Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	day_n	keep_v	sabbath_n	798	5	10.4111	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86287	Extraneus vapulans: or The observator rescued from the violent but vaine assaults of Hamon L'Estrange, Esq. and the back-blows of Dr. Bernard, an Irish-deane. By a well willer to the author of the Observations on the history of the reign of King Charles.	Heylyn, Peter, 1600-1662.	1656 (1656)	Wing H1708; Thomason E1641_1; ESTC R202420	142,490	359

observance was set up out of Faction to be a character of difference to brand all for Libertines who did not entertain it sect 21. He telleth us fin●lly that the Book was afterwards called in and command●d to be no more printed The Doctrine opsed by the Archbishop and the maintainers of it punished by Judge Popham though by the diligence and counterworking of the brethren it got ground again This being said we shall proceed unto the answering of the Pamphleters arguments not more remarkable for their paucity then they are for their weaknesse He telleth us first that Archbishop Whitgift in his defence of the Answer to the Admonition saith in the present tense that the Sabbath is superstitiously used by some and speaks soon after of a Sabbath then commanded by the fourth Precept The Pamphleter hereupon inferreth that he could not mean the Jewish Sabbath and if not that it must of necessity be the Lords day Fol. 23. Here is a stout argument indeed able to knock down any man which thinks the contrary for mark the inference thereof Archbishop Whitgift gives unto the Lords day in a Metaphorical and figurative sense the name of Sabbath Ergo which is in English therefore it must be kept with all the rigors and severities which were ●equired unto the observation of the Sabbath by the Law of Moses or therefore which is in Latine Ergo there is as much divinity in the Lords day now by whomsoever it was ordained as had been heretofore ascribed to the Sabbath-day of Gods own appointing And then again the Lords day is by him called a Sabbath and said to be there commanded by the fourth precept therefore there is such a Divinity in it as Dr. Bound ascribes to his Lords daies Sabbath according to his Articles and petitions laid down Did ever man so argue in a point which he makes to be of so great concernment or make so ill a choice both of the Medium and the Author which he groundeth upon First of the Medium for may we not conclude by the self-same Logick that there is a Divinity in all the holydaies of the Church because all grounded on and warranted by the fourth commandement as all learned writers say they are and that there is a Divinity in Tithes and Churches because both places set apart for sacred Actions and maintenance also for the persons which officiate in them as the Pamphleter afterwards alledgeth are included also in this precept If there be a Divinity in these let our Author speak out plainly and plea● as strongly for the Divinity or divine Institution of Tithes and Churches as he hath done or endevours to do at least for the Divinity of the Lords dayes Sabbath If none in these and I conceive our Author will not say there is though grounded on the warrant of the fourth Commandement let him not d●eam of any such Divinity in the Lords day because now kept by vertue of that precept also But worse luck hath the G●nt in the choice of his Author then in that of his Medium there being no man that more disrelished and opposed this new Divinity of the Sabbath and all the Sabbatarian errors depending on it then this most reverend Prelate did insomuch that he commanded Bounds Book to be called in upon the first discovery of the Doctrines delivered in it which cert●inly he had not done if he had been of the same Judgement with that Doctor or had meant any such thing in his defence of the Answer to the Admonition which our Pamphlete● hath put upon him Assuredly unless the Pamphleter had been bribed to betray the cause and justifie the Observator he would have passed over the debating of this new Divinity or else found more then one man in the space of 36 years so long it was from the first of Queen Elizabeth to the coming out of Bounds Book to have spoken for him and such a man as had not shewed himself so professed an enemy to the newnesse of it by causing the Book to be called in that the Brethren commonly used to say that out of envy to their proceedings he had caused such a pearl to be concealed Let us next see what comfort he can finde from the book of Homilies of which he saith that there was not any thing more especially taught in them then the Divinity of the Lords day This he affirmes but they that look into that Book will finde many points more specially taught and more throughly pressed then this Divinity he talketh of witnesse those long and learned Homilies upon the peril of Idolatry against disobedience and rebellion of these last six at least in number besides many others But if it can be proved at all no matter whether specially or more specially that shall make no difference and that it may be proved he telleth us that they say God in that Precept speaking of the ●ourth commandeth the observation of the Sabbath which is our Sunday Fol. 23. If this be so and to be understood of such a Divinity or such a divine institution of the Lords day as our Author would fain put upon it first then we must have some expresse warrant and command from God himself altering the day from the seventh day of the week on which he commanded it to be kept by the Law of Moses unto the first day of the week on which it is now kept by the Church of Christ But secondly that Homily I mean that Of the time and place of prayer doth inform us thus That the goldly Christian people began to follow the example and commandement of God immediately after the Ascension of our Lord Christ and began to choose them a standing day of the week to come together yet not the seventh day which the Jewes kept but the Lords day the day of the Lords Resurrection the day after the seventh day which is the fi●st day of the week c. And thirdly it is said in the same Homily that by this commandement we ought to have a time as one day in the week wherein we ought to rest yea from our lawful and needful works c. Which passages being laid together will amount to this first that the Homilie doth not say that by the fourth Commandement we ought to have one day in the week which is plainly peremptory but that we ought to have a time as one day in the week which is plainly Arbitrary Secondly that being Arbitrary in it self and so esteemed of by the Christians in the Primitive times they thought it good immediately after Christs ●scension to choose a standing day of the week to come together in namely the Lords day or the day of the Resurrection Not that they were required so to do by the fourth commandement which limited the Sabbath the ordinary time of worship to the day foregoing nor commanded so to do by Christ this choice of the day not being made till after his ascension and no command of his approving