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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	day_n	rest_n	sabbath_n	16,566	5	10.2403	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10250	Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua, by certaine students of diuinitie there, vnder M. Theod. Beza, and M. Anthonie Faius ... Wherein is contained a methodicall summarie, or epitome of the common places of diuinitie. Translated out of Latine into English, to the end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardlie dealt vvith els-vvhere, may appeare in the English tongue.; Theses theologicae. English	Bèze, Théodore de, 1519-1605.; La Faye, Antoine de, 1540-1615. aut; Penry, John, 1559-1593.	1591 (1591)	STC 2053; ESTC S101754	189,778	296

we couenant will haue vs bound it is an absurd thing that we should be compelled to performe those things which God requireth not but refuseth to be done The Papists therefore are too obstinat in the defence of their Monasticall life abusing thereunto manie places of the Scripture Impure also and filthy is that PIGHIVS and CAMPEGIVS who teach that is better for him who hath vowed chastity to haue a hundred Concubines one after another then to marry one lawefull wife whereas the Apostle doth perswade them that haue not the gift of continency that it is better to haue a lawfull wife then to burne The thinges that are to bee vowed are diuerse for the faithfull in the olde time were wont to vow either men 1. SAM 1. or beasts LEVIT 21. or thinges without life 1. CHRON. 29. Defended by CORNELIVS MARTYN a low country man of Roxenburgh in Vltraject PRINCIPLES VPON THE FOVRTH COMMANDEMENT OF GODS LAVVE XXXIII 1 EVen as in the rest of the commandements of the first Table there is set downe in what points the lawfull worship of God doth consist so in the fourth commandement wee are taught especiallie howe the faithfull should exercise themselues therein 2 This commandement was not then first of all established wheh the Lord deliuered the Law at Mount Sinay but euen in the verie creation of the worlde and that before the fall of man For although man had neuer fallen yet had he stood in neede of some order and pollicie of the outward worship of God the manner of which pollicye the Lord him self did then set down thereby condemning wil-worship euen in the integritie of man 3 The fall of man comming vpon this made the Lord in renuing this commandement which by little and little was decaied among men to bring other reasons thereof which were partlie altogether morall and to continue vnto the end of the worlde and partlie ceremoniall and temporarie seruing onlie vnto the tutorship or Poedagogie of the Law which PAVLE calleth the rudiments of the world And these reasons were partlie set down by MOSES in this commandement and partlie in other places of the word 4 Hence it commeth to passe seeing in this precept is contained not onlie the inward but also the outward solemne obseruation of Gods worship that the Prophets by setting down a part for the whole do cōprehēd the whole worship of God vnder the obseruatiō of this cōmandemēt 5 It is no maruell then that this commandement though in some things Ceremoniall was yet by the Lorde himself placed amongst the nomber of these that are morall and perpetuall because at that time when this was first instituted the inward perpetuall worship of God did altogether agree with the outward and Ceremoniall 6 The word SABBAOTH being deriued from SABBATH which in the hebrew signifieth to rest or to cease dooth note vnto vs rest and ceasing from our workes and this name was at the first giuen vnto the seauenth day because the Lord hauing finished the work of the creation did rest vpon this day and it was afterward continued because the Lord had forbidden his people to do any seruile work vpon the same 7 Now this commandement consisteth of foure members for first of all is set downe the sanctification of the Sabboth which respecteth GOD the authour thereof who hath peculiarlie appointed vnto his holy vse one certaine day exempted from the order of the rest Secondlye the seuenth day from the beginning of the creation is appointed vnto this Sabboth Thridly the Ceremoniall rite of this Sabboth is set down to be the forbidding of euerie seruile worke in the fourth place is laid before vs the ground of this sanctification of the seauenth day 8 The Ceremoniall things of this commandement are the appointing of the seauenth day the rites of the Sacrifices ordained in the Law to be done vpon this day the resting from all seruile works 9 The morall thinges which are to bee continued vnto end of the worlde are the thinges which are shadowed out by those ceremonies This seauenth day therfore wherof there is neither euening nor morning mentioned did signifie that other euerlasting Sabbaoth to witt the perpetuall rest of aeternall life begunn heere but to bee perfected in the other worlde Nowe the bodie of these legall rites and ceremonies was Christ The rest from all outward labour signified that in the true worship of God we are required to abolish the ould man and therefore to cease from all the workes that are meerelie ours that is from all kinde of sinne to the ende that wee may consecrate both our soules and our bodies to knowe and to glorifie God 10 Now whereas in other places the reason why wee should cease from bodilie labour is set downe to bee the ease which both our houshold and the beasts we vse in the necessarie affaires of this life should haue from their continuall toile it commandeth mercie vnto vs which men are bound to shew in the moderate and sparing vse of the very brute beastes 11 These Ceremoniall things therefore being fulfilled at the comming of Christ are justlie abrogated but the things signified by those Ceremonies are justlie commanded to be done of vs. 12 We may therefore justlie affirme that the Apostles by the direction of the holie Ghoste in steade of that seauenth day obserued vnder the Law did appoint that day which was the first in the creation of the former worlde yet not therefore because it was the first in that worke of the creation but because that Christ by his resurrection vpon that daye did bring foorth that newe and aeternall light of an other world and therefore this day hath bene named the LORDS DAY euen since the time of the Apostles 13 The obseruation therefore of this Lords day is not to be accounted as an indifferent thing but as an Apostolicall tradition to be perpetually obserued 14 And that Christians doe now cease from their daylie labour vpon that day it grew vnto vse by little and little by the authoritie of Christian Emperours and yet is it not anie Iewish obseruation seeing that neither euerye seruile worke is preciselie forbidden on that day wheras it is rather lawfull extraordinarilie at sometimes to recall againe the prohibition of those workes that are forbidden nor yet the said rest is nowe commanded vnto Christians figuratiuelie as it was in times past vnto the Iewes but to the end that laying all other cares aside we may so much the more freelie and earnestlie bestowe our selues in the hearing and meditation of the word 15 And euen as the obseruation of the seauenth day amongst the Iewes was not so to be taken as though God had not bene to be worshipped vpon the other six dayes seeing that the continuall sacrifices was euery day offered both morning and euening Euen so in like sort the obseruation of the Lords day doth not forbid sermons or praiers to be on other dayes but rather commandeth a certaine peculiar a

whole analogie may be kept and also for the cause alledged in the 11 principle 16 This analogie doth depend vpon the diuine ordination institution or blessing by vertue wherof common things are drawne vnto a holie vse The signes therefore haue by the ordinance of God no consideration at all of a Sacrament saue onely in the action of their lawfull administration Neither are wee to imagine of any force that should bee engraffed in the signs themselues seing they differ from common things in regard of a Sacramentall signification onely and that in the very vse That carrying about an adoration of the signes is most horrible Idolatrie 17 As the whole force of the Supper and the Sacramentall formes of speach doe arise from this analogie so they are to be judged thereby These speaches therfore This is my body the cup is the new Testamēt in my blood are not to be expoūded according to the words but according to the meaning that is by a Sacramentall Metonymie or chaunge of the name whereby those things are said to be that wherof onely they are a signe 18 The proper and principall endes of the Suppcr are both the serious remembraunce joyned with thankes-giuing of the death of Christ to his glorie and our profite and also the neerer ingraffing of vs into the body of Christ by faith beeing strengthened and increased and our neerer vniting with God the Father by meanes of the Mediator who dwelleth in vs by his Spirite 19 The lesse principall endes are the mutuall communion and loue of the faithfull being members of the same body the outward witnessing of that mutuall consent and the preseruation of publicke meetings 20 The effects of the Supper doe differ from the ends but in respect onely For seeing it is ordained by Christ vnto these ends it cannot be but that they should ensue vppon the lawfull vse of the Supper yet so as the instrumentall signification is attributed vnto them as their worke whereas the whole efficacie is solie referred vnto the holie Ghost 21 The profit and efficacie of the Supper is not to bee tied vnto the verie moment of the action of receauing but doth extend it selfe vnto our whole life yet is not the action once celebrated to bee for this cause euer after neglected seeing no man hath such a perfection of faith in this life as he standeth not in need of this support Defended by IANES ARMINIVS of Holland PRINCIPLES TOVCHING THE POPISH MASSE LXI WEE HAVE SPOKEN IN THE FORMER Principles concerning the true vse of the Supper of the Lorde now wee are to shew in few wordes how the said vse hath bene diuerslie depraued by Sathan 1 OF all the errors that haue risen about the holie Supper of the Lord that inuention of Transubstantiation is the most ouglie which was brought in and confirmed especially by LANFRANKE about the yeare 1050. 2 For when as the words of Christ instituting this Supper ar to be vnderstood acording vnto his mind who speaketh them which alwaies ought to be regarded in all acts and especiallie in Testaments so that in this Sacrament the bodie and bloode of Christ are truelie but sacramentallie and by faith giuing credite without question vnto his woordes receaued The Transubstantiators contrary to all reason and vse of Sacraments haue so obstinatelie stooke to the woordes that manie absurdities haue risen thereof 3 First of all seeing all Sacraments do consist of signes and things signified they doe take away the nature of the signes For they teach that after the Consecration as they call it the signes do not remaine but that the thing it self onelie is presented vnto vs. 4 Secondlie the Sacramentall participation beeing thus abolished they make a kinde of imaginary receauing of the Lords bodie and blood whereby as they hold the bodie which is nowe in heauen is reallie and corporallie present in infinite places at the same time and is receaued at once in whole and in part by manie and by one which thing as it is most absurde so doth it ouerthrow the articles of the Ascension and sitting at the right hand of the Father 5 Thridlie they haue fained such a change as maketh that which is not to be and that which is not to be For they doe so spoile the bread and the wine of their essence as they desist to be bread and wine and begin to be some other thing and they dreame of accidences that are inhaerent in no subjectes against the first article of the beleife which teacheth that the Lord is the Creator and preseruer of the things which he made 6 And heere they doe verie foolishlie bring in the omnipotencie of God for wee are now to enquire not what God can but what hee will doe according to his written worde Moreouer it cannot be either that God can lie or that Christ can be contrarie to himself both which wil necessarilie come to passe if anie thing be said to haue beene ordained by Christ contrary to the articles of our faith 7 Hence haue risen two most greeuous errours the former touching the worshipping of the bread and the wine the which in a verie fearfull blasphemous sorte are thus commonlie saluted by the Papists ALL HAILE SAVIOVR OF THE VVORLD THE VVORD OF THE FATHER THE TRVE SACRIFICE LIVELIE FLESH THE VVHOLE DEITIE TRVE MAN c. The other touching the expiatorie and propitiatorie oblation for the sinnes of the quick and the dead which the Church of Rome doth properly call the Masse and wherein they place the somme of all Christianitie 8 For the Masse is not that mingle mangle patched vp as it were of the shreds of diuerse places gathered heere there out of the Scripture and other authours which are the reliques of the auncient Liturgie or common seruice booke of the Christians but it is that ordinarie propitiation and oblation called by them their vnbloodie Sacrifice which is offered vnto God the Father for the sinnes of the quick and the dead 9 Nowe they offend in this point first because they change the Sacrament into a sacrifice wheras Christ commaunding vs to receaue and not to offer ordained a Sacrament and not a Sacrifice 10 Next in that they falslie teach that in the Christian Church there remaineth after the death of Christ anie expiatorie Sacrifice besides the verie bodie of Christ which is endued with a true humaine nature and soule 11 Thridlie in that they closelie accuse that one and most perfect sacrifice of Christ of imperfection by iterating the same euerie hand while For iteration is a note of imperfection as the Apostle saith Heb. 7. 12 Christ indeed commanded all the faithfull to celebrate the memorie of his passion but hee gaue no commandement vnto anie that he should bee sacrificed For there ought to be no mention of the NAME and office of a PRIEST or of an ALTER at this day in the Church of Christ For Christ is now the onelie and the chief Priest who offered himself

once an onelie and a most perfect Sacrifice vnto God neither was there anie other that could can or shal be able to performe that work 13 For the Sacrifices that ought nowe to haue place among Christians are onelie of thankesgiuing that the faithfull may giue thankes vnto God for all his benefites and offering their prayers vnto him may perpetually consecrate themselues whollie a liuing and an acceptable sacrifice vnto his majestie An expiatorie or propitiatory sacrifice there is or can bee no other but that which Christ once made most perfectlie vppon the Alter of the crosse 14 Yet we do not denie but that the auncient writers did giue the name of Sacrifice vnto the Lords Supper but as in this point so in manie other thinges in a verie farre streatched signification and that partlie to the end that as they thought they might set foorth the dignitie of this high mysterie whereat the Angels doe admire and partlie that they might note out and retaine the custome vsed amongst the auncient Christians Who were wont in their holie feastes of loue to bestowe and offer guiftes and offerings of diuers thinges and euen of meat and drinke which beeing collected togeather into one were so disposed of by the Pastors of the Churches as first of all they were by praiers offered vnto God next some portion of them was taken wherby the holy Supper was administred lastlie that which was left was bestowed for the maintenance of the poore Out of which rites the Masse-mongers doe as yet retaine the names of OFFERTORI COLLECT and COMMVNION And hence it is thought that the name of the MASSE was deriued euen from the custome that the faithfull had to send those things vnto the publick assemblies of the Church which they would haue bestowed vpon holie vses 15 Now it is no lesse fabulous that the Popish Masse was celebrated by IAMES or anie other of the Apostles then it is most true that the same was coyned neither all at once nor yet by one and the selfe same man but was soldered together as now it is by manie Popes after manie yeares and after that it had bene eiked out with many patches which were added thereunto 16 Vnto the former errors there are adjoyned not a few others as that it is celebrated not by the congregation of the faithfull but by one Masse-monger alone that the Sacrament is after the holie action RESERVED as it were a preseruatiue against whatsoeuer inconuenience that the names of dead Saints are called vpon and their imaginary merits intermingled in the Masse that the one of the signs is in a kind of impudent and altogeather hellish boldnesse taken away from the lay people as they call them that the whole action is done in a strange tongue that the Masse-Priest alone is priuie vnto many things that are done therin that they vse the attire and gestures of stage-plaiers and many other things brought forth by this plant which the heauenly Father hath not planted and therefore shal one day be altogeather rooted out Therefore we detest this imaginary and blasphemous sacrifice of the Masse which is contrarie vnto Gods worde and ouerthroweth the force of Christes Passion and bringeth in almost innumerable errours and wee pray with al our hearts and soules that the Lord would graunt vnto all his Churches the pure and sound vse of his holie Supper Defended by THEOPHILVS HESPERIVS of Bearne PRINCIPLES TOVCHING CONSVBSTANTIATION LXII WEE HAVE ALREADIE DISPVTED concerning Transubstantiation Consubstantiation being the neerest error vnto it is now to be handled 1 COnsubstantiation consisteth in this that the bodie and blood of the Lord is said to bee corporally naturally and really present in vnder and with the bread and the wine 2 It hath this common with Transubstantiation that in both of them the wordes of the institution are in a preposterous sort stiflie maintained without any regard vnto the meaning Although that in verie deed the wordes are chaunged in both by the fained interpretations whereby they are expounded whence manie absurdities doe follow 3 First in that both of them doe take away the force nature of a Sacrament which consisteth in this that two thinges should bee in them namely earthly elementarie and signifiyng then heauenly inuisible and signified both which are seuerallie considered not as they are something absolutely and simply existing of their own nature but as there is a mutuall comparison and referrence between them whereby the signes do represent the things signified are represented 4 Next Transubstantiation maketh that the thing is not that which it is and that it is that which it is not but Consubstantiation maketh that two things indeed are become one 5 Thirdly this doctrine doth include contrarieties for it affirmeth that the same body is receiued both naturally and supernaturallie whereas the truth doth teach that the signes are naturally and the things signified supernaturallie participated 6 For the receiuing of the mouth and also the helpe of the other senses are heere required by the institution of Christ to the ende that that which is naturall and corporall may performe his owne office the operation also of the mind and faith is especiallie to be present that what is spirituall may be receiued by spirituall instruments 7 Yet wee confesse that the bodie and blood of Christ is offered bodilie that is corporallie in the holie Supper But after the same manner that PAVLE saith that all the God-head doth dwell in him corporally that is trulie and fullie the Lord performing without all doubt that which hee promised 8 And although the bodie of Christ be of it selfe a naturall substaunce and contained within the dimensions or limites thereof yet is it not materially but spiritually eaten of vs. For the fleshe would haue profited vs nothing but the Spirite and life yet we may say in some sense that the bread and the wine are the bodie and the blood and that the bodie and the blood are fed-vpon namely in a Sacramentall manner 9 This Doctrine also is directly contrary vnto that end of the institution whereby Christ commaunded vs to celebrate his memorie For if hee bee present his memorie cannot be called vnto our remembraunce except wee will speak very vnproperlie seeing things past and not present are called into memorie 10 Againe it doth abolish the nature of Christs bodie For if the same be thus receued by euery one in particuler it must needs be both present in infinit places at once and also be infinite of it selfe The which point is contrary vnto the Articles of our beliefe whereby we beleeue that hee was true man that hee was borne suffered dead risen againe ascended vp into heauen 11 Furthermore if the receiuing of Christ were corporall the ancient Church vnder the law had not bene partaker of his bodie because the same was not as yet borne which point is contrarie vnto the Apostle who saith that the Fathers did receiue the same spirituall meate and the same