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	observe_v	sabbath_n	4,146	5	9.8777	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17586	The re-examination of two of the articles abridged: to wit, of the communicants gesture in the act of receaving, eating, and drinking: and The observation of festivall dayes	Calderwood, David, 1575-1650.; Cowper, William, 1568-1619. Passage of Master William Cowper pretended bishop of Gallway, his sermon delivered before the estates, anno 1606. at which time hee was minister at Perth.	1636 (1636)	STC 4363.5; ESTC S118315	29,491	64

time and place where wee crave or receive the benefite more then the diversitie of the benefite it selfe that is the ground of adoration but Gods excellencie as wee said before They consider not that these three things ought to bee distinguished blessing or sanctifying the creature or meane GOD hath appointed either for our temporall or spirituall life before the use of it the use it selfe and thanksgiving after the use the blessing before meat the use of meat in receaving eating drinking and thanksgiving after blessing before the reading preaching or hearing of the word the act it selfe reading hearing preaching and thanksgiving to GOD after blessing before the receaving the sacramentall elements the receiving and participation it selfe and thanksgiving after They ask if humilitie and reverence bee not requisite in the act of receiving the sacramentall elements I answere Yes in all religious exercises hearing of the word reading of the word c. But it followeth not that there should bee humiliation upon our knees because humilitie of minde is required nor adoration because reverence is required Is there no reverence nor humilitie but in kneeling before dead and senslesse elements Humilitie is an habit adoration is an act The act of humilitie is immanent whereby any one resteth content with his owne ranke and doeth not conceat greater worth in himselfe then there is specially in comparison with GOD. Adoration is a transient act whereby a man goeth out of himselfe as it were to direct some homage and worship to GOD. Reverence is commoun to all the parts of GODS worship and is not a distinct kinde of worship as is adoration The pretence of reverence can not bee a sufficient reason for the altering the ordinance of Christ and the opinion of reverence hath often beene the dame and nource of manifold superstitions sayeth Bishop Mortoun upon the Lords supper pag. 63. Seeing kneeling in the act of receiving the Sacramentall elements eating and drinking is idolatrie and can not bee used but idolatrously it followeth that kneeling in the act of receaving brought not in artolatrie or bread-worship as some mistaking counterfoot works of old writers for genuin● have imagined The corrupting of the doctrine with the opinion of the reall presence the receiving in at the mouth from the hands of the priest and many other superstitious conceats together with the worshipping of images brought in kneeling But it was ever idolatrous from the first beginning and birth of it and can not possibly be purged of idolatrie FINIS OF FESTIVAL DAYES THE observation of festivall dayes hath been rejected by our kirk from the beginning of the●● reformation in the explication of the first head of the first book of discipline in the assemblie holden anno 1566. where the latter confession of Helvetia was approved but with speciall exception against these same dayes which are now urged In the assembly holden anno 1575. the assembling of the people to preaching and prayers upon festivall dayes w●● censured An article was likewise formed to bee presented to the Regent craving that all dayes heretofore keeped holy in time of papistrie besides the Lords day be abolished and that a civill penaltie bee inflicted upon the observers By ordinance of the assembly in Aprile 1577. Ministers were to bee admonished not to preach or minister the communion at Easter or Christmas or other like superstitious times or readers to read under the pain of deprivation The pulpits have founded from time to time against all shew of observing these dayes But at the pretended and null assembly holden at Perth a number not having power to vote presumed to bring in a contrare practise Our first reason against these holy festivities God hath only power to sanctifie a day and make it holy that is to separate it from commoun use to holy exercises yearly God hath given libertie to man to work sex dayes No man ought to bee compelled to keepe them holy but when GOD himself maketh exception as he did by the yoke of some anniversarie dayes by the law The second reason None appointed holy festivities under the law when the times were more ceremonious but God himself The dayes of Purim were called simply the dayes of Purim not the holy dayes of Purim or feast of Purim No peculiar sacrifice was appointed nor any holy convocation of the people injoined The ordinance required but fasting joy and sending of portions to other The memoriall dayes of the dedication were called the dayes of dedication not the feast of dedication They were not holy dayes or festivall solemnities consisting of Hookers three elements praises set foorth with chearfull alacritie of minde delite expressed by charitable largenesse more then commoun bountie and sequestration from ordinarie works The times were corrupt when these dayes were appointed As for Christs conference in the porch of the temple in the dayes of dedication it proveth not that hee honoured that feast as they call it with his presence only the circumstance of time is pointed at when Christ had this conference Christ come up to the feast of the tabernacles before and stayed in Ierusalem In the mean time the dayes of dedication fell foorth and hee went away immediatly after his conference The third reason Neither Christ nor his apostles appointed festivall dayes to bee observed by Christians but rather inhibited the observation of them and changed only the old sabbath into the first day of the week The anniversarie solemnities were not changed but altogether abrogated The apostle having occasion to teach upon this subject condemneth observation of dayes ceremoniall or of ceremoniall nature They were a rudimentarie instruction of old which beseemeth not the state of a Christian kirk and cleare light of the Gospel Yea the very dayes of Purim and the dayes of dedication were of a ceremoniall nature saith Doctour Mortoun in his defence pag. 64. To celebrate the memorie of a particular act of Christ at a set time in the year with cessation from work sermons gospels epistles collects and hymnes belonging therto with joy and gladnesse without admitting a fast at any time is not to observe a day morallie but ceremoniallie If there had beene other festivall dayes which might have beene observed by Christians the Apostle having so fair occasion when he was treating of the observation of dayes hee would not have spoken so generally but directed Christians to the observing of these If other dayes had bene dedicat to Christ then the Lords day they should all have beene called the Lords dayes but the scripture maketh mention of one day called the Lords day Socrates in his historie sayeth Hee is of the opinion that as many other things crept in of custome in sundrie places so did the feast of Easter prevaile among all people of a certain privat custome and observation If the Apostles had appointed it they had agreed upon the day seing they were directed infalliblie by the Spirit Our fourth reason If it had beene the will of

that the first institution was given for a patern whereunto wee ought to conform Now the washing of the disciples feet the putting off and on of Christs upper garment were ended before they sate down to the second course of the paschall supper and consequently a good space before the institution of the last supper Time and place are commoun circumstances to all actions The particular time and place when Christ instituted this Sacrament were occasionall They might not eat the paschall supper but at evening and therefore the Evangelical supper which was to succeed to it behoved to bee celebrate that night seeing Christs suffering was so neer at hand They behoved to eat the paschall lamb in a chamber in Ierusalem and consequently the supper behooved to bee instituted in a chamber after the paschall supper The number of such as did eat the paschall lamb behooved to consist of few betwixt ten and twentie and therefore they behooved to bee so few that night at the institution of the supper Their manner and kinde of sitting was a form observed among the Iewes at their commoun feasts and at the paschall supper Put the case that they stood at the first Passeover in Egypt as it can not bee prooved it were then extraordinarie and for that night only to signifie their hastie departure out of Egypt Sitting was the ordinarie gesture used at all religious feasts The Heathnicks sate at their feasts made of the remainder of the sacrifices offered to their idoles Amos 2.1 Cor. 8.10 to professe their communi●● and societie with their idoll or fellowship with devils as the Apostle calleth it 1 Cor. 10.20 Our Lord instituting his supper to bee the only religious feast to bee used in the Christian kirk observed the same gesture which was used at the paschall supper and other religious feasts Christ might easily have changed sitting into kneeling and very commodiouslie seeing they fate upon beds yet would he retain the same gesture which they used at the paschall supper Time and place are meere circumstances and the particular time and place were then only occasionall But the gesture is more then a meere circumstance as Master Paybodie pag. 34. confesseth This supper was institute in form of a banquet to represent not only our spirituall nuriture but also our societie and familiaritie with Christ who is to sup feast with us The Polonian Baroun Ioannes Alasco maintaineth further that our sitting eating and drinking at the communiō table is a figure and representation of our sitting at the heavenly table So doth Musculus upon Matthow 26 and Aquinas part 3. quest 60. make the Lords supper a type and fore-shewing sign of our glory to come Christ himself expresseth our peaceable fruition of the joyes of heaven by sitting with Abraham Isaac and Iaakob in the kingdome of Heaven Matth. 8.11 and by Lazarus resting in Abrahams bosome Luke 16. that is sitting at the heavenly table and leaning upon Abrahams bosome after the same manner that Iohn lay on Christs bosome when hee fate at this table Iohn 16. and Christ himself at the institution promised to his Apostles that they should eat and drink at his table in his kingdome and sit upon twelve thrones Luke 22.30 Yea this Polonian Baroun affirmeth that they have slender affection to the glory of Christ or our eternall felicitie that would abolish out of the kirk that image of our eternall felicitie in the celestiall glory to come which is so much recommended to us by Christ himselfe by the symbole of sitting at a banquet to the unspeakable comfort of all the faithfull We see that at civill banquets the time the place the number of persons and other things are variable but no other gesture hath beene used but sitting after one form or other according to the custome of the nation Even when men are invited by a king to a feast they are honoured with sitting in token of his familiar intertainment It appeareth by the practise of the Apostolicall kirks observing still this gesture albeit other circumstances of time and place and other things which fell foorth occasionally at the first supper were not regarded that the gesture of sitting is still to be retained Christ himself Luke 24 30. sitting at table in Emaus tooke bread blessed it and brake it This place is interpreted by sundrie ancients and modern writers of the ministration of the Sacrament And Master Paybodie himself pag. 86. is of that same judgement The apostle 1 Cor. 11. maketh not mention of sitting because he presupposed a lawfull Minister a table and sitting at the table and rehearseth only Christs actions and his words uttered to communicants sitting at the table Nor yet all his actions and his words as giving of the bread blessing of the cup either severally or conjunctly with the bread and the precept to drink all of it His chief purpose was to correct the abuse of the Corinthiās for not staying upon other for the Lord that night hee was betrayed said to all his disciples conveened together Take yee eat yee c. The love-feasts and the Lords supper went together the love-feasts in these times preceeding and the Lords supper immedialy following Doctor Bilson in his book of obedience pag. 653. sayeth that whether they went before or after they could not divide themselves each from other but they must offer the same abuse and disdain of the poor at the Lords supper which was ministred to them as they sate at their tables immediatly before or after their usuall or corporall refreshings Master Paybodie pag 86 and 94. thinketh that together with the institution itself after supper were grounded the love-feasts by continued occasion whereof his disciples might possibly for a time use sitting in the very act of receaving Doctor Downam in his second sermon pag. 61. confesseth sitting to receave the Sacrament to have been used in the kirk in the apostles times Sitting in the act of receaving was continued at sometimes in the Christian kirk evē to our times Mornaeus in his first book of the masse 1 cap. and 5 reporteth that the Monks of St. Bennets order communicate sitting for three dayes before Easter Bullinger in his book de origine errorum pag. 46 reporteth that not only in their monastries but also in cathedrall kirks they communicate sitting upon that day Now it was the custome of old not only for the Monks but also other Christians to communicat upon this day and no doubt after the same form The two thousand souldiours who were reconcealed to the Emperour Mauritius about the year 1590. by the travell of Gregorius bishop of Antioch receaved the Sacrament sitting upon the ground as Euagrius reporteth lib. 6. cap 13. Doctor Lindesay in his defence pag. 53 54. alleadgeth the like done by the Scottish armie at Bonnokburn in the dayes of King Robert Bruce Socrates in his historie lib. 5. cap. 23. reporteth of the Egyptians who dwelt near to Alexandria and the inhabitants of Thebais

geniculis non aderara see pag. 52 and 49. The ancients in these times thought kneeling not sutable with such an action as the participation of the Lords supper because it was an action of joy and delight Yee see then howbeit they kneeled other wayes upon the station dayes because of their fasting and mourning yet at the end a little before their dissolving they stood at the comm●un table Now the reason why these dayes were called station dayes was not according to his observation so called because of the gesture of standing but only by way of allusion to militarie stations and watches at the gates of Princes palaces that as they stayed in their watch whether sitting or standing so the Christians stayed in the kirk mourning and praying in these times of persecution for peace and safetie to the kirk till the third houre after-noon at which time they communicate It was the custome of the kirk for a thousand year to stand upon the Lords day and yet the Lords day was not one of their station dayes which should have beene if the gesture of 〈◊〉 only should make a station day as Doctour Burges would have it It is grosse ignorance in the Doctour to affirm that the station dayes were these dayes wherein they stood in prayer and at all the solemne worship of God and to denie that they were set dayes of fasting Further is nothing more evident then that Tertullian in sundrie other passages speaketh of stations or station dayes as dayes of fasting Where as in the Re-examination it was given and not granted that they stood on these dayes in time of divine service or prayer now being induced by the observation of Albaspinaeus Wee denie that they stood in time of prayer upon these dayes and therefore the argument is the more forcible for us that notwithstanding of their humiliation and kneeling upon these dayes of mourning and fasting yet at the end when they were neare dissolving and ending their fast or station they stood at the table of the Lord and receaved the Sacrament standing Howbeit this was not the right gesture yet it is clear they kneeled not when they received the Sacrament Tertullian maketh no mention of receiving the Sacrament in their houses kneeling For a thousand years they stood even in time of prayer upon the Lords day and therefore it can not bee imagined that they kneeled when they received the Sacrament But say our opposits they used the same gesture in the receaving the Eucharist which they thought fittest for prayer I answere they thought nor standing the fittest gesture for prayer but kneeling and stood upon the Lords day to signifie their joy for Christs resurrection which was a conceat taken up by them not known to the apostle for they kneeled not for the like reason betwixt Easter and Pentecost and yet wee see in the 20. of the Acts the Apostle Paul kneeled The custome yet observed to this day in the orientall kirks to communicate standing notwithstanding that other custome hath ceased declareth that they intended never geniculation in the act of receiving If ever kneeling in the act of receiving had been in use among them it had not beene left off considering mans pronnesse to idolatrie and superstition It resteth then that kneeling is only found in the kirks which were subject to the pope Howbeit this idolatrous gesture prevailed under the reigne of the great Antichrist yet there wanteth not faithful witnesses to stand out against it as the Waldenses and the Picardi If at any time wee should not seeme to have communion with Antichrist we should most of all at this holy supper which setteth foorth our communion with Christ and his kirk Yee see then suppose that kneeling in the act of receiving were indifferent yet in respect of the scandall the danger and inconvenients fall upon it we ought to oppose it But we are now to prove that it is not indifferent but idolatrous and therefore a hainous sin whether we consider it as it is injoined by the act of the pretended assembly at Perth or as the action may bee considered simplie in it self Wee are directed by the act of Perth to kneel in reverence of the Sacrament which is idolatrie for we are directed to kneel in due regard of so divine a mysterie to wit as is the Sacrament or as is the receiving of the body and bloud of Christ to wit in the sacramentall manner Yee may also take up the intent of the act by the intent of the English prelats and their adherents for conformitie with them is intended Doctour Mortoun sayeth that their kirk thought it fit by outward reverence in the manner of receiving the Eucharist to testifie their due estimation of such holy rites Master Hutton sayeth they kneeled to put a difference between the ordinarie bread and wine and the sacramentall to which they gave the more reverence because it is more than ordinarie bread and wine Some of the formalists pretend that they kneel because of the prayer outered at the deliverie of the elements but that short bit of prayer or wish is ended before the minister offer the bread to the communicante and bidde him take it and yet the communicant is injoined to continue still upon his knees Nor is kneeling injoined to them by statute or their service book in regard of prayer but in regard of the Sacrament it self Master Paybodie pag. 334. doth freely confesse that their prayer is not the principall respect of their kneeling nor the principall respect upon which their kirk injoined it And pag. 299. suppose their bee no prayer used in time of receaving hee thinketh never the worse of the gesture of kneeling Doctour Mortoun and Master Hutton as yee have heard professe they kneel to testifie their due estimation of such holy rites and more reverence to the elements then ordinarie bread and wine Now to testifie more reverence to the elements by kneeling is to testifie by adoration which is idolatrie Neither are wee directed by the act of Perth to pray in the act of receiving but to use that kinde of gesture in the act of receaving which becometh meditation lifting up of the heart which also may bee done without prayer But prayer can not consist with the act of taking eating and drinking Wheresoever the publict intent of a kirk is to kneel for reverence of the Sacrament every communicant following her direction is an idolater interpretativè and so to bee construed both before God and man whatsoever bee his own private intent If any man receave the Sacrament upon his knees at Rome or any other popish kirk whatsoever bee his private intent hee must bee interpreted to kneel according to the intent of that kirk But setting aside the act of the assemblie at Perth which is only a null and pretended assemblie we shall consider the action it self wee will prove that it can not be done but for reverence of the Sacrament or sacramentall elements

God that the severall acts of Christ should have bene celebrated with severall solemnities the holy Ghost would have made known the day of his nativitie circumcision presenting to the temple baptisme transfiguration and the like But it is confessed that the day of Christs nativitie and consequently of the rest depending thereupon are hid from mortall men And this is sufficient to declare the will of God concerning other notable acts which were known that not the act or action upō such day maketh a day holy but divine institution No man denieth but the nativitie of Christ should be remembred and so it is whersoever the gospel is preached But we deny that the memorie of it must be celebrated with the solemnitie of a festivall day with cessation from work feasting or forbearance of fasting and a proper service Our fift reason Suppose observing of holy dayes had been at the first a matter indifferent yet seing they have beene abused and polluted with superstition they ought to be abolished And therefore Zanchius approveth them who have abolished all other dayes but the Lords day Sure it is that in former times holie dayes have beene abused not only with licentious ravelling and surfitting but also with the opinion of worship and merit and a Iudaicall conceat that the devil is not so bold to tempt men on these dayes as at other times Suppose observation were free of these abuses yet it may degener after the same manner as before but the observation is not nor can not be free of abuse and superstition They say they esteeme them not holier then other dayes but only keepe them for order and policie that the people may be assembled to religious exercises and instructed in the mysteries of religion But both are false The papist confesse themselves that one day is not holier then an other in the own nature no not the Lords day but in respect of the use and end And so doe our formalists esteeme our festivall dayes holier then other dayes and call them holy daies And as for worship If the observing of a day holie for the honouring of a Saint be a worshipping of the Saint the observing of a day to the honour of Christ cannot bee without opinion of worship They are called mysticall dayes and appointed for the solemnitie of some mysterie of religion and are ordered according to the known and supposed times when such things fell foorth to wit Christs nativitie passion ascension c. If only for order or policie wherefore is there but one day betweene the passion and the resurrection fourtie dayes betweene the resurrection and ascension and then again but ten betwixt the ascension and whitsonday May not and are not Christians instructed in the mysteries of religion without the solemnities of dayes and appropriation of service to them after the Iewish manner Do wee not appropriate to the day of Christs nativitie a peculiar kinde of service of epistles gospels collects hymnes homilies belonging to Christs nativitie and think it absurd to performe the like service upon any other day with cessation from work To observe dayes after this manner is not like the appointing of hours for preaching or prayers on week daies or times for celebrating the comunion according to the policie set down by everie particular congregation Wee use time then only as a circumstance and for order and do not appropriate these divine exercises to these times Howbeit Christ rose upon the Lords day yet was it not appointed to be observed after the Iewish manner of observation of their festivals for then every Lords day the matter of sermons collects hymnes gospels c. should have beene only Christs resurrection But yee see the use and end is morall and generall for the instruction of the people of God in all mysteries of religion FINIS A passage of Master William Covvper pretended bishop of Gallovvay his sermon delivered before the Estates anno 1606. at which time hee was Minister at Perth On 2 Corinth 6.3.4 AS to the giving of offences our Saviour hath forewarned us that there will bee offences but he hath pronounced a fearfull wo upon them by whom offences come It were better sayeth our Saviour that a milestone were put about his neck and hee cast in the midst of the sea And by the law of Moses hee was accursed that laid a stumbling block before the blinde The equitie of that law yet remaineth under the gospel binding the Christian that no man put an occasion to fall or a stumbling block before his brethren but most of al a Christian preacher his office is to edifie others in the most holy faith and to strengthen the brethren hee being converted himself It should therefore be far from him to give any that are weak an occasion to stumble and fall generally hee may do it by his evill life for hardly can weak ones believe that the religion is good where the life is evill yea by it they take occasion to blaspheme the truth of God and to speake evil of his name A preacher is compared by our Saviour to a candle to shine to others and againe to the salt of the earth that should season others A candle once lighted if it dieth out smelleth worse then if it had never beene lighted and salt that is made by concoction of salt matters if againe it returne into water becometh more unsavorie and unpleasant to the taste then any other water so a preacher once separate by God chosen out from the world entered into a holy calling if again he return to be a worldling if in his life he become profane and suffer the light that is in him become darknesse falling away from his first love of all the men in the world hee becometh the greatest offence and the latter end of that man shall bee worse then his beginning These are the words I spake the last time wherewith yee were offended and now I repeat them that others may see no cause of offence is in them More specially a preacher giveth offence by doing any of these two things First when a preacher of greater gifts and knowledge howsoever hee do it of a good intention draweth on a weaker brother to follow him in a cause wherein hee hath not a warrant from God A notable example whereof we have 2 King 13. where a prophet of Iuda being sent to Bethel to denounce the judgements of God against Ieroboam for his idolatrie was commanded neither to eat nor drink in Bethel Ieroboam could not beguile him for hee gave the king this answere If thou would give me the half of thy house I wold not goin with thee nor eat bread nor drink water in this place for so I was charged by the word of the Lord. But an old prophet deceived him saying I am also a prophet as well as thou art and an angel of God commanded me to bring thee into my house and cause thee eat bread Thus the authoritie the age the pretended light of an other prophet draweth either prophets in an evill course whereunto otherwise they would not bee easily induced Heereby wee that are of meane gifts in the ministrie are admonished never to depart from that immediat warrant of doingin our calling we have of the word of God for any mediat warrant brought out of the promptuarie of mans wit suppose it were covered with never so fair pretences yea suppose an angel would come from heaven and bring an other doctrine then that which is delivered us in the word wee are not to credite him far lesse an earthly man that speaketh but contrariwise to hold him accursed The other thing wherein the preacher may give offence is if hee alter or change in any point of his calling either in doctrine or discipline departing from that which once hee maintained This rule is given us by the apostle Gal. 2.18 If I build again these things I have destroyed I make my self a transgressour This is a rule by which ye can not refuse to be tried and which necessarly binds you to stand to that truth of doctrine and discipline yee have once embraced unlesse yee would be found trespassers and such as give just cause of offence that our ministrie should bee reprehended If ye have any new light ye had not before communicat to other brethren that we also may follow you If not I beseech you walk not in that course wherein the light of GOD doth not allow you FINIS