Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	day_n	observe_v	sabbath_n	2,856	5	9.6296	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17244	The vvhole summe of Christian religion, giuen forth by two seuerall methodes or formes the one higher, for the better learned, the other applyed to the capacitie of the common multitude, and meete for all: yet both of them such, as in some respect do knit them selues together in one. By Edmund Bunny Bacheler of Diuinitie.	Bunny, Edmund, 1540-1619.	1576 (1576)	STC 4096; ESTC S118853	72,840	176

prayse of the deede he doth allure vs with better chiere to go on forward * The particulars are but touched briefly in that which followeth but largely in the former booke which goth altogether he●vpon * That by these meanes we are sayd to put by mākinde on the one side and all other creatures on the other side that others maye bee more easily perswaded therin they must learne to knowe that the knowledge of god carieth such a light with it as that thereby we doo in deede very playnely perceyue that neither the one nor the other of those are meete to haue any such honour And first as touching mankinde yf wee * That by these meanes we are sayd to put by mākinde on the one side and all other creatures on the other side that others maye bee more easily perswaded therin they must learne to knowe that the knowledge of god carieth such a light with it as that thereby we doo in deede very playnely perceyue that neither the one nor the other of those are meete to haue any such honour And first as touching mankinde yf wee * By this word roote we henceforwarde vnderstand that knot or ioynt out of which the Braunch groweth * As it is the maner first of profane or vngodly persons sometimes wresting the scriptures to a wicked or a trifling sense sometymes iangling or iesting of them and other holy misteries then also of Cōiurers witches Sorcerers and Charmers vsing or abusing rather those holy thynges in their wicked and dyuelish● doinges last of all of Papistes in many of their doinges abusing the Scriptures very muche applying the Sacramentes after the same maner as Baptisme to bels th● Lordes Supper to deade men and halowing of deade elements to their trifling or wicked purposes * As the miraculous fast of Christ Spitle Ephata extreme vnction Sacrificers Masse-gestures c. * As touching this first principal Braunch it is to be considered that firste as touching the precise necessitie for the outward obseruation thereof which was cast vppon the Israelites tyll the comming of Christe that is not so layd vpon vs but that we may very well imploy that day also to our vsuall labour yf at any tyme the rule of charitie or Christian dutie shall so requyer vppon some extraordinarie occasion Then as touching a certen free obseruation of it that it doth yet remaine in force with vs The reasons that are commonly geuen are these Firste to expresse the spirituall rest that we haue in Christ Concerning which it is very true that we haue a notable reste in him Neuerthelesse to keepe the Sabboth to that ende dyd apperteine to the Israelites alone tyll Christe came in the fleshe not vnto vs nor to them neyther sith nowe he is come and howsoeuer the Iewes can not yet leaue their superstition therein yet full litle doth it become Christians being now past children still notwithstanding to go by the wall Secondarily to make the estate of seruaunts and cattle that are vnder worldly Masters more tolerable Concerning which it seemeth rather to be an accidentall comoditie that the obseruation of the Sabbath bringeth with it then an essentiall purpose wherevnto it was ordeyned although in the eternall Rest of ours not onely seruauntes but all other creatures shall likewise haue rest Neuerthelesse seeing that God him selfe did often point the Israelites therevnto he is not I warrant you any Christian that hath not a iuste consideration of it also partly for that he hath not that moderation but specally because that so he keepeth his seruauntes from the meanes of their saluation The thirde and the principall reason is that it may serue our nedefull vse that both by the godly exercise that we haue in our publique assemblies and by our priuate meditation God may in dede work our sanctification and soperforme the thing that we seeke Besides these reasons which are by others commonly geuen the Scripture noteth one other which is that the Sabbath day should be a token vnto thē that not they them selues or any other but the Lorde onely wrought their sanctification to which ende although that we are not bound to obserue it because that so taken it is a figure abrogate yet may we soūdly gather out of it these two points that we also are santified by no other meanes that it becometh vs plainely to acknowledge it euer to kepe it in freshe remembraunce * For as for those other feastes that were appointed to the Iewes for the tyme whi●h diuers interpreters not sufficiently aduised of the principall ende or vse of thē allotted vnto this cōmaundemēt they stoode for their tyme by vertue of the secōd commaundement not by vertue of this for euer so are now abolished with other ceremonies * The good things that by them he bestoweth on vs are sometimes good education lands and goodes if none of those yet perhappes a good wyl to haue done al these things for vs a natural loue continuing towards vs yf not thys neither yet at least that by thē we liue Which is both in it selfe a precious thing to the faythfull an earnest of a better estate away or passage vnto the same So commeth it to passe that althogh we neuer receiued any thing els of our Parentes though they were the worst and the most vnnaturall that euer liued yet euen for this onely ought they to be had in speciall honour and that not onely of those that finde them selues to be sealed to that better estate in the world to come but also of those that yet perceiue no such thing in them selues because that eyther hereafter they may or els if neuer they come to that prerogatiue yet had they as muche of their parentes as others * Heere is to be noted that both in the Trees and in the Braunches that belong to this Commaundement the first diuision whiche is into fiue partes representeth the persons to whom this honor is due all the rest that spring out of the same the honour that is due vnto them * First for that they are Publique persons and demaunde it to our common vse or for the mainteinaunce of the whole then also for that we beeing but priuate men and knowing no more but some part can not be competent Iudges of the whole whereof we are ignoraunt * Concerning this knitting together to all whereas notwithstanding many of vs in euery Comm-wealth are very yll and corrupt members it may be doubted howe we may knit vnto them without some steine to our selues or breach of our duty As touching which it is to be knowne first that it may very well stand together that we vtterly mislyke whatsoeuer is yll in them and yet notwithstanding euer carefully maineteine and vp-hold our mutuall or common societie with them Then also that there is none so yll but that eyther alreadie there is some good thing in him that may be commodious vnto vs or of him shall come

we may accompte it but a small matter so lightly to take into oure mouthes the name of our moste holye God yet the Lorde in his Iustice findeth it to be so great a sinne as that he must needes condemne for it And then doth there an heauie iudgement remayne for those that are the worst sort of this kinde of sinners The fourth Commaundement THe fourth Cōmaundement requireth that we walke those wayes that it hath pleased God to lay foorth to bring vs to this worshippe before described But the peece of Scripture that belongeth thervnto may be diuided into three principall partes The first to be the Commaundement it selfe of the seuenth dayes rest the seconde the concession or allowaunce of sixe dayes working the thirde and last by what reason he perswadeth vs to keepe this rest As touching the commaundemet it selfe we haue to consider somewhat otherwise then in the others first what it requireth then what it forbiddeth It requireth first one Braunch that here is named then also the Roote and whatsoeuer other Braunches come oute of the same The Braunch is no more but this that we keepe holy the seuenth day resting from our vsual labours therin The Roote is to be godly minded or to haue an vnfeined and an earneste desire to attayne to thys worshippe before described and so throughly to be sanctified by the gracious woorke of God in vs that euery day more more wee maye cease frō our owne naturall woorkes whiche euer are naught and be occupied in his that so we may worship him aright The other Braunches that do grow out of his Roote are many and diuers Firste suche as doe apperteine to the keping holy or right vse of the Sabboth day besides that other whiche is already sette downe as namely to spende the whole Sabboth day eyther in Publique exercise as in ordinary seruice or Sermons or in priuate meditaiō examining in what case we are and lifting vp our heartes vnto God in thankesgeuing or prayer as occasion is offered and prescribing to our selues whatsoeuer is of vs to be done or in such other workes of charitie as by iuste occasion we shall be at any time called vnto Then also whereas it is knowne well inough that God worketh that worship afore saide in vs by secondary causes we may oute of it easely gather that by the vertue of this commaundement we are led to seeke out the benefite of them and to take it vnto our selues Of these secondarie causes I find two sorts wherof the former may well be termed Ordinarie meanes wherby it pleaseth god to worke the other are more properly Helpes for the better working of those meanes So these other Braunches which do appertaine to this Com. may well be reduced vnto a couple of principall sortes the former of those that doe apperteine to these Ordinarie meanes the latter of those that do apperteine to those other Helpes As touching both which there are three principall thinges that in this place were to be considred first what they are secondarily how God worketh by them thirdly in what sort we haue to meete with the working of God or howe to take the benefite of them But because the firste the secōd of these three are alreadie set downe in the former booke wherevnto they do more properly apperteine here we shall nede to talke but of the third that is how we ought to take the benefite of them Therefore to come to those Ordinarie meanes the word the Sacramentes the Church Gouernment this is our duty in euery one First as touching the worde we ought so highly to esteeme of it that not only we study it by our selues diligētly geue eare to the same being read vnto vs but also that we euer mainteine the ministery so far as the direction of God doth lead vs The mysterie of the Sacramēts haue we often to vnfolde before our eies euer striuing therby to mainteine better our vniō with Christ and cōtenting our selues once to haue receiued th one oftē to quickē vp our faith by thother As touching the Church we must in dede be one of them yet we muste take good hede vnto thē As touchinge the former of these two pointes because they are the people of God we haue to associate our selues vnto them and among them so nere as we can not diuiding our selues frō the rest to the better sort when once we are come together not to part againe without iust occasion nor to geue them occasion to cast vs out or to sunder themselues from vs but euer keeping with them diligently to reape from tyme to tyme whatsoeuer spirituall commoditie we may haue by them As touching the latter because they are but Men we muste beware leaste yf they happen to fall from the truth eyther in the whole as the Iewes and Turkes or but in part as the church of Rome very fouly hath don they cary vs also with them Laste of all that we may reape the benefite of Gouernement firste we haue to submit our selues willingly to drawe in the yoke thereof not onely when our Magistrates them selues are good and their lawes very easie but also when thē selues are bad tyrannous their lawes very greuous so long as the greuousnes of them consisteth not in commaunding such thinges as are yll nor in forbidding such things as are good eyther in nature or in circumstance as the case standeth but onely in restreining our outwarde libertie in thinges indifferent Then also we muste doo our endeuour to maineteine and vpholde them with our Counsell Prayer Bodie Goodes whether them selues be good or badde so long as they are our lawfull Magistrates The Helpes that I speake of which it hath pleased the wisedome of God to cōmend vnto vs for our better furtherance in those meanes and therefore to be ioyned with them are these three watching Fasting and Prayer Concerning which we haue in like sorte but the thirde point to consider that is howe we should helpe our selues by these which euery one may see to be this that we ought diligently to occupie our selues therein in them all in euery of them or in a fewe moe words firste that we aduise our selues with all possible circūspection what it is we haue to doe what may hinder or further the same Secondarily that we be so earnestly ben to do what we should that we busily auoide whatsoeuer may turne vs out of the way or but hinder vs therein and redily vse whatsoeuer may set vs through the way or neuer so little helpe vs forwarde Last of all that we haue so liuely a feeling of our owne wretchednes and weakenes on the one side and of the abūdaunce and gracious kindnes that is in God on the other side that to the performaunce of these things we seke vnto god with feruencie of minde and to the ende that our prayers may better speede we euer purge our selues from our sinne least that by the

reason of it we become odious vnto him and neuer freight our heads so full of worldly fancies but that we may be able to kepe our minds vnto our praiers It forbiddeth first the Braunch then also the Roote whatsoeuer other Braunches come out of the same The Braunch is to be occupied in our vsual affayres on the Sabboth day The Roote is to be worldly minded or to haue so litle accōpt of our inwarde sanctification that we do not much care though still we remaine as bad as before and euer be occupied in the workes of our owne corrupt nature The other Braunches that do spring out of the same are diuers First such as do apperteine to the Sabboth day it selfe if we bestowe it or any parte of it in ydlenes goodfelowshippe inordinate feastinge drinking gamning or such like or yf we absent our selues from the ordinarie Diuine Seruice or yf we either cause or suffer others that are vnder our charge so to doo Secondarily as touching those Ordinarie meanes before sette downe yf we haue so litle care to be godly that we behaue our selues cleane contrarie to that whiche is before sette downe As namely firste as touching the worde yf eyther we doo flatly despise and abhorre or els not singularly regarde eyther the reading or the hearing of it or if eyther wee doo cleane plucke downe the Ministerie or by our niggardly allowaunce but steale away the force thereof as for the Sacramentes yf eyther altogether we shunne them or but in some poyntes after our manner abuse them buryinge the one in deepe obliuyon and comming to the other eyther vnreuerently or very seldome or not at all but for feare of cyuile coercion or shame of the worlde Concerninge the Church or in it the better sorte yf eyther we neuer ioyne vnto them or quickly start out againe or make them weary of our company or take not to vs the benefite of them And as for Gouernement yf we be so much geuen to lyue after our licentious will that eyther we go about to ouerthrow it one way or other or els lyue not by the rule of it at least whē we hope that we are in secrete Last of all as touching those Helpes yf we doo not vse them as is described Firste concerning watching yf eyther we do not aduice our selues of those thinges aforesaide or yf they happen to come into our heades forthwith suppresse them and lull our selues a sleepe in securitie againe As for fasting if we vse not occasions of goodnes nor auoide occasions of naughtines but tenderly spare our labour in the one and licentiously geue ouer our selues to the other and in the meane season set downe our selues in some wicked or vaine toy in the name of Fasting Last of all as touching Prayer the Braunches are eyther neuer to trouble our selues therewith eyther not at all or not in our owne person but to put ouer that charge vnto others or els yf our selues will take a litle paynes sometimes therin to be sure of this that eyther we slippe a side from God and steale to some Saint or haue our prayers in a tongue that we doe not vnderstande or make but a lip-labour of them putting our heart and minde to other vses and leauing our lippes and fingers ends only to them The Concession or graunting of sixe dayes labour is nowe to be sene Concerning which we haue to consider first that it is no parte of the Commaundement it selfe speaking properly but onely a permission or an allowance Secondarily that seeing it is so liberall allowaunce as it is it ought to perswade vs in no wise to medle with the seuenth day to any such vse Thirdly that it is not so to be taken but that we may haue other holy dayes besides as they may be vsed notwithstāding this the nature of an allowaūce being such as that it standeth of force but so farre as it is not restrained by some other law of as great authoritie Last of all that seing God chargeth vs with no moe it may seeme not to be so very needefull to haue any moe but only this Concerning the last part which is the reason whervpon the obseruation of this Com. is grounded the same is double The first reason is because god him self hauing finished his worke in those sixe dayes that went before did rest the Seuenth Which seemeth to conclude two things The firste very plaine that seeing he hath geuen vs example to doo that wherevnto his worde doeth directly call vs we as naturall children ought in this point to follow our fathers example The other more darke and more vncerten in it selfe neuerthelesse so well holpē otherwayes that it also may come before our eyes whiche is no more but this that yf as the world was made in six dayes and the seuenth was a day of rest so is it likely to stand towards the point of six thousand yeres then immediately the eternall reste in glorie to beginne which not onely diuers of the learned haue said great likelihoods do import but also the scriptures do seme to witnes both by the whole and vniuersall course of them and also by certaine particular places then may a man in the seuenth dayes reste more sensiblie perceaue that nowe our Redemption to so many as labour is nere at hande and therefore that it is tyme to lyft vppe our heades both because wee are alreadie come to the sixte dayes afternoone and hope that of those yeares which yet remaine a good nombre shall be cut off Insomuch that hence ariseth double instruction firste to those that will not ceasse from their owne workes here that they muste in the worlde to come labour in eternall tormentes so that they can not with any sounde comforte beholde the Seuenth dayes reste then that those that heere ceasse from their owne workes that they shall rest in the world to come so that they may most ioyfully beholde the Seuenth dayes rest that is vnto them so comfortable a messenger of so blessed an estate so neere at hande The other reason is for that God blessed the Seuenth day hallowed it which also geueth double instruction Firste that suche as truly endeuour them selues to obserue this Seuenth dayes rest in suche sort as is prescribed shall no doubt become godlie because God hath blessed it to that ende then also that it is no maruell that suche as so litle accompt as they do to obserue it as they ought to do are so vngodly and wicked as they are because they refuse this blessing of God that shoulde make them better The fift Commaundedement THe fift Commaundement teacheth vs to linke together one with an other in such order as we find that God him selfe from tyme to tyme doth sette among vs For seeing that it requireth that all infe●iors honour their superiors or submitte themselues vnto them and all are inferiors in some respect euen the highest of al we may boldly conclude that this