Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	holy_a	sanctify_v	4,193	5	10.2830	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06491	The chiefe and pryncypall articles of the Christen faythe to holde againste the Pope, and al papistes, and the gates of hell, with other thre very profitable and necessary bokes the names or tyttels, whereof are conteyne in the leafe next followynge. Made by Doctor Marten Luther. To the reader. In thys boke shal you fynde Christian reader the ryght probation of the righte olde catholyke Churche, and of the newe false Churche, whereby eyther of them is to be knowen. Reade and iudge.; Selections. English	Luther, Martin, 1483-1546.; Lynne, Walter.	1548 (1548)	STC 16964; ESTC S108922	81,794	252

not hold hym gyltelesse that taketh his name in vayne Fyrst I do learne that I must kepe the name of God Glorious Holy and cleane that I shall not sweare curse or lye thereby that I shall not be proude sekynge myne owne honour name but that I shall humbly worship adore prayse and boast hys name And let all this be myne honour and reioysinge that he is my God and that I am his poore creature and vnworthy seruaunte Secondarely I do thanke hym of his glorious gyft that he hath reueled and geuen me his name that I may boast of his name and be called a seruaunt or Creature of God c. That his name is my refuge as a sure hold as Salomon sayeth to the which the Righteous doth flye and is saued and defended Thyrdely I do cōfesse knoweledge myne abhominable greuous synnes which I haue committed against this cōmaūdemēt frō my youth wher as I haue not onely left worshipping boastinge and honouringe of his name but also haue ben vnthākeful for suche giftes haue abused the same to al maner of vngraciousnes with swearing lyeng deceyuing c. Wherfore I am sory and desyre grace and mercy c. Fourthly I do praye for helpe and strength that I may from hence furth learne thys commaundement and kepe my selfe from suche shamefull vnthankefulnes abuse synnes agaynst hys holy name but that I maye be founde thākeful and in the true feare and honour of hys name And as I haue sayde before in the Pater noster so do I admonysshe agayne that in case the holy Ghooste shoulde come amonge suche thoughtes begynne to preache in thy harte with rychely illumyned cogitations Then geue hym the honour let these cogitacyons go whiche thou hast takē in hande be styl and heare hym that can do it better than thou And whatsoeuer he preacheth the same marke and note it then shalt thou se marueylous thynges as Dauid sayth in the lawes of God The thyrde commaundemēt Remember the Sabboth daye that thou sanctifye it Herein do I learne fyrste that the Sabboth is iustituted not for to go ydell nor for carnal pleasures but that he shoulde of vs be sanctifyed but through oure workes and doynges is he not sanctifyed for our worhes are not holy but through the word of GOD whiche onely is 〈◊〉 hole pure and holy sanctifyeth all whatsoeuer is accompanyed with it whether it be tyme place person worke rest c. For throughe the worde are oure workes also made holy as Paul saith i. thi iiij i. Thi. iiij That also al creatures are sanctifyed through the worde and prayer Therfore do I knowledge herein that at the furthest vpon the holy daye I ought to heare and to remembre the worde of God and after that to thanke hym in the same worde and lande hym for al hys benefytes and to pray for my selfe and al the world whosoeuer doeth thus vse hym selfe vpon the holy day doeth sauctifye the Sabboth daye he that doeth it not doeth worse than they that laboure or worke vpon it Secondarely I do geue thankes in thys commaundement for this greate fayre bene fyte and grace of God that he hath geuē vs his word preaching and commaunded vs specially to vse it vpon the Sabboth daye which treasure no mans harte is able sufficiently to remembre for hys worde is the onelye lyghte in the darkenes of thys lyfe and the worde of lyfe of conforte and of al saluation And wheresoeuer thys swete and holesome worde is not there is nothynge but fearfull and horryble darkenes errour corruption death all euyll and the Deuyls owne Tyrannye as we see dayely before oure owne eyes Thyrdely I do confesse and knoweledge my greuous synnes and my shameful vnthankefulnes that I haue so lewdely spent the holye dayes in my tyme and so contemptuousely despysed hys holy worde and haue ben so stouthful vnlusty lothsome to heare thesame I omitte that I should haue desyred it mooste hartely or that euer I shoulde haue geuen hym thankes for it so haue suffered my deare Lorde and God to preache vnto me in vayn not regardyng this noble treasure but treadynge it vnder my fete which he hath suffered of me with mere godly pacience and bountyfulnes and hath not therfore ceassed frō preachyng vnto me stilfurth and from callynge me to the saluacyon of my soul with al fatherly and Godly loue and faythfulnes wherfore I am sory and crye for mercy and forgeuenes Fourthly I do praye for my selfe and for al the worlde that our heauēly father vouchesafe to kepe vs by his holy worde and not to take thesame from vs because of oure synnes vnthankefulnes and slouthfulnes That he wyll preserue vs from all sectysshe and erronyous spirites and false doetrynes and sende vs faythfull true labourers in hys haruest that is true and good curates preachers Geue vs grace also that we maye humbly heare receyue and honour the wordes of them as his owne worde and besydes that maye hartely thanke laube hym for it The fourth commaundement Thou shalt honour thy father and thy mother Fyrst do I learne here to knowe God my creatour howe wonderfully he hath shapen me with body and soule and geuen me lyfe through my pareutes and hath geuen them the mynd that they as the fruyie of theyr body haue serued me with all theyr power brought me into the worlde educated me tēded me gouerned me brought me vp with great diligence care daunger labour and trauayle and hath preserued me hys creation vnto this houre in body and soule from innumerable daungers and necessities and hath also oftentymes delyuered me from them as though he created me a newe euery houre For the deuyll woulde not haue vs lyue the space of one moment Secondarely I do thanke our ryche and bountyful creatour for me self and for al the worlde that in thys cōmaundement he hath instituted and preserued the increase multiplication and entretaynement of mankynd that is house and Towne beynge or oeconomyam and Politiam for withoute these two beynges or regimentes the worlde were not able to continue one yere seyng withoure worldely gouernaunce there can be no peace where no peace is there can be no house holde where no housholde is there can neyther chyldren be broughte furthe nor educated And the estate of fatherhode and motherhode shoulde altogether ceasse But therfore is thys cōmaundement ordeyned which kepeth and entretayneth bothe housekepyng and Townekepynge and commaundeth the chyldren and the subiectes obedience It doth also loke to it that it be done or yf it be not done it leaueth not the transgressours vnpunysshed If thys were not the children through theyr disobediēce would haue destroyed and made waste the housekepynge long a goo and the subiectes through theyr sediciou in lyke maner the Towneshyp or Townekepyng for so much as the numbre of them doth farre excede the numbre of parentes rulers Therfor is this benefite also inexplicable

remembraunce than must they also be repented and shryuen c. And thus they ware committed to the mercy of God Furthermore for as moch also as no man knewe howe great the contrition shoulde be that it myght be sufficiēt satisfactory before god they gaue this comforte Contritio Attritio He that could not haue contrition shoulde haue attritiō which may be called halfe contrition or a beginnyng of contrition For thei vnderstode neyther of bothe neyther knowe they yet what it doth meane as littel as I. But such attritio was counted contritio when men went to be shryuen And whan it came to passe That one or other sayde that he coulde not repente nor be sory for hys synnes as might chaunce in louinge of harlottes or desyre of vengeaunce c. than dyd they demaunde yf he dyd not wysshe or would be glad that he myght haue contrition yf than he sayd yea for who woulde here saye nay except the deuyl him self than did they accept it for contrition forgaue hym hys synnes vpon thys hys good dede Here induced they S. Bernarde for an ensample c. Here doth it appeare howe the blyndenes of mannes witte dothe grope in Gods causes seketh cōfort in her owne workes after her owne imagination and can not ones thynke on Christe or on fayth Nowe yf men beholde it by the lyght So is suche Coutrition a made and innented imagination of mans owne power withoute faythe and withoute knoweledge of Christe wherein sometymes the poore sy●ner when he remembred hys lustes or vengeaunce woulde rather haue lawghed than wept except suche as contrary wyse by the lawe were pynched a ryght o● were plaged of the deuyll in vayne with a sadde spirite Otherwyse was suche contrition doubteles cleane hypocrisy dyd neuer ky● the lustes of synne For they were constrayned to repente not withstondynge that they woulde lesser haue synned more yf it hadde ben without danger Confessyon To shryue all synnes Conceruyng confessyon thys was the order Euery man was bounde to reherse all hys synnes whiche was a thynge impossyble thys was a great martyring of the conscience But such as he had forgottē were remitted vnto hym vpon this condition that whā they shoulde come to hys remembraūce he shoulde be bounde to confesse them Thus coulde he neuer knowe when he was shryuen clene ynough or whan the shryuynge shoulde ones haue an ende And was also sent to hys workes and thus comforted The cleuer he were shryuen and the more he were ashamed and so reuyled hym selfe before the Prieste so muche the sooner and better dyd he satisfye for the synnes for suche humilite dyd deserue grace before God Here was also no fayth nor Christe And the effecte of the absolution was not tolde vnto hym But in recytynge of synnes and beynge ashamed was all hys conforte But it is vnspeakeable what martyr wickednes vngraciousnes and Idolatrye hath ben brought vp through thys confessyon Satisfaction Satisfaction is yet the wyldest thyng of al. For noman coulde knowe howe muche he oughte to do for one onely synne I omitte then for al. But here founde they a prety deuyse Namely that they ordeyned a small satisfaction whiche men shoulde be able ynough to kepe as fyne Pater nosters one dayes fastynge c. with the rest of the penaunce where they sente into Purgatory Here was also a great calamite and necessite some thought that they shoulde neuer come out of purgatory For as muche as accordyng to the olde canons seuen peres of penaunce was dewe for one deadly synne And yet stode oure confidence also in our workes of satisfaction And yf the satisfaction myght haue ben perfecte than shoulde oute cōfidence haue ben wholy set thereon so that neyther faythe nor Christ shoulde haue ben profitable or necessary But she was impossible For yf a man so shoulde haue done penaūce a hundreth yeres he shoulde not haue knowen whan he had made an ende of it that was as muche to saye as alwayes to repente styll and neuer to come to repentaunce Pardon And here came the holy See of R●me to succour the poore Churche and inuented the Pardons Thereby dyd he remitte and ease the satisfaction Fyrst one yere seuen yeres an hundred yeres c. And parted it amonge the Cardinalles and Bysshops that the one coulde geue a hundreth yeres the other a hundreth dayes of Pardō But to take awaye the whole satisfaction dyd he kepe onely for hym selfe Golden yere Whan now suche thynges began to brynge in money a pace and the bul market waxed good than dyd he inuente the goldē yere or pere of grace and layed it at Rome and that was called remissyon of payne and synne Thither ranne the people For euery man woulde fayne haue ben eased of the heauy intollerable burthen This was to fynd oute the treasures of the earth and them to exalte Incontinently after hasted the Pope further with all spede and made many golden yeres or peres of grace one vpon another but the more he dyd deuoure golde the gredyer dyd hys gull waxe Wherfore afterwardes he dyd sende it oute into the countres by hys legates vntyl al Churches houses were made ful of golden peres Last of al dyd he also rabe in Purgatory among the dead Fyrst with in stitutyng of masses and dyrges afterwarde with the Pardons and golden yeres Insomuch that within a whyle the soules waxed so good chepe that he dyd delyuer them for thre half pēs the pece Yet coulde not al thys helpe for all that For the pope notwithstandynge that he taught the people to trust and to put theyr confidence in suche Pardons yet doth he hymselfe make it vnsure agayn For he setteth in hys Bulles that whosoeuer wy●… be partaker of the Pardon or golden yere must be contrite and shryuen also geue money Nowe haue we hearde aboue that suche contrition and confessyon by them is vnsure and hipocrisy In lyke maner also dyd noman knowe what soule was in Purgatorye And although there hadde ben any yet knowe no man whiche of them had repented and confessed a ryght And so dyd he take the deare money and comforted them in the meane season with his authorite and Pardons and yet sent them agayne to theyr vsure workes Good workes ryghteousnes sold whiche was ouer-p●us Nowe yf there ware any that dyd not thincke them selues gilty of suche actuall synnes in thoughte worde or dede Euen as I and suche other frekes and priestes in cloysters and mynsters would be which with fastynge wachynge praynge saynge of masse harde rayment and couches c defended oure selues agaynst euyl thoughtes and woulde be holy with earnest and by force or violence and yet the Original euyll wherein we be borne sometyme in slepe did as also S. Augustyn and Ierome with other knowledge and confesse accordynge to hys kynde yet dyd euery man holde of other that some were so holy as we taught that they were without synne