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	rest_n	sabbath_n	4,922	5	10.2084	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69197	The white wolfe, or, A sermon preached at Pauls Crosse, Feb. 11 being the last Sonday in Hillarie tearme, anno 1627, and printed somewhat more largely then the time would permit at that present to deliuer wherein faction is vnmasked, and iustly taxed without malice, for the safetie of weake Christians : especially, the Hetheringtonian faction growne very impudent in this citie of late yeeres, is here confuted / by Stephen Denison...	Denison, Stephen, d. 1649 or 50.	1627 (1627)	STC 6607.5; ESTC S109591	56,251	87

in resting vpon the seauenth day from all his workes of Creation binde the Iewes and not vs Gentiles are not wee bound to be imitators of God as deare children as well as they or any other Ephes 5. 1. Fourthly shall it be an argument to perswade the Iewes to keepe the Sabbath because God hath blessed and sanctified it that is hath ordained it to be a day of blessing to the conscionable obseruers of it and hath set it apart from common labour to holy vse and shall it not be an argument to perswade vs haue not we as much neede of Gods blessing as the Iewes haue not wee cause to feare to deuoure that which is sanctified as well as the Iewes Thus we see all the reasons in the fourth Commandement are morall which doe plainly demonstrate the Commandement it selfe to be morall Now if any shall obiect that in Deut. 5. 15. where God presseth the obseruation of the Sabbath with a reason seeming to be peculiar to the Hebrewes namely because he had brought them out of Aegypt I answer that doth no more infringe the moralitie of the fourth Commandement then the generall Praeface praefixed before the ten Commandements I am the Lord thy God which brought thee out of the land of Aegypt and out of the house of seruants doth infringe the moralitie of the rest of the morall Law Secondly there was something also signified in this reason I brought thee out of the land of Aegypt to wit the great benefit of redemption which bindes the Gentiles as well as the Iewes in way of thankfulnesse to celebrate the Sabbath day to Gods glory Reasons prouing against Hetherington and other Familists that the Lords day ought to be kept for the Christian Sabbath THat the Lords day ought to be celebrated for the Christians Sabbath and that by vertue of the moralitie of the fourth Commandement it is apparent by diuers Arguments First because the morall Law is not abrogated by the Gospell but established Rom 3. 31. which proues that tenet of Hetherington to be false to wit that the Lords day since the Apostles time was of no force Secondly because it is written in the very hearts of men that they ought to celebrate that day as appeares by the secret checkes that they finde in their consciences when they doe prophane it and by the sweet comforts which they feele when they keepe it in an holy manner Thirdly this blessed day hath bin obserued by all Christian Churches it was kept at Hierusalem Act. 2. 1. it was kept at Troas Act. 20. 7. it was kept in Patmos Reuel 1. 10. it was kept in the regions of Galatia 1 Cor 16. 1. 2. Fourthly the ancient Fathers haue pressed the obseruation of the Lords day vpon the Church in their seuerall ages c Epist ad magnesi●s Ignatius saith let euery one which loueth Christ celebrate the Lords day e Ser. 251. de tempor Saint Augustine doth greatly presse the strict obseruation of the Lords day that men should vpon that day be separated from worldly businesses and that they should attend vpon Gods publike worship that they should not sit idling at home when others goe to Church that they should not giue themselues to hunting vpon that day or to loud laughters c. c In 1. cap. Isaiae Saint Basil saith when as almost all dayes prescribed by the Law are abolished yet there remaineth one great day of the Lord which shall neuer be abolished but shall remaine to the end of the world e Lib. 7. de diuin offic Rupertus saith the Lord hath made this day to be the solemnitie of Solemnities because the noblenesse of this solemnitie excelleth all other solemnities g Lib. 4. aduers Marcion Tertullian saith that Christ hath made the Sabbath more holy by his benefaction it being holy from the beginning by his fathers benediction i Hom. 7. in 15. c. exod Saint Origen doth in like manner not onely equalize but also farre preferre the Christians Lords day before the Iewes Sabbath n Enchir. Luther blesseth God for setting apart a peculiar day for the vse of his ordinances yea o Lib. 2. instit c. 8. Sect. 32. Caluin himselfe saith vnlesse a certaine time were set apart for the worship of God all would runne to ruine and confusion speedily and ineuitably Here I am as the learned know in a large field I might be very copious in quotations both out of the ancient Fathers and moderne writers but I must be briefe for diuers reasons Fiftly the r Homilie of the place and time of prayer Church of England hath these words in one of the Homilies God hath giuen expresse charge to all men that vpon the Sabbath day which is now our Sunday they cease from all weekely and work-day labour to the intent that like as God himselfe wrought six dayes and rested the seauenth and blessed and sanctified it and consecrated it to quietnesse and rest from labour euen so Gods obedient people should vse the Sunday holily and rest from their common and daily businesse and also giue themselues wholly to heauenly exercises of Gods true religion and seruice So that God doth not onely command the obseruation of this holy day but also by his owne example doth stirre and prouoke to diligent keeping of the same The which I haue noted first because the Hetheringtonians hold as it is well knowne that the Christians Sabbath is grounded vpon no precept in all Gods word whereas the Homily saith that God hath commanded the obseruation of this holy day Secondly because some not well affected would cry downe all stricktnesse in obseruing this day as Iewish wherein they doe not symphonize with their mother for what obseruation of the Sabbath can be more holily strict then that which is prescribed in the Homily to wit that we should cease from all weekely labour and giue our selues wholly to heauenly exercises of Gods true religion and seruice We are prone by corruption of nature to take libertie of our selues Si non satis insa●iat instiges eum apud Terent. we neede not be taught it non opus est calcaribus sed frano Sixtly God hath shewed fearfull iudgements vpon prophaners of the Lords day as you may read in the Practice of Pietie a certaine husbandman grinding Corne vpon the Lords day had all his meale burned to ashes another carrying Corne vpon the same day had his Barne and all his Corne the next night burned A couetous Flaxwoman at Kingstat in France in the yeere 1559. vsing with her maidens to worke in her trade vpon the Lords day her flax in an extraordinary manner tooke fire the same day burnt her house and so scorched her selfe and two of her children that they all of them dyed the next day Stratford vpon Auon was twise almost consumed with fire in one yeere and the like iudgement was shewed vpon Teuerton in Deuonshire both which townes were knowne to suffer

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Greeke Poets hath it So it may bee said concerning Hetherington without fiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he begets new Proselytes which quickly turne traducers of the Church if not worse then so Secondly he comes in sheepes cloathing for First hee comes with quotations of Scripture to maintaine pernicious errors witnesse his bookes Secondly he comes with flattering words pretending to tender mens soules and the like witnesse many which haue beene assaulted by him or by his followers Thirdly he comes with lincy-woolsie bookes such as sauour of some seeming deuotion but conteining dangerous errors closely couched Fourthly he comes in the whole outside of a Christian there is nothing a true Christian hath indeed but these fellowes to serue their owne turne can haue it in shew they can sigh and weepe humble themselues and make shew of some ciuill vertues c. but all this is ioyned with pernitious errors of iudgement and schisme Fifthly he hath his sheepes cloathing also wherewith to deceiue authority viz. his false recriminations his feined submissions his hypocriticall equiuocations his shamelesse denyals with many such if any shall desire to be further satisfied concerning Hetherington and his factious company let him but enquire amongst honest Religious Citizens and hee shall not onely finde this little which I say true of them but much more And thus I haue endeuoured to shew you this Woolfe in his owne skinne I pray God discouer him further for the safety of his Church and thus also I haue done with the first thing propounded namely the Discouerie Wherein howsoeuer I may seeme to vse sharpnesse in Zeale for the Church yet I am sure I haue mingled no malice for I neuer had any particular quarrell against him in all my life as he well knoweth hauing dispatched the Discouerie it remaineth now according to our Method propounded that we come to matter of Confutation and heerein I doe not meane to insist vpon the refutation of euery dotage which he is knowne to hold for so I might bee infinite I will not stand to proue against him that the Church of England is a true Church for this were to hold a candle to see the Sunne by which is seene sufficiently by its owne light a chaste Spouse remaineth an honest woman though neuer so many varlots reproach her as an harlot euen so the Church of England my deare Mother shall remaine I hope for the future and is for the present a true Church when all peeuish Schismatickes Brownists Anabaptists Familists and such like haue said or rayled what they can against her neither wil I insist vpon his dotage concerning the perfect purity of the soule that in 1 Ioh. 1. 8. If we say we haue not sinne we deceiue our selues is sufficient to confound whatsoeuer hee or his Proselytes are able to produce to the contrary But that which we will stand vpon shall be 1. The Sabbath 2. The Bookes of Esdras The Sabbath day or that which we call the Lords day is no more a Sabbath in Hetheringtons opinion then any other day as was proued by the oathes of honest men against him wherein like vnto Faux he would blow vp all Religion at one blast by the Gun-powder of Familisticall Doctrine and open a window to all Atheisme and prophannesse for take away the Sabbath and farrewell all Religion neither let this equiuocator say that he doth not vtterly denie the morality of the Sabbath but onely that hee holds it is not to be so strictly kept as it was amongst the Iewes c. for it is perfectly knowne to many in the City which I hope may easily be produced if need should require that neither Hetherington nor his followers make any conscience of working in their ordinary trades vpon that day or of buying and selling and the like yea the truth is as appeares by some that haue beene intimate with them and by some other that haue beene conuerted from them that where their pernicious doctrine doth preuaile it brings men or women to a plaine contempt of the Sabbath to worke vpon that day to despight others yea to c Tearming them superstitious persons nickname others which make conscience to keepe it as was also deposed against them to come therefore to that which this dangerous Sectary maketh a controuersie viz. to proue the Morality of the Sabbath The Morality of the Sabbath proued against the Sect of the Familists against Hetherington and other Antisabbatareans THe true Morality of the Sabbath consisting not in a mysticall resting from sinne as the Familists pretend but in celebrating of an appointed day in seuen in the worship and seruice of God may bee demonstrated and proued by the arguments following First from the time when it was first instituted and celebrated and that was in the time of mans innocency before any Mosaicall Ceremonie was in vse Gen. 2. 3. indeed in the state of innocency God had giuen vnto Adam the Law concerning the Tree of knowledge of good and euill yet that tree was no Mosaicall Ceremonie but a Sacrament Secondly from the manner of writing of the fourth Commandement at the first for it was not written in paper or parchment or vpon leaues of trees but in Tables of stone as the rest of the tenne Commadements were Deuteronomie 10. 1. to signifie the perpetuity thereof Thirdly from Gods owne placing of it for the Law of the Sabbath to wit the fourth Commandement is not placed amongst the Ceremoniall or Iudiciall Lawes as though it had beene Ceremoniall or had concerned onely the Nation of the Iewes or them especially but amongst the Morall Lawes yea it is made one of the ten so that if it were abrogated there would remaine but nine Commandements and so the Law of God were vnperfect which were blasphemie to affirme neither let Familists thinke to euade by saying the moralitie of the fourth Commandement still remaineth in resting from sinne euery day for the moralitie of that Commandement consisteth not in that but in celebrating one day of seauen in Gods seruice as we noted before and as may appeare by the very words of the Commandement pressing onely the obseruation of a seauenth day Fourthly from the reasons wherewith the fourth Commandement is inforced which are all of them morall and doe as strongly binde the Gentiles as the Iewes for if the Iewes were bound in conscience to celebrate the seauenth day in Gods seruice to his glory because the Lord had giuen them six dayes for their owne lawfull occasions are not we Gentiles by the same reason bound vnto whom God in like manner hath granted six dayes for our owne labours requiring but the seauenth for his publike worship Secondly if the Iewes were bound to celebrate the seauenth day because it was the Lords due or because it was the Sabbath of the Lord thy God are not the Gentiles bound in like manner to giue God his right Thirdly shall the example of God

his Proselytes know tutissimum esse that it is the safest course as Saint e Lib. 2. de doct Christian c. 8. Augustine saith to receiue onely for Canonicall Scripture such bookes as all Catholike Churches receiue And indeede it concernes authority to take this to heart for if it were at euery priuate mans choice what bookes he would receiue to bee Canonicall what would become of the true Christian Faith or what swarmes of errors and corruption of faith would not immediately inuade the Church as wee see in Popery whilst they haue receiued pretended Apostolicall Traditions intruded into the Canon diuers Apocryphall bookes and entertained the n Bellar. lib. 3. de eccles c. 14. sentences of the Pope and the Court of Rome as inertant truth and haue o Trident concil 1. decret Sess 4. equalized traditions to the Canonicall Scripture what is become of the Orthodoxe faith amongst them It is either farre to seeke or else miserably corrupted And the Reasons to proue the bookes of Esdras not to be Canonicall Scripture against this Sectary are these following First because they were written at the first not in Hebrew as the bookes of the Old Testament were but in Latine and c In prolog Galeat ad Paulinum Saint Hierome is very confident in this that whatsoeuer Books of the old Testament were not written in Hebrew c Vide etiam praesat in lib. regum Tom. 3. they are not canonicall Secondly because the Church in former times hath not receiued them for canonicall receiuing onely the 22 books of the Old Testament as they were antiently diuided and what these 22 bookes were may bee gathered out of c Lib. 3. eccles hist cap. 10. Eusebius and g Lib. 1. contra Appion gramat Iosephus but especially out of Hierom who doth more cleerely reiect the Apocryphall bookes in the forenamed place then some other of the Fathers doe I will not insist vpon further testimonies out of n Lib. de mensur p●nd Epiphanius out of o In Synopsi Athanasius out of p Catech. 4. Cyrill Bishop of Hierusalem out of q Lib 4 Orthod fid c. 18. Damascene and others because I hasten to a conclusion I know we are not any further bound to agree to former Churches in iudgement then so farre as they agreed to the truth especially in matters of Faith but yet to depart from the ancient Churches in that wherein they are sound and Orthodoxe is horrible presumption and be wrayeth very much pride Thirdly a learned man of our Church saith of all other Apocryphall bookes the bookes of Esdras are worthy of the least credit being stuffed full of vaine fables r Dr Willet in his Synopsis fitter to feede curious eares then tending to edification Fourthly those bookes are not to bee esteemed Canonicall in the which there be errors but in the bookes of Esdras there be errors Ergo. That there be errors in the third Books of Esdras I referre the learned to the annotacions of Iunius vpon it and that there be errors in the fourth Booke I might easily proue by instance For first in the fourth Chapter the Author saith that soules are kept in the wombe of the earth In the sixth Chapter there is a tayle of two great fishes Henoch and Leuiathan which no waters could hold In the fourteenth Chapter hee reporteth that the Bookes of Scripture being lost in the Captiuity were restored by him and how hee had drunke of a cup of water as fier in colour giuen by an Angell and so spake 40 daies together and ceased not in the which space fiue Scribes wrote from his mouth 204 Bookes these and such like tales that Booke is full of as our Learned Country man speaketh whom I quoated before I doe not denie but in these bookes of Esdras there may be many truths especially the three last Chapters of the third booke which are almost a meere transcript out of the canonicall Esra and Nehemiah but yet I must say of them as Saint c Lib. 15. de ciuit c. 23. Augustine saith of them and of all the rest of the Apocrypha in his autem Apocryphis etsi inuenitur aliqua veritas tamē propter multa falsa nulla est canonica authoritas in these Apocryphall bookes although there be found some truth yet in respect of many false things found in them they haue no canonicall authority And thus I haue done with the second thing propounded namely the Consutation An exhortation to Christian people remaining sound in the Faith HAuing dispatched the two former branches concerning Discouery and Confutation come wee now to the third which concernes matter of Exhortation and to beginne with Exhortation to the Christian brethren which still by the mercy of God remaine sound in the Faith Good people you haue heard in all the foregoing discourse of false teachers and also how many such at these dayes remaine amongst vs seducing many in their priuate conuenticles giue me leaue in the next place by way of introduction to shew you the reasons wherefore the Lord suffereth such in his Church and then to propound some preseruatiues against seduction which may serue for matter of Exhortation For the first of these The Lord suffereth Seducers in his Church with long patience and doth not presently roote them out for diuers reasons First that the goodnesse of truth might the more appeare who could know the benefit of light vnlesse sometimes we were sensible of the darkenesse of the night as c Quis sciret bonam esse lucem nisi noctis tenebras sentiremus hom 9. in c. 16. 17. numer Saint Origen saith euen so who canne know the benefit of health but by the smart of sicknesse or the benefit of liberty but by restraint or imprisonment Secondly that the word might bee the more deepely sought into The mystery of the Trinity had neuer beene so exactly handled by many of the Fathers in c De Triait whole Tractates had not diuers damnable Heretickes sprung vp to oppose the same wherein the Lord shewed his singular wisedome as hee did also in the first Creation bringing light out of darknesse truth out of error good out of euill contraries out of contraries Thirdly to trie the Gouernors of the Church whether like vnto the Church of Pergamus Magistratus indicat virum they will tolerate such as hold the doctrine of Balaam Reu. 2. 12. or with the Church of Thyatyra suffer the woman Iesabel that calleth her selfe a prophetesse to teach and to seduce Gods seruants Reu. 2. 20. Fourthly he doth it for the punishment of such as haue itching eares and vnconstant mindes which are neuer satisfied with any true teachers especiall in publique but haue a lusting after the onyons and garlike of priuate errors preferring any thing done in a priuate Conuenticle though it be neuer so vnwholesome before that which is done in the publike Congregation Nolunt doctores probos