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A10875 Differences in matters of religion, betweene the easterne and westerne churches VVherein the Romane Church may see her selfe charged with as many errours, as shee falsly layeth to the charge of other churches in Europe. Gathered by Irenæus Rodoginus. Rodoginus, Irenaeus. 1625 (1625) STC 21141; ESTC S116064 28,860 89

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not ashamed of Christs death or of the manner of it they vsed the signe of it in their actions and doings both in their religious Seruice and in any ciuill businesse In the Warres they carried the Crosse vpon their breasts or about their necks the Standard of Christians oftentimes was made in forme of a Crosse and now seeing that the Grecians are daily conuersant with Mahumetans Infidells and others who neuer acknowledged Christ as the Messias but mocke Christians for beleeuing in one who was hanged vpon a Crosse the moderate vse of the signe with the carrying of it about their necks or after any other manner cannot be rebuked As for the Protestant and reformed Churches there is no such necessity of wearing it and vsing it on all occasions seing they dwell amongst Christians who take no exceptions at the manner of Christs death as for those of the Roman Church they haue thought it being of it selfe a meere indifferent thing so necessary in all their religious duties that they haue too too much abused it holding almost nothing sanctified but that which is clogged and ouer-burdened that I may say so with crossing Therefore Protestants to shun the inconuenience vpon the popish side and not hauing occasion of the other motiues vpon the Greatians side they presse not the people with this Ceremonie though after baptisme as an auncient custome deriued from the Primitiue Ages in the Church of England they vse the Signe of the Crosse and that after Baptisme I say the Roman Church hauing it before it to shew that they put no vertue in the signe to banish Deuills out of the body or soule of the Child as Popish Priests doe but only vse it as a decent and religious custome when the Child is sanctified and cleansed by the water of Baptisme The ninth Article is fasting vpon Saturday called ieiunium sabbati of which Cardinall Baronius Anno Christi 57. numero 202. disputeth after this manner The summe of whose speeches being conferred with other writers of that kind is this Baronius Vetus est illa quaestio c. That is an auncient question of which Hierom. to Lucinius concerning which Thippolitus Martyre and many famous Writers set out their Commentaries to wit wherefore Saturday should be added to the Fasts in the Westerne Churches on which if a man fast in the Orientall Churches hee is accounted execrable and it hath beene so in the Orient from the very beginning of Christianity as Ignatius writing to the Philippians sheweth Si quis dominicum diem c. If any man fast on Sunday or on the Sabbath * Saturday before Easter for Christs lying in the graue that day one being excepted he is a murderer of Christ Againe there is an Apostolicke Canon concerning the same Can. 65. and repeated in the 6. Synod * Which Baronius holdeth to be a bastard Canon Can. 55. The reason wherefore Ignatius did hold it to be such an execrable crime was this two sortes of Hereticks were motiues and causes of it the first were those who denied Christs resurrection and so when Christians reioyced on the Lords day those Heretickes passed it ouer in mourning and fasting The second were those which affirmed that the God of the Hebrewes who made the World and the Law was euill and that Christ came to destroy the Law And because that the God of the Hebrewes rested the seauenth day and the Hebrewes did honour God and keepe that day because of his ordinance as a feastiuall and not a fasting day therefore these Heretickes in disgrace of the Hebrewes God and their Sabbath did fast and not feast on it Simon Magus was Authour of this heresie Menander Saturninus Basilides Cerinthus Carpocrates were defenders of it of which Irenaeus Epiphanius c. All these liued with Ignatius hee wrot against them and hated the Ceremony for the Hereticks vse of it Cerdon and Marcion followed this point And though these Heretickes had many differing errours yet they all agreed in this that they made God the Creator authour of euill and contumeliously fasted on that day as it were to oppose themselues to his constitution This was the reason that not only they abstained in the Orient from fasting on Saturdayes because Hereticks did fast on those daies but also they vsed to spend the day in great cheerefulnesse and they assemble themselues vnto their holy exercises as frequent on the Saturday as on the Lords day Many of the auncients beare witnesse to this especially Clement who in the Apostolicke constitutions saith Which booke of his is iudged by the learned to be suppositions Sabatum dominicum diem festum agimus c. We make both the Saturday and the Sunday holy-daies because the first is a monument of Natures accomplishment the second of Christs resurrection Wee keepe our Sabbath in the yeare on which we fast and not feast for our Lords buriall c. Thus Clement with whom agree Socrates Gregorius N●issenus Anastasius Nicaenus And this the Orient did out of religious hearts and full of piety in opposition to Heresie and not in a Iudaizing humour The reason wherfore the Westerne Churches fast on Saturday is first If that story of that disputation be not fabulous as S. Augustin to Casulanus writeth because that Peter being vpon the Lords day to dispute with Simon Magus on the Saturday before he fasted with the whole Church and therefore for the prosperous successe which Peter had in that businesse the Occidentall Churches euer since honoured that day with fasting The second reason which is more probable is the reason of Pope Innocentius writing to Decentius Eugubinus Bishop which is that because Saturday was a time wherein the Disciples and the blessed Virgin fasted and mourned for our blessed Sauiour whilst he was in the graue therefore as the fourth day being Wednesday and the sixt being Friday were consecrated to fasting by the Westerne Churches so likewise in remembrance of our Sauiours abode in the graue they appointed Saturday to bee a fasting day Therefore Barnious desireth that no man should take exception against the custome of the Latin Church in which the former heresies did not arise for which she needed not to forbare her fasting dayes not being troubled with any such Hereticks and which did not condemne but rather iustified the Greekish Church for keeping no company with Hereticks in this point The tenth Controuersie is because the Latins are not so strict in their fasting when they doe fast neither fast they so frequently as the Grecians doe The heads of this tenth Controuersie are reduced to eight branches as they are rehearsed and gathered by sundry men out of the Bauarian bibliothecke in the Index which is called Index errorum Romanae Ecclesiae olim Constantinopoli gracè scripta nunc Latinè per c. The first branch of Heresie laid to the charge of the Latin Church is because the Latins doe not obserue the chiefe eating weeke called Hebdomas