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	keep_v	sabbath_n	6,787	5	10.2588	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10834	A iust and necessarie apologie of certain Christians, no lesse contumeliously then commonly called Brownists or Barrowists. By Mr. Iohn Robinson, pastor of the English Church at Leyden, first published in Latin in his and the churches name over which he was set, after translated into English by himself, and now republished for the speciall and common good of our own countrimen; Apologia justa et necessaria quorundum Christianorum, aeque contumeliose ac communiter, dictorum Brownistarum sive Barrowistarum. English	Robinson, John, 1575?-1625.	1625 (1625)	STC 21108; ESTC S102955	59,722	74

If reply be made that the fourth commandement is so ceremoniall that notwithstanding it hath this morall in it that some tyme be assigned and taken for the publique ministerie and exercises of religion I answer 1. That the same may be said in generall of the Mosaicall ceremonies whatsoever all and everie one whereof affoardeth something morall For instance The Mosaicall Temple or Tabernacle had this morall in it and perteyning to us as well as to the Israelites that it was a fit and convenient place for the Church assembly Is therefore the precept for the tabernacle as well morall as that for the Sabboth Is it alike a part of the decalogue and morall law Is it alike one of the ten Commandements 2. If the morall sanctification of the Sabboth stand in this that sometime be assigned to the publique ministerie then were the Israelites especially the preists and Levites bound to an everie day sabboth and sanctification morall being bound everie day to offer in the tabernacle and temple two young lambs the one at morning the other at evening for a daylie sacrifice 3. If the second precept of the Decalogue do in the affirmative part injoyn all outward instituted worship of God then also by consequence it requi●es some set time as a naturall circumstance absolutely necessarie to everie finite action in which the same worship is to be performed In va●n then is the fourth commandement and to no purpose if it injoyn nothing at all but that which was injoyned before namely in the second 4. The verie essence of the fourth commaundment consists in this that a day of seaven be kept holy that is separated from common use and consecrated to God in wh●ch as in a holy day the works of divine worship and such as serve for the spirituall man ought to be exercised as appears plainly by the reason taken from Gods example upon which the commandement is founded Take this away and the life of the precept seemeth to suffer violence The truly godly take some tyme for the exercises of Gods worship not onely publique and Ecclesiasticall but private also and domesticall yea in their closets as Christ teacheth Yet are not these either times or places in which such things are done then others ar● Eyther therefore a day in it self must be holy by divine institution or the Decalogue is may●ed in the fourth commandement But you will doubtlesse object the change made from the last daie to the first day of the week I answer 1. that change is mee●ly circumstantiall in which also the essence of the precept i● not abolished but established As for example God promised unto children duly honouring their parents a long life in that land to wit of Canaan then to be possessed by his people which the Lord thy God gave unto them The same promise by the Apostles testimonie still stands good to obedient children though out of Canaan and in another land so doth the same precept stand in force for the sanctification of the sabboth though removed to another of the seven dayes by the Lords hand 2. It is evident that this alteration was made both upon weightie ground and warrantable authoritie The ground is Christ our Saviours resurrection from the dead in wh●ch mans new creation at least in respect of Christ working the same in the state of humiliation for that ●nd undertaken was perfeited a new kinde of kingdome of God after a sort established and as the Scriptures speak all things made new And why not also a new sabboth after a sort in which yet notwithstanding the former as ●he creation also by Christ● is not so properly abolished as perfited The authoritie upon which this change lea●eth is no lesse then of Christ himself who first by word of mouth for the fortie dayes after his resurrection taught the disciples the things which apperteyned to the kingdom of God that is as Calvin saith whatsoever things they published either by word or writing afterward 2. By his example or fact setting himself in the middest of the same his Apostles the first day of the week and as Iunius saith everie eigth day till his ascension into heaven therein not onely blessing them with his bodily but much more with his spirituall and that speciall presence 3. By his spirit speaking in his Apostles whose office it was to teach his disciples to observ what things soever he had commanded them and to declare unto them the whole counsail of God who also in their whole ministration were to be reputed none other then the ministers of Christ and lastly whose both writing preachings accordingly even about order and comlines to be kept in the church exercises were the commandements of the Lord Iesus Agreable hereunto it was that the Apostle Paul coming to Troa● and there with his companie abid●ng seven dayes he did not till the first day of the week which yet was the last of the seven call together the a●sciples to eat bread that is to communicate in the Lords supper Hereupon also it was that the same Apostle ordeyned that on everie first day of the week as on a day sanctified for the holie assemblies and ●ttest for most effectuall provocations to the supplying of the necessities of the poore Saints everie one of the richer sort should lay something apart as God had blessed him for the releif of the Churches in Syria at that tyme oppressed with great penurie and want Lastly upon none other ground but this was this day by Iohn the Apostle named expresly the Lords day as being consecrated to the resurrection and service of the Lord Iesus for which end also it was kept in the primitive Churches as appeareth by most ancient and authentick writers Neyther did Pathmos more distinctly denote a certain and known Iland and Iohn a certain and known person then did the Lords day a day certain and known especially unto Christians unto whom the Apostle wrote Whereunto also agreeth that of Austin This Lords day is therefore so called because on that day the Lord rose again or that by the verie name i● might teach us how it ought to be consecrated to the Lord. The second reason is because the sanctification of the Sabboth the circumstantiall change notwithstanding doth as well belong to us in our times as to the Israelites in theirs whether we respect the Reason of the commandement or the end The reason is taken from the example of God himself who rested the seventh day from the works of creation The ends are 1 that we framing our selvs to Gods example after six daies spent in servile works or works of acquisition might rest the seaventh 2. That we might recount with our selvs not onely with thankfull but also composed hearts as the creation of man and of all other things for mans good so also his re-creation renovation clearly shineing in the resurrection of Christ from

I will be thy God and the God of thy seed Genes 17 9. and the seal of the righteousnes of fayth Rom. 4 11. and is one as there is one sayth and one baptism Ephes. 4 4 5. and therefore ought not to be administred to others then those within the compasse of the same covenant nor but upon fayth coming between either of the partie to be baptized or of one parent at the least If any shall answer that this gratious promise of God is not to be restreined to the next immediate children but is extended euen to those who follow a fa●r off I grant it except infidelitie or other sin come between by which the parents with themselvs break off their seed externally actually from the cōmunion of the church holy things thereof And if we be not to insist in the next and immediate parent why in the grand-father or great-grand-father and so for the rest till we climbe up as high as to No●h himself Whereupon it should follow that not the Infants of Iewes nor of Turks no nor of Gentiles neither should have baptism denyed them Surely the grace of Christ must needs be universall and wherein all have interest if the seal thereof apperteyn unto all Neither should the Church amongst whose sacred furniture Baptism is by this rule be any more the house of God peculiar to his children and servants but more like a common In whose doore stands wide open to all that passe by the high way 2. The Apostle 1 Corinth 7 14. upon this ground that the one parent is a beleever avoweth the childe holy which otherwise he pronounceth impure in respect of the Covenant and holynes thereof leaving unto God his secret judgments Now what have the impure and unhallowed to do with the holy things of God And what hath the Pastour and sheepheard in holy things to do with them who are no portion of the Lords flock What have I to doe sayth the Apostle to judg them that are without Do not ye judg them that are within So reverend brethren what have you to do to baptize them that are without do you not baptize them that are within and them alone In the number of whom yet you reckon not those infants though baptized by you nor belonging to your charge Whence also God knoweth it cometh to passe for the most part that they who are thus by you baptized into the name of the Lord are by their godlesse parents education made the servants of Sathan 3. The Baptism of Infants in all soundnes of judgment serveth and that immediately for the comfort of their godly parents whose hearts it filleth with no small joy whilst they behould the gratious promise of God made to them and their seed ratified and confirmed by this seal even as of ould the circumcision of Isaak was granted and injoyned by God unto Abraham his and our father first and immediately for the confirmation of his fayth Whence I conclude that the seal of the righteousnes of faith which baptism is doth no more belong to the seed of godlesse parents then doth the comfort flowing from the righteousnes of fayth unto the parents themselvs Whom as it would effectually move to more serious and sad thoughts of their own estate with God if they beheld their infants so dear unto them excluded thorough their default from the comfortable ●eal of Gods Covenant so can they not but by the undue administration of the same take occasion of hardening themselvs in their accustomed perversnes I conclude then with Tertullian speaking as Iunius interprets him of the children of such as were strangers from the covenant of God Let them come when they are grown to year●s let them when they have learned and are taught wherefore they come let them then be made Christians when they can know Christ. CHAP. III. Of written Leyturgies VVE cannot but mislike that custome in use by which the Pastour is wont to repeat and read out of a prayer-book certayn formes for his and the Churches prayers and that for these reasons 1. Because this externall mean and manner of worshiping God in prayer is no where found in the written word by the prescript whereof alone he is to be worshipped whatsoever either the Iewes fable of the Leyturgie of Ezra or the Papists of S. Peters or S. Iames Leyturgies Yea contrariwise I add for overplusse that it did not seem good to the Apostles the last penmen of the 〈◊〉 ghost that any such prescript form for such end should come in use in the churches And this seemeth unto me verie clear from the former Epistle of Paul to Timothy chap. 2 1 2. The kings of the earth in those dayes and such as were in authoritie under them being as it were so many sworn enemies of the name of Christ this conceipt might easily and it seems did creepe into the mindes of divers Christians that these kindes of men were raither to be prayed against then for by the servants of Christ. And now what was the medicine prescribed by the Apostle for this malad●e in that Epistle written to Timothy for that verie end that he might know how to converse in the church of God Did he now either send Timothy to any Leyturgie formerly let forth for his own and others da●●tion Or did he himself frame any for the purpose whose b●●ten troad the Churches following afterwards should not erre Nothing lesse although a more ●it and full occasion for that busines scarce be offered which without doubt Paul would ●o more have l●t slip th●n did the other Apostles th●t which was more light for the introduction of Deacons if ●t had seemed good to th● H. Ghost by whose singe● he was guided in the ordering of the Churches that any such book-prayer should have come into use Three things especially are objected which must here be cleared The first is that David and other Prophets penned the book of Psalmes for the mother Church of Israell The second that Christ himself delivered to his disciples a certain form of prayer commonly called The Lords prayer The third that Moses from the Lord Numb 6. gave direction to Aa●on and his sonnes in what form of words they should blesse the children of Israel I answer first generally that the consequence followeth not from the authoritie of Christ and of Moses and of the Apostles in ordeyning these and these forms of divine worship for the like authoritie in ordinance Bishops and Pastours to ordeyn other and divers forms for the same end What can be spoken more insolently Christ the Lord Moses the Prophets and Apostles being immediately and infallibly guided by the spirit of Christ have prescribed certain set formes of Gods worship therefore others though not immediately and infallibly guided by the same spirit may also prescribe them Why may they not by this argumentation as well frame us a new Canon of holy Scriptures considering that even th●se verie

Christ Math. 24 20. Pray that your flight be not in winter nor on the Sabboth I am not ignorant how the most divines both ancient and later do understand this sermon as Chrisostom saith as made of the Iewes seeing that as the same authour hath it neither the Apostles did observ the Sabboth day neither yet were they in Iudea when these things were done of the Romans many of them having departed this life and the rest if anie survived having bestowed themselvs in other places But with due reverence to them all be it spoken it seemeth by the text to be otherwise For 1. Christ made not this sermon to the Iewes as Iewes but to his disciples and those alone and the same comming unto him secretly to be taught by him whom he forewarned in the same place how that first at the hands of the Iewes in Iudea and after of the Gentiles every where they should be evill intreated for his names sake v. 3 4 9. 25 26. with Luke 21. 12. Secondly our Saviour in saying Pray ye makes it plain that that he speaks of them and their associates unto whom he speakes to wit Christians Lastly how could it be that Christ who by his death now drawing so neare as that there was but a step unto it was to abrogate and abolish all Iewish ceremonies and shadowes should to carefully provide for the so religious observation of a shadowish and ceremoniall sabboth and that not for a day or two but for so many yeares after the same his death Could anie thing more weightie be spoken by Christ or which could more deeply imprint in the hearts of men a religious regard of the Sabboth then that it behooved them to obte●n by prayer at Gods hands that they might not be const●eined unto that thing although permitted them of God in case of urgent necessitie which might violate and interrupt the publique and solemn sanctification thereof It is true then which Chrisostome saith that the Apostles did not observ the Sabboth to wit Iewish but the Christian Sabboth o● Lords day they did undoubtedly celebrate The fift and last Reason may be fetcht from the verie Gentiles themselvs who directed by the glimps of the light of nature how darkly soever shineing in them had their holy daies and some of the same such as in which not so much as the pleading and determining of suites were admitted It seemeth naturall that some day and morall that some day certain and distinct be sacred unto God and the same as Iunius saith every seaventh day in which men forbearing all servile works may consecrate and give themselvs to God in the duties of pietie and of charitie to men Which with what hinderance unto the one and other is everie where neglected can scarse either be uttered or conceaved For what tra●va●l if upon the overslipping of the most seasonable seed-time a slender harvest follow or that the market day being neglected penu●ie of provision should be found in the family We christ an● have the Lords day by the Lord Christ assigned us for the exercises of pietie and mercie in which he offers and exhibits h●rself in the fruits of his gracious presence in a singular manner to be seen and injoyed of his religiously observing the same Let us at no hand as alike unmindfull of Gods ordinance and mans infirmitie suffer the fruit of such a benefit to dy in our hands but let us accordingly acknowledg the same in thought word and work to his honour and our own good CHAP. VIII Of the exercise of Prophecie THere are they whose names I forbear for their credits sake who have not spared and that in their publique writings to lay to our charge that we will needs have all and everie member of the Church a Prophet and to prophesie publiquely With what mindes they let loose their tongues to utter these and manie mo most false and absurde vituperies against us we leav it to God to judg who knoweth with what conscience and desert of credit therein unto thee Christian Reader into whose hands this our Apologie shall come We learn from the Apostle Paul 1 Cor. 14 3. that he who prophesieth speaketh unto men to edification exhortation comfort which to perform conveniently and as becomes the church-assemblie we make account comes within the compasse but of a few of the multitude happily two or three in each of our churches considering their weak and depressed estate Touching prophesie then we think the verie same that the Synode held at Embden 1571 hath decreed in these words 1. In all churches whether but springing up or grown to s●me ripenes let the order of prophesie be observed according to Pauls institution 2. Into the fellowship of this work are to be admitted not onely the ministers but the teachers too as also of the Elders and Deacons yea even of the multitude which are willing to confir their gift receaved of God to the common utilitie of the Church but so as they first be allowed by the judgment of the ministers And as the Apostle somet●mes said We beleev and therefore we speak so because we beleev with the Belgick churches that this exercise is to be observed in all congregations therefore we also observ it in ours Of this our both faith practise we have these amongst other speciall foundations The first we fetch from the examples in the Iewish church where libertie both for teaching and disputing publiquely both in temple and synagogue was freely given to all gifted accordingly without respect had to any office If any object that the examples of Christ and the Apostles in this case are incompetent seeing that Christ was furnished with his own and the Apostles with his authoritie he alledgeth that which is true in it self but to small purpose considering we lay not our foundation in this that Christ and his Apostles so d●d but in that libertie so to do was alwaies and in all places graunted sometimes offered them This libertie they obteyned not by the authoritie of Christ which the Rulers of the Synagogues Temple no more acknowledged then they did Christ himself but by the order then receaved and still continued to this day amongst the Iewes that they whom with the Scriptures they call wise men without all regard of publique office having any word of exhortation to the people should say on as we have it written Act. 13 23. Whereunto ●ad that divers of them in whom we instance were furnished with no such authoritie specially from Christ. The second we take from the Apostle Paul 1 Cor. 14 where to the full he informeth the church at Corinth of the order of that exercise which they had formerly violated Which whole order according to Bezaj is apparently taken from the receaved custom in the Iewish Synagogues Which custom saith Peter Martyr seeing it was of ●uld both good and laudable in the synagogues of the