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	new_a	sabbath_n	1,564	5	9.9307	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26655	Jesuitico-Quakerism examined, or, A confutation of the blasphemous and unreasonable principles of the Quakers with a vindication of the Church of God in Britain, from their malicious clamours, and slanderous aspersions / by John Alexander ...	Alexander, John, 1638-1716.	1680 (1680)	Wing A916; ESTC R21198	193,704	258

and with submission is manifest from the Scriptures for which instead of many see only Matth. 6.11 1 Tim. 5.8 and if any Man would have us no ways looking after our Corporal necessaries either he would have us to live without them which a Quaker may try upon himself or else to use no means at least for the obtaining of them and then we shall Plow and Sow no more but be supplied by Miracles The passage of Scripture which they cite from 2 Cor. 4.18 will no ways Patronise their Erroneous Cause though they also cite it to the same very purpose in their Confession page 79. For the Apostle in that place is speaking of his afflictions troubles and the loss of worldly things which he endured for the Gospel and these he opposes there unto Eternal Life calling these the things that are seen and this the thing that is not seen and these troubles and the loss of these enjoyments he counted but a small business and a light affliction as it is there ver 17. But will any Man say that he counted it but a light affliction to be deprived of the Gospel-Supper This would not have become Paul But I need not Apologize for him he purges himself sufficiently of this for the whole purpose of that Chapter shews his meaning to be of the things that I have said Again the External Signs in the Lords Supper rightly considered as signifying and exhibiting Christ and his benefits are so far from turning our Eyes or hearts to things that are below and seen that on the contrary they are an excellent means of of elevating them unto and setting them upon the things that are above and not seen That the Corinthians were jangling and in a disorder when Paul wrote the second Epistle to them from which the Quakers cite this passage I truly perceive not yea the Seventh Chapter thereof witnesses the contrary and so the Quakers have mistaken the second Epistle for the first In the Close of this Query the Quakers shew themselves related to the Accuser of the Brethren for glory to God there are many Ministers amongst us who have intended not without success that both themselves and their Hearers should come nearer Christs Death than the eating and drinking of Bread and Wine for a bare Historical Remembrance of his Death as the Quakers here insinuate it to have been whom because their Epistles of Commendation are written upon the hearts of many Thousands we shall not need here further either to vindicate or commend them Seventh QUERY Whether or not Christ and the Apostles gave forth a Command that they should keep the Sabbath-day let us see where it is written in the Scriptures but the first day of the Week the Saints did meet together this is Scripture but let us see the Scripture for a sabbath-Sabbath-day in the New-Testament which speaks for a rest for the People of God But is this a day yea or nay SVRVEY The Quakers Position here is That there is no day under the New Testament appointed to be kept as an External Christian sabbath-Sabbath-day more than another but that all days are of equal Condition and Holiness as beside what they here say they also teach more plainly in their Confession of Faith page 42. against which I assert that there is an External Christian sabbath-Sabbath-day appointed to be observed under the New Testament distinct from all other days whatsoever For proving of this Conclusion I need not bring the ordinary Argument from the light of Nature concerning some portion of our time and days to be set apart from all civil and worldly Imployments to the exercise of Gods Publick Worship which none but a profest Atheist will deny knowing that the party I have to deal with scarce both of Religion and Reason do but little value it But first We are commanded in the fourth Commandment to keep holy unto God one day of seven and this Commandment is Moral and so perpetual extending to all Ages of the Church Therefore there is a command for keeping an External Sabbath-day under the New-Testament as well as the Old The consequence is of it self clear to any Man The first part of the Antecedent is also clear from Exod. 20. Chap. I prove the second part thereof viz. that this Commandment is Moral and so perpetual because God proclaimed it with his own Voice from Mount Sinai to the whole Assembly of Israel he wrote it with his own Finger he inserted it into the midst of the rest of the Moral Precepts he wrote it upon the Tables of Stone shewing its perpetual duration and he caused put it into the Ark of the Testimony with the rest of the Moral Precepts all which is clear from Exod. 20. Chap. throughout and 25.16 and 31.18 and 32.15 16. Deut. 9.10 and 10.4 But God never conferred the like honour upon any Precept meerly Ceremonial as is plain from the Scriptures Again all the reasons of this Commandment are intirely Moral and stand upon common and perpetual equity Ergo so must the Command it self be The reasons chiefly are seeing he himself rested after six days work finished and he allows us six days to our work Therefore in all reason and equity we ought to rest after so many days allowed to our work and give God a seventh Lastly If this Command were not Moral then there should not be Ten but only Nine Commandments of that Law which is plain contrary to Deut. 4.13 and 10.4 where Moses manifestly speaks of the Moral Law which God spake in the Mount out of the midst of the Fire and plainly affirms that there are Ten Commandments thereof from which Law Christ shews us that one jot shall not pass away till Heaven and Earth pass and that the least Commendment thereof must be perpetually observed Matth. 5.18 19. But the Quakers answer That the Sabbath commanded in the fourth Commandment was the last day of the week which is abrogated Unto this I reply that the accommodation of the particular time or dyet to the last day of the week is indeed abrogated but not the substance of the Command which for the convincing reasons now given is plainly Moral and so perpetual and as yet in force and so it doth no less now injoyn the first day of the week to be observed the accomodation of the particular Dyet being made unto the first day then it did then injoyn the last day of the week to be observed by reason of the then-accommodation made unto the last day seeing it still retains its Authority for a seventh day or one day of seven to be kept holy unto God wherein the substance of the Precept consists which of them soever he shall pitch upon and determine As for the change of the particular day from the last to the first of the week doubtless Christ himself in his own Person is the Author thereof seeing beside that he Rose thereupon and rested from the great work of Redemption which is

best right must and ought to gain the Cause except we resolve utterly to abandon our Reason or else determine against clear Justice Let the Quakers then shew us some other day with a better or as good right or else prove from the Text or otherwise that some other day certain or uncertain is meant which I defie them to do otherwise these clear Scripture-grounds must bear more weight than their meer bare word and naked assertions But the Quakers will object against an External Sabbath-day under the New-Testament that the Apostle condemns the observation of days and Sabbath-days Galat. 4.10 Colos 2.16 Ans The Apostle does not there or any where else condemn the observation of the Christian Sabbath-day but only of the Jewish Sabbath-days with any others that never had Divine Warrant against which the Argument infers a Fortiori whereof beside their ordinary weekly Sabbath-day they had a great many such as were the first and last days of every one of their three Solemn Feasts viz. of the Passover of Pentecost or Weeks and of Tabernacles as also their Feast of Trumpets on the first day of the seventh Month and the Feast of Expiation or Attonement on the tenth day of the seventh Month and beside all these their New Moons their Sabbath of Years and great Jubilies all which may be seen Levit. 23. and 25. Chap. and Numb 10. Chap. And that it is such days as these and not our Christian Sabbath-day the observing whereof the Apostle condemns is clear in the very Context of these two cited places for in the first Text he expresly names Months and Years that is New Moons and Sabbaths of Years and the intire scope of the Epistle is bent against Jewish Ceremonies pertaining to the then-Bondage-state of the Infant-Church under the Old-Testament as any man reading it may see And in the last Text he ranks these Sabbaths which he rejects with Meats and Drinks and New Moons and calls them shadows of things to come of which kind our Christian Sabbath-day is not Nor is all distinction of days without exception taken away here more than the distinction of the Elements in the Lords-Supper from other common Meat and Drink which that it is not taken away I have proved at the Survey of the last Query seeing both Meats and Drinks and Days are here equally condemned or not so What Does Paul here condemn the observation of the Christian Sabbath-day which Christ teaches we shall have under the New-Testament or Does he rescind the fourth Commandment or Condemns he the observation of the Day which himself and the whole Church observed as set apart for Gods Publick Worship say not so I pray Again they will Object that the same Apostle holds forth the Indistinction and equal Condition of all days Rom. 14.5.6 Ans That is most false for the unanswerable reasons now given Secondly by the Context it self the days there Treated of are such as are in the same order with Ceremonial Meats and Drinks of Jewish observation the estimation whereof above others was an Infirmity in the weaker sort to be born with by the stronger until their better Information and Persuasion But the Christian Sabbath-day is not of that sort as is shewed Nor does Paul here any more overturn the distinction of the Christian Sabbath-day from other common days then of the Elements in the Lords-Supper from other common Meat and Drink which it is certain he does not overturn seeing these in the Lords-Supper are of a very far different Condition from all common Meat and Drink in regard of their Institution Signification Ends Effects c. In the Close of their Query they tell us that the Scriptures speaks for a Rest for the people of God But is this Rest say they limited to a day Ans What then I pray the Scriptures promise the Eternal Rest of Heaven to all true Believers whereof also their Grace and Sanctification is an Earnest and Degree inchoat and begun here though not perfected But will this prove that there should not be or is not an external Sabbath-day under the New Testament then neither should there have been any under the Old either seeing the Rest of Heaven was promised to Believers then as well as now And all true Believers had some measure of Grace and Sanctification then as well as now Or will our resting from sin in some measure begun in this Life or our Eternal Resting in Heaven in the next Life infer that we should rest from our Duty in this Life Forsooth such Consequences are very sutable to the Quakers Logick But say the Quakers which is their last Gun every day is a Holy day to a Christian Ans I grant a Christian should be Holy every day and keep an Internal Sabbath as they call it But it will not from thence follow that we have not an External Sabbath-day also for Adam in Innocency when he maintained and was bound to maintain a continual Internal Sabbath of Sanctification had for all that an External Sabbath-day also Gen. 2.3 and the Jews under the Old Testament were bound to maintain an Internal Sabbath of Sanctification every day and yet they had an External Sabbath-day also For an External Sabbath-day requires not only that we cease from sin and be holy but also that we cease from all our Civil and worldly Imployments and Works that on other days are Lawful excepting works of necessity and mercy which are every day Duties and in that abstraction from the world spend the whole day in the publick and private Exercise of Divine Worship which things could not be done every day even by Adam in Innocency And if every day were a Holy day to us we behoove either to Plow and Sow on Holy day or else not do such things at all both which are utterly absurd Eighth QUERY Whether or not your Singing of Davids Psalms his Prayers Prophecies Fastings Reproaches Weepings Lamentations and Complaints how he was Mocked have any Warrant in the Scripture and you bring all these together in Meeter without distinction Have ye not done this your selves or did the Apostles it to the Saints in the Primitive times or have ye the same Spirit the Apostles had or a larger measure of it then the Apostles had by which ye have turned these into Meeter since the Apostles days and what was the Psalms Hymns and Spiritual Songs they Sung in the Primitive times Answer these things by plain Scripture SVRVEY The State of the Question here is very plain The Quakers deny our Singing of Psalms to be an Ordinance of the Gospel or of Divine Institution under the New Testament Contrary unto this I Assert that Singing of Psalms is an Ordinance of the New Testament Divinely appointed I prove it Therefore first Singing of Psalms was an Ordinance of Divine Institution under the Old Testament 1 Chron. 16.9 Psal 95.2 and 105.2 Therefore it must be so still under the New The Scriptures Cited prove the Antecedent