Selected quad for the lemma: work_n

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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68103	Ladensium autokatakrisis, the Canterburians self-conviction Or an evident demonstration of the avowed Arminianisme, poperie, and tyrannie of that faction, by their owne confessions. With a post-script to the personate Iesuite Lysimachus Nicanor, a prime Canterburian.	Baillie, Robert, 1599-1662.	1640 (1640)	STC 1206; ESTC S100522	193,793	182

in this as well as in that other quarrell you have against him 6. That who ever in the publick prayers hath their face toward the North South and West must be publickly called upon to turn themselves ever towards the East (k) Vide supra cap. 5. B. 7. That in the Church not only in the time of prayer but at the reading of the ten commands all must fal on their knees but when the creed is read all must stand upright on their feet whē the epistle commeth all may sit down but when the gospel begineth all must again arise during the time of sermon all must stand uncovered That to these and all such pious practises we are oblidged by the sole example of the bishops or some few of them even before the inacting of any law either of Church or state (l) Edward Bugheus serm pag. 9. We may not think it enough that we stand at the Creed except we say it also with the Minister audibly with a lowd voice nor is it enough for us to stand up at the gospel but we must also bow at the name of Iesus not as if we were ashamed of what we did but with due and lowly reverence neither is it sufficient to be bare in time of divine service except we also reverently kneell on out knees when the commands and letanie are read Shelfoord p 20. Let us learn of our Cathedrall Churches for there our reverend Fathers the prelats make their reverence to God in this wise both at their entry and their returne wherefore to follow their good and holy paterne we are to do the like both at our comming in to Gods house and at our going out Ibid p. 22. The fifth office of holinesse is to rise up from our seats when the articles of our faith are read we also do more reverently to stand up at the reading of the psalmes before after and behind the holy lessons We are also to stand at the reading of the gospell The reason that the old Lytargick writters gives of this superstitious standing at the Creed and gospel more then at the reading of the lessons and epistles is because these epistles among which they put the revelation the penteteuch and sundry other parts of the old testament containes more base doctrine then the gospel which comes behind them as the Master comes after his servant which goes before to make way 8. That the conscience is oblidged not only to keep religiously the greater festivities of Yule pasch pentecost the rest which are immediatly referred to the honour of the Trinitie but also a number of the festivals of the blessed Virgin of the Saints and Angels Those must not be polluted with any work or seculare affaire as we desire to bee helped by these glorified persons intercession (m) Cousins devotions they offend against the fifth command that obeyes not the precepts of the ecclesiastick governours The precepts of the Church are first to observe the feastivals and holy dayes appointed in the Church calendar vide supra cap. Yet Christs Sunday must bee no Sabbath bowling balling and other such games may well consist with all the holinesse it hath yea no law of God no ancient Canon of the Church doth discharge shearing of corne taking of fish or much other husband labour upon that day but by the contrary acts both of church State do warrād such labour yea there is so great Iewish superstition in the land about Christs Sunday that all preachers must be oblidged in their very pulpits to proclame the new book of sports for incouragment of the people to their gaming 's when the short houre of divine service is ended and that under no lesse paine than ejection from the Ministere (n) Whits examinat p. 118. The injunction maketh no difference betwixt Sunday and the other holy dayes concerning working in harvest no speciall priviledge is given it more then the rest For King Edwards statute repeated by Queen Elizabeth saith It shall be lawfull to every husband man labourer fisher-man c. upon the holy dayes aforesaid in harvest or at any other time of the yeare when necessity shall require to labour ride fish or work any kinde of work at their free wils and pleasure Ibid. on the Sabbath p. 217. In the new testament we read of no prohibition concerning abstinence from secular actions upon the Lord day more then upon other dayes Et quod non prohibetur ultro permissum est The Catholick Church for more than 6●0 year after Christ gave licence to many Christian people to work upon the Lords day at such houres as they were not commanded to be present at the publick service by the precept of the Church In S. Ieromes dayes the devotest Christians did ordinarly work upon the Lord-day In Gregorie the greats time it was reputed antichristian doctrine to make it a sin to work on the Lords day Helens answer p 111. His Majestie having published his declararion about lawfull pastimes on the Sunday gives order to his bishops that publication thereof be made in all their severall diocesses the bishops hereupon appoint the incumbent of every Church to read the declaration to the people and finding opposition to the said appointment presse them to the performance of it by vertue of that Canonicall obedience which by their severall oaths they were bound to yeeld unto their ordinaries but seeing nothing but contempt upon contempt after much patience and long suffering some of the most perverse have been suspended as well a beneficio as officio for an example to the rest 9. Pilgramages to Sants reliques and barefooted processions to their Churches are preached and printed (o) Vide supra caput 5. w. Those throats which are so wide as to swallow down all these it seemes they will not make great bones in all the other trash which in the Romish Church we challenge as superstitious CHAP. VII The Canterburians embrace the Masse it selfe OF all the pieces of Poperie there is none so much beloved by Papists nor so much hated by Protestants as the Masse since the reformation of Religion the Masse hath ever beene counted the great wall of division keeping the parties asunder who ever could free that ditch whose stomack could digest that morsell no man of either side was wont to make any doubt of his name but that with consent of all hee might passe for a true Papist and no wayes in any reason stand for a moment longer in the catalogue of Protestants If then I bee able to demonstrate the Canterburians minde to be for the Masse I hope no man of any understanding and equitie will require of me any further proofe of their popery but with good leave of all I may end my taske having set upon the head thereof this cape-stone In the mouth of both sides reformed and Romish preaching and the Masse go for reall opposites the affection of Papists to their Masse maketh

in this life Iames teacheth if you fulfill the royall law you do well Were Gods Law not possible to befulfilled the supposition should be idle unfit for Gods word a caption unbeseeming a writing by divine inspiration To the keeping of this we must straine our soule wee must nor flee to a naked imputation where is required our confirmation Hee hath predestinate us to be conform to the image of his Son Hee hath fulfilled the Law and so must we too Ibid page 127. Christ hath merited that the rigteousnesse of the Law should be fulfilled in us not by faith only or by sole imputation as the ignorant understand it but by our actuall walking in the divine precepts Ibid. page 136. To binde a man to things impossible were a wrong both to nature and grace therefore the schoole verse sayeth Vltra posse viri non vult Deus alla requiri God can no more in equitie now require impossibilities at our hands then hee could at first at Adams Neither doeth hee if wee believe S. Paul who sayeth I can do all things by Christ who hath loved me Ibid. page 139. If God should command things impossible then should he be more cruell then a tyrāt who will not offer to exact of his Subjects such a tribute which he knowes can not be payed It is tyrannicall and cruell and therefore impossible to God to require the abilitie which he himselfe took a way and of those too that are his friends and in league with him Ibid. page 147. To say that the very best works of the Saints are uncleane impure mortal sins is extreame blasphemie Can the works of the holy Ghost be impure The least addition of evill in a good work makes it sinfull because Bonum est ex integra causa malum ex quolibet defectu White on the Sabboth page 157. urgeth those sayings as from S. Austine Neque impossible aliquid imperate potuit Deus quia justus est neque damnaturus est hominem proeo quod vitare non potest quia pius est Execramur blasphemiam eorum qui dicunt aliquid impossible homini à Deo esse praeceptum 6. That not onely many do fulfill the Law without all mortall sinne but sundry also do supererogat by doing more then is commanded by performing the counsels of perfection of chastity povertie and obedience (o) Shelfoord page 184. By his preceps he informeth us of all the meanes that leads toward life eternal by his counsels which go beyond his precepts because GOD hath given man freewill to get what he can in the state of grace for the state of glory he shewes some exceeding meanes to grow to this lifes perfection and to improve the common reward of glory for the next life as sell what thou hast and give it to the poore and thou shalt have treasure in heaven heere we have counsell to change temporall riches for eternall which are better 2. Wee are counselled to change permitted fleshly pleasures for heavenly pleasures where it is said qui potest capere capiat 3. We are counselled to deny our selves and our lawfull liberties to follow Christ through the worlds difficulties these are Gods counsels which in the primitive church were put in practice but in our times they are put of with a non placet ibid p. 129. Of the counsels of the gospel which go beyond the counsels of the Law S. Chrysost sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ hath commanded nothing impossible yea many have gone above his commandemēts 7. That our good works do truely deserve and merit eternall life (p) M●ntag appeal p. 233. The wicked go to enduring of torments everlasting the good go to enjoyning of happinesse without end thus is their estate diversified to their deserving Shelfoord p. 120. seteth downe the commensment verses of Cambridge which in merite goeth as farre a Bellarmine Virtutū sancta spesinsa caterva salutē divino ex pacto quam meruere dabūt Chomneus p. 18. goes yet further that our workes are the as true efficiēt cause of our salvatiō as our wickednesse can be of our damnation as we heard before Montag antig p. 153. That a work may be said to be meritorious ex condigno these conditions are required that it bee morallie good that it be freely wrought by a man in this life in the estare of grace and friendship with God which have annexed Gods promise of reward All which conditions I can not conceave that any Protestants doth deny to good works 8. That our obeying the counsels of perfection do purchase a degree of glory above the ordinar happinesse (q) Shelforod p. 198. In that blessed estate there are degrees of joy glory a starre differs from another in glory some ground bringeth foorth thirtie some sixty some a hundred fold To this agreeth S. Gregory Quia in hac vita nobis est discertatiorum erit procul dubio in illa discertio dignitatum ut quo hic alius alium merito superat illic alius alium retributione transcendat And S. Cypriam in pace coronam vincentibus candidam pro operibus dabit in persecutio ne purpuream pro passione geminabit Certent nunc singuli ad utriusque honoris amplissimam dignitatem accipiant coronas vel de sanguine purpureas Here shineth Gods justice in distributing rewards according to the varietie of his own grace in this life bestowed and Christians works by their owne free will to the best end employed and because their are certaine excellencies of workes in overcomming the greatest difficulties therefore the schoole after the former demonstration argueth priviledged crownes which they call aureola to be due to them which have conquered best to Martyrs for overcoming persecutions to virgins for conquering the flesh and to Doctors for putting the Divell to flight from their floks All this latelie is printed by the faction neither that onely but which to us seemeth mervellous when great popular grumblings and sundrie publicke challēges hath beene made against the authors of such writs These whom Canterburie hath employed to apologise for the worlds full satisfaction hath not yet beene pleased to disavow any of those writers nor to expresse the least signe of their indignation against any of their abominations (r) Heylens answer p. 127. For Shelfoords book whatever is in that mentioned should not trouble you if he ascribe a speciall eminencie unto charitie in some certaine things it is no more then was taught to him by S. Paul who doeth prefer it as you can not but choose to know before faith and hope nor doth he attribute our justification thereunto in any other sense then was taught him by S. Iames. M. Dow p. 52. And I believe if M. Shelfoords justification by charity be wel examined it will prove no other then that which S. Iames sayes yee see how that by works a man is justified and not by faith onely I would demand of any reasonable man whether