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	moral_a	sabbath_n	1,332	5	10.0060	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B12280	An explication of those principles of Christian religion, exprest or implyed in the catechisme of our Church of England, set downe in the Booke of Common Prayer Vsefull for housholders, that desire heaven in earnest: and are willing to discharge their dutie in examination of their charge, before they send any of them to our communion. Begun and finisht in Barstaple, in the Countie of Devon, according to his maiesties late pious directions, for the renewing and continuing of the ordinance of catechising, so generally sleighted and neglected: now thus farre published respectively for the benefit of that corporation.	Crompton, William, 1599?-1642.	1633 (1633)	STC 6057; ESTC S114531	131,550	448

taking c. Pharesaicall by the head by Ierusalem c. Popish by Saints and Idols Amos 8.14 c. as by Saint Mary Saint Anne by the Masse c. heathenish as by love c. or Atheisticall by the blood of God wounds of Christs Deut. 28.58 Phil. 2.10 c. Fifthly an idle wanton repeating of any of the names of God in ordinarie discourse Sixthly Esay 19.13 Prou. 7.14 all formall hypocriticall praying hearing professing preaching with a heartlesse mouth for carnall ends Seuenthly 1 Sam. 23 21. all breach of lawfull vowes and promises in baptisme sickenesse dangers vnthankefulnesse for Gods blessings spirituall corporall c. Q. What hath he commanded here to be done A. First Psal 29.2 1 Cor. 10.31 to sanctifie the Name of God in my heart mouth and life by thinking speaking and walking holily Secondly in all my actions whether in or out of Gods seruice to aime at his glorie Thirdly to vse his name in lawfull and weightie affaires onely Num. 25.6 Deut. 28.58 then to stand vp for him and his truth zealously Ier. 4.2 Psa 15.2 4. Fourthly to sweare by his name only in truth iudgement and righteousnesse being lawfully called Fifthly to make profession of his religion in sinceritie without hypocrisie purpose of changing or backe-sliding 1 Tim. 4.4 Psal 116.14 Col. 3.17 Sixthly to be thankefull for mercies faithfull in vowes and promises Seuenthly to receiue and vse the Word and Creatures of God as from his hand and in his sight Q. What is required that you may endeauour to keepe this law A. First knowledge how the Lord hath combined his owneglorie and the saluation of his children vnder one and the same meanes one cannot be had without the other Secondly a grounded feare of the great name of the Lord my God Deut. 28.58 Thirdly loue of his truth aboue all worldly things Fourthly Psal 15.2 Acts 11.23 purpose of heart to cleane vnto him and to aduance his honour and glorie Fifthly Psal 39.1 setting and keeping of a constant watch ouer my heart and lips Q. What doe you learne from this Commandement thus explained A. First to be zealously forward in all things Num. 25.8 Eccles 5.2 both in regard of my selfe and neighbours whereby God may haue any glorie Secondly neuer to thinke or speake of God without great reuerence Thirdly Iames 5.12 2 Tim. 2.22 aboue all to auoid swearing in ordinarie talke and as a witnesse to sweare truely FourtWy to goe about all the parts of Gods seruice and worship heartily Fifthly to endeauour to make a holy vse of all Gods blessings 1 Tim. 4.4 5 Rom. 13.4 especially of his Word the food of my soule and of his creatures the sustenance of my bodie Sixthly that Magistrates who supply Gods roome on earth should not hold a swearer guiltlesse nor passe ouer any vnpunisht Q. Which is the fourth Commandement A. Remember that thou keepe holy the Sabbath Day sixe daies shalt thou labour and doe all that thou hast to doe but the seuenth Day is the Sabbath of the Lord thy God in it thou shalt doe no manner of worke thou nor thy Sonne nor thy Daughter thy man seruant nor thy maide nor thy beast nor thy stranger that is within thy gates for in sixe daies the Lord made Heauen and earth the Sea and all that in them is and rested the seuenth Day wherefore the Lord blessed the seuenth Day and hallowed it Q. What is the meaning of this Commandement A. First that the whole course and continuance of time is measured out in seuen daies often comming and going Gen 2.3 Secondly that sixe of those daies must be spent in some lawfull calling and necessarie emploiment whereby the Church or Common-weale may be benefited Luke 13.14 mispence of our time and prophanation of Gods time are both vnlawfull Thirdly Gen. 2.3 that a seuenth Day must be kept holy separate from common businesses to be spent holy in spirituall exercises Exo. 16.29 that God may be that day more especially glorified by vs. Q. Is this precept morall or ceremoniall A. Partly morall that one day in seuen should be set a part to the solemne seruice of God partly ceremoniall that this or the other should bee the day Iewes kept the last day of the weeke for their Sabbath in memorie of their creation Exo. 34.21 Acts 20.7 Christians haue the first day of the weeke Reu. 1.10 in memorie of the accomplishment of their redemption by order and practice of Christs Apostles Q. What doth this Commandement containe A. First a strict iniunction touching the sanctifying of the Lords Day Secondly an amplification of this precept pointing to whom it belongs superiours inferiours sonnes daughters seruants cattle strangers with all in our iurisdiction Thirdly Reasons of it to enforce obediēce Luke 13.14 which are three First because God hath granted sixe daies vnto men to follow their owne businesse Reu. 1.10 Secondly the seuenth is the Lords Day Thirdly wee haue the Lords owne example hee rested and hallowed it to teach vs what wee should doe Gen. 2.2 Fourthly it containes a word or note of speciall obseruation aboue the rest Remember Q. What is the meaning of the word A. First that such a day of rest hath beene or ought to haue beene obserued from the beginning remember it is no new thing Secondly that it must continue till the end of time euen as long as Matrimonie Gen. 2.2 3. they were ordained and shall end together Thirdly that men ought to haue a speciall care of this aboue other and to thinke of it before it come Fourthly Esay 58.13 Iohn 9.16 that it is a verie difficult thing to keepe this day Holy as wee ought Q. How is the Lords Day kept holy A. By abstaining from the ordinarie works of our calling except it be a worke of and for the day in obedience vnto God and spending the whole day in those spirituall employments in that deuout manner and to those holy ends hee himselfe hath appointed to the compleate sanctification of this day these things are requisite First a grounded knowledge touching the diuine institution thereof else we may keepe it vnto men Esay 58.13 not vnto God Secondly some answerable preparation both in regard of our worldly businesse and inward disposition of mind Exod. 35.32.5 by thinking vpon it euer the day before and rising so that the priuate duties of meditation and praier by our selues Acts 13.14 15.16.13.20.7 with our charge may be performed before the publike begin Thirdly Christian practice of those duties in publike which are the workes of the day comming at the beginning staying till the end Fourthly Meditation after Psal 92.5 application and holy conference about the Word and workes of God Fifthly a seasonable conclusion of it by repeating what we haue heard Acts 8.30 1 Cor. 3.6 7 examining those vnder vs praising

one finde no markes of Election no signes of an effectuall calling nor progresse in grace after many calles Mar. 20.6 1 Cor. 15.8 2 Pet. 1.10 A. First let such an one feare not despaire of the power and goodnesse of God there are diuers houres of calling in the day Secondly let him acknowledge the hinderance in himselfe and search for it Thirdly let him make his case knowne to some experienst Christians Fourthly let him double his diligence in the vse of all holy means with constancy the Lord will be entreated Q. What thinke you of such as being called often neglect or refuse to come A. First Luk. 17.1 2. some fault may be in the messenger calling as First in his person weakening and discrediting his doctrine by his life Secondly in the manner of deliuery of his message after a cold heartlesse fashion seldome working on the affections of any then their case is lamentable Secondly if the fault be in themselues Pro. 1.24 25 Heb. 3.13 15 Iohn 15.22 then it is dangerously desperate for First God will not heare their prayers when they call and cry in greatest misery Secondly the present call may be the last in mercy and the next may be in fury and wrath to iudgement Thirdly all former calles will rise vp as witnesses against them Q. Is this calling necessary A. Yes without which commonly no man comes vnto God Mat. 20.6.22.3 when our Sauiour moued this question why stand yee here all the day idle Prou. 9.3 1 Cor. 1.21 the answer is because no man hath hired or called vs whosoeuer thinks otherwaies and out of a prophane spirit vilifies the ministery hee may know he is not called Q. If calling be so necessary what thinke you of Ministers who are sent to call onely and are not called A. First if they be not effectually called Rom. 8.30 Psa 51.13 they cannot bee saued Secondly they should be called before they be sent to call others Math. 5.13 Luk. 22.32 Thirdly they may be called after although the Scriptures imply that to be both a rare and a difficult worke Fourthly they must conscionably heare others as well as speak to others so helping one another towards heauen Q. How may a Christian heare the call of God in his Word by his Ministers with profit A. By preparation with diligence before Secondly Eccl. 5.1 Mar. 4.24 Iames 1.25 1 Cor. 3.7 by attention with reuerence in Thirdly by meditation with conference after Fourthly by praise and praier for a blessing resoluing vpon practice without delay both before and after hearing Q. How may a Christian know hee hath beene a profitable hearer A. First Heb. 5.12 Acts 9.6.2.37 by an increase of knowledge both sufficient and sauing Secondly by a flexibility in the will graciously disposed and fitted for holy employments Thirdly Mat. 13.23 Iohn 15.14 by tendernesse of conscience which before was hard and large enough Fourthly by ardencie of affection towards God his grace and the meanes whereby it is conueied Fifthly by seasonable conformitie in practice and loue vnto the Ministers Q. What is conuersion Psal 80.19 Ans It is a supernaturall worke of grace from effectuall calling vnseparable whereby they that be effectually called Can. 1.4 are morally changed and really turned from one state to another viz. from the state of nature to the state of grace Q. By what meanes are men thus conuerted A. First by the Word of God calling them preaching is Gods ordinance to conuert Cant. 6.13 and the grace of couersion first appeares in the affection Acts 9.4 Secondly by the Spirit tempering the hardnesse of their hearts as fire doth Iron Iohn 6.63 Reu. 3.20.22.17 till they yeeld vnto the stroke of the word gently remouing resistibility to place in stead thereof a flexible freedome for diuine impressions Thirdly not without a concurring act of their owne will manifested First in an aptitude to receiue the habit of grace hauing disposed faculties capable of such an alteration Secondly in action and motion after the first infusion of spirituall life to see the necessity will and labour after perfection presupposing freedome in part by diuine restitution before any of their renewed faculties begin to stirre being made good trees by preuention they beare good fruit by assistance Q. From what and to what are men conuerted A. First from the tyrannous dominion vnder sinne and the power of darkenesse vnto the liberty of true conuerts vnder grace Col. 1.13 Heb. 2.15 actually manifested in and after their conuersion 1 Cor. 6.11 although the habit of grace it may be was infused long before in their regeneration 1 Tim. 1.13 Secondly from the society of rebels seruitude of lusts Rom. 12.2 and phantastique fashions of the world to haue Communion with Christ Gen. 3.9.16.8 conformity with his Death and Life Thirdly from a violent course towards hell and perdition in the darke shaddow of death to tread that path leading into euerlasting life in glory vnder the bright Sun-shine of the Gospell Q. Doe men conuerted alwayes know the time of their conuersions A. First some may know it by carefull obseruation or extraordinary reuelation all doe not Secondly let none deny the worke of grace through doubtfull distrust Iohn 3.8 because hee knowes not the time when it was bestowed Thirdly let all study to find the thing in themselues rather then the time Q. How may a Christian discerne the grace of conuersion in himselfe A. First by obseruation of such inward motions as hee may remember once to haue had Rom. 7.18.24 1 Tim. 1.13 suggesting vnto him in what case hee was then and what were best to bee done some such preparation euer precedes conuersion Secondly 1 Cor. 6.11 by a sensible change in the whole man Ephes 5.8 inwardly in the will and vnderstanding Luk. 22.32 outwardly in all actions sacred or secular Thirdly by that experimentall knowledge he hath in himselfe of the difference there is betweene the two estates of nature and grace Fourthly by that loue and reuerence hee beares Acts 16.15 33 34. and by that chearefull helpe hee affoords vnto all the profest seruants of God so often as ability meets with opportunity wee know that wee haue passed from death to life because we loue the brethren 1 Iohn 3.14 saith Saint Iohn Q. But hauing gone astray so long and so farre is it possible now for me so aged to be conuerted A. It is possible while it is called to day Heb. 3.15 for further satisfaction Luke 15.18 19. take these directions First bewaile what is past hauing gone astray so long Secondly Matth. 18.3 know conuersion is necessary to saluation Thirdly be perswaded as great or greater sinners haue beene conuerted Reu 3.9 it is not the greatnesse but continuance in sin that condemnes Matth. 9.13 Fourthly deferre no longer to redeeme both time and way

1 Pet. 4.3 be more wisely zealous in good then euer you were foolishly forward in euill courses Eccles 12.1 2 Tim. 3.15 Fifthly let young men and women to preuent this feare and trouble seeke their Creatour in the dayes of their youth least a custome in euill presenting a pretended impossibility driue you to this straight to doubt whether it be better to turne for heauen or to despaire and so drop downe to destruction Q. What is regeneration A. A Christians second birth wherein he hath the new man raised vp in him Iohn 3.3 1 Pet. 1.23 the Image of God repaired spirituall life infused and the seed of euery necessary grace reimplanted Q. How by whom and when is regeneration wrought A. First Iohn 3.5 the principall agent is the Spirit of God infusing the habite of grace into all the powers of the soule 1 Pet. 1.23 so inabling and disposing it to all holy motions and operations 1 Iohn 3.9 Secondly the instruments whereby are of three sorts First simply spirituall such is the actiue quality of grace giuing a power to doe good by the first act and called preuenting grace stirring vp the will to make vse of that power by a second act Ephes 2.8 called working grace Acts 18.27 enabling the whole to manifest that power and will indeed by a third act and then called coworking or assisting grace 1 Cor. 15.10 Tit. 2.11 1 Cor. 4.15 Secondly morall such is the Sacrament of Regeneration Thirdly naturall such are Ministers faithfully dispensing the Mysteries of God in the promulgation of the Gospell of Christ 1 Pet. 1.23 Ioh. 10.10 Thirdly the roote and seed whence this new life flowes is Christ and his Word as head deriuing life to the members of his mysticall Body by meanes of his humanity the quickning power being in and from his Deity Eccle. 11.5 Fourthly the manner is hidden and secret Iohn 3.8 Christs incarnation points out the manner of our regeneration The Holy Ghost ouer-shaddowes the soule and by his quickning power frames the new man insensibly of immortall seed thus much onely we may know First there is a disposition by way of preparation all lets are remoued Secondly a conception by a Vnion of grace with nature in the soule Thirdly a growth graduall in diuers parts diuersly as in an infant Fourthly a birth in the manifestation of this life by a regular motion in spirituall imployments Fiftly the time is at once instantly whensoeuer it is no certainety when reuealed nor set time appointed some at one time by one ordinance some at another time by another Q. Are not all men regenerate onely in and by the Sacrament of Regeneration in Baptisme A. No for first some haue had and many haue the grace of Regeneration before they could come to make vse of that or any other Sacrament liuing and dying neuer sensible of any change in them Secondly others haue and may receiue the seede of Grace in and with the Sacrament sowne then in their hearts Ier. 1.5 may lye hid vnder the clods of naturall corruption 1 Pet. 3.21 and spring vp long after by the power of spirituall raine and heat Thirdly a third sort may haue it neither before nor in Baptisme and yet receiue it after by the vse of some other ordinance thus might Simon Magus Acts 9.22 had he repented and truely beleeued after his baptisme the Lord is a free agent may bestow his grace when and how he pleaseth willing men to yeeld honour and respect to all his ordinances Quest How may a Christian doubting be comfortably perswaded of his Regeneration Ans First let him looke backe vpon and receiue comfort from his Baptisme which did certainely bring some good to his soule Secondly let him take notice of the ordinary manner of the manifestation Gal. 3.27 thereof not without pangs Acts 2.37 paine and griefe more or lesse in all Thirdly let him especially looke vnto the effects fruits and consequents of Regeneration which are diuers 1 Iohn 5.1 as first faith in the Lord Iesus that he is the Christ Secondly 1 Iohn 3.14 1 Iohn 4.7 loue of God his ordinances and seruants Thirdly hatred of sinne Rom. 7.23 1 Iohn 3.9 and worldly corruptions as offensiue to our mercifull Father Fourthly a combate of the spirit against the flesh with victory Fiftly 2 Cor. 5.17 a new life he liues new food desired and new company delighted in Question What is Iustification A. First it is a sentence of God as Iudge wherein the beleeuing sinner receiues a full and free discharge from the guilt of sinne Rom. 8.33 3.30 in regard of condemning power Psal 32 1 2 and the consequents thereof Secondly an acceptation of their persons as perfectly righteous 2 Cor. 5.19 Luk. 22.29 by the imputation of Christs merits giuen to them Rom. 3.28 enabled by him to receiue them Thirdly a declaration of their right to the heauenly inheritance with Christ in glory Iam. 2.24 all apprehended by faith as the instrument manifested to men by good workes as the fruits Q. How may a Christian bee comfortably perswaded this sentence is thus pronounst on his side A. First by that appearance he may remember hee hath and doth daily make with a bleeding heart and trembling soule before the Iudgement Seate of God crying guiltie guiltie accusing condemning himself like the prodigall Father I haue sinned against heauen Luk. 15.18 against thee and am no more worthy c. Secondly by that appeale hee hath in his owne thoughts made from the throne of Iustice to the Mercy Seat Heb. 4.16 begging earnestly for mercy and pardon in and through Iesus Christ Thirdly Rom. 1.17 by that life he after liues through Faith beleeuing what hee seeth not hoping for what is deferred and louing God when hee frownes vpon him in some temporall crosse or spirituall conflict Fourthly Rom. 5.1 by that inward peace which followes being iustified by faith we haue peace with God Fifthly by that account hee makes in his owne estimation of Christs righteousnesse 2 Tim. 4.8 resting vpon it and longing after his second comming Quest What is Sanctification A. It is a worke of the Spirit and Word of God Ioh. 17.17 whereby first men truely conuerted are cleansed from their naturall corruption 1 Cor. 6.11 in regard of the reigning power thereof Secondly whereby originall Iustice is in part restored and inherent righteousnesse wrought in them 2 Thes 2.13 graciously disposing their formerly vngracious hearts to the performance of holy duties though with much weakenesse and many fallings for sanctification during this life is imperfect and in a word it is in the regenerate a growing vp more and more in the new man which is according vnto holinesse Quest How many parts are there of Sanctification Ans Two Mortification Vivification Rom. 6.4 First Mortification which is a destruction