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	law_n	sabbath_n	2,914	5	9.8028	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89779	The temple measured: or, A brief survey of the temple mystical, which is the instituted church of Christ. Wherein are solidly and modestly discussed, most of the material questions touching the constitution and government of the visible church militant here on earth. Together with the solution of all sorts of objections which are usually framed against the model and platform of ecclesiastical polity, which is here asserted and maintained. In particular here are debated, the points of so much controversie, touching the unity of the church, the members of the church, the form of the church, and church covenant, the power of the church, the officers of the church, and their power in church-government, the power of magistrates about the church, and some church acts, as admission of members, and other things set down in the table before the book. / By James Noyes teacher of the church at Newbery in New England.	Noyes, James, 1608-1656.	1646 (1646)	Wing N1460; Thomason E359_12; ESTC R201171	85,622	104

over when the marriage of the lambe is come Jus voluntarium est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repertum temporis usus when every one shall sit under his Vine and under his Fig tree Zech. 3.10 In all these respects the Sabbath was Ceremonial and that in the way of anticipation at the first Institution and ceaseth at the coming of Christ The preface to the Commandements concerneth all typically because we have all a Feast of a Passover and are delivered out of a mystical Egypt So the seventh day from the Creation concerneth all in way of type We all enjoy a Sabbath of grace upon Christs finishing the work of the new Creation in point of satisfaction As the Sabbath was a remembrance of Gods resting from his works so it belonged to the second Commandment not to the fourth Onely Gods resting is one positive sanction of the seventh day and urged in the Commandement for the furthering of its observation The seventh day from Christs resurrection Pro. 5. is to be observed in the place of the seventh day from the Creation 1. It was presignified in the circumcision of the eighth day to denote the circumcision of the heart upon this day Col 2.11 Joshuah circumcised all Israel when they came into the holy Land and we must all be circumcised that do spiritually savingly enter into the Land of grace under the Gospel But the Gospel is the special season for circumcising and for the espousing of the Church to Christ the the second Adam 2. Christ chose this day to meet his Disciples and it is in specialty observed and recorded Junitu supposeth that Christ met his Disciples every eighth day till his ascension Iohn was ravished on the Lords day The spirit was powred out on the Lords day 3. From the practice of the Primitive Church and of the Apostles Acts ●0 1 Cor. 16. Apostolorum accurata observatio vice praecepti esse debet as Calvin speaks of Imposition Inst 1.4 c. 3 S. 16. The Apostles practice in matters of common concernment consulted continued is authentical 1 Cor. 11. Tit. 1. They would not practise besides the Commandments of Christ nor suffer others Col. 2. 4. It is called the Lords day as the Supper is called the Lords Supper Rev. 1. The denomination seems to refer to some Institution The Apostle approves of the special observation of the first day of the week by adding another solemnity thereunto 1 Cor. 16. It had been superstition to have observed a set day solemnly constantly and universally without some Divine Institution in place of or together with the former Sabbath if former arguments be sound It may be lawful to observe some set 〈◊〉 in way of method in particular places as natural mediums of furthering Worship yee how can a day be Instituted with reference to the resurrection of Christ as rememorative or prenuntiative without will-Worship or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is lawful to serve God in set times but it is unlawful to serve God with set times to make the time it self a part of Instituted Worship when it is not Instituted by God Those indeed which in Primitive times denied the Lords Supper may wel question the Lords day Yet the Lords day was so universally observed in primitive dayes that a Christian being asked this question servasti diem dominicum It was wont to be answered Christianus sum non possum intermittere 5. If the seventh day from the Creation was observed by Gods Law how could the Apostles change the day without some positive warrant from God Some Christians did observe both the Jewish and the Christian Sabbath but the Apostles speak only for the Lords day 6. The Sabbath mentioned in Esa 58. Ezek. 46. Math. 24. doth typically hold forth a Christian or a perpetual Sabbath Those places do in way of type most evidently reach to the Christian Church and that in Ezek. is a prophetical description of the Christian Church Some dayes must answer to those and what in like proportion can be thought of Would our Saviour speak to his Disciples of a Sabbath if they would not or should not be so conscientious of a Sabbath as to pray with reference to it Mat. 24. 7. A seventh day is positively Moral and we are now to have no other seventh day then this Quomodò Maria mater domini principatum tenet inter omnet mulieres ita inter caeterel dies haec omnium mater est So Austine concerning the Lords day 8. We have need of a set day and of a set day by Gods own appointment sith it must be permanent and universal and we are now to have no other set day then this 9. The day of the Resurrection of Christ is the day of the declaration of the work of Redemption wherein Christ finished the work of the new Creation and therefore deserveth the alteration of the day from the first Creation and Christ is Lord of the Sabbath Mark 2. The work of Redemption was more worthy our remembrance then that of Creation Calvin acknowledgeth that such works as are avocamenta à sacris studiis meditationibus are not alowable on the Lords day It is strange that Brentius should affirm that we are no more obliged to keep one day in seven then one in fourteen The equity of the seventh day at least is apparent in the Apostles observation of the first day of the week yet the institution or injunction of that day may not be natural or expresly contained in the fourth Commandment Concerning the beginning and ending of the Sabbath THe evening before the Sabbath is a preparative to Pro. 2. and the evening after is an application of the Sabbath but the beginning of holy time is the morning light 1. The first day in Genesis 1. began with morning light 1. God called the light day and the darkness night therefore light and darkness together is not the day but the light as distinguished from the night or darkness Day in the first words of the Text is taken for the time of light therefore it is so taken one would think in the next words immediatly following When it is said that morning and evening or evening and morning were the first day it seems not congruous to say that the day and the night were the first day 2. Gen 24.63 Exo. 19.18 Lev. 11.24 Evening is generally taken for the later part of the day by Moses himself The Sacrifices of the evening were Sacrifices of the same day The evening which was to be observed in the day of expiation before the tenth day is referred to the ninth day Lev. 23.32 3. The Hebrew word used by Moses is not naturally appliable to the night because it signifies a mixture of light and darkness in the notation of it Verba sunt nota rerum 4. It seems thus to be understood from the fourth day the Sun is made the rule and measure of the day The space of

Would it not be as profitable for all Members to come about again at certain State seasons 2. Such relations do uncover the nakedness of Brethren and Fathers 3. They slander such as are not gifted such as cannot express themselves in good language 4. Pride is set on the stage in the house of God 5. Hypocrites are provoked to paint and act themselves 6. Such relations are known to afflict the afflicted who came to us and with us in love and we here hide our faces from them 7. The eloquent and such as have athletick constitutions carry away undeserved respect from Countrey Christians Materiam superabat opus Hence issue comparisons nay we foster in stead of preventing suspitious partiality 8. Yong men exalt themselves over the Faith of their Ancients 9. Some are sent to their graves frustrate of their hopes we being in a way to admit no more in many years then were admitted by the Apostles in one day much expence or waste of time to no effect 10. To grieve such as ought to be comforted to defame such as deserve honor to judge one another for infirmities is unjust Rom. 14. The Apostle thought it just to think well of all Phil. 1.17 c. It is not humility to honor our selves ungroundedly more then others it is not love to suspect there had need be apparent reason for such Acts 11. The Apostles were diligent and faithful in directing and exhorting and rebuking and why are they then so silent in point of Admission Yea when the Churches were corrupted and pestered with corrupt Members 1 Cor. 13. 1 Cor. 15.1 Phil. 3. Jude 4. such as made their Bellies their gods 12. Our Saviours rule is Mat. 28.18 19. first to make Disciples then to Baptize or initiate them and after they were initiated or admitted to teach them all things John is supposed by learned Expositors to Baptize though with an admonition those Scribes and Pharisces Mat. 3.11 We know he entertained such Disciples as envied the Lord Christ so open was the door of admission Surely admission hath never been deemed in the Churches so momentous as with us and yet we commit it to the dissident and multiformous fancies of Members without a rule Populi salus Suprema Lex The Apostles were never acquainted with those Questions How when where and whereby and by whom perversion was wrought they accepted of profession and subjection with congratulations The Church is a tender Mother 〈◊〉 and speedily embraceth her Infant by admission into her arms and layeth it to her brests of consolations Experience telleth us that a man will not easily make Protestations before God and subject himself to Discipline unless it be resolved with him If it be resolved he shall be faved If it be usually so he should be admitted as for raptures of grief fear joy from the Law or Gospel from particular Scriptures or Sermons these are not absolutely necessary some are converted without observation Happy is he that is resolved to fly from the Wrath to come to the Ark to Zoar to the Cities of Refuge and open we the gate readily without many Expostulations to rescue him from the avenger of blood yea the way is to be made easie that he may be encouraged to come we must not have such a rule of admission as may in an ordinary way disinherit Saints of their right and priviledges in the Kingdom of God Object The Churches would become impure Answ The Churches may become impure notwithstanding any thing we yet do gifted men do easily learn the language of the pure ones such as are but bones sinews and flesh having heard a Son of man Prophecy some loud cryes of a Prophet do frequently experience such passages as pass in our admissory declarations We may do much more yet to prevent impurity if we may do so much why may we or why do we do no more 2. Gods providence leads us to it God was wont to powre out of his Spirit in gifts of edification on Hypocrites and to imploy them in the Churches 3. The Apostles might have constituted Churches only of Apostles Prophets Evangelists and singular Professors they might have demurred admissions to many years experience but they did not suspend so much as one day Such as were zealous for the Law such as separated themselves from the Gentile Christians the loose and ignorant Gentiles they supposed that many were come into the outward Court of the visible Church which were no inward Worshippers of God Heb. 6. The question is not what we can do but what we may lawfully do Rev. 11. for the prevention of impacity we must not do evil that good may come thereof Magistrates must judge by a rule that doth preserve the innocent much more Ministers Object It seems the Apostles had a discerning Spirit Answ They had not such a Spirit as was infallible permanently in way of a habit 2. If they had constantly exercised such a Spirit Peter and Paul might have answered the Jews so for the admission of the Gentiles 3. They would have excluded such as had been unworthily admitted by others Deut. 23.3 and remained unworthy 4. If such a Spirit had been extant the Churches had been better supplied in admissions there were many children in the Churches that were to be killed with death Rev. 2. There were many Bastards or Hypocrites that must never enter into the Congregation of the Mystical Church That habitual discerning Spirit which the Apostles had could not be much used when there was so little spoken by such as they were to admit They might not be bound to put forth their strength in point of admission and they did not by making inquisitions or protracting admissions 5. Annanias and Saphira joyned themselves and others like them might Acts 3.13 when the Apostles were to admit them 6. All Churches were permitted to follow the ordinary rule and measure of the Sanctuary though destitute of such a Spirit Philip an extraordinary person admits the Eunuch and Simon Magus by the common reed or measure of fellowship Object The conversion of the Gentiles was visibly miraculous Answ It was no such strange thing for the Gentiles to come to some common notions of Religion when such invincible Spirits were the dispensers of the Word and that with Signs and Wonders What though the Jews were dispersed and the Gentiles united under the Roman Empire for the Civilizing and Catechizing of the World in way of preparation 2. The question is what the Gentiles did visibly come unto before they were admitted the faces of many Converts argue that they were come but to some mediums between Barbarism and sound Christianity and that notwithstanding the common effusion of the holy Ghost after admission by Imposition of hands 3. Prophane Jews which had a long time abused the Ordinances were admitted as well as the Gentiles and by the same rule all sorts were cut out by the same measure for admission Object In Primitive days

work as to be a bed and sleep except it be for preparation 5. It is sutable to the first Institution by Moset To morrow saith Moses is the Sabbath of rest Exo. 16.23 The Manna which signified Christ fell in the morning because the time of grace is represented by the time of light The Quailes which signified fleshly bodily and external services came in the evening the time of darknesse Thus the Jews and Papists have excessively lusted after and delighted in fleshly services until their Worship stank both before God and men The Iews ended their Sabbath in the evening but what testimony is there to prove that it was their duty to begin their Sabbath in the evening as part of holy time Many do now suppose that the Iews began their natural day or rather their Civil day if we speak like the Romans in the evening They say it was Gods Institution Lev. 23. but there is no appearance of any Institution for the beginning of ordinary time and that Institution rather argueth that ordinarily the day was not begun in the evening Some observe that it was only the beginning of their religious dayes It was anciently concluded that the Iews began their day with the Persians and Chaldeans in the morning and it is answerable to the current of Scripture Many Fathers and Schoolmen do peremptorily hold that the first day began with the light and therefore understand by evening the end of light by morning the end of darknesse and all do not conceive that day doth there take in the night Object It seems Luk. 23.54 56. that the Iews in time of our Saviour esteemed the evening preceding to be part of the Sabbath Answ I answer this was a time of Superstition and Ignorance and the Evangelist may say that the Sabbath approached with reference to the evening preparation and the morning following 2. The Iews erred in counting that day the day of preparation and yet the Evangelist calleth it the day of preparation because it was so with the Iews So he may say the Sabbath approached meaning the evening because the evening was reputed a part of the Sabbath by the Iews It is concluded that that day which the Iews called the day of preparation was indeed the first day of unleavened bread because our Saviour had observed the Passover the day before this their day of preparation Concerning the manner of observing the Sabbath BOdily feasting was alwayes a subordinate solemnity of the day Pro. 1. 1. We have examples The Iews dressed meat on this day Neh. 5.18 Our Saviour accepted of an invitation to a wedding Feast as it seems on this day Luk 14. The Priest had a double portion on this day two Lambs The Primitive Christians had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this day 2. It is connatural to the nature of the day It is a remembrance of the wonderful works of Creation of the wonderful redemption of the world declared by the resurrection of Christ It was the day of the day of grace of which time the Prophet Sang Psa 118.24 that it was the day which the Lord had made It is the day of the circumcision of the heart of the effusion of the Spirit It is a natural sign or earnest of our Heavenly rest in glory as the whole time of grace is The Sabbath was a natural sign to the Iews of Gods sanctifying them because it was a medium thereof So this Sabbath is a natural sign of our Heavenly Sabbath because it is a medium and earnest thereof Christ the Prince of Israel meets his people on this day and makes their hearts glad Ezek. 46. Rev. 1. Iob. 38. Before Christ came the Sabbath was Ceremonially significative of the rest to come in grace and glory not only an earnest thereof The Ceremony vanisheth but the spiritual use of the day continueth It is aptly called by one aptum Simbolum laetitiae Object The Iews are bid to dresse their Manna the day before the Sabbath Exod. 16.6 Ans 1. The Iews were not forbid to dresse other meats on the Sabbath day 2. As for the Manna it did signifie Christ and the Sabbath did signifie the heavenly rest in grace and glory The dressing of the Manna must accordingly signifie our diligence to prepare our selves for the seeding on Christ in the Sabbath both of grace and glory A bodily Feast is not a co-ordinate solemnity of the Sabbath Pro. 2. as it was of other Feast days 1. It was not consecrated festivally with sacrifies as other Sabbaths were 2. All work is forbid in this Sabbath Lev. 23.3 and only servile work on other feasts This day was to be observed more spiritually then the other Feast days Feasts must never exceed modum naturae nor modum personae nor on this day modum cultus The Sabbath is rather a spiritual Feast then a bodily Feast yet a Feast because appointed for the refreshing of the body as well as of the soul and therefore not for the aff●●ting of the body All the Feasts of the Iews like rivulets have their confluence into the times of the Gospel therefore are spiritually to be enjoyed on the Lords day altogether Act. 20. This day is to be celebrated with works of Piety the publique Worship of God religious disputations Act. 17. reading of the Scriptures Col. 4. Meditations on Gods Law works of Creation and Redemption Psal 92. and with works that may declare Gods name directly and to this end the infirm man might carry his bed Joh. 5.2 Works of mercy are sutable to this days work of present necessity and immediate mercy Our Saviours healing of the sick on the Sabbath teacheth us to spare no labor in healing both the souls and bodies of men We may preserve our goods against storms fires inundations Enemies that shall assault us on the Sabbath The Lord God preserveth all his works that he hath made on the Sabbath from the beginning unto this time Lastly moderate attendence on the dressing of meats which may further our joyful service of God in spirit and in truth Eliah fasted on the Sabbath and so did our Saviour both attended upon a greater service All dead works are our own works all sin is servile work these are absolutely forbid on the Sabbath Spiritualiter observat Sabbathum Christianus Augustine Pro. 3. abstinens so ab opere servili id est à peccato We are to make preparation for the due celebration of the Lords day 1. Get sutable hearts such as may delight in spiritual things 2. 2. Chron. 30.19 2 Chron. 30.18 Exod. 23.15 Lev. 23.3 Keep our selves clean 3. Prepare an offering we must not appear empty 4. Rid our hearts and hands of Earthly things The Lords work is to be done on the Lords day We are to prepare our selves to feast on the Passover by dressing of the Lamb for the Feast of first fruits by considering the goodnesse of God from the time of our conversion to Thanksgiving for the feast of Tabernacles by perfecting mortification as on the day of expiation The Feast of the Passover was to signifie the Feast of conversion of Infant Christians the Feast of first fruits the Feast of confirmation of growing Christians the Feast of Tabernacles Eph. 4. the Feast of perfection of Christians that are come to a full stature And the proceedings of the whole Protestant Church especially may hereby be described The Sabbath is neither appointed for sleep nor work nor play The Passover in the first Moneth signified initium novae vitae the sheaf primitias bonorum operum 2 Cor. 5.1 Zech. 14.14.29 but for the Worship of God We are bid to remember this day six days are permitted for fervile work in the literal sense 3. It is called the Sabbath of the Lord and the Lords day 4. The Lord is our president in observing this day he rested himself 5. It is a day of refreshing it upholds all the Ordinances of our edification a day that is blessed of the Lord. All these particulars require us to observe this day as unto the Lord that we might habituate our selves to godlines We should shew our love to the Lord in shewing for whom we work on this day and shew that we make God our delight by making this day our delight Those that eat the Passover must make it their great businesse in purpose and resolution to prepare themselves for the enjoying of Christ those that feast it before the Lord in the Feast of first fruits must make it their great businesse to bring forth fruits unto God those that enjoy the Feast of Tabernacles must make it their great businesse to mortifie the flesh to perfect their humiliation If all leaven be purged out the bitter hearbs of affliction shall but acuate the appetites and cause us to relish the Lamb that is killed for us the better The leaven of sin made Davids heart feel the leaven of grief Psal 73.21 It is in the original My heart was leavened with grief The cakes of the shew-bread were renewed every Lords day if we renew our selves in preparations God wil not be wanting to renew us by confirmations of his grace towards us New cakes are vigorous and pleasant so are such as do dresse themselves anew to appear before the Lord on his high days He that works the six days for God shall rest the seventh day in God Hanc festivitatem nemo celebrare qui non operatus est bona spera Deo dignae potest Hesychius FINIS