Selected quad for the lemma: mind_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mind_n	day_n	lord_n	sabbath_n	2,158	5	9.8855	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10094	The doctrine of the Sabbath· Delivered in the Act at Oxon. anno, 1622. By Dr. Prideaux his Majesties professour for divinity in that Vniversity. And now translated into English for the benefit of the common people.	Prideaux, John, 1578-1650.; Heylyn, Peter, 1600-1662.	1634 (1634)	STC 20348; ESTC S115223	22,039	62

the number of the dayes is left by the authority of Gods Word to the authority of Christs Church to bee determined and assigned orderly in every Country by the discretion of the Rulers and Ministers thereof as they shall judge most expedient to the true setting forth of Gods glory and edification of the people Which preamble is not to bee understood of holy dayes or of Saints dayes onely whose being left the authority of the Church was never questioned but of the Lords day also as by the body of the Act doth at full appeare Last of all for the third and last conclusion that still the Church hath power to change the day our Doctor in the seventh Section brings in Bullinger Bucer Brentius Vrsinus and Chemnitius aliisque nostris with diverse others not named particularly as they are which thinke no otherwise thereof than Calvin did and shewes by what distinction Suarez though otherwise no friend unto the men doth defend their doctrine now as the doctrine was such also is the practise of those men and Churches devoyd of any the least superstitious rigour esteeming it to be as a day left arbitrary and therefore open to all honest exercises and lawfull recreations by which the minde may be refreshed and the spirits quickned Even in Geneva it selfe according as it is related in the inlargement of Boterus by Robert Iohnson All honest exercises shooting in Peeces Long-Bowes Crosse-Bowes c. are used on the Sabbath day and that both in the morning before and after the Sermon neither doe the Ministers finde fault therewith so that they hinder not from hearing of the Word at the time appointed Dancing indeed they doe not suffer but this not in relation to the Sunday but the Sport it selfe which is held unlawfull and generally forbidden in the French Churches Which strictnesse as some note considering how the French doe delight in dancing hath beene a great hinderance to the growth of the reformed Religion in that Kingdome Which being so the judgement and the practise of so many men and of such severall perswasions in the controverted points of the Christian faith concurring so unanimously together the miracle is the greater that wee in England should take up a contrary opinion and thereby separate our selves from all that are called christian Yet so it is I skill not how it comes to passe but so it is that some amongst us have revivd againe the Iewish Sabbath though not the day it selfe yet the name and thing Teaching that the Commandement of sanctifying every seventh day as in the Mosaicall Decalogue is naturall morall and perpetuall that whereas all things else in the Iewish Church were so changed that they were cleane taken away this day meaning the Sabbath was so changed that it still remaineth and lastly that the Sabbath was not any of those ceremonies which were justly abrogated at Christs comming All which positions are condemned for contrary to the Articles of the Church of England as in a Comment on those Articles perused and by the lawfull authority of the Church allowed to bee publike is most cleere and manifest Which Doctrinals though dangerous in themselves and different from the judgement of the ancient Fathers and of the greatest Clerks of the latter times are not yet halfe so desperate as that which followeth thereupon in point of practise For these positions granted and entertained as orthodox what can we else expect but such strange paradoxes as in consideration of the premises have beene delivered from some Pulpits in this Kingdome As viz. That to doe any servile worke or businesse on the Lords day is as great a sinne as to kill a man or commit adultery that to throw a Bowle to make a Feast or dresse a wedding dinner on the Lords day is as great a sinne as for a man to take a knife and cuts his childes throat that to ring more Bells than one on the Lords day is as great a sinne as to commit murder The Author which reports them all was present when the broacher of the last position was convented for it And I beleeve him in the rest The rather since I have heard it preached in London that the Law of Moses whereby death temporall was appointed for the Sabbath-breaker was yet in force and that who ever did the workes of his ordinary calling on the Sabbath day was to dye therefore And I know also that in a Towne of my acquaintance the Preachers there had brought the people to that passe that neither baked nor rost-meat was to bee found in all the Parish for a Sundayes dinner throughout the yeere These are the ordinary fruits of such dangerous Doctrines and against these and such as these our Author in this following Treatise doth addresse himselfe accusing them that entertaine the former Doctrinalls everywhere of no lesse than Iudaisme and pressing them with that of Austin that they who literally understand the fourth Commandement doe not yet savour of the Spirit Section the third This when I had considered when I had seriously observed how much these fancies were repugnant both to the tendries of this Church and judgements of all kinde of Writers and how unsafe to be admitted I thought I could not goe about a better worke than to exhibite to the view of my deare Countrymen this following Treatise delivered first and after published by the Author in another Language The rather since of late the clamour is encreased and that there is not any thing now more frequent in some Zelots mouthes to use the Doctors words than that the Lords day is with us licentiously yea sacrilegiously prophaned Section the first To satisfie whose scruples and give content unto their mindes I doubt not but this following Discourse will be sufficient which for that cause I have translated faithfully and with as good proprietie as I could not swerving any where from the sence and as little as I could from the phrase and letter Gratum opus Agricolis a Worke as I conceive it not unsutable to the present times wherein besides those peccant fancies before remembred some have so farre proceeded as not alone to make the Lords day subject to the Iewish rigours but to bring in againe the Iewish Sabbath and abrogate the Lords day altogether I will no longer detaine the Reader from the benefit hee shall reape hereby Onely I will crave leave for his greater benefit to repeat the summe thereof which is briefely this First that the Sabbath was not instituted in the first Creation of the World nor ever kept by any of the Ancient Patriarkes who lived before the Law of Moses therefore no Morall and perpetuall Precept as the others are Sect. 2. Secondly that the sanctifying of one day in seven is Ceremoniall onely and obliged the Iewes not Morall to oblige us Christians to the like observance Sect. 3. 4. Thirdly that the Lords day is founded onely on the authoritie of the Church guided therein by

substance Morall It is as Abulensis hath it a Dictate of the Law of Nature that some set time bee put apart for Gods holy worship but it is Ceremoniall and Legall that this worship should bee restrained eyther to one day of seven or the seventh day precisely from the Worlds Creation A time of Rest is therefore Morall but the set time thereof is Ceremoniall Which is confessed by those who have stood most on this Commandement and urged it even unto a probable suspition of Iudaisme Aquinas also so resolves it and which is seldome seene in other cases the Schooleman of what Sect soever say the same Whereby wee may perceive in what respects the Fathers have sometimes pronounced it to be a Ceremonie and a Shadow and a Figure onely Three things hath Calvin noted in it of perpetuall observation first Rest from labour at some certaine and appointed time that God the better may worke in us secondly holding of publike meetings and assemblies for the exercise of religious duties thirdly the ease and recreation both of our Servants and our Cattell which otherwise would be tyred with continuall labour And three things also are alledged by Abulensis to prove it an unstable and an alterable Ceremonie First the determining of the day to bee one of seven or the seventh day precisely from the Worlds Creation next the commencement and continuance thereof from Evening unto Evening and lastly the precise and rigid keeping of it in not kindling fires and such like Which howsoever they bee true and distinctly shew what still pertaines to us in sanctifying the Lords day aright and what is abrogated by Christs comming Yet since the Word affords them not they rather seeme to set downe somewhat of their owne than produce any thing from Scripture For granting all that hath beene said yet I will looke upon the Text apart and aske precisely what it commands us First there presents it selfe in the very front the sanctifying of the Sabbath What Sabbath The seventh day How reckoned From the first of the Creation But this falls just upon the day of the Iewish Sabbath And so to urge this Commandement for keeping of the Lords day is to bring in Iudaisme Whence truely said Saint AVSTIN Quisquis diem illum observat sicut litera sonat carnaliter sapit Hee that observes that day according to the literall sence is but carnally wise They therefore are but idly busied who would so farre enlarge the Sabbath or seventh day in this Commandement as to include the Lords day in it or so to order their account as that the Sabbath of the Iewes should fall iumpe with ours As if there were an end of Christian Congregations in case they were not borrowed from the Iewish Synagogue or that the institution of the Lords day were of no effect were it not strengthened and supported by the fourth Commandement Calvin is very round with the like false-teachers Such men sayth hee as idly thinke the observation of one day in seven to be the Morall part of the fourth Commandement what doe they else but change the day as in dishonour of the Iewes retaining in their mindes the former sanctitie thereof And thereunto hee addes And certainely wee see what dangerous effects they have produced from such a Doctrine those which adhere to their instructions having exceedingly out-gone the Iewes in their grosse and carnall superstitions about the Sabbath But this the changing of the Sabbath to the Lords day which is next in order to be handled will more clearely manifest SECT IV. Thus have wee found the institution of the Iewish Sabbath in the fourth Commandement confirmed by the example of God himselfe and wee have also noted what is to bee retained therein as Morall it now remaineth to see what there is in it Ceremoniall and how abrogated For if this bee not made apparant and by evident proofes the Conscience would bee wavering and relapse at last to Iudaisme For who almost would not thus reason with himselfe I see a Precept ranked amongst other Morall Precepts which doth command mee to observe the seventh day precisely from the first Creation and since the others are in force why is not this It neyther fits the Church nor mee to repeale the Law of God at our discretions but rather to obey his pleasure What then advise wee to bee done Not as some doe who urge the words of this Commandement so farre till they draw blood instead of comfort Our Saviour best resolves this doubt saying The Sabbath was made for man and not man for the Sabbath and that the Sonne of man was Lord of the Sabbath and therefore had authoritie to change it for mans greater profit as the Glosse notes it out of Bede But heere it is objected That Christ came into the World not to destroy the Law but to fulfill it To which wee say with the Apostle Doe wee destroy the Law by Faith God forbid wee confirme it rather Christ then hath put away the shadow but retained the light and spreads it wider than before shewing thereby the excellent harmonie betweene the Gospel and the Law Saint PAVL Rom. 14. and Gal. 4. doth generally taxe the Iewish observation of dayes and times particularly hee sheweth us that the Sabbath is abrogated Coloss. the second Let no man judge you sayth hee in meates and drinkes or in respect of an holy day or of the Sabbath which were the shadow of things to come but the body is of CHRIST Let no man judge you i. e. Let none condemne you if you keepe them not because those shadowes altogether vanished at the rising of the Sunne of Righteousnesse As therefore Nature requires Meates and Drinkes but for the choyse thereof wee are left free to Christian libertie So Reason tells us that there must be some certaine time appointed for Gods publike service though from the bondage and necessitie of the Iewish Sabbath wee are delivered by the Gospel Since then wee see the abrogation of the Iewish Sabbath let us consider by what right the Lords day hath succeeded in the place thereof Wherein I must of force passe over many things which are at large discussed by others For to what purpose should I fall upon the Anabaptist the Familist and Swencfeldian who making all dayes equall and equally to be regarded instead of Christian libertie would bring into the Church an Heathenish licentiousnesse Or else exclaime against the Sabbatarians of this Age who by their Sabbath-speculations would bring all to Iudaisme Iosephus tells us of a River in the Land of Palestine that is called Sabbaticus which being drie sixe dayes doth on the seventh fill up his Channell and runne very swiftly Contrarie Plinie that it runnes swiftly all the sixe dayes and is drie onely on the seventh Baronius takes Iosephus part The Rabbins who would prove from hence their Sabbath take part with Plinie Plainely Baronius was deceived as Casaubon hath truly