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
A25395	The morall law expounded ... that is, the long-expected, and much-desired worke of Bishop Andrewes upon the Ten commandments : being his lectures many yeares since in Pembroch-Hall Chappell, in Cambridge ... : whereunto is annexed nineteene sermons of his, upon prayer in generall, and upon the Lords prayer in particular : also seven sermons upon our Saviors tentations [sic] in the wildernesse. ...	Andrewes, Lancelot, 1555-1626.	1642 (1642)	Wing A3140; ESTC R9005	912,723	784

thing is commanded there all things are commanded that are of the same kinde And wee finde Levit. 16.31 and 25.32 That the day of Humiliation or a Fast is called there a Sabbath an ordinance or as Augustine sayth well If the estate of Innocencie had continued then there had beene but one onely day to have beene observed of Christians and that had beene wholly spent in the giving of Thankes c. But since the Fall there commeth by the wants wee feele in our soules that GOD is not onely Glorified Sacrificio Eucharistiae with the Sacrifice of Prayse and Thanksgiving but also Sacrificio spiritus tribulati humiliati with the Sacrifice of an humble and contrite heart Quia bonum perfectê vt volumus non possumus And so alleadgeth that place of Paul the bond that lyeth upon us cannot bee so accomplished of us as it ought to bee and so consequently wee have ofter occasions to glorifie GOD in this forme or way of Humiliation for At tonement then wee have of the other and the portion of this Sacrifice Rom. 12.2 is greater then the portion of the other so that as the other tendeth to the initiation of the joyes to come so this tendeth to the mortification in this present life It is the Ordinance of God that there should be a day of both It is strange thing that whereas some doe agree that the exercise of fasting is morall and not a ceremonie yet they will not grant the same performance to the Sabbath it selfe And the reason that it is morall is because whatsoever was a ceremonie it might not at any other time be used in any other place or order then was prescribed of God in the book of Ceremonies but this of fasting hath been otherwise in Joel 2.15 and Zac. 7.5 in the fifth and seventh month they had both upon an extraordinary cause And Zachary not that only but also in the tenth month which had it been a ceremonie had been unlawfull to doe But a ceremonie in the time of the Law was tyed to certaine places and times Againe that our Saviour Luke 5.35 as he doth there give a reason why his Disciples should not fast so he sheweth plainely that after the Bridgroome was taken away from them after his taking up into glory they should fast and so consequently when he should be taken up into glory it should continue Lastly the practise of the Church Acts 13.3 at the sending forth of Barnabas and Paul of private fasting as of Paul 2 Cor. 11.27 In muli is jejuniis in fasting often and his precept 1. Cor. 7.5 even of those that are Marryed that they might sever themselves for a time to give themselves to Fasting and Prayer shew plainely that it was accounted lawfull then and therefore practised And for the later part of the Primitive Church the Bookes of the Fathers are exceeding full of the praise of this exercise herewith they did so consume themselves that they might say with David Psal 109.24 Their knees were made weake with fasting and their flesh had lost all fatnesse This Sabbath of humiliation or day of fast receiveth the division of a publike exercise or private Publike as to which the silver Trumpets must be blowne Joel 2.15 Private which none might know off Matth. 6.16 it must be done as privately as may be so that this is onely the difference for the ends and parts they concurre and are the same no difference The ends and reasons of a publike fast are these 1. Either for the turning away of some evill or for the procuring of some good and because malum is paenae or culpae evill is either of sin or of punishment for both these and specially the punishment either our owne or upon some other Our owne either present mali grassantis or impendentis hanging over our heads For present evill When the Church or Common wealth hath any of the shafts of the Lord sticking in their ●●●es as Chrysostome saith very well on Joshua 7.6 a publike f●●● and upon the overthrow in Judges 20.26 and consequently 〈◊〉 ●he time of Captivity under the Philistims 1 Sam. 7.6 and in 〈◊〉 time of dearth Joel 2.13 When as the judgement of God 〈◊〉 as not yet come but onely imminent 2 Chron. 20.3 and Jehoso●hat feared and set himselfe to seek the Lord and proclaimed a fast throughout all Judah a publike fast Hester 4.16 Goe and assemble all the Jewes that are in Susan and fast ye for me and neither eate nor drinke in three dayes neither day nor night and I and my Maids will fast liken I se c. Jonah 3.5 When Ninive was threatned with destruction within forty dayes When this punishment lyeth not upon us but upon the Churches about us Zach. 7.3 Solemne Fasts for the Churches dispearsed in Babylon and Chaldea To come to Malum culpae to the Fault because there is a great affinitie therefore we see though there was no visitation to the Jewes they matching themselves with strange wives yet therefore Esra 9.12 they are forbidden to match their sonnes with the daughters of the Gentiles And though it be an evill example 1 Kings 21.12 At the command of Jezabell a Fast is proclaimed Last for procuring of some good Acts 13.3 and 14.23 The one at the ordayning of the Apostles the other at the ordayning of the Ministers that it would please God to make them sit for the worke unto which they were called In this duty of fasting if we respect the punishment onely or the visitation of God no doubt it is hard to make it Statarie at a set time a prefixed day neither hath the Lord appointed so for that Jom appormi a day of expiation Expiare peccata sua jejunio and so consequently it hindreth not but that there may be set dayes and a set fast and it is more expedient it should And as these are the causes which when they befall the whole people ought to make a solemne Sabbath to move all so the same causes when they concurre but to a private man then cometh out the second the private exercise of it 2. The causes are the same either when we are under the hand of God 2 Sam. 12.16 there David himselfe alone fasteth when it is not upon us but threatneth us and hangeth over us 1 Kings 21.27 Ahabs Fast though not inward yet not unrewarded of God when as the Prophet Elias threatned for the unrighteous putting of Naboth to death When it is not our owne case but pertaineth to others it may be lawfully used as Psal 35.13 David saith That when they were sick hee fasted When it is no punishment but a fault onely so that it be Propter languorem boni 1 Cor. 7.5 When the prayer loseth some part of his fervencie when it is not so fervent or when there is any tentation Christ saith there was such a kinde of spirits as that without prayer and fasting they could not bee cast out Matth 17.2

Sabbathum Jehovae maneat unusquisque in loco suo neque egrediatur quispiam to morrow is the rest of the holy Sabbath unto the Lord abide ye every man in his place and let no man go out on the seventh day Which is a great abuse with us 6. In Exod. 31.13 there is a matter that goeth beyond all these neither may the contrary course be taken for there in the Chapters precedent in the 28 29 30. God having set downe this platforme for the building up of his Tabernacle and willed Moses presently to goe in hand with it yet he saith in that thirteenth verse Notwithstanding I will have my Sabbath kept which is as much to say that in that worke that might have best shew and might seeme the best and lawfullest and make most to his glory yet he would have his Sabbath kept and not broken for it because in other matters ye may refraine in this ye may not And so vers 15. he taketh order for the universall day Whosoever he be that doth any manner of worke on the Sabbath day is judged worthy of death Nomanner of worke the universall terme And Numb 15.35 it is executed upon one that brake the Sabbath Jer. 17.27 he there protesteth for polluting the places of his rest that he will visit them with a plague of fire and such a one as should burne up the Pallaces of Jerusalem and should not be quenched The Prophets are great urgers of this Commandement above all other Commandements and where this plague of fire is threatned there goeth before a prophaning of the Sabbath and we may observe that there hath not beene any strange visitation by fire but some notable profanation of this day hath gone before and it is usuall among us also So when it shall please God to visit us with the like judgement wee know where to have the cause of it Therefore to conclude this place those that goe out to gather Manna that carry burthens that buy or sell that gather in harvest or vintage that journey and travell up and downe and to speake as it is Exod. 31. generally let not them thinke it is otium or Sabbatum Jebovae that it is the keeping of the Sabbath Augusline 3. Serm. de quadrages non sabbathum Domini est sed sabbatum Tyri The 37. Canon of the councell of Ments tempore Caroli The 35. Canon of the first councell of Triburia The 1. Canon of the second councell of Mascon injoyne a holy observation of this day In the 37. Canon of Ments there is a deprivation of the Communion for three yeares against that party that goeth to pleade causes or keepe Markets belike it was their custome in those dayes to pleade causes on the Sabbath So in the councell of Triburia the like order was taken and likewise Concil matisconense it was larger for the fault milder for the punishment for it was but for halfe a yeare And as one saith God commanded the rest not for the rest it selfe but onely Quia toto die hoc Deo tantummodo vacandum and to give over himselfe body and soule to God Here then falleth in the question concerning the strict observation of the Sabbath Quest 1. which was injoyned the Jewes and whether the same also doth lye upon the Christians Unto this Commandement Res●l as to every Commandement there were ceremonies Two the one for not dressing their meate the other for not building their fire on the Sabbath day Exod. 35.3 which are both ceremoniall The reason for there is no externall duty of the Law but it may be performed of any man of any Nation throughout the World But it is well knowne that those that are under the Poles they cannot live one day without fire and to let their fire goe out it were the utter destruction of them all and therefore because it is such an externall action it is certaine it is not morall The like may be said concerning the provision of meate for they that are under the hot Zone under the Equinoctiall their provision will not last them but one day therefore these Acts cannot be kept in the whole World therefore ceremoniall So the Christian is released not but that they could be performed of the Jewes and therefore a peculiar precept to the Iewes because they had no hinderances To make yet a further question Quest 2. Whether all those six rests are absolutely to be holden or not and whether on the Sabbath all of those before mentioned as to gather Manna to travell c. be simply unlawfull We answer to this No no further then the precept Eth hasshabbath c. for that our rest must be a sanctification the outward rest is Destinatum sanctificationi ideo quiescimus ut sanctificemus So whereas our quies is not destinata sanctificationi where the sanctification can be cum quiete with Rest there it is lawfull where it cannot bee there it is unlawfull Certaine it is that a man may rest and not sanctifie and so he may sanctifie and not rest and therefore it is said there are many resters and few sanctifiers In these cases the sanctification standeth thus either upon the meanes of our sanctification or else in the declaring of our sanctification that is in the practice of it Whereas a mans rest cannot agree with both these the rest because it is not destinated to them may be left the rest being a subordinate end And the rule is in Logick Tantum destinati sumendum est quantum ad finem prodest so much of any thing appointed is to be taken as conduces to the end wherefore it is taken as if you will take a purge you must take so much as will serve to purge and where his end riseth there must also the destinate arise Mat. 12. for the meanes of sanctification Christ defending his Disciples against the Jewes which indeed were altogether urgers of the bodily rest he sheweth that the rest in regard of the sanctification may be broken as of the Priests in sacrificing and indeed it is the most laborious time for the Minister but hereby they are blamelesse because they are in opere cultus Domini exercised about divine worship And so shall you reade Acts 1.12 mention made of a Sabbath dayes journey out of 2 Kings 4.23 for there the Shunamite comming to het husband for her Asse he saith to her Why should you goe to him to day it is neither the Sabbath day nor the new Moone The meaning is this that the Shunamite was wont to goe out to heare the Prophet and because she had not meanes shee would ride forth Therefore where the meanes of sanctification are wanting a man may take a sabbath dayes journey he may goe where they are used to be gotten Thus for the first part of sanctification Now of this first part of sanctification the meanes is lesse acceptable to God then the second part thereof which is the practice of the worke of

sanctification For Christ Mat. 12.9 out of Hosea 6.6 when as he was there reproved for a worke of healing he defends himselfe and biddeth them goe and learne what that saying meant I will have mercy and not sacrifice Mercy being here indeed a worke of sanctification is preferred before the meanes So in regard of the practice of sanctification to shew a worke of mercy a man may leave the very meanes of sanctification for if in Sermon time there should happen a fire or man or woman sounding or travelling the meanes may be left because by this meanes they shew a worke of mercy saving those which should have perished therefore this is the thing that maketh that for the second part the bodily rest may be omitted It shall be convenient to consider this point that as God is glorified in his Creation and the memory of this from the beginning was the cause of this Institution so hath he glory in the preservation of his creatures and so consequently by the preserving of them As Iohn 6.12 Christ bids the fragments to be taken up his reason that nothing be lost and if the least things may not be lost much lesse the life of any thing much lesse mau or the life of man And wee see for mans life Matth. 12.13 and for beasts that serve man Luke 13.15 that hee will have workes of Mercie practised on the Sabbath day as contra for other perill Matth. 12.11 and 13. But wee must with all understand this that those cases of shewing mercie must bee onely praesente necessitate and not impellente or imminente necessitate When any present danger is offered to my life I am to defend my selfe and save my selfe without the helpe of the Magistrate yea even with the the taking away of the life of the other in casu praesentis necessitatis quisque magistratus est personam DEI gerit vt occidat potius quam occidatur But if the perill bee not present but imminent as if it bee tolde me I am way laid c. I may not take the matter into my handes but looke to the Magistrate so for the present perill or necessitie there is exemption and the LORD hath given his right into our handes but not for imminent perill And on the other side wee must marke another thing that because wee have to deale with GOD who searcheth the heart though happily men bee borne in hand that it was a present necessitie and could not bee prevented nor differred whereas before hand wee might have either prevented or differred it it must bee so that wee bee able to justifie our hearts in GODS eyes but that wee have beene carefull and laboured by all meanes possible to prevent that businesse and could not have prevented nor deferred it but that wee were overtaken with present necessitie Else it is no necessitie but we draw it unto us with coards For this ende tell them abroad touching their working in harvest on the Sabbath by what authority they doe these thinges presently they will have their answer that it is not GODS will that any of his creatures should perish And it is true And therefore that which they doe is onely for the preserving of the creatures and not for their gaine Therefore for this case a proviso must bee had and there was a good proviso in the Canonicall Church made for it that because they should make a distinction betwixt the workes of that day and other as 1. Cor. 16.2 Every first day of the weeke let every one as GOD hath prospered him lay up by him c. That whatsoever was then gathered it should bee given to the poore to the Glorie of GOD. And by this meanes the Church shall come to take good order And this shall try with what heart they doe it Wee see then what is commanded and in what cases and how farre in these two points The other Sanctification by what marke it may bee knowne When wee have our rest have wee all wee should have It is sure wee have not Leo hom 3. de quadrages Our people saith hee will hene vestiri nihil agere They thinke they have got enough if they have on their best apparell and doe nothing Whereas 1. ●●m 4.8 GOD knoweth that as it is not the labour of the bodie so not the rest of the bodie that pleaseth him Hee that can give accompt that hee hath done nothing this the Fathers call Sabbathum boum asinorum c. The oxe and the asse keepe as good a Sabbath as hee Besides there bee yet two sorts they bee neither idle nor well occupied That neither buy nor sell nor yet are idle Augustine in his Booke de decem chordis Cap. 3. and serm 1. on Psal 32. Sheweth who they are 1. Such as did vacare nugis theatris speclaculis choreis such as did spend the day in toyes in running to playes and sights and dancing and 25. hom hee putteth another kinde in Carthage that spent the Sabbath in venatione in hunting Leo. serm 3. de quadrag in this behalfe worth the reading hee putteth more to it for hee saith they did vacare chartis aleis rationibus commessationibus they spent it in playing at dyce and cardes in discourse and feasting But yet so as the LORD knoweth they were not occupied in any worke of sanctification These mens Sabbaths as Augustine alluding to the people Exod. 32. that said cras observabimus sabbathum JEHOVAE they would keepe a sabbath to the LORD it was to eate and drinke and play Sabbathum aurei vituli this is the Sabbath of the golden calfe Against this carnall Sabbath severe order was taken Concil Gangrense in Paphlagonia 5. Can 18. and last and the Councell of Agatho in France 38. Can 1. For the other it was for the worldly sabbath but this for the carnall sabbath Concil Grangren 1. Can. 18. That the people the true Christians they gave themselves so wholly at that time to celebrate the Sabbath and to the sanctifying of it that they would sit all day in the Temple praying and doing other exercises without eating or drinking any thing so as that there grew diseases amongst the people insomuch as the Councell was faine to give such an Edict that hee should bee anathema quicunque remaneret in templo in die dominico that no man should fast so sit in the Temple till night if hee did hee was given over to the Devill These as they fall not into our time so certainly they shew unto us the excellent examples of Abstinence 2. The other sort for if the affaires of our calling bee not lawfull and the recreations at other times and at other dayes beeing lawfull may not bee used then the workes of our owne nature such as Esay speaketh against Cap. 58. much lesse as Gluttonie Lust Grunkennsse and such like Where such are no doubt there is a double Iniquitie 1. Because hee breaketh this Commandement of the Sabbath