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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	call_v	day_n	sabbath_n	2,477	5	9.8919	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05535	A true narration of all the passages of the proceedings in the generall Assembly of the Church of Scotland, holden at Perth the 25. of August, anno Dom. 1618 VVherein is set downe the copy of his Maiesties letters to the said Assembly: together with a iust defence of the Articles therein concluded, against a seditious pamphlet. By Dr. Lyndesay, Bishop of Brechen.	Lindsay, David, d. 1641?; Calderwood, David, 1575-1650. Perth assembly.	1621 (1621)	STC 15657; ESTC S108553	266,002	446

thing ye haue said that holy dayes were and might bee lawfully kept vnder the Law without any particular warrant from God But put the case that the same might not haue beene done vnder the Law it followes not that the Christian Church hath not libertie to appoint dayes and times for religious exercises without particular direction For vnder the Law God not only set downe the substance of his worship but all the circumstances also as the persons in particular by whom the place where and the times when he should be worshipped so fully as little or nothing was left to the abitrement of the Iewish Church and as yee say these times were so ceremonious that the greatest part of the externall worship consisted in Ceremonies vnder the Gospell it is not so for in the Gospell the substance of these Ceremonies and of the worship of God is perfectly set downe but the circumstantiall Ceremonies of time place persons and formes which are no part of the worship but pertinences only are left to bee determined by the Church according to the generall Rules of Order and Decencie It is true because the Iewes had one place only appointed by God for his worship to wit the Temple and Tabernacle whereunto the people could not resort at all times therefore to their owne election was permitted the appointing of other commodious places for their Synagogues And now vnder the Gospell there is one onely Day of diuine Institution to wit the Lords Day whereunto to tye the worship of God is a Iudaicall Pedagogie against the Christian libertie and practice For the time is now come that from one new Moone to another and from one Sabbath to another all flesh shall come and worship before God Isa. 66.23 According to the which Prophesie the Apostolike and Primitiue Church did not only conuene on the Lords Day to worship God but on such other times as they thought commodious to obserue Saint Paul taught often on the Iewish Sabbath and at Ephesus daily for the space of two yeares in the Schoole of one Tyrannus Saint Augustine testifies that in some Churches they conuened daily not onely to preaching praying and Lectures but to the celebration of the Sacrament also Epiphanius in his Epitomie or Abridgement of Christian Faith affirmeth Apostolos instituisse synaxes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Apostles to haue instituted their holy meetings for diuine Seruice on Wednesday Friday and the Lords Day So●rates witnesses that on these dayes through the whole World for the greatest par● the holy mysteries were celebrated Hereby it is manifest albeit the Church was tyed to worship God solemnly and publikely on the Lords Day that yet they were not tyed to that Day only but that all dayes we●e sanctified by Christ that the Church might choo●e and de●ermine of them for the Seruice of God as she pleased So to conclude the Church vnder the Gospe●l hath power without any particular warrant of Go● keeping the general Rules of Pietie Charit●e and Decencie to dedicate times and places and set downe formes and orders for the worsh●p of God The Ceremonies in the Iewes C●urch were not only Circumstantiall but Mysticall for the greatest part and a part of diuine worship it selfe such as the Church vnder the Law and vnder the Gospell hath no power to institute but the Ceremonies vnder the Gospell are meerely Circumstantiall for the greater part not Mysticall and a part of the worship it selfe but onely accessorie thereto these the Christian Church hath power to appoint And such are the fiue dayes of old obserued by the Primitiue Church and now restored againe in our Church and such were the dayes of Purim and the Feast of Dedication which were not obserued as a part of religion instituted by God but only for commemoration of Gods benefits bestowed vpon his people in these times PP The obseruation of Anniuersary dayes pertayned to the Ceremoniall Law but so it is that the Ceremoniall Law is abolished Ye confirme the Antecedent by the reasons following First The Anniuersary Dayes were distinguished from the Morall Sabbath many were the preheminences of the ordinary Sabbath aboue the Anniuersary dayes Secondly The Apostle cals them weake beggerly rudiments Gal. 4.9.10 The elements of the world Col. 2.20 Shaddowes of things to come Col. 2.16 17. The Apostle sayes not the obseruation of Iudaicall dayes but simpliciter the obseruation of dayes serued to the people of God for a typicall vse and rudiment of Religion If the obseruation of some anniuersarie dayes was prescribed to the Iewes as elements and rudiments for their instruction it followes that the obseruation of anniuersarie dayes is of it selfe a rudimentarie instruction Otherwise the Apostles reason will not hold Thirdly Dayes and Meates are paralelled therefore as it is Iudaicall to esteeme some meates cleane and some vnclean so to esteeme one day holier then another is Iudaicall Fourthly To substitute other dayes in place of the Iewish as a Christian Pasche and Whitsonday for the Iewish is to substitute rudiments to the Iewish and not to chase them away Fiftly The Iewish anniuersarie dayes were not onely abrogated as shaddowes of things to come but as memorials of by gone benefits In euery respect all their anniuersarie daies are abolished Therefore in euery respect they belong to the Ceremoniall Law ANS These arguments yee vse to prooue the obseruation of anniuersarie dayes to be ceremoniall I answer them one by one First where yee say that anniuersarie dayes in the Law were distinguished from the morall Sabbath if ye will of this conclude that the anniuersarie dayes were not morall but typicall I will not deny it But if yee conclude anniuersarie daies to be therefore simply ceremoniall I say it followes not and that your argument is a caption à dicto secundum quid ad dictum simplicitèr The obseruation of a weekely day amongst the Iewes was not onely morall but a typicall shadow of things to come Is the Lords Day then because it is weekely not onely morall but also typicall But perhaps ye reason thus Anniuersarie dayes are eyther ceremoniall or morall but so it is they are not morall ergo To this I say that your diuision is not full nor perfect for there be anniuersarie dayes that are naturall as the Aequinoctiall and Solstitiall Others that are ciuill as dayes of Markets and Weapon-shewings c. And there be dayes Ecclesiasticall which are neyther morall nor mysticall but meerely circumstantiall to the worship whereunto they are appoynted To the second I answer that anniuersarie dayes are not called by the Apostle Elements and Rudiments otherwise then the New-Moones which are monethly dayes and Sabbaths which were weekely dayes And therefore if the Apos●le had called dayes Shadowes by reason of their yeerely reuolution he could not haue concluded that Sabbaths and New-moones were Shaddowes It is neither the weekly nor monethly nor anniuersarie reuolution that made these dayes

to Ierusalem to the Pentecost was counsailed or not scandalizing the Iewes to carrie himselfe as one that obserued the Law and practise some legall ceremonies to that effect which he did vsing them not as a part of diuine worship but as indifferent things and meanes expedient to win him credite with the Iewes that hee might edifie them in the truth So himselfe sayes He became all things to all men that he might winne some The keeping of the 14. day by Iohn and Iames is not an argument that they disagreed from the rest in iudgement touching the set day if any then was determined more then the practise of other ceremonies proues their disagreeing from S. Paul in the poynt of Christian libertie for this they did onely by way of condescension So the Apostles in these times might haue kept Easter vpon diuerse daies by the direction of the Spirit because the solemne commemoration of our Sauiours resurrection which we call Easter is not to be kept at any set time for any mystery that one day hath more then another by diuine institution The contentions therefore about the day were iustly blamed by the reformed Churches who acknowledge no day except the Christian Sabbath to haue greater prerogatiue then anothe● But the greater part of the world keeping the solemnitie of Easter vpon the Lords Day which followed the 14. of the Moone the Churches of Asia being a fewer number did not well to preferre the singularitie of their opinion and custome to vnitie and conformitie with the greater part of Christendome in such a poynt Againe Victor Bishop of Rome cannot bee excused who first did vrge conformitie pressed it by violence vpon the Churches that were without his Iurisdiction and to excommunicate them was an insolent tyrannie seeing they were not subiect to his power Yet after the Nicene Councell had setled that controuersie and determined the day these must iustly be blamed that contentiously troubled the Christian peace disobeyed the Canon of the Councell and were disconforme to the rest of the Churches not by mistaking the day as some were but through wilfulnesse and pride the parents of contention PP Las●ly they reason with Augustine à posterior● That seeing the Lords passion resurrection ascension comming down of the Holy Ghost is celebrated with anniuersary solemnity through all the World they must needs haue beene ordayned eyther by the Apostles or by generall Councels But so it is that these daies were obserued before there was any generall Councell It must follow therefore that the Apostles ordained them Ans. Augustines distinction is not necessarie for many customes crept in and thereafter preuailed vniuersally which were neither ordained by the Apostles nor generall Councels Socrates in his Historie sayes I am of opini●n c. ANS Socrate● in the testimonie which yee alledge lib. 5. cap. 22. for probation of your answere sayes that he is of opinion that the Feast of Easter hath preuailed amongst people of a certaine priuate custome and not by Canon He confirmes his opinion by this reason that they who keepe Easter on the 14. day of the Moone bring Iohn the Apostle for their author Such as inhabite Rome and the West parts of the World alledge Peter and Paul and yet there is none of them can shew in Writing any testimonie for confirmation of their custome First here it is to bee marked that Socrates in this testimonie calls his allegation an opinion onely that is a likely and prob●ble conceit but that is not sufficient to infringe Saint Augustines rule and the probations that he brings are of no force for first it makes nothing against Augustines rule that the Easterne Churches kept the solemnitie on one day and the Westerne on another because Saint Augustine sayes not that the commemoration of these benefits was made vpon one and the selfe-same day onely hee sayes Anniuersaria solennitate celebrantur 〈◊〉 is They are yearely celebrated after a solemne manner The diuersitie of the day confuteth not this assertion but confirmes rather his saying namely that the solemnitie was obserued through all the World seeing in one part it was celebrated for winning of the Iewes according to the practise of S. Iohn and in the rest of the World on Pasche Sonday whereon our Sauiour rose according to the tradition of Saint Paul the Apostle of the Gentiles So this same solemnitie being kept through the whole Church although not on the same day Saint Augustines rule remains good that the solemne commemoration of Christs resurrection is Apostolicke The next probation is no better to wit that there is no testimonie in writing for the confirmation of that custome for by this reason it would follow that the obseruation of Sonday in stead of the Iewish Sabbath hath preuayled by a priuate custome only For in the Apostolique writings we haue no testimonie for the confirmation of that custome In Scripture we reade that our Sauiour rose on that day that on that day he appeared to his Disciples that on that day the Apostle appointed collections to be made for the poore that on that day at Troas the Disciples were assembled to breake bread and that S. Paul preached All these actions make aswell for the obseruation of Pasche Sonday and as the Bishop of Winchester saith somewhat more seeing it is after a sort the same day by reuolution whereon our Sauiour did rise yet all these practises exercises and meetings on the Lords day had not demonstrate the sanctification of it if it had not beene perpetually and vniuersally obserued afterwards by the Church This constant and vniuersall obseruation of the Church hath declared these practises to be exemplarie and that our Sauiour did consecrate that day by his resurrection and apparitions to be in stead of the Sabbath Vpon this ground S. August Epist. ad Ianuar. 118. sayes Illa quae non scripta sed tradita custodimus quae quidem ●oto Terrarum orbe obseruātur dantur intelligi vel ab ipsis Apostolis vel plenarijs Concilijs quorum est in Ecclesia saluberrima auctoritas commendata atque statuta retinere Sicuti quod Domini Passio Resurrectio Ascensio in coelum aduentus de coelo Spiritus Sancti anniuersaria solennita●e celebrantur that is Those things which come to vs by Tradition and not by Writing and yet are obserued in the whole world must bee esteemed to haue beene commended vnto vs and instituted either by the Apostles themselues or by generall Councells whose authoritie hath euer beene wholsome to the Church as by example the Passion Resurrection Ascension and the descent of the holy Ghost from heauen which wee solemnely keepe euery yeare This rule of Saint Augustine if it bee not demonstratiue yet it is more probable then Socrates his opinion for it is more like a custome receiued by the vniuersall Church should proce●d from the authoritie of the Apostles or some generall Councell rather then from a priuate obseruation as Socrates