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
A09365	The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.; Cases of conscience	Perkins, William, 1558-1602.; Pickering, Thomas, d. 1625.	1606 (1606)	STC 19669; ESTC S114066	314,224	686

of his worship But the Sabboth of the new Testament though it be a necessarie time of Gods worship yet it is not a part thereof If it be said that it is commanded therfore 〈◊〉 must needs be a part of Gods worship I answer It is commanded not as Gods worship for substance but in respect of the duties of the worship that are to be kept and performed in it And hence it is manifest that in regard of Gods worship there is no difference of daies in the new Testament but in regard of order Thirdly they obiect that Paul kept the Iewes Sabboth as well as the Lords day For he and Barnabas came to Antiochia and went into the Synagogue on the Sabboth day Act. 13. 14. And againe he and Timothie conuerted Lydia vpon the same day Act. 16. 13. Ans. The Apostle did this vpon very good ground not because he held the obseruation of it as necessarie as the other but in regard of the weaknes of the Gentiles and Iewes newly called For the Church that consisted of such persons in those daies was not yet fully perswaded and resolued of the abrogation of th●●e wish Sabboth and therfore for the time he yeelded to their weaknes and obserued it as well as the other But afterward when they were confirmed in that point he forbare that libertie taught the full abolishment both of it and other Ceremonies Fourthly Act. 18. 3 4. Paul is said to come to Corinth to Aquila and Priscilla and to worke with them in their trade of tent-making and further it is said that he disputed in the Synagogue euery Sabboth day that is on the Iewes Sabboths and exherted the Iewes and Grecians Hence it is gathered by some that Paul did onely keepe the Sabboth of the Iewes and that both on the Lords day and on the weeke daies he wrought with Aquila and Priscilla Ans. First we must remember this Rule That Charitie and Necessitie doe dispense with the Sabboth and with Ceremonies If a Towne should be on fire or if a Citie or countrey should be presently assaulted by the enemie in the time of the word preached on the Sabboth day the preaching of the word in these cases must cease for a time till by conuenient helpe the fire be quenched and the enemie be taken or driuen backe Now whereas Paul in the ordinarie daies of the weeke made tents and on the seauenth too not obseruing it but the Iewes Sabboth we must know that he did it vpon necessitie for the saluation of the Iewes For Priscilla and Aquila were Iewes vnconuerted and Christ was not yet reuealed vnto them And if Paul had but once named Christ he could haue done no good among them Yet afterward when he saw better opportunitie at the comming of Silas and Timotheus from Macedonia then he could no longer containe himselfe but burned in the spirit and testified to the Iewes that Iesus was the Christ vers 5. Now if there was cause why he did not speake of Christ for the time then was there cause also why he did not make profession of a Sabboth Secondly I answer though Paul did not then openly sanctifie the Sabboth yet it is to be supposed that he kept it priuately by himselfe reseruing some speciall time for that purpose and the contrarie cannot be shewed The Second Question touching the Sabboth How the Sabboth of the New Testament is to be obserued Ans. In obseruing a Sabboth of the new Testament there are two things required a Rest and a Sanctification of the same rest to an holy vse This Answer is made out of the very substance of the fourth Commandement which is morall and hath nothing ceremoniall in it And the fourth Commandement for substance consists in a ceasing frō labour and a holy dedication of our rest to holy vse that is to the worship and seruice of God Sect. 1. Now touching the first point the Rest of the Sabboth there are three seuerall Opinions whereof two are contrarie and the third is a meane betweene both The first Opinion is that we are bound as strictly to keepe the outward rest of the Lords day as the Iewes were to keepe the Sabboth and sundrie men are of this minde But I take it this opinion is not warrantable For as we said before the Iewish manner of keeping the Sabboth in straitnes is a Ceremonie And if we be bound to keepe it as straitly as the Iewes did then Iudaisme must still remaine and the ceremoniall Law at least in some part must still be in force But in fauour of this opinion it is alleadged First that the fourth Commandement is a Law giuen as well to Christiās as to Iewes and therefore it binds both alike Ans. The fourth Commandement bindeth Christians to keepe a seauenth day for the Sabboth both in respect of Rest as also in regard of Sanctification thereof but that it bindeth them to the same strait manner of keeping the rest as it did the Iewes we vtterly denie Secondly That the reasons vsed to inforc the Commandement doe equally binde all therefore the Commandement it selfe Ans. It is true for the dutie commanded but not for the manner of performance Againe the reason alleadged doth not follow for sometimes the holy Ghost vseth a reason that is perpetuall to inforce a Ceremonie That Levi should haue no part nor inheritance amōg his brethren was a Ceremonie commanded by God and yet the Lord inforceth it with a reason that was perpetuall namely because himselfe was the part and inheritance of Levi among the children of Israel Numb 18. 20. Thirdly that the Sabboth is a signe to beleeuers in the new Testament that God is their God and they his people and the same it was to the Iewes therefore the bond is as strict to the one as to the other Ans. 1. Beleeuers vnder the Gospel haue two onely signes of the Couenant Baptisme and the Lords Supper and no more 2. The Scripture restraineth the Sabboth as a signe onely to the Iewes It is a signe betweene me and you in your generations Exod. 31. 13. Againe v. 16. the children of Israel shall keepe the Sabboth for an euerlasting couenant 3. The Sabboth was not a signe in the first institution in Paradise For the Couenant of grace was made after the fall of man and the signe thereof must needes be appointed after it considering that before the fall Ceremonies signifying sanctification had no place And this is the first Opinion The second Opinion touching the Rest of the Sabboth is flat contrarie to the former namely that on the Sabboth day after the publike worship of God is ended and the Congregation dissolued men haue libertie either to giue themselues to labour or to honest pleasures and recreations This Opinion doth quite abolish one of the Commandements of the Decalogue For it presupposeth all daies to be alike this onely prouided that the publike worship of God be solemnly kept Now this may be done in any

spoken of actuall but of habituall hatred And this stands in a readinesse and inclination of the heart to hate if neede be father and mother yea our owne life for Christ and the Gospels sake To this purpose the Apostle saith They that buie must be as though they possessed not 1. Cor. 7. 30. that is in respect of moderation of the affection and the disposition of the heart For otherwise it is the Law of nature that he that buies must possesse Example of this moderation of the affection we haue in Moses who esteemed the rebuke of Christ greater riches then the treasures of Egypt Hebr. 11. 26. And in Dauid who though he were a King and a Lord in the earth yet saith of himselfe that he was but a pilgrime and soiourner in it as all his fathers were Psal. 39. 13. And he speakes this in respect of the affection of his heart and moderation thereof because he did not fixe the same vpon abundance And of Paul who professeth in this manner I haue learned to be full and to be hungrie in all things I am instructed or entred in this high point of Christian practise to be hungrie and to be full Philip. 4. 12. In which text two things are set down First that Christian moderation or contentment is a high mysterie yea that it requires much skill arte to know how to be poore and how to be rich Secondly that himselfe was a learner of this art and that he had bin but entred and initiated into the knowledge thereof Now that this Moderation of minde may be learned and practised we must remember that two especiall meanes are to be vsed First we must labour to be able to discerne betweene things that differ Philip. 1. 10. How is that by iudging aright betweene riches temporall and the true riches that will make a man rich before God This gift of discerning was in Moses who vpon a right iudgement in this point accounted the rebuke of Christ greater riches then the treasures of Egypt Hebr. 11. 26. In Dauid who saies that the Lord was his portion when he was a King and euen in the middest of his riches Psal. 119. 57. In Paul who esteemed the best things that were but base yea drosse and dung that he might winne Christ Phil. 3. 8. The Second meanes of Moderation is to consider that we are in this world as pilgrimes and straungers 1. Pet. 2. 11. that the best of vs brought nothing into the world neither shal whē we dy carry ought out of it III. Rule We must vpon the calling of God forsake our riches and all that we haue in this world not onely in disposition of minde but in deede The word of God teacheth that there be three Cases wherein a man is indeede to forsake all I. If he be extraordinarily and immediately called to publish the Gospel to all nations This was the case of the Apostles and Euangelists who in regard of their calling at least for vse forsooke all that they had Matth. 19. 27. II. In the Case of Confession when for professing the name of Christ a man is depriued of them in the daies of triall Thus when our Sauiour saith Whosoeuer he be that forsaketh not all that he hath c. Luk. 14. 33. the words are spoken of all beleeuers in the Case of Confession when they are called by God vnto it and therefore S. Matthew explaines it thus Whosoeuer c. for my names sake he shall receiue c. Matth. 19. 29. III. When in the time of persecution famine or warre the necessitie is so great that it requires present releefe which can no other way be had but by giuing and selling the goods that a man hath In Psal. 112. 9. the good man is saide to disperse to the poore this dispersing must not be vnderstoode of all times but in case of extreame neede Again when Christ saies Luk. 12. 33. ●ell al that thou hast this cōmandement must be limited for a man is not boūd to sel al at al times but in the time of great and vrgent necessity Thus the christiās in the Primitiue Church in the daies of imminent persecution sold all their possessions Act. 2. And so Paul acknowledgeth that the Church of Corinth releeued the Church of Macedonia euen beyond their abilitie in the daies of extremitie that was in that Church 2. Cor. 8. Here another Question may be mooued Whether a man may voluntarily and of his owne accord giue away all his goods liue vpon almes and giue himselfe to fasting and praier Ans. He may in Popish conceit giue himselfe in this sort to voluntarie pouertie which they hold to be lawfull and which is more a state of perfection We on the contrarie doe answer that this practise is in no sort lawfull vnlesse a man haue speciall calling and warrant from God so to doe For first the Law of nature sets downe and prescribes distinction of possessions and proprietie of landes and goods and the Gospel doth not abolish the law of nature Againe the same distinction and proprietie is allowable by the written Law of God Salomon teacheth Prou. 5. 15. that a man must let his waters flow out of his cisterne but he must keepe the fountaine to himselfe And Prou. 10. 22. It is the blessing of God to be rich and he addeth no sorrowes to it Men must not therefore voluntarily forsake their riches and so bring sorrow to themselues Besides that Agur praies against pouertie Giue me saith he neither pouertie nor riches Prou. 30. 8. Dauid makes it a curse to be a begger Psal. 109. 10. and he neuer saw the righteous mans seede begging their bread Psal. 36. 25. Our Sauiour Christ biddes him that had two coates not to giue both away but one Luk. 3. 11. And Paul saies It is a more blessed thing to giue then to receiue Act. 20. 35. Therefore he biddes euery man to labour with his owne hands that he may neede nothing that is that he may not neede the releefe and helpe of any man or of anything 1. Thess. 4. 11 12. But it is alleadged to the contrarie Matth. 19. 21. If thou n ilt be perfect sell all Ans. The wordes are a personall and particular commandement For this young Prince whome Christ speakes vnto was called to become a Disciple of Christ and to preach the Gospel Luk. 9. 59. And the commandement is not giuen generally to all men but particularly to him alone and we cannot make a generall rule of a speciall commandement or example Againe further it was a commandement of speciall triall Secondly they alleadge Matth. 10. 9. Possesse neither gold nor siluer nor money in your purses Ans. That commandement was temporall and giuen to the Disciples but onely for the time of their first embassage into Iurie as appeares in the 5. v. where Christ bids them not to goe yet into the way of the Gentiles And the commandements of their first embassage were