Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	commandment_n	day_n	week_n	1,142	5	10.2086	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16568	A discourse vpon the Sabbath day Wherin are handled these particulares ensuinge. 1. That the Lords day is not Sabbath day, by divine iustification. 2. An exposition of the 4. commandement, so farr fort has may give light vnto the ensueinge discourse: and particularly, here it is showne, at what time the Sabbath day should begine and end; for the satisfaction of those who are doubtfull in this point. 3. That the seaventh day Sabbath is not abolished. 4. That the seaventh day Sabbath is now still in force. 5. The authors exhortation and reasones, that neverthelesse there be no rente from our Church as touching practise. Written by Theophilus Brabourne.	Brabourne, Theophilus, b. 1590.	1628 (1628)	STC 3474; ESTC S120444	95,505	198

you make your Sabbath on Ascentiō day being Thursday or rather you must tarry till the worlds end till Christ hath conquered sines death 1. Cor. 15.26.56 if therfore by reasons we shall institute Sabbathes it may be thought good Friday is the only day for our new Sabbath or else to tarry till this worlds end 4 A 4th maine reason of all is to this effect If the Iewes kept a Sabbath in memory of Gods Creation Then much more ought Christians keepe an other Sabbath in memory of Christs Redemption and the common reason hereof is because the worke of Redemption is a greater worke then the worke of Creation I answere 1. the reason is not the same and therfore it followeth not for the Iewes they did not set vp a Sabbath on their owne heads with out a precept for their direction only to commemorate the creation if they had it had beene no better then will worship but they stayed for a Commandement from the God of the creation to command them a Sabbath by his 4th Comm and to tell them which day of the 7. to keepe it was Gods Commandement principally that set them one worke to keep a Sabbath novv this which is the maine for the keeping of a Sabbath day is left on t in their argument as if Gods Comm were but a by thing and not necessarily presupposed in euery Sabbath wherfore let them put into their argument the main and principall thing mouing the Iewes to keepe the Sabbath that is Gods 4th Com and then I fault not their argument as novv I doe but I bide them proue likewise that we Christians haue such strong reasons to keep our Lords day a Sabbath as Jevves had for their day that is I require to shew me where Christ or his Apostles left vs an expresse Commandement to sanctify the Lords day as God did to the Iewes to sanctify the 7th day and then I say indeed If the Iewes kept the 7th day vve Christians ought keep the 8th day Or thus is greater then the worke of creation if it be greater the answere vvill be to the elect and to the redeemed it is greater vvell be it so but what is this to our question which is generall of all Christians that liue vvith in the pale of the Church affirming that if Iewes that is all Iewes kept a Sabbath for the creation then ought Christians that is all men vvith in the pale of the Church keep a Sabbath for redemption so the question being generall of all men with in the Church you bring a reason to enforce all these men to keepe a new Sabbath which reason is proper to some of these men only as if you wold thus argue all men are bound to keep the Lords day for a Sabbath because the Lord died for some of these men this arguing is much like absurde to this If the Iewes vnder King Ahashuerosh Ester 9.17 did solemnize a day euery yeere with feasting and ioye in memory of their deliuerance from Hamans conspiracy Then so ought Christians both English French Dutchmen and Spanyardes c. that is all Christians solemnize a day euery yeare with like feasting and ioye in memory of our deliuerance from Spanyardes in the yeare 88. or from Papistes powder treason on 5 th Nouember and here to may be added a like reason as that our deliuerance in 88. or on 5 th of Nouember vvas as great as that of the Iewes from Haman now vvho doth not see the vanity of this kinde of arguing yet just thus doe they argue to set vp the Lords day for a Sabbath as here t is argued from a particular deliuerance of some Christians as English men to all Christians as French Dutch and Spanyards vvhoe had no share in that deliuerance of 88. and 5th of Nouember just so doe they argue from a particular deliuerance of some Christians as Gods elect vnto all Christians both elect and reprobate beleeuers and vnbeleeuers what reason is it that such as haue no parte in Christ as a Redeemer shold weekely celebrate on whole day neglecting their proffit and callings in memory of Christ the Redeemer of right therfore only such a day shold be a Sabbath as bindes all and euery man one as well as an other and such is the 7th day Sabhath in memory of the creation for in the creation we all beleeuers and vnbeleeuers haue our share not so in the redemption I conclude therfore that though the worke of redemption be greater then the worke of creation and therfore doth require a Sabbath as well as the creation yet doth it not require so generall universall a Sabbath as did the work of creation all men are not bounde to the one as they are to the other Nor can I conceiue how any more men shold be bound to keep this Sabbath by this reason then only a fewe which doe actually beleeue in Christ an handfull of most free Agentes so as they eighther of thē produce effectes at their pleasure by Counsaile so as they be not tyed euer to produce the same effectes the one as doth the other that this is so will appeare euen in these pointes in question it pleased God to create the vvorld by action but it pleased Christ to redeeme the vvorld by passion 2. it pleased the Father to be 6. dayes in creation but it pleased the Sonne to be but 3. dayes in redemption 3. it pleased the Father to rest on the Sabbath day but it pleased the Sonne not to rest on the Lords day but to trauaile 15. miles to Emmaus and backe againe 4. it pleased God to leaue a commandement in wrighting to posterity to keepe the Sabbath day but it pleased not our Sauiour Christ to leaue any commandement for the keeping the Lords day if therfore God Christ be so variouse in their actions how will it follow that if God kept a Sabbath or instituted one in creation then Christ must necessarily institute an other like Sabbath at redemption 5 A 5th reason seemes to ground on the 4th Com thus The 4th Comm enioynes a 7th day for the Sabbath now our Lords day is a 7th day for we keepe it euery 7th day for a Sabbath I answere 1. the 4th Comm enioyneth such a 7th day for a Sabbath as is and vvas amongst the Jewes called by his proper name the Sabbath day also now our Lords day vvas called vvith them eighther the first day of the vveeke or the first day after the Sabbath so it can not be that 7th day there meante 2. if we call our Lords day the 7th day vve departe from all churches vvhich call it the 8th day or the first day of the vveeke as doe all the 4. Euangelistes in the Gospell 3. if you call the Lords day a 7th day I pray vvhere or at what day vvill you begin to reckone for your first day of the 7 you must begine at some renowmed day as at the first day of vvorlds

permitteth Apocrypha Scriptures to be reade sometymes in our congregations yet it permitteth them not to be vsed and alleaged as a sole ground to establishe any doctrine of our church and what I pray is our reason better then Apocrypha Scriptures that wee shuld leane more to tone then to other vvere it meete we should receiue doctrines into the church vvhich haue a binding power ouer the conscience tying the whole man to obedience of them vpon payne of damnation vvhich are framed and maintainede only by force of our reason wherfore to conclude let reasons be subseruient and handmaide to the Holy Scriptures and euer follow them neuer to goe before them nor to goe vvithout them and therfore since our Sauiour Christ and his Apostles be auouched to be the founders of our new Sabbath I pray in the first place shewe vs where euer Christ or any of his Apostles gaue any commandement for it or whereas you say collection for the poore preaching be markes of a Sabbath shew me your text of Scripture vvhere it is said that collections preaching be proper infallible markes of any Sabbath day or which is yet lesse let it be showne where euer they said or did any thing which necessarily and infallibly doth giue vs notice that it was but their minde that euer after the churches should euery weeke keepe the Lords day a Sabbath in conscience of the 4th Com and since God at creation gaue a commandement for that Sabbath vvhy should we not thinke Christ would a giuen a commandement too for this Sabbath if euer he had intended to haue had it kept as a Sabbath vvould God giue a commandement for his Sabbath and Christ leaue his Sabbath without a commandement and to be collected by feeble reason vvas our Sauiour so carefull to giue a commandement for the Lords Supper to be done in remembrance of him and did he forget thinke you to leaue a commandement for the Lords day to be kept in remembrance of him could it be possible a matter of so great importance as is a Sabbath and such a Sabbath as would make so much for his remembrance to the worlds ende should be passed ouer in deepe silence not only by Christ himselfe but also by his succeeding Apostles so as not only not to commande it but which yet is lesse not so much as mention it by the name of a Sabbath whoe that considereth of this would or could euer thinke that Christ did institute and appointe this Lords day for a Sabbath vvas not these those considerations which made Calvin vpon Col. 2.16 say it is not vnlawfull to labour worke on our Sabbathes thus in effecte hee was not this it also which moued zanchie vpon the 4th com Thesis 1. to say The Apostles left the Lords day at liberty and that we are not bounde to keepe it for a Sabbath by any bonde or tye of conscience thus hee To come yet nerer home to our owne diuines was it not hence that Perkins though a greate frend to the Lords day for Sabbath as Walaeus on the 4th com quoteth him thus Perkins ingenuously saith he confesseth that as touching Christs institution the argumentes he bringes for our Lords day they be not necessary but only probable ones c. and see Perk cases of conscience chapt 16. vvhere the holy man durst not speake to the conscience peremptorily as of a thing for certaine true but tremblingly as it were repeatinge his doubtfull speeches 3. or 4. tymes ouer in 6. or 8. lines wrighting as 1. In all likely hoode saith he 2. as I take it c. 3. now I suppose c. 4. for in these pointes stil we must goe by likely hoodes c. surely had there beene any sufficient grounds for our new Sabbath this holy man durst not haue concealed them no nor would he haue spake so doubtfully whoe in other pointes speakes peremptorily and confidently and was it not hence that Doctour Prideaux in his worke vpon the Sabbath saith where is there the least mention of surrogation of the Lords day in roome of the Sabbath pag. 140. Againe where saith he amongst the Euangelists or Apostles is there any distinct institution of the Lords day yea further where is the texte whence you will necessarily proue it vvhat should I reckone vp particular men is it not the doctrine of our churche very lately a booke came to my hands printed at Oxford in the yeere 1621. written by M. Broad touching the Sabbath where on the margent pag. 2. thus he wrighteth Christian people chose the first day of the weeke and made it their Sabbath saith the booke of Homilies By the doctrine then of our church saith M. Broad the obseruation of the Lords day is an Ecclesiasticall ordinance and not an Apostolicall precept againe pag. 21. It is not by any expresse command from Christ or his Apostles but by an ordinance of the church as is the doctrine of many great diuines and of our church in the booke of Homilies that we sanctify the Lords day rather then any other day of the weeke thus wrighteth M. Broade of the Lords day and of its institution as being in the judgement of our owne church not from God nor from Christ but from certaine Godly christian and well disposed people One obiection remaineth to be remoued which is That the Church of God hath kept this Lords day for a Sabbath many hundreds of yeeres and can it be thought Gods whole church should erre and that so long I answere t is true indeed we ought to hould a reuerent regard of the tenentes of our Mother the church so as not lightely nor rashely to receiue any opinions which blemishe hir practise Neuerthelesse this we must know also that the church whilst on earth is liable to miscariages through ignorance for as much as God doth not reueale his whole truth to hir at once but successiuely now on thing and then another as she is able to beare it as the tymes may permite and as it seemes good to his Godly pleasure doe we not see daily light is brought into the church and God reueales himselfe more and more and what doth this argue but what we cannot deny that is that before such light came we were in darkenes and error as touching those pointes yea we must grante the church may doth erre in some things vnles we will affirme that shee is growne to fulnesse of stature and perfection in knowledge so as nothing more can be added I verily perswade my selfe these very cōceipts that the true Church of God cannot erre in any maine thing is the very foundation of errour in those mindes where such conceipts rule for vvhoe would be so idle to spend labour and tyme to try all thinges and with the Bereanes to serch the Scriptures if alredy our curch hath tryed all and serched all to perfection so as they haue no vvayes erred more humble thoughts of our

the hearte why may not the prophane man cauill against the Sabbath day because t is said In it thou shalt doe no worke what not any manner of worke vvhat not feede our children nor cut our owne meate this Commandement is Iewish Againe Thou shalt loue thy neighbour as thy selfe vvho is able thus to doe vvherfore this Commandement pertained only to the seruitude of the Jewish nation saith the vncharitable person and againe Thou shalt not couet thy neighbours vvife nor any thing that is his that is thou shalt not haue the least desire to the least thing of the neighbours Oh saith the lawlesse Protestant these things are partly Morall partly Ceremoniall this same liuing so accuratly and so strictly pertained to the Iewes t is to vs a yoke nor we nor our fathers could beare c. if I say an exception be once made from this generall truth for you for the 7th day vvhy may not euery of these come in also with his exception too Yet farther since this is that generall truth vvhich all Ministers both in pulpit and in their bookes doe vphould vvhatsoeuer they say or vvright that it must be so and so because God had commanded it in the Morall Law vvhich particular flowes from this generall that whatsoeuer God hath commanded in his Morall Law 〈◊〉 now in force since I say they pay out such coyne to others why should they not be willing to be paid in the same coyne by others vvhy therfore should I be put to proue this principle and fundamentall truth vvhich in other cases themselues make no scruple of If so be that this be not sufficient that vvhatsoeuer is commanded in Gods Law the 10. Comm is now in force to bind vs our very principles shall become disputable and doubtfull If they shall answere by any distinction wher by they empaire the full force and virtue of any branch of this Law of God they offend against a plaine texte Deut. 12.32 whatsoeuer I command you you shall take nothing therefro yea they falsify Christs words and predication Mat. 5.18 vvho confirmed the Law and euery iote title in it to abide in such force as it was in when he preached that sermons in Mat. 5.18 thence forwards vnto the vvorlds end yea they side it vvith these Priestes Zepha 3.4 who wrested the Law or vvho did violence to the Law of Scripture vve haue but two parts left vs the one is the Law Morall the other is the Gospell now whosoeuer shall enfring or deny any iote or title of eighther of these portions of holy writt he is no freend to God 2. Neuerthelesse some thing may be said to proue that whatsoeuer God hath commanded in the 10. Commandements the same is now in force as 1. because all the 10. Commandements were all and euery one equally and a like deliuered by the same God by the same voice at the fame tyme and wrote vpon the same tables of stone therfore one should bind aswell as thother and one should last as long as any other they should haue the same duration in common reason 2. Our Sauiour Christ himselfe ratified the Morall Law and euery iote and title of it vnto the vvorlds end Matt. 5 17.18 which is to the full as much as can be desired I should proue 3. If some thing commanded in the Morall Law doth not binde now then are there not 10. Commandements for there is but 9. Commandements and an halfe or but 9. Commandements and three quarters or there abouts but sure I am tenne fully there is not for there wants the tyme of 7th day commanded in the 4th Comm if you except it now Moses telde Iewes and consequently vs that God wrote in the Tables tenne Commandements Deuter. 10.4 if therfore we haue not tenne commandements compleat then haue we Christians not the Law of God as it was deliuered at first intirely but defectiuely and maimedely and some peeces only of it 4. If that reasoning of S. Iames Iam. 2.10.11 be sound and good vvhere by he proueth that whosoeuer breaketh but one Law is guilty of all the other precepts by this reason because he that commanded one Law he commanded the other Lawes also Then so may I reason and proue whosoeuer shall violate the 7th day is guilty of all the other precepts by this reason because he that commanded vs to beepe the Sabbath day proue it from a like phrase in Scripture as in Genes 14.21.23 said Abraham to the King of Sodome I will not take so much as a threed or shoolatchet of thee c. and as in Matth. 5.26 said our Sauiour Christ thou shalt not come out thence till thou hast paid the vtmost farthing both vvhich phrases intimate thus much that if the debtor should not come out of prison till he had paid euery farching thē should he not come out till he had paid euery penny euery shilling and euery pownd if Abraham would not take a threed or shoolatchet of the King then would he not take of him raiment cattell siluer or gould thus you see it the manner of Scripture by mentioning and denying of the very least to intimate ther by a deniall of all any the whole and euery part and parcell of that thing wher to that least belonged a like phrase you haue Mat. 10.30 yea and the haires of your head are numbred c. if the haires vvere numbred may we reason then were the hands eyes eares the teeth and the fingers numbred also just so is my atguing aboue if euery title of the Law be in force then so also are thes letters words in force to wit the 7th day is the Sabbath so you see the consequence proued good and sound I proue the Minor to wit that euery title of the Law is in force to the worlds end by Mat. 5.18 where our Sauiour prophecied of the duratiō of the Law of euery iote and title of it to last to the worlds end saying Amen or verily Isay vnto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donec vntill Heauen Earth passe one iote or one title of the Law shall not passe c. vvhere you see Christ did ratifie this prophecy by a vehement assueueration prefixed to it Amen or verily said he c. Farther note vvhat learned Chemnitius saith vpon this Text by way of exposition saith he Iote is a letter of the Hebrew Alphabet and a letter of the least value of all the rest in the Alphabet and title saith he is as a pricke to a letter or as a comma to a sentence so you see Christ did stablish for euer the very least things of moment in the law and thus is the minor made good Neuerthelesse against this Text many answeres are brought as 1. that by Law here is not only meant the Law Morall but also the Law ceremoniall Here vnto I say 1. that it is a growndlesse answere it hath no foundation in the Text or context for since all the Lawes