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	rest_v	sanctify_v	3,495	5	10.2447	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64661	The judgement of the late Arch-Bishop of Armagh and Primate of Ireland 1. Of the extent of Christs death and satisfaction &c, 2. Of the Sabbath, and observation of the Lords day, 3. Of the ordination in other reformed churches : with a vindication of him from a pretended change of opinion in the first, some advertisements upon the latter, and in prevention of further injuries, a declaration of his judgement in several other subjects / by N. Bernard.	Ussher, James, 1581-1656.; Bernard, Nicholas, d. 1661.	1658 (1658)	Wing U188; ESTC R24649	53,942	189

into my hands and taken a Copy thereof and have caused it to be compared with two other Copies Manuscripts in Oxford the one in Magdalene the other in Baliol Colledge Library I take no small comfort in the hope I conceive of seeing your Grace before your departure into Ireland I heare of a purpose your Grace hath to see Oxford and abide some time there the Lord blesse you and keep you and make his face to shine upon you Newberry May 29. 1640. Yours in all observance desiring to sit at your Grace his feet WILLIAM TWISSE Mr. Chambers of Clouford by Bath hath long ago answered Dr. Heylines History of the Sabbath but knowes not how to have it printed A Clause in a Letter of the Primates to Mr. Ley of the Sabbath FOr mine own part I never yet doubted but took it for granted that as the setting of some whole day apart for Gods solemne Worship was Juris Divini naturalis so that this solemne day should be one in seven was juris Divini positivi recorded in the fourth Commandement And such a jus divinum positivum here I mean as Baptisme and the Lords Supper are established both which lie not in the power of any man or Angel to change or alter wherein me thinks your second position is a little too waterish viz. That this Doctrine rather then the contrary is to be held the Doctrine of the Church of England And may well be gathered out of her publick liturgy and the first part of the Homily concerning the place and time of prayer Whereas you should have said that this is to be held undoubtedly the Doctrine of the Church of England For if there could be any reasonable doubt made of the meaning of the Church of England in her Liturgy who should better declare her meaning than self in her Homily where she peremptorily declareth her minde That in the fourth Commandement God hath given expresse charge to all men that upon the Sabbath day which is now our Sunday they should cease from all weekly and work-work-day labour to the intent that like as God himself wrought six dayes and rested the seventh blessed and sanctified it and consecrated it to rest and quietnesse from labour even so Gods obedient people should use the Sunday holily and rest from their common and daily businesse and also give themselves wholly to heavenly exercises of Gods true Religion and service Than which what could you devise to say more your self For the further maintenance of which Doctrine I send you herewith a Treatise written by a learned man now with God against Theophilus Brabourn who gave occasion to the raising up of these unhappy broiles which if it may any way conduce to the furtherance of your more exact Treatice c. I shall be very glad and be ready to c. Part of a Letter of the Primates to an Honourable person not long after the coming forth of Doctor Heylins book of the History of the Sabbath which I found wrote in the same Paper with the former AS for Dr. Heylins relation concerning our Articles of Ireland it is much mistaken For first where he saith they did passe when his Majesties Commissioners were imployed about the setling of the Church Anno 1615. and chargeth them with this strict austerity as he termeth it in the prescript observation of the Lords day he sheweth himself very credulous there having been no such Commissioners here at that time and our Articles having been published in Print divers years before the Commissioners whom hee meaneth came hither as Sir Nathaniel Rich who was one of them himself can sufficiently inform you Secondly where he saith he is sure that till that time the Lords day had never attained such credit as to be thought an Article of the faith he speaks very inconsiderately Hee that would confound the ten Commandements whereof this must be accounted for one unlesse he will leave us but nine with the Articles of the faith he had need be put to learn his Catechisme again And he that would have every thing which is put into the Articles of Religion agreed upon in the Synod for the avoyding of diversity of opinions and for the maintenance of peace and uniformity in the Church to be held for an Article of the faith should do well to tell us whether hee hath as yet admitted the Book of the ordination of Bishops and the two volumes of Homilies into his Creed for sure I am he shall find these received in the Articles of Religion agreed upon in the Synod held at London 1562. To which Doctor Heylen himself having subscribed I wonder how he can oppose the conclusion which he findeth directly laid down in the Homily of the time and place of prayer in the fourth Commandement viz. God hath given expresse charge to all men that upon the Sabbath-day which is now our Sunday for these are the plain words of the Homily which the Doctor with all his Sophistry will never be able to elude they shall cease from all weekly and week-day labour to the intent thot like as God himselfe wrought six dayes and rested the seventh and blessed and consecrated it to quietnesse and rest from labour even so Gods obedient people should use the Sunday holily and rest from their common and daily businesse and also give themselves wholly to the heavenly exercises of Gods true Religion and service By the verdict of the Church of England I am sure the Lords day had obtained such a pitch of credit as nothing more could be left to the Church of Ireland in their Articles afterward to adde unto it Thirdly he shameth not to affirm That the whole Book of the Articles of Ireland is now called in which is a notorious untruth And lastly that the Articles of the Church of England were confirmed by Parliament in this Kingdome Anno 1634. where it is well known that they were not so much as once propounded to either House of Parliament or ever intended to be propounded The truth is that the House of Convocation in the beginning of their Canons for the manifestation of their agreement with the Church of England in the confession of the same Christian faith and the Doctrine of the Sacraments as they themselves professe and for no other end in the world did receive and approve of the Articles of England but that either the Articles of Ireland were ever called in or any Articles or Canons at all were ever here confirmed by Act of Parliament may well be reckoned among Doctor Heylins fancies Which shews what little credit he deserves in his Geography when he brings us newes of the remote parts of the world that tells us so many untruths of things so lately and so publickly acted in his Neigbour Nation A Confirmation of the latter clause in this Letter of the Primates viz. That the Articles of Ireland determining the observation of the Lords day were not called in Anno

of the Pagans put together did come short of fifty Ethnicis semel annuus dies quisque festus est tibi octavo quoque die Excerpe singulas solemnitates nationum in ordinem texe Pentecosten implere non potuerunt And yet as I said that they accounted Satturday more holy and requiring more respect from them than the other ordinary dayes of the week may be seen by that of Tibullus Eleg. 3. lib. 1. Aut ego sum causatus aves aut omina dira Saturni SACRA me tenuisse die And that of Lucian in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of boyes getting leave to play 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of Aelius Lampridius touching Alexander Severus using to go unto the Capitols and other Temples upon the seventh day Whereunto we may adde those verses of the ancient Greek Poets alleadged by Clemens Alexandrinus lib. 5. Stromat and Eusebius lib. 13. Praeparat Evangelic which plainly shew that they were not ignorant that the works of Creation were finished on the seventh day for so much doth that verse of Linus intimate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that of Callimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Israelites by the Law of Moses were not only to observe their weekly Sabbath every seventh day but also their feast of weekes once in the year Which although by the vulgar use of the Jewish nation it may now fall upon any day of the week yet do the Samaritans untill this day constantly observe it on the first day of the week which is our Sunday For which they produce the Letter of the Law Levit. 23. 15 16. where the feast of the first fruits otherwise called Pentecost or the feast of weeks is prescribed to be kept the morrow after the seventh Sabbath which not they onely but also amongst our Christian Interpreters Isychius and Rupertus do interpret to be the first day of the week Planiùs saith Isychius Legislator intentionem suam demonstrate volens ab altero die Sabbati memor ari praecepit quinquaginta dies Dominicum diem proculdubiò volens intelligi Hic enim est altera dies Sabbati in hâc enim resurrectio facta est qua hebdomadae numerantur septem usque ad alterum diem expletionis hebdomadae Dominicâ rursus die Pentecostes celebramus festivitatem in quâ Sancti Spiritus adventum meruimus Where you may observe by the way that although this Authour made a little bold to strain the signification of altera dies Sabbati which in Moses denoteth no more than the morrow after the Sabbath yet he maketh no scruple to call the day of Christs Resurrection another Sabbath day as in the Councel of Friuli also If I greatly mistake not the matter you shall find Satturday called by the name of Sabbatum ultimum and the Lords day of Sabbatum primum with some allusion perhaps to that of St. Ambrose in Psal. 47. Ubi Dominica dies caepit praecellere quâ Dominus resurrexit Sabbatum quod primum erat secundum haberi caepit à primo not much unlike unto that which Dr. Heylin himself noteth out of Scaliger of the Aethiopian Christians that they call both of them by the name of Sabbaths the one the first the other the latter Sabbath or in their own Language the one Sanbath Sachristos i. e. Christs Sabbath the other Sanbath Judi or the Jews Sabbath But touching the old Pentecost it is very considerable that it is no where in Moses affixed unto any one certain day of the moneth as all the rest of the feasts are which is a very great presumption that it was a moveable feast and so varied that it might alwayes fall upon the day immediately following the ordinary Sabbath And if God so order the matter that in the celebration of the feast of weeks the seventh should purposely be passed over and that solemnity should be kept upon the first what other thing may we imagine could be praesignified thereby but that under the State of the Gospel the solemnity of the weekly service should be celebrated upon that day That on that day the famous Pentecost in the 2. of the Acts was observed is in a manner generally acknowledged by all wherein the truth of all those that went before being accomplished we may observe the type and the verity concurring together in a wonderfull manner At the time of the Passeover Christ our Passeover was slain for us the whole Sabboth following he rested in the grave The next day after that Sabbath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sheaf of the first fruits of the first or barly Harvest was offered unto God and Christ rose from the dead and became the first fruits of them that slept many bodies of the Saints that slept arising likewise after him From thence was the count taken of the seven Sabbaths and upon the more after the seventh Sabbath which was our Lords day was celebrated the feast of weeks the day of the first fruits of the second or wheat Harvest upon which day the Apostles having themselves received the first fruits of the spirit begat three thousand Soules with the word of truth and presented them as the first fruits of the Christian Church unto God and unto the Lamb. And from that time forward doth Waldensis note that the Lords day was observed in the Christian Church in the place of the Sabbath Quia inter legalia saith he tunc sublata Sabbati castodia fuit unum planum est tunc intrâsse Dominicam loco ejus sicut Baptisma statim loco Circumcisionis Adhuc enim superstes erat sanctus Johannes qui diceret Et fui in spiritu die Dominicâ Apocal. 1. cùm de Dominicâ die ante Christi Resurrection nulla prorsùs mentio haberetur Sed statim post missionem Spiritus sancti lege novâ fulgente in humano cultu sublatum est Sabbatum dies Dominicae Resurrectionis clarescebat Dominica The Revelation exhibited unto St. John upon the Lords day is by Irenaeus in his fifth book referred unto the Empire of Domitian or as S. Hierome in his Catalogue more particularly doth expresse it to the fourth yeare of his Reigne Which answereth partly to the forty ninth and partly to the ninty fifth year of our Lord according to our vulgar computation and was but eleven or twelve yeares before the time when Ignatius did write his Epistles Of whom then should we more certainly learn what the Apostle meant by the Lords day then from Ignatius who was by the Apostles themselves ordained Bishop of that Church wherein the Disciples were first called Christians and in his Epistle to the Magnesians clearly maketh the Lords day to be a weekly holy day observed by Christians in the room of the abrogated Sabbath of the Jews than which can we desire more But here you are to know beside the common edition wherein