Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	call_v	day_n	sunday_n	1,626	5	11.2192	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01624	The course of Christianitie: or, As touching the dayly reading and meditation of the holy Scriptures very requisite and necessary for all Christians of what estate or condition soeuer: tvvo bookes. Translated out of Latine into English, by Iohn Ludham vicar of Wethersfeld. 1579.; De sacrae Scripturae lectione as meditatione quotidiana. English	Hyperius, Andreas, 1511-1564.; Ludham, John, d. 1613.	1579 (1579)	STC 11755; ESTC S120317	159,740	250

knowlege of Christe Let vs sée now what was done in certaine ages folowing It is the fashion of some of the common sorte whē there is anye newe doctrine or maner of teaching especially in Philosophie firste sette abroache to flocke by by togither by heapes to be sodainely inflamed with a feruent desire of learning But as soone as they haue receiued any smacke or tast fo suffer their heate by little little to waxe colde in continuance of time to be quyte extinct aswel their doctrine as their whole secte if anye were risen to vanish away Much like as if a greate fire being kindled after it hathe for a certaine space shewen forth a huge light bin séene a great waye off by little little ceasseth to caste foorth any sparke or flame and last of all hath nothing lefte but smoake ashes whereof yet the one goeth into the ayre and the other are scattered with the winde But so muste we not iudge of the holy Scriptures For albeit the Apostles died were buried yet was by no means the studie Diuinitie buried with them The Iewes had an antient custome among them namely throughout euerie Citie when they come togither in their Sinagogues on the Sabaoth dayes to recite publikely certaine Chapters oute of the Lawe the Prophets which forthwith some one or other expounded in a familiar kinde of order to the capacitie and instruction of the hearers The selfe same forme of reading and interpreting was by the Apostles brought into the congregations or assemblies whiche in respecte of that time the faithfull were suffered to haue as maye appeare Luc. 4. Act. 13 15. 1. Corinth 14. That which the Apostles obserued in their time their successours the Pastors of Churches neuer suffered to be intermitted or broken off no not so muche as turn then when the affaires of the Christians were broughte into greate extremities and Tyrantes soughte by all meanes to worke their decaye For they neuer ceassed to haue their méetings and assemblies as appeareth euen by the testimonie of Plinie in his Epistle to Traiane the Emperoure They vse sayth he before day light to come ordinarily togither What was accustomed to be done in these assemblies manye credible writer doe reporte Iustine who liued in the yeare of Christes incarnation 1●0 in his seconde Apologie which he wrote for the Christians hath these words On the day whiche is called Sunday all that remaine in the townes or fieldes doe come togither into one place where the bookes of the Prophets or Apostles are read so long as an houres space will suffer Then when hee which readeth leaueth off hee that is chiefe among vs admonisheth and exhorteth that wee shoulde diligently follow and embrace those good lessons that are read thē rise we all and praye togither Clemens Alexandrinus who florished Anno. 200 lib. 7. Stromatum sayeth that the sacrifices whiche they vsed in those dayes were prayers and thanksgiuings and lessons of the Scriptures which they read before meate From these Disagréeth not Tertullian who liued Anno. 230. Apologetici Cap. 39. Wee come togither sayth he to the reading of the holy Scriptures if the qualitie of the times present enforceth vs to forewarne or reknowlege any thing Forsooth with holy words we feed our faith we erect our hope we establish our trust and neuerthelesse with often repetitions and suggestions we confirme the discipline of preceptes Dionisius also the author of the Ecclesiastical hierarchie about the. 300. yere of our Lord entreating of the mysterie of the Lords supper saith very plainly By the office of the Ministers is orderly recited the lesson of the holy Scriptures And a little after The most sacred songs and readings of the Scriptures do minister vnto them directions as touching the gouernement of life and whiche in order goeth before teacheth the amendment of their corrupte affections and most pernicious nature Who wold require no witnesses to be produced And séeing Iustine liued in Asia as borne in Nicopolis a town of Palestine as Ierom reporteth was conuersant at Rome and else where in Europe Tertullian in Affrica Clemens at Alexandrîa in Egipt for as touching Dyonisius wée haue as yet no certaintie It is euident hereby that there was euery where in those daies so far forth as concerned the reading of the holy Bible a greate wonderfull consent But when as after the stormes and tempestes of persecutions were once by the singular prouidence of God appeased assuaged the godly had a time of respite grāted vnto them the Churches beganne nowe to be increased which came to passe if not in the time of Philip the Emprour Anno. 250. whom Eusebius lib. 6. cap. 25. Orosius lib. 7. cap. 20. doe reporte to haue bin the firste Christian Prince of any power that euer was after Christe yet certes vnder Constantine aboute the yere of Grace 320 thou shouldest haue séene if a man may credite Eusebius high and stately temples builded vp to the Lord wherein were practised the selfe same things that late before wer vsed in priuate houses And leaste that anye thing in this behalfe shoulde at any time be confusedly or negligently done there were appointed in all Churches readers vnto whom was enioined by the Bishop the office of Reading who deliuered vnto them in the presence of all the people the holy and sacred Bible As touching whiche matter thou mayste reade in the 8. canon of the fourthe councell of Carthage and in Gratian distinct 23. Moreover leaste any other Bookes than those that are accompted to be Canonicall shoulde be read it was prouided by the councell of Laodicea whiche was helde anno 370. canon 59. and by the third councel of Carthage canon 47. And that Iohn Chrisostome and many others who were afterwarde of great authoritie in the Churche first supplied the office of Readers before they aspired to anye higher promotions maye be auouched verye clearely by Histories Nowe the Homilies that is to saye the Sermons diuised and made by the holy fathers whyche are extante euen from the time of Origen to the Empires of Charles the greate during whose raigne Alcuinus and Beda two of the laste Authors in a maner of these Sermons flourished do proue euidentlye that the same custome whiche wée spake of euen now was obserued in all Churches Reade I pray you but the beginnings only of the homilies of Origen vpō the bookes of Moses certain others reade likewise the beginnings of Chrisostome prefixed before his expositions vpon a good part of the bookes of holy Scripture made vnto the people reade the dyuers sundrie entries of Sermons of Saint Augustine especially where he entreateth De verbis Domini Serm. 15.33 De verbis Apostoli Serm. 1. Again very many of Maximus the Bishop Bede and other mo● and euen forthwith in the very shorte exordiums or beginnings of their Sermons ye shall perceiue howe by them though they were Doctours of diuers times and

they woulde signifye and proteste the inuincible fortitude of theyr mindes euen so nowe lette oure men of warre in these dayes worthilye estéeme it as a principall pointe of prayse and commendation if it fortune them béeyng beset on euerye side wyth so many and greate perilles to dye not as the common sorte of souldiours vse to do but as true Christian warriours in déede But no such menne can dye valiauntely eyther for the glorye of GOD or for their Countrey or else returne home wyth tryumphant victorye saue those onelye that when they are quiet at home in their houses doe so exercise themselues in reading the Scriptures that afterwarde when they muste watche abroade in the wilde fieldes and abide all bru●ts that shall fall vppon them they maye comforte themselues mutuallye out of the worde of GOD inflame their mindes wyth courage call rightelye vppon GOD committe the safetie as well of theyr soule as bodye to hys tuition and make confession of their Christian Faith. And surely it behoueth as well all other Christians if at least wise we wil hearken to Saint Paules counsell as also those vndoubtedly that followe the Campes of Christian Princes to be euermore throughlye furnished with the whole armoure of GOD and to haue their loynes girded about wyth Trueth their breast fenced wyth the breastplate of Righteousnesse their feete shodde with the preparation of the Gospell of Peace and aboue all to take the shielde of Fayth and to put on the helmet of Saluation lastly to beare alwaies in their hands the sword of the spirite whiche is the worde of GOD of whych inward and spirituall weapons a type and resemblaunce wée maye daylye in oure minde beholde in the outwarde weapons of the bodye whereby they may bee able to stande faste againste all the assaultes of the diuell the common enimye of mankinde and to repulse the firy darts that hee neuer ceasseth to hurle at them Further sayth an other I am a Lawyer what haue I to doe with the Scripture Shall I tell thée Very muche For it is to be wished by all meanes bothe of thy selfe and of all that craue thine ayde in the Courte that thou werte in déede wyth a certaine addition suche a one that is to saye A Christian Lawyer Thou makest thy vaunte I am sure that thou wilte do all thyngs according to righte and equitie and challengest to thy selfe both the power and will so to doe But verye hardlye shalte thou make anye man beléeue that thou arte of this minde vnlesse thou imbracest also the pure Doctrine of Religion and by the direction thereof envre thy selfe to deale faithfully and truelye in all thy procéedyngs and to prosecute the things that are lawfull and iuste In some Countries the Lawyers are euill spoken off and noted to be scante good Christians Thys blotte shall hée wype cleane awaye whom the people shall perceiue earnestly and wyth an vnfained disire as well of profiting in godlynesse of lyfe as also of finding out and obseruing of equity to pervse the holye Scriptures Lactantius Firmianus and after hym Saint Hierome doe wonderfully commend one Minutrus Felix a notable Lawyer of Rome for hys excellent knowledge of holye Doctrine what let is there then why the Lawyers of oure tyme shoulde not imitate thys manne in the studye of Heauenlye thyngs Moreouer by the selfesame Law and condition must Phisitions knowe themselues to be bounde also especially forbicause they haue a singuler commendation of theyr Arte and full of aucthoritie taken out of the holye Scriptures themselues For they bragge very muche that by the mouth of the moste wise Hebrue Iesus the sonne of Syrach Chap. 58. Phisicke is commended as a thing giuen of GOD for the necessitie of mans lyfe and that moste holye menne as the Prophete Esaye ● King. 10. Esa. 38. the Euaungeliste Luke Coloss 4. and others moe haue exercised the same Arte to their singular prayse Certes Hipocrates the Prince of Phisitions béeyng but a Heathen man in hys booke De decenti ornatu sayth that the knowledge of GOD oughte inespecially to bee rooted in the hearte of the Phisition and that in disseases and maladies hapning Phisicke should verye reuerently behaue it selfe towardes GOD. From whome disagréeth not Galen in his ninth Booke and fiftéenth Chapiter De Hipocratis Platonis degmatibus and in hys worke De animi moribus corporis temperatur●● sequentibus that is Touching the maners of the minde followyng the qualities or temperatures of the bodye the eleauenth Chapter And all men doe greatelye couet and desire to attaine vnto a certaine happinesse in making and ministring of medicines But thys dexteritie can they by no meanes looke to come by vnlesse they call vppon GOD wyth a true and liuely faith and prouoke their patients likewise to doe the same Whiche that they mighte diligently doe in déede we reade that it was well prouided in the councell of Lateran Cannon 22. whyche is referred also among the Decretals De Penitent●s Remissionibus C. Cum infirmitas And Hostiensis expounding the same sayth that those Phisitions doe grieuously sin which obey not that most wholsome law And I know not truly how it commeth to passe that all sicke folkes for the most part do more willingly call for him and commit their life vnto him and trust assuredlye that they shall be holpen of him whome they perceyue and vnderstande to be a louer of Gods holy word and a follower of true Christian pietie and godlynesse in like cace as if they were persuaded that what Arte is not able many times to do that might he supplyed by sanctimonie of life and Prayers After which sort verily we haue knowē many in times past restored to health by most holy mē more no doubt through feruent Prayer vnto God than by any medicine though neuer so artificially made So also dothe Sainct Iames Chap. 5. commaund that to the anoynting with oyle holy Prayer should be adioyned It follow●th therefore that the Phisition if he diligentlye pervse the Bookes of holye Scripture shall very well prouide both for the saluation of his soule with God and also for his credite and estimation amongst men yea and besides all this he shall obteyne of God happy successe in his Science and in all his procéedings But now he that is a Merchante and compassed about continually with innumerable affayres and dealings belonging to his trade and Merchandise tossed and turmoyled too and fro now hither now thither and neuer at anye certayne stay ought euer and anone to bestow some time in sifting and examining of his owne conscience and in commending the safetie of his bodye and soule into the hands of God and that so muche the more often by howe many more and gréeuouser perils both by Sea and by Lande he séeth himselfe to be cast into euery minute of an houre He ought moreouer to labour by all meanes possible that credite and trustinesse whiche is a certayne constancie and

vnto Righteousnesse and with the mouth confession is made vnto Saluation Moreouer the Apostle Peter in hys seconde Epistle and thirde Chapiter sayth that all those that haue giuen their names vnto Christe or are called Christians oughte so farreforthe to procéede in the study of the holy mysteries that they hauing hearde the truth of their Faith out of the Prophets and Apostles declared in the Scriptures mighte fully and substantiallye comprehended the same and also be able euerye man for himselfe at all times and to euery one that requyreth it to render a reason of his faith and hope But that any man shoulde be able to confesse his faith and to yéelde an accompte thereof that hathe not béene some space conuersante in the sacred Scriptures it is by no meanes probable or likely For it is one thing simply to make a confession of Faith and an other to render an accompte of Faith. As for the one it maye readilye ynoughe after a sorte be performed of euerye manne especiallye when there is no perill of persecution néere at hande and there is no manne in a maner which hath not séene at one time or other many folkes so to haue learned and repeated by hearte the Symbole of the Apostles yea and the Nicene Créede and that now then also in an vnknowen language as Popiniayes are wont to chatter whē they bid men good morrowe or good euen but as touching the other he that will do it must of necessitie declare that his faith is vpholden by the worde of GOD it selfe and as Paule speaketh Rom● confirmed with the testimony of the lawe and the Prophets For thou arte vtterlye deceiued incase thou thinkest it lawfull for thée to put ouer the office of beléeuing to another and to be sufficient in case thou confessest thy selfe to beléeue as thy Godfather beléeued which vndertooke and gaue his worde for thée at the holye Fonte or as the Churches beléeue or as the Ministers of Churches For vndoubtedly in the matter whyche appertayneth to the euerlasting saluation of the soule euerye manne oughte to be his owne factour to be nearest vnto hymselfe to gage hys owne proper Fayth béefore GOD and the Churche wyth hys owne proper hearte to beléeue vnto Righteousnesse and with his owne proper mouth to confesse vnto Saluation For like as it profiteth not thy bodye in case an other manne taketh meate for thée or in thy steade and thrusteth it into his owne mawe and in the meane tyme leaueth thée hungry and almoste hungersterued for wante of foode euen so arte thou wonderfullye deceyued when thou wéenest that it will be behouefull for thy soule in case thou thy selfe beyng ignoraunte of the thynges that belong vnto Faith whilest I meane thou arte bothe of age and vnderstanding méete to haue learned the worde of GOD and making no confession at all an other man doe declare hys Faith before GOD and his Churche This is not the waye no this is not the way beléeue me to attaine vnto the scope and marke of Saluation Those saide preceptes of beléeuing of confessing of rendring an accompte doe in verye déede binde euerye particular man withoute anye difference Be yee readye sayth Peter to gyue a reason alwayes and to euerye one that asketh But how canste thou hope that thou shalte haue at all tymes and in euerye place eyther thy Godfathers and Godmothers or teachers of the Churche to be present wyth thée whyche wyll doe so muche I meane make answere for thée And for this verye cause is the custome commonlye receiued in the Churche that the confession of Fayth shoulde vpon Sondayes and Holy dayes be recited in suche a forme as albeit there be but one common Faith of all like as there is but one GOD and one Baptisme yet it shoulde not be saide in common we beléeue in one GOD but I beléeue in one GOD to the intent verily euery man might perceiue that he hath for himself both to make confession and also to render a reason of his faith For whiche cause also when Baptisme is ministred it is vsed in all Churches and Prouinces after one and the selfesame manner as for example euery one being asked the question of the minister of the Church seuerally aunswereth for himselfe and sayth I beleeue in GOD the father I beleeue in Iesus Christ hys onelye begotten sonne I beleeue in the holye Ghoste and so foorthe as touchyng whyche order of questioning and aunsweryng there is plaine mention Act. 8. where is touched the regeneration of the Ethiopian Eunuch Neither can it be declared howe great a pestilence that fond opiniō of Faith inuolued as they terme it scattered abroad by certaine vnlearned ideots hath broughte into the minds of menne where by they thinke they do inough when they professe thēselues to beléeue as other men beléeue For doubtlesse here vpon hath risen a moste perillous securitie Yea it hath come to passe by little and little that those which should haue obtayned saluation by faith haue bin so bold as vtterly to neglecte and contemne Faith. But those that haue once neglected cast from them the care of their faith howe is it possible that they should afterward performe the workes of Charitie especially such as are pleasing and acceptable vnto GOD of which sort are those onely and alone that flowe and procéede from Faith And in whom there is neither Faith nor Charitie the same must also of necessitie be destitute of the benefite of hope These things being thus determined it followeth that suche persons are hitherto fallen away from the grace of GOD and oughte not to be made anye better accompte of if we haue regarde to spirituall blessings than Pagans or brute beastes Than whiche estate doubtlesse especiallye of a man that is baptized and glorieth in the name of CHRISTE nothyng can bée sayde or thoughte more wretched or myserable The manne that hathe eyther no Faith in hym at all or suche as is verye slender and vnperfecte neyther vseth to stirre vppe to nourishe to encrease and confirme the same by reading and meditating of the worde of GOD that manne I saye whatsoeuer he bée looketh in vaine to receiue anye spirituall benefites at GODS hande But that Faith do we affirme to be nothing or as slight and slender a thing as maye be whiche onelye is implicita that is to saye inuolued or enwrapped suche I meane as is fast fixed and locked vppe in the breaste of an other manne but hath no maner of place in thine owne Therefore euen as Fayth is looked for at thy handes and muste issue from thine owne selfe so is the reading and knowledge of GODS worde wherein are declared the principles of Fayth and whereby the liuely iustifying faith is kindled and nourished in the mind likewise requyred at thy hands must of necessitie also procéede from thy selfe And to thys end pertaineth that rebukemēt or cōplaint whither it be of Chrisostome in hys sixtéene Homily vpon Iohn Some there be