Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	day_n	holy_a	sabbath_n	3,953	5	9.8078	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64661	The judgement of the late Arch-Bishop of Armagh and Primate of Ireland 1. Of the extent of Christs death and satisfaction &c, 2. Of the Sabbath, and observation of the Lords day, 3. Of the ordination in other reformed churches : with a vindication of him from a pretended change of opinion in the first, some advertisements upon the latter, and in prevention of further injuries, a declaration of his judgement in several other subjects / by N. Bernard.	Ussher, James, 1581-1656.; Bernard, Nicholas, d. 1661.	1658 (1658)	Wing U188; ESTC R24649	53,942	189

of the Pagans put together did come short of fifty Ethnicis semel annuus dies quisque festus est tibi octavo quoque die Excerpe singulas solemnitates nationum in ordinem texe Pentecosten implere non potuerunt And yet as I said that they accounted Satturday more holy and requiring more respect from them than the other ordinary dayes of the week may be seen by that of Tibullus Eleg. 3. lib. 1. Aut ego sum causatus aves aut omina dira Saturni SACRA me tenuisse die And that of Lucian in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of boyes getting leave to play 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of Aelius Lampridius touching Alexander Severus using to go unto the Capitols and other Temples upon the seventh day Whereunto we may adde those verses of the ancient Greek Poets alleadged by Clemens Alexandrinus lib. 5. Stromat and Eusebius lib. 13. Praeparat Evangelic which plainly shew that they were not ignorant that the works of Creation were finished on the seventh day for so much doth that verse of Linus intimate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that of Callimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Israelites by the Law of Moses were not only to observe their weekly Sabbath every seventh day but also their feast of weekes once in the year Which although by the vulgar use of the Jewish nation it may now fall upon any day of the week yet do the Samaritans untill this day constantly observe it on the first day of the week which is our Sunday For which they produce the Letter of the Law Levit. 23. 15 16. where the feast of the first fruits otherwise called Pentecost or the feast of weeks is prescribed to be kept the morrow after the seventh Sabbath which not they onely but also amongst our Christian Interpreters Isychius and Rupertus do interpret to be the first day of the week Planiùs saith Isychius Legislator intentionem suam demonstrate volens ab altero die Sabbati memor ari praecepit quinquaginta dies Dominicum diem proculdubiò volens intelligi Hic enim est altera dies Sabbati in hâc enim resurrectio facta est qua hebdomadae numerantur septem usque ad alterum diem expletionis hebdomadae Dominicâ rursus die Pentecostes celebramus festivitatem in quâ Sancti Spiritus adventum meruimus Where you may observe by the way that although this Authour made a little bold to strain the signification of altera dies Sabbati which in Moses denoteth no more than the morrow after the Sabbath yet he maketh no scruple to call the day of Christs Resurrection another Sabbath day as in the Councel of Friuli also If I greatly mistake not the matter you shall find Satturday called by the name of Sabbatum ultimum and the Lords day of Sabbatum primum with some allusion perhaps to that of St. Ambrose in Psal. 47. Ubi Dominica dies caepit praecellere quâ Dominus resurrexit Sabbatum quod primum erat secundum haberi caepit à primo not much unlike unto that which Dr. Heylin himself noteth out of Scaliger of the Aethiopian Christians that they call both of them by the name of Sabbaths the one the first the other the latter Sabbath or in their own Language the one Sanbath Sachristos i. e. Christs Sabbath the other Sanbath Judi or the Jews Sabbath But touching the old Pentecost it is very considerable that it is no where in Moses affixed unto any one certain day of the moneth as all the rest of the feasts are which is a very great presumption that it was a moveable feast and so varied that it might alwayes fall upon the day immediately following the ordinary Sabbath And if God so order the matter that in the celebration of the feast of weeks the seventh should purposely be passed over and that solemnity should be kept upon the first what other thing may we imagine could be praesignified thereby but that under the State of the Gospel the solemnity of the weekly service should be celebrated upon that day That on that day the famous Pentecost in the 2. of the Acts was observed is in a manner generally acknowledged by all wherein the truth of all those that went before being accomplished we may observe the type and the verity concurring together in a wonderfull manner At the time of the Passeover Christ our Passeover was slain for us the whole Sabboth following he rested in the grave The next day after that Sabbath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sheaf of the first fruits of the first or barly Harvest was offered unto God and Christ rose from the dead and became the first fruits of them that slept many bodies of the Saints that slept arising likewise after him From thence was the count taken of the seven Sabbaths and upon the more after the seventh Sabbath which was our Lords day was celebrated the feast of weeks the day of the first fruits of the second or wheat Harvest upon which day the Apostles having themselves received the first fruits of the spirit begat three thousand Soules with the word of truth and presented them as the first fruits of the Christian Church unto God and unto the Lamb. And from that time forward doth Waldensis note that the Lords day was observed in the Christian Church in the place of the Sabbath Quia inter legalia saith he tunc sublata Sabbati castodia fuit unum planum est tunc intrâsse Dominicam loco ejus sicut Baptisma statim loco Circumcisionis Adhuc enim superstes erat sanctus Johannes qui diceret Et fui in spiritu die Dominicâ Apocal. 1. cùm de Dominicâ die ante Christi Resurrection nulla prorsùs mentio haberetur Sed statim post missionem Spiritus sancti lege novâ fulgente in humano cultu sublatum est Sabbatum dies Dominicae Resurrectionis clarescebat Dominica The Revelation exhibited unto St. John upon the Lords day is by Irenaeus in his fifth book referred unto the Empire of Domitian or as S. Hierome in his Catalogue more particularly doth expresse it to the fourth yeare of his Reigne Which answereth partly to the forty ninth and partly to the ninty fifth year of our Lord according to our vulgar computation and was but eleven or twelve yeares before the time when Ignatius did write his Epistles Of whom then should we more certainly learn what the Apostle meant by the Lords day then from Ignatius who was by the Apostles themselves ordained Bishop of that Church wherein the Disciples were first called Christians and in his Epistle to the Magnesians clearly maketh the Lords day to be a weekly holy day observed by Christians in the room of the abrogated Sabbath of the Jews than which can we desire more But here you are to know beside the common edition wherein

unto and defended by the Primate in his works And to say no more the Articles of Religion Agreed upon by the Arch-Bishops and Bishops and the rest of the Clergy of Ireland in the Convocation holden at Dublin Anno 1615. which fully determine and declare all those points accordingly he had then the honour to be appointed by the Synode as a principal person to draw them up Now the last time I saw him which was after that pretended Testimony of the witnesses of his change either in publick or private he did fully confirm and commend them to me to be heeded and observed by me as the summary of his judgement in those and other subjects of which I have said somewhat more elsewheree That of Mr. Piercies drawing in more to bear him company viz. King James B. Andrews Melancthon in their changes also for the better as he is pleased to derermine doth not concern me to take notice of onely if he have found it as their last Will and Testament in their works he shall but Charitably erre to use his own words if he should be mistaken but no such matter appears here as to the Primate In a word I cannot but professe my respect to Mr. Pierce both for his own worth as the great esteem which in this Postsript more then in his former book he hath expressed of this Eminent Primate and can easily believe he would account it a reputation to his opinion that his might patronize it by the great esteem had of him in all parts of the reformed Church both for his learning and piety and I have so much Charity as to believe that this error is more to be imputed to his informers than himself and if I were known to him I would advise him not to insist any farther in it it being by these several circumstances so improbable but according to his own ingenuous offer to make an ample satisfaction and what he hath so highly extolled in the Primate to have been his glory and honour in preferring truth before error in that his supposed imaginary retractation I may without offence return the application to himselfe which with all prudent men will be much more his own commendation and though according to his profession he be innocent as to any voluntary injury thinking he did God and him good service yet it being a wrong in it selfe will deserve some Apology And indeed it wil be hard for any prudent impartial man to believe That what the Primate upon mature deliberation and long study for so many yeares had professed in the Pulpit and at the Presse he should be so soon shaken in minde as without any convincing force of argument from any other that is known at once renounce all he had formerly said and draw a cross line over all he had wrote and that in a Sermon not made of purpose for that end which had been very requisite and which must have been of too narrow a limit in relation to so many Subjects here intimated but onely as on the bye I say when his workes wherein hee is clearly seen and largely declared with a cloud of ear-witnesses for many yeares both in publick and private confirming his constancie in them through the diverse changes of the times to his last shall be produced and laid in one ballance And a few witnesses of some few passages at one Sermon who in a croud might be mistaken and the apter to be so by the interest of their own opinion put into the other will not all unbyassed persons cast the Errata into the latter I shall conclude with a course complement to your selfe That I have not thus appeared for your sake to whom I am a stranger nor out of any opposition to Mr. Pierce who appeares to me to be a person of value but onely out of my duty and high account I must ever have of the memory of that judicious holy and eminent Primate and so commit you to Gods protection and direction and rest Your assured Friend N. BERNARD Grayes-Inne June 10. 1657. A Learned Letter of the late Arch-bishop of Armagh to Dr. Twisse concerning the Sabbath and observation of the Lords day Worthy Sir YOur Letter of the first of February came unto my hands the seventh of April but my journy to Dublin following thereupon and my long stay in the City where the multiplicity of my publick and private employments would scarce afford me a breathing time was such that I was forced to defer my Answer thereunto untill this short time of my retiring into the Countrey Where being now absent also from my Library I can rather signifie unto you how fully I concurre in judgement with those grounds which you have so judiciously laid in that question of the Sabbath than afford any great help unto you in the building which you intend to raise thereupon For when I gave my selfe unto the reading of the Fathers I took no heed unto any thing that concerned this argument as little dreaming that any such controversie would have arisen among us Yet generally I do remember that the word Sabbatum in their writings doth denote our Saturday although by Analogy from the manner of speech used by the Jewes the term be sometimes transferred to denote our Christian festivities also as Sirmondus the Jesuite observeth out of Sidonius Apollinaris lib. 1. Epist. 2. where describeing the moderation of the Table of Theodorick King of the Gothes upon the Eves and the excesse on the Holy day following he writeth of the one that his convivium diebus profestis simile privato est but of the other De luxu autem illo Sabbatario narrationi meae supersedendum est qui nec latentes potest latere personas And because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the fourth Commandement pointeth at the Sabbath as it was in the first institution the seventh day from the Creation therefore they held that Christians were not tied to the observance thereof Whereupon you may observe that S. Augustine in his speculum in operum tomo 3o. purposely selecting those things which appertained unto us Christians doth wholly pretermit that precept in the recital of the Commandements of the Decalogue Not because the substance of the precept was absolutely abolished but because it was in some parts held to be ceremonial the time afterwards was changed in the state of the New Testament from the seventh to the first day of the week as appeareth by the Authour of the 25 Sermon de Tempore in 10 o tomo Operum Augustini and that place of Athanasius in homil de semente where he most plainly saith touching the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereupon Caesarius Arelatensis in his twelfth homily doubted not to preach unto the people Verè dico Fratres satis durum prope nimis impium est ut Christiani non habeant reverentiam diei Dominico quam Judaei observare videntur in Sabbato c. Charles the Great