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A54780 The nurse of pious thoughts wherein is briefly shewed that the use which Roman Catholikes do make of sacred pictures, signes, and images is not idolatry or any other misdemeanour (as some imagine), but the nurse of pious thoughts and healthfull meditations / written by F.P. Philopater. Philopater, F. P. 1652 (1652) Wing P21; ESTC R25515 84,169 280

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artificiall sacred signe gathered by the calculation of the Sun as is yet further manifest for that some begin the Sabbath day from the first appearing of the stars after the setting of the Sun as the Jews others from midnight as Catholique Christians others from Sun rising as the Protestants c. In some Countryes the dayes are sometimes as long as one of our moneths in others as two in others as three and in some it is day for half a year together so that if they did not calculate a time for the observance of the Sabbath they should either keep none or els sanctifie it for half a year together Again as I have said here before men cannot change essences and substances because these things belong to God but they have changed the Sabbath from Saturday unto Sunday as our Adversaries do confesse whereby it is demonstrated that that the Sabbath day is but a sacred sign of rest from the Creation of the world as also of the eternall rest of heaven and of the Resurrection of our Lord and of the people of God c. whereby they might be distinguished from other Nations and yet our adversaries themselves do honor reverence this day after their kind or manner with a religious worship though it be but a sign and no substance or person or God neither may they say that this sanctification of the Sabbath may be or is performed by a civill worship seeing that first the Commandements of God as I have said heretofore are divine and religious and pertaine to Religion Secondly civill worship may be used by Pagans and Heathens who cannot sanctifie any thing to God because they want faith without which it is impossible to please God Moreover that the Sabbath day or Sunday is but a sign or ceremony to put us in mind of another thing God himself doth yet further witnesse saying See that you keep my Sabbath because it is a sign betweene me and you in your generations that you may know that J am the Lord which sanctifie you keep you my Sabbath for it is holy unto you he that polluteth it dying shall dye Exod. 31.13 to demonstrate unto us that the Sabbath or Sunday is but a signe to distinguish the people of God and faithfull from the Infidells and reprobates and yet all faithfull people worship and honor it with solemn rites ceremonies and circumstances as offering of Sacrifice rest from labour attending to proper preaching reading of the Scriptures and other pious works and exercises so that it cannot be denied but that sacred signes pictures images and such things as represent unto us or have relation either immediately or mediately unto divine things or to the things of heaven or mysteries of our faith may be honored and worshipped with a relative religious honor and worship for the things of heaven or holy things which they represent and that this relative religious worship begetteth in us pious thoughts seeing God commandeth it Againe God would have this sign of the observance of the Sabbath or Sunday so much honored and respected by men as that he promiseth great rewards to those who shall religiously and carefully observe it saying If thou turn away thy foot from the Sabbath from doing thy will in my holy day and call the Sabbath delicate and the holy of our Lord glorious and glorifie him by keeping it whilest thou doest not thine own wayes and thy will be not found to speak a word then shalt thou be delighted upon the Lord and I will lift thee up ab●ve the neights of the earth and I will feed thee with the inheritance of Jacob thy Father Isay 58.13 Thus the Scriptures to demonstrate unto us that there is no cause why our Adversaries should so dislike of the religious relative worship which Roman Catholikes do give to sacred signs pictures and images as they represent either heavenly things or the mysteries of their faith seeing that God not only commandeth it but also promiseth great rewards to those who shall zealously and carefully reverence and respect them The cause why Almighty God so presseth man to sanctifie the Sabbath day which is but a sign of the rest which he made from the creation of the world and of our Saviours Resurrection and of the eternall rest in heaven with a relative religious worship is because we cannot worship this sacred sign of the Creation of the World Resurrection of our Saviour and eternall rest in heaven without thinking upon these things and begetting in our hearts pious thoughts of the Creation of the World Resurrection of our Saviour and eternall joyes of heaven the Sabbath being a holy sign of those sacred mysteries as words are of things when we worship this signe with a relative religious worship for those things which it doth represent we cannot but think upon the things themselves because as I have said heretofore we cannot think upon two things at once from whence it is that the relative religious worship which is given to sacred pictures signs and images as they are such cannot but nourish in the doers pious thoughts for which cause the divell stirreth up those in whose heart he dwelleth to have them cast down or prophaned least by their remaining and the relative respect born unto them for the sacred things they represent and as they do represent them he should be forced to change his lodging And to conclude God speaking of the observation of the feast of Easter or Pasche saith The first day of the Pasche shall be holy and solemn and the seventh day with the like festivity shall be venerable Exod. 12.16 To shew unto us that the children of Jsrael by the Commandement of God gave honor and worship to the first and seventh day of the Pasche which are but instituted signes of our Lords passage over their houses in Egypt and of the Resurrection from death to life everlasting whereby we see that of the ten Commandements two command us to worship respect and reverence with a relative religious worship sacred artificiall signs pictures and images because this begetteth in us pious thoughts CHAP. XVIII Of the sweet name or signe of Jesus and how this name respectively is to be worshipped with a relative religious worship above all names thereby to beget pious thoughts of Jesus above all things ALthough the word signe or name Jehova was of great honor and worship amongst the faithfull Jewes yet it should be inferiour in honor and reverence to the name or word Jesus as it signifieth our Saviour amongst the Christians because Jehova doth signifie God as he is our Lord and Creator but Iesus doth signifie God as he is our Saviour and Redeemer wherefore as the benefit of our Redemption is greater then that of our Creation so the name of Iesus or a Redeemer or Saviour is greater then the name of God or a Creator whereupon the Church in the blessing of the Paschall candle saith It had availed us nothing
amongst the works of S. Athanasius speaketh of an image of Christ our Lord which Nicodemus who took him downe from the eross gave to Gamaliel which after many ages fell into the hands of the Jewes at Berith who out of spite to our Saviour spit upon it struck it with a reed crucified it and pierced the side thereof with a spear whereat bloud and water issued out which cured all diseases as is more at large set down in the said history to manifest it is that sacred images have alwayes beene in use amongst Catholique Christians and that a relative religious worship ought to be bestowed upon them seeing that even from our Saviours time the faithfull have practised it and God hath been pleased to confirme their piety by miracles CHAP. XXVI Of the enemies of the Crosse and sacred Images and of the miseries that befell Images and of the miseries that befell them THe first enemy that the cross had was Satan who lived long with the Apostles who as S. Ignatius in his Epistle to the Phillipenses saith Before the cross was framed the divel laboured that it might be made and to that purpose he wrought with the children of disobedience in Judas in the Pharisees in the Sadduces in old men in young in the Priests but after that the cross was finished he was troubled moved Judas to repent shewed him a halter and taught him how to hang himselfe with it he terrified and troubled the same woman in her sleep that is to say Pilates wife spoken of in the 27. of S. Mathew and he endeavoured that they should cease from crucifying who before had laboured by all means that the same cross should be had in a readinesse not that he repented him of so great an evill for so he should have beene less wicked but now he begun to apprehend his own destruction for the cross of Christ was to be the chiefest cause of his condemnation death and perdition therefore he worketh it in many that they should deny the cross and be ashamed of the passion and affirme that Christ tasted death only in opinion c. for the divel is divers and sundry ways the author of all evill deceiving mens minds by false reasons Thus S. Ignatius to demonstrate unto us that the first enemy of the cross was the divel The second enemies of the cross were the Jewes who as S. Ignatius in the same place before cited affirmeth the divell stirred up to deny the cross who also unto this day remain reprobate The third were the Gentiles whom as the said S. Jgnatius in the same place affirmeth calumniated the cross of witchcraft or inchantment as divers do at this day The fourth were certaine Libertine Christians and Apostates who in the Apostles times fell from the faith denied the cross and put their whole felicity in sensuall life and carnall pleasure of whom S. Paul speaketh saying Many walk whom often I have told you of and now weeping also I tell you enemies of the cross of Christ whose end is destruction whose God is the belly and their glory in their confusion who mind worldly things Phil. 3.18 Thus S. Paul against certaine Heretikes who in his time were enemies of the cross of Christ and gave themselves to luxury gluttony and sensual delights casting off abstinence temperance continency mortification and austere life which the crosse doth teach us which heresie then took root not onely in Juda but in Greece in divers of his Epistles doth so extoll the cross of Christ as to affirm that he knew nothing but Jesus Christ crucified These Heretiques were Simon M●gus and his followers Cerinthus B●silides c. who taught that Christ was not indeed crucified but withdrew himself from the cross and suffered only in his image and the like whereof see S. Ironaeus in his 1. book and 25. chapter of heresies and Epiphanius heresie 24. and 28. and S. Ignatius in his Epistle to the Trallians After these followed the hereticall Nicolaites Theo●●orus and Cleobulus who as affirmeth S. Ignatius in his aforesaid Epistles were so great lovers of voluptuousnesse carnall pleasures and such Sycoph●nts as that they became enemies of the cross of Christ denied the cross and were ashamed of his passion And it is a thing worthy to be noted that all those who denied the vertue of the cross or the signing themselves with the cross were carnall sensuall people whose God was their belly and their glory in their confusion for within few years they ended their dayes in ignominy and shame and these also denied that the Christians ought to give any reverence or respect to the images or pictures of the Apostles or Saints affirming themselves to be immediately sent from God to reform the world as witnesseth S. Epiphanius Haeres 21. and 22. and contemned the Martyrs of Christ as witnesseth S. Irenaeus in the 20. chapter of his 3. book of heresies saying they ascended to that madness as to despise the Martyrs and found fault with these who had beene slaine for the confession of our Lord. After these followed the Manicheans who as the former Heretikes had done taught that our Lord and Saviour Jesus Christ had not a true body but a phantasma or an appearance of a body whereof no pictures or images were to be worshipped as affirmeth Terasius in the 2. Councell of Nice Michael Syngelus in the life of Dionisius Areopagita and S. Augustine in the fifteenth chapter of his 20. book against Faustus a Manichean This Manicheus or Manes taking upon him by his vertue and power to cure the son of the King of Persia sick in the hands of the Physitians the Physitians being dismissed and Manes taking upon him the cure he died presently whereupon the King as affirmeth Suidas caused Manicheus or Manes to be flay'd quick and so naked to be delivered to dogs to be eaten After the Manicheans followed the Arians so called of Arius who as is affirmed in the 7. Synod denied that any worship ought to be given by Christians to the image of Christ or his Saints This Arius after many troubles and afflictions which he had brought upon the courch at an appointed time that he was to dispute with Alexander Bishop of Alexandria f●ll into a Flux and as Carion in his Chronicle relateth going aside to ease himself died suddainly upon the privy After these followed Julian the Apostata who falling from Christianity to Paganism not only erected his own image in the place where the statua of our Lord stood in Caesarea of which I have spoken of heretofore but also as affirmeth S. C ril B shop of Alexandria in his sixth book against him upbraided the Catholike Christians of his time with the adoration of the cross as our Adversaries do at this day saying O wretched men who adore the wood of the cross and imprint the sign thereof in your foreheads and before your doors Thus the Emperor Julian in his heat against the Christians who soon