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
A62209	The sauciness of a seducer rebuked, or, The pride and folly of an ignorant scribbler made manifest in some remarks upon a scurrilous libel written by Joseph Nott ... against a book of the Reverend Mr. George Tross in vindication of the Lord's Day : together with a confutation of some errors of the Quakers, in a book call'd ... Gospel-truths scripturally asserted, written by John Gannacliff and Joseph Nott.	Trosse, George, 1631-1713.	1693 (1693)	Wing S729; ESTC R7884	41,236	31

Dionysius of Corinth in Euseb Hist. lib. 4. c. 23. * Valesii Edit saith To day we keep the Holy Lord's Day This Lord's-Day which was the Christians chief Festival appears to be that Day which the Jews called the First Day the Heathens Sunday in that several of the Fathers call it Sunday as Justin Martyr informing the Heathens of the time and manner of the Ch●istians Assemblies tells them That their Meeting was on the Day called Sunday or the First Day of the VVeek giving this as the Reason Therefore do we meet upon Sunday because upon it God dispelling the Darkness and informing the first matter created the VVorld and also so because upon that Day Jesus Christ our Saviour rose again from the Dead Tertullian also in his Apology c. 16. tells the Heathens that their Sunday was the Christians Joyful Day and again De Idolol c. 14. he saith that every Eighth Day was the Ch●istians Festival This Day in his Book De Corona Mil. c. 3. and oft else where he calls the Lord's Day and saith it was a Crime to Fast upon it Others I find cited to the same purpose as Theophil Antiochen Clemens Alex. Orig. contracels and others Now let J. N. write a Confutation of these Antient Fathers and reprove them for their bold venture in calling the First Day of the VVeek the Lord's-Day J. N. p. 6. lin 39. And he doth also manifest his ignorance of the Everlasting Day of God's Power that the Saints in Light are enjoyers of And p. 7. lin 5. Here is an invisible day spoken of viz. 1 Thes 5.5 --- 8. And lin 14. G.T. manifests himself to be ignorant of this invisible Day of the Lord and so appears not to be an Inhabitant of the holy City new Jerusalem for they that are Citizens of this holy City are living Witnesses of the Everlasting Day of God's Power dawned and broken forth An Everlasting Day indeed He that can hear let him hear and understand Joseph We hear thee right well but must confess our selves a little at a loss about this Invisible Day which thou talkest of Therefore we desire thee to favour us with an intelligible account what thou meanest by the Everlasting Day of God's Power Where doth the Scripture speak of an invisible Day We know that the word day is sometimes us'd in Scripture in a Proper sense for the time in which the Sun is above our Horizon sometimes in a Metaphorical sense for a time of clear knowledge of heavenly Truths or a state of Illumination and Conversion in opposition to a time or state of Ignorance or Unbelief called Night in Scripture Of such a day are those Texts by thee quoted to be understood 1 Thes 5.5 8. 2 Pet. 1.9 That Text Prov. 4.18 might have led thee to this Notion The Path or course of life of a righteous man is as the shining light It is like unto it and resembles it in purity clearness pleasure and the like But the way of the wicked is as darkness neither pleasant nor safe So a time of clear knowledge when the Gospel is plainly Preach'd or a state of Grace are like the Day For as the light of the Sun removes the darkness and horrour of the night bringing comfort along with it so the saving knowledge of God true Grace wrought by the Gospel removes Ignorance and Error and gives joy and peace to Believers But why dost thou again charge Mr. Tross with Ignorance and uncharitably condemn him as one that hath no title to Heaven Dost think that thou hast Monopoliz'd knowledge to thy self Must all the World dance after thy Pipe Thou art like the Bernardine Monks who thought that the Sun darted its Beams no where but into their own Cell And what fulsome pride and daring arrogance dost thou manifest when thou presumest to judge of a very pious Divine's Eternal condition and magisterially pronounce that he is no Citizen of a New Jerusalem and all because he doth not understand thy nonsensical Cant about an Invisible Day Whether thou meanest by the Holy City the New Jerusalem the Church Militant or the Church Triumphant this is a horribly wicked censure of thine What is so pious strict and charitable a Christian so faithful and laborious a Minister as Mr. Tross no Member of the Church on Earth and hath no right to the Kingdom of Heaven and in a state of Damnation How didst thou come to know this Was it revealed to thee by the Accuser of the Brethren If he be in so dreadful a condition what a case art thou in who discoverest such Devilish Pride and monstrous uncharitableness I advise thee Joseph when thou re-printest these thy learned Works to leave out these Accusations and Condemnations of a person so much better than thy self And beg of God to cure and pardon the pride of thine Heart least thou fall into the condemnation of the Devil If self-conceit had not swoll'n thee up above the just Dimensions of a Man thou wouldst never thus thrust thy self into the Throne of Christ and pass sentence as thou hast upon his Servant Examine whether thy Invisible Enemy did not puff thee up with an opinion of thine abilities whether he did not move thee to proclaim thy folly in pretending to answer so great a Scholar as Mr. Tross What Spirit but a black one would ever have stired thee up to treat so Grave so Good and Reverend a Divine as he with so much Rudeness Scorn and Contempt as thou hast Thou taxest him Ten times over of Ignorance Blindness Darkness of opposing Scripture and contradicting himself This is like the great Boaster we read of in Aul. Gell. Noct. Attic. lib. 1. cap. 2. who defamed all the excellent Wits of Greece and Italy on purpose to extol himself Or like Simon the Wizzard Acts 8.9 who gave out that himself was some great one Thus dost thou give out that thou art some great one a wonder of Wit a Prodigy of Parts Thou endeavourest to blacken others that thou mayst blanch thy self Thou art wise in thine own Eyes and others are ignorant and foolish in thy Opinion But I dare say thou art not thought to be over-laden with VVisdom or Learning by many others And doth it not manifest thy unmatchable Pride as well as notorious folly for such a Fellow as thou who canst neither write good sense nor understand a plain English Author who hast scarce any Books to read or time to study to pretend to confute a Book which thou art never like to understand one half of But Mr. Tross is not the first Learned Man that hath been thus treated by silly Quakers For Mr. Baxter tells us in his Treatise of Knowledge and Love p. 117. that he met with the like usage The Quakers saith he in their Shops when I go along London-Streets say alas poor man thou art yet in darkness They have oft come to me in the Congregation and cried out against me as a Deceiver

doth not go about to prove that the Name Sabbath is given to the First Day but that the First Day since the Resurrection of Christ is the Day of Holy Rest. And what is the difference between Rest and Sabbath but that one is an English the other a Hebrew word Mr. Tross knows better than Joseph Nott that the Lord's-Day is the Name given by the Holy Ghost to the First-Day and principally used by the Primitive Christian VVriters of which a late diligent Searcher of their VVritings hath given us many Instances * Enquiry into the worship c. of the Primitive Church p. 2. p. 161. 165. He also tells us that though the Fathers sometimes so far complied with the Heathens as to call it Sunday in their Phrase that they might know what Day they meant Yet he did not find that the VVriters of the 3 first Centuries ever so far indulg'd the Jews as to call it the Sabbath-Day but they violently declaim against Sabbatizing that is the Judaical Obeservation of the Seventh-Day And a great Light of this Age hath observed (a) Baxter's Divine Appointment of the Lords Day Pag. 185. That the word Sabbath is ever taken in Scripture for a Day of Ceremonial Rest as well as Spiritual Rest and Worship That the Seventh-Day it self is never call'd a Sabbath till Moses's time but only the sanctified and blessed Day That the Lord's Day is sometimes call'd by latter Writers by the Name of the Christian-Sabbath but that is only Analogically as it resembles the Jewish-Sabbath (b) Id. Pag. 2. See also Pag. 81. and 82. And when they call it a Sabbath they do not mean a Day of Jewish Ceremonial Rest for Christ hath ended all such Sabbaths as being Shadows of things to come but a Day separated by Christ's App●intment for holy Assemblies and Worship Let but J. N. grant that the First Day is such a Day and then let him call it the First Day or Sabbath or Lord's-Day or Sunday as he pleases And if I don 't greatly mistake him he hath granted the thing though he keeps a po●her against the Name For he tells us Pag. 6. L. 15. That the Sabbath signifies Rest and Pag. 8. L. 14. That the Quakers do cease from their outward Labour and assemble themselves together to wait upon God and worship him on the First Day of the Week Though their squeamish Stomachs will not let the Name Christian Sabbath go down from hence it appears that all which the Quaker hath said on this Argument here and so on to the end of his B●ok is meer Stuff a pitiful putid Cavil and his Accusation may be retorted upon himself For if Mr. Tross hath no foundation to prove the First Day to be the Christian-Sabbath or Day of holy Rest then Joseph Nott and his Quakers have no Scripture-Warrant for their Practice of ceasing from their outward Labour and assembling themselves together to wait upon God and worship him on the First Day of the Week So that upon the whole it appears that Joseph Nott might very well have kept his Breath and spar'd his Paper for some better use J. N. But if we who in scorn are called Quakers should bring such Doctrine as we had no Scripture to prove How would people cry out against us And indeed Reason enough too But we bring no such Doctrine God forbid we should for we are a People that have an honourable Esteem for the Holy Scriptures No doubt but ye are the People and Wisdom shall die with you Job 12.2 You have a very honourable Esteem for the Holy Scripture witness the Titles and Epithetes you give it in your Writings such as a Carnal Letter a Dead-Killing-Letter the Husk which is fit for nothing but the Swine Nay some of you are not asham'd to call your own Writings the Word of the Lord though you deny the Scriptures to be so and others have the face to affirm what you say to be of as great Authority as the Scriptures and Chapters and GREATER See Quakers Principles and Doctrines Re-printed Pag. 3.4 And whereas thou pretendest that you Quakers bring no such Doctrine as you have no Scripture to prove perhaps I may hereafter shew the Contrary as to your Principal Opinions I am quite weary of Transcribing and I doubt not but my Reader is of reading J. N's Gibberish therefore I shall in the remaining 3. Pages of his Book only remark some choice observable things J. N. Pag. 6. L. 9. Now here we may see that the Sabbath-Day was a Shadow of what may some say why the Body is of Christ He that can understand let him The Author in these words makes use of a Trope which Rhetoricians call Non-sense He proposes a Question Of what was the Sabbath-Day a Shadow And Answers The Body is of Christ adding very pertinently He that can understand let him And I say so too but I doubt they will be hardly put to it to understand it for Non-sense was never Intelligible J.N. Line 14. Christ is the Christian-Sabbath For as I said before Sabbath signifieth Rest and Christ is the Rest of his People At this rate he may prove that the French King is Christ. For Christ signifieth Anointed Now the French King was anointed Therefore the French King is Christ. So ridiculous is his arguing J. N. Line 33. And they that are Sons of God do I n w this true Rest but G.T. doth manifest his Ignorance of it in applauding of an outward Day and putting of it in its room Here is more Mystical Divinity I hope our Author will in compassion to our Ignorance explain himself in his next about the Resting place in Christ Jesus and the Outward day which he talks of as tho' there were an Inward day If he doth not tell us more plainly what he means we shall be ready to think that his Worship doth scarce understand what he hath written himself J. N. Lin. 35. And in Pag. 90. G.T. saith That St. John calls the Fi st Day of the Week the Lords-Day And in Pag. 132. he saith That the Holy Ghost does call the Fi st Day of the Week the Lord's Day Here G.T. hath made a bold venture and he will find a ●●ry hard Task to prove what he hath said Why so Bold-a-venture Joseph I think he hath sufficiently prov'd that the lord's-Lord's-day mentioned Rev. 1.10 is the First Day of the Week from a constant uninterrupted and universal Tradition from the Days of the Apostle to our Days the generality of Christians acknowledging the lord's-Lord's-Day to be the First Day Pag. 82. Many of the antient Writers have given it this appellation as Ignatius who is commonly said to have been St. John Disciple and therefore may be presumed to understand his Meaning at least as well as J. N. He saith in his Epistle to the Magnesians Let every Friend of Christ keep holy the Lord's-Day the Resurrection Day the Queen of Days To the same purpose