfore we ought to receyue the Cōmunion at night after supper being twelue in number and onely men in a parlor within a priuate house the Thursday at nighte before Easter But who séeth not the non sequitur of this argument The places written in youre margent to proue that Christ did sitte at Supper be néedlesse and were vsed for the same purpose before where I haue also spoken my opinion of kneeling If you cite the Gal. 4. and 5. and the Epistle to the Hebrues in many places to proue that sitting signifieth rest that is a full