Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	bind_v	day_n	sabbath_n	1,769	5	9.9938	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07919	The suruey of popery vvherein the reader may cleerely behold, not onely the originall and daily incrementes of papistrie, with an euident confutation of the same; but also a succinct and profitable enarration of the state of Gods Church from Adam vntill Christs ascension, contained in the first and second part thereof: and throughout the third part poperie is turned vp-side downe.	Bell, Thomas, fl. 1593-1610.	1596 (1596)	STC 1829; ESTC S101491	430,311	555

with all popish recusants neuer to pay their debts to loyall christian subiects This assertion because it is strange to good christian eares cannot but bee obscure and hardly vnderstood for explication sake wee must note two principles of lately coyned romish religion First that our most gratious soueraigne Queene Elizabeth and al her faithfull subiects are flatte heretiques Secondly that all her maiesties dominions with all the landes and goods of her loyall obedient and christian subiects are the Popes due vnto him from the first day of the profession of their loyall obeysance and of the true ancient christian romain catholike and apostolike faith That these be their principles their best writers doe testifie their Iesuite Bellarminus their Canonists Nauarrus and Couarrunias their Diuines Syluester and Medina their religious friers Fumus and Alphonsus with many others Vppon these rotten principles of their newe no religion they grounde their most execrable dispensation to witte that it is lawfull for all popish recusants by reason of such dispensations to withholde what landes and goods soeuer from all such as wil not yeelde themselues captiues to the brutish bondage of poperie Hereof it commeth first that so many this daie make conscience to bee absent from diuine seruice in the church who haue no conscience at all to pay their debts Hereuppon it commeth secondlie that manie repute it deadlie sinne once to heare a godlie sermon who thinke it no sinne at all to owe great summes of money and neuer to pay the same Heereuppon it commeth thirdlie that sundrie recusants haue so intayled their landes and so fraudulently away their goods and that of late yeares as no law enforceth them to pay their debts to their poore creditors Hereupon it commeth fourthly that her maiesty is defrauded her faithfull subiects impouerished the Popes vassals enriched the lawes of the realme contemned and domestical rebellion fostered It therefore behooueth good Magistrates to haue speciall regarde hereof Good lawes are established but slowly in many places executed God of his mercie either conuert dissembling hypocrites soundly or else for the common good of his church confound them euerlastingly for a greater and more pestilent plague cannot come vnto the Church then to haue such magistrates as pretend publiquely to fauour it and yet are secret enemies to the same qui potest capere capiat this kind of popish pardoning my selfe though then a papist could neuer brooke but so soone as I vnderstood it did sharplie impugne the same The mediate externall sabboth is that which God appointeth mediately by his church in the new Testament to wit the sunday which is our christian sabboth And here obserue that when I say by the church I specially vnderstand the supreme gouernour of the Church much lesse doe I exclude the same which obseruation shall be made manifest before the end of my discourse And because no veritie doth clearely appeare vntill the difficulties and doubts be plainely vnfolded I will propound in order the greatest obiections that can be made against the same framing briefe pithie and euident solutions thereunto The first obiection The Sabbatharies contend with tothe and naile that christians are no lesse bound this day to keepe the legall sabboth then were the Israelites in time of Moses law and they proue it because God blessed the seuenth day and sanctified it which sanctification was nothing else but a commaundement to keep it holy as appeareth by the declaration made by Moses Againe bicause this sanctification was forthwith after the creation and therefore as all nations are bound to make a memoriall of the creation as well as the Israelites so must all nations as well as the Israelites keepe holy the seauenth day that is the day of rest after the creation which is our saturday and vpon which day the Iewes still keepe their sabboth The answere I say first that there is no precept in the olde or new Testament by which either the Gentiles then or christians now are bound to keepe the legall sabboth I say secondly that albeit it could be proued that the fathers before the law had kept it yet would it not follow that wee were bound by their ensample this day to keepe the same for otherwise we shoulde be bound to offer vp bloudy sacrifices as they did both before and after the deluge The second obiection God speaking of the sabboth saide it should be a signe betweene him and the children of Israel for euer and hee added for in sixe dayes the Lorde made heauen and earth and in the seauenth day rested therefore all nations are bound to keepe the sabboth of the seauenth day The answere I say first that the word euer is not taken there simpliciter but secundum quid as the schooles tearme it that is not for eternitie or for the duration of this life but for all the time from Moses vnto Christ which was 1495. yeares I say secondly that though the sabboth be not eternall as it is ceremoniall which I shall prooue by and by yet is it eternall in the thing signified that is ceasing from sin and rest in God which shall be accomplished in heauen for euermore The third obiection The decalogue was before Moses and this day is of force for the Gentiles were bound before the promulgation of the law written in the tables of stone and we christians after the translation of the law to abstaine from blasphemie periurie theft murder whoredome couetousnesse fraudulent dealing and the like as were the Iewes in time of the law The answere I answere that whereas the law of Moses was partly iudiciall partly ceremonial and partly morall the morall part being the verie lawe of nature engrauen in mens hearts in the hour of their natiuities as it was before Moses so shall it endure to the worlds end but all ceremonies which were types and figures of the promises made in Christ Iesus were accomplished and abolished in his sacred aduent such was the circumcision giuen to Abraham the sacrifices commanded to our first fathers and the sabboth in respect of the determination vpon the seauenth day for it was not Gods will to continue shadowes after the things indeede were exhibited The fourth obiection A perpetuall cause requireth a perpetuall lawe and consequentlie since the memorie of the creation and meditation of Gods works is a perpetuall cause of the law of the seauenth day it followeth necessarily that the law of the seauenth day must still abide in force The answere I answer that the memorie of the creation is indeed a perpetuall cause of a perpetuall sabboth but not of a perpetual precise and determinate sabboth the reason hereof is euident because the memorie of our creation may be done as conueniently vpon another day as vpon the seauenth day thus my answere is confirmed because the sabboth which wee now keepe is not the seauenth day but the eight for our sunday is the first day of the weeke

and the day on which God began the creation of euerie thing The first obiection We christians obseruing the first day after the sabboth which we call sunday are charged odiously with superstition by the wicked Anabaptists and they proue it by S. Paul who forbiddeth the difference of dayes in the Christian Church vppon which prohibition it followeth that it is as vnlawfull to keepe the first day as the seauenth The answere I answere that the Apostle exclaimeth not against euerie difference of dayes simply but against that sole and onely difference which is obserued with opinion of necessitie or worship After which manner our christian sabboth or sunday is not obserued For first in the old testament the old sabboth was a figure of things to be accomplished by Christ yet in the new testament the new sabboth hath not that signification but is onely obserued for decencie and comely order sake without which the ministerie of the word either cannot be at all or at least not so conueniently Secondly the Iewes obserued their sabboth of the seauenth day as a part of Gods diuine worship neither was it lawfull for them to change and alter the same but we christians who abhorre Iudaisme indeede keepe our sabboth day not as a part of Gods worship but for ciuill order sake not with opinion of necessitie but with such christian freedome as we confesse it may be changed into another day And because this libertie granted to the Christian church is not sufficiently vnderstood of many whereof some be otherwise well learned I purpose in God to proue the same effectually First by the holy scriptures secondly by the iudgement of antiquitie thirdly by the latter writers Touching the scriptures my first reason shall be affirmatiue my second shall bee negatiue the affirmatiue is this whatsoeuer is abolished doth not binde vs christians but the lawe of Moses is abolished therefore it doth not bind vs. The argument is in forme The proposition is euident because an obligation cancelled is not of force And the assumption wherein resteth the difficultie if there be any at all is proued by S. Paul in his epistle to the Hebrews where he auoucheth expressely y t the law must perforce be changed with the priesthood Neither wil it help to say that we keepe a day different from the Iewes marke well my words gentl reader bicause if we keep our day with necessitie of the day so as it may not be altered into another day then such our obseruation of dayes is reproued to the Colossians and is become a flat ceremony of the Iewish law For this strict point tempori obligari to be tied to determined time is that only circumstance or ceremonie wherein the Iewish sabbaoth differeth from ours Which point I hope wil shortly be more euident My negatiue reson is this No text of holy scripture either in the olde or new testament can be alledged which commandeth to keep our christian sabbaoth eyther vpon the first day or vpon any other determinate day therfore it remaineth in the libertie of the church to change that day as the circumstances of times places persons shal require The consequence is good and so the consequent ought not to be denied for whatsoeuer is not commanded by the holy scriptures but appointed by the law of man all that may be altered euen by the law of man The antecedent I prooue sundry wayes first because the places of scripture cited for this purpose neyther do nor can prooue any such thing For the Apostle to the Corinthians willes only that collections be made for the poore when the congregation is assembled on some sabboth day But he neither commandeth christians to obserue the first day after the sabbaoth neyther yet doth he affirme that christians then kept their assemblies vpon that day Yea the learned and zealous writer maister Caluin denieth flatly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth either signifie the first day of the sabaoths or the sunday He opposeth himselfe against the patrones of that opinion and saith flatly that the apostles did at that time keepe the Iewish sabbaoth And that of the Reuelation prooueth nothing else but that S. Iohn had his reuelation vpon the day of our Lords resurrection But saint Iohn neither saith that christians must obserue that day for their sabbaoth neyther yet that the Apostles kept the same Which thing both Petrus Martir and Erasmus doe willingly grant Yea Erasmus auoucheth that the christian Penticost was not yet ordayned And therefore doeth he by Penticost in that place vnderstand saint Paules abode at Ephesus to be 50 dayes Caluine and Martir vnderstand the Iewish penticost properly bicause the christian penticost was not yet appointed I proue it secondly bicause if the determination of the christian sabaoth had bin set downe in the scripturs and appointed by the apostles then would there not haue beene such controuersie about that matter as was in the est and west Churches long after the Apostles time which thing I haue shewed at large in my booke of Motiues Thirdly if it were granted which can neuer be proued that the Apostles then kept the sabboth vpon the first day yet would it not follow that christians must of necessitie this day obserue the same which I will make good by sundry important reasons First because our sauiour Christ in the verie institution of the sacrament of his body and bloud did minister the same after supper and yet are not wee tied to that practise but do it before dinner Now since the practise of Christ himselfe doth not make a law to be kept of necessity much lesse can the practise of his disciples impose such a law vppon vs. Therefore if it be graunted that the Apostles kept their sabboth vpon the first of the weeke as this day wee obserue and that very laudably yet may wee for our christian liberty alter the day and keep it vpon another Secondly because Christ celebrated the holy communion of his body and bloud in sweete and vnleauened bread and yet notwithstanding that practise the Greeke church did euer and wee our selues in these dayes vse leauened bread euen so may we keepe our sabaoth vpon Tuesday or vpon some other day if it so seeme good to the church albeit the Apostles kept it vpon the munday Thirdly because the Apostles and the whole church in their time decreed to absteine from eating of bloud and yet doe we this day without scruple of conscience eate the same If answere be made that this decree was not a perpetuall law I replie directly that much lesse doeth their practise binde the church for euer to a strict ceremonie of the Iewes Fourthly because wee may iustly bee accused of that superstition wherewith the Apostle charged the Colossians and Galatians and so the Anabaptists shall haue their intended purpose My second proofe is this Socrates a famous writer who liued aboue 1150. yeares sithence hath