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	sunday_n	week_n	1,361	5	9.9152	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14213	A verie profitable and necessarie discourse concerning the obseruation and keeping of the Sabboth day seruing as well to confute the superstition of the Iewes, which obstinately vrge the strict keeping of the seuenth day, as also to ouerthrowe the vaine and godlesse reasons of others, that stiffely at this day maintaine, that Christians ought to keepe no set or appoynted time to worship and serue the Lord in, in his church and faithfull congregation. Written in Latine by Zacharias Vrsinus, sometimes reader of the diuinitie lecture in the Vniuersitie of Heidelberg in Germanie, and very nevvly turned into English, by Iohn Stockvvood schoolemaster of Tunbridge.	Ursinus, Zacharias, 1534-1583.; Stockwood, John, d. 1610.	1584 (1584)	STC 24528; ESTC S103618	26,018	66

times for then as at that time the promise concerning the Messias was not yet giuen and there was one the same condition estate of all mankind the which was comprehended in our first parents but the Sabboth of the seuenth day was ordained of God after the creation of the world was finished before the fall of mankinde therefore it is vniuersall and perpetuall Ansvvere We answere by distinguishing of the Maior the which is true concerning morall lawes the natural knowledges wherof were imprinted in the mind of man in the creation but is not true as touching the ceremonie or kéeping of the seuenth day as which after the fall in the lawe of Moses was made a figure of the benefites to be receiued in the Messias and therefore lyke as other ceremonies either then or before ordeined was made subiect vnto chaunge by the comming of the Messias For God woulde not haue shadowes of things to come to remain the things thēselues being exhibited and giuen alredie Albeit therefore that we graunt that the exercises of the worshippe of God on the seauenth day were to be obserued kept by the commandement of God as wel as if men had not sinned like as the exercise of absteining from the trée of knowledge of good and euill as after they had sinned yet after that God placed this ceremonie among the shadowes of the Messias to come by this selfe same new lawe giuen by Moses he made the same chaungeable together with the other Ceremonies Obiect ∣ on 5 The ende of this precept may bee obtained anie daye If fifthly it be obiected The cause of a law being perpetuall maketh the lawe also to be perpetuall but the cause of halowing the seuenth daye namely the remembraunce and setting forth of the creation and the meditating and thinking vpon the workes of God is perpetuall Therfore the law of the seuenth day euē after that Christ is come is vnchangeable c. Ansvvere Héere also we distinguish the Maior namely that the law is vnchangeable in regard of the cause or end vnchangeable if that cause or ende doo necessarilye and perpetually require this law as an effect or meanes but not so if at other times and by other means we may better come vnto that end or if the law-maker by an other law may as well attaine vnto the same end Forasmuch then as there may be a meditation and setting forth of the workes of God as well vppon an other day as vpon the seuenth day as at the beginning for a cause applied vnto the first times God ordeined the seuenth daye for the ministerie so afterward for a cause applied vnto the times of the Messias being come he abrogated or toke away the same lawe and lefte it at libertie vnto the Church to choose other dayes Which Church for a probable and reasonable cause chose the first day on the which the rising againe of Christ fell by the which a spiritual euerlasting Sabboth is begun in vs. The Lord his daye ordeined in the time of the apostles And that this change alteration was made by the Church in the times of the Apostles it appeareth out of the 20. chapter of the Acts The first day of the weeke the Disciples being gathered together to break bread Paule preached Apoc. 1. I was taken in the spirite vpon the Lords day Against the reason of those which dispute against the obseruation or keeping of the first day of the weeke commonlye called the Sunday Obiectiō But against this kéeping also of the first day among the christians some haue disputed saying that Paule Colos 2. Gal. 4. Rom. 14. forbiddeth in the Church of Christ difference of dayes and therefore that the kéeping of the first day or Sunne day is no lesse to be disallowed then the obseruing of the seuenth day Ansvvere Our obseruation of the Lord his daie differeth from the Ievvish Sabboth Vnto these we must answere by the difference of the Iewish and Christian obseruation The kéeping of the Lorde his day doth differ frō the Iewish Sabboth first for that the Sabboth of the seuenth day as a ceremonial part of the worship of God might not be omitted of the Iewes or chaunged because of the expresse commandement of God but the Church of Christ 1 In respect of vvorship and necessitie whether it appoint the first day or anie other day for the ministerie doth it without the breach of her libertie to do otherwise if there be iust cause that is to say without the opinion of necessitie or worship Secondly 2 In respect of the figure the old Sabboth was a figure or shadow of things in the new testament to be fulfilled by Christ but in the new testament the signification hath ceased regard is onely had of order comelinesse without the which there can be either no ministerie of the Church at all or els not ordered wel and as it ought to be As concerning the words of the commandement Fiue significations of the vvord Sabboth this name Sabboth is first of all peculiarly attributed vnto the seauenth daye because of God his resting frō the creation of the world because of the rest of the people of God that day to bee obserued Secondly it signifieth also other feasts in which the people were to rest as well as on the 7. day as for the first day of Easter Leui. 23. The next day after the Sabboth the Priest shall offer a Gomer For the feast of trumpets in the same place In the seauenth moneth on the first daie of the same you shal haue a Sabboth a token of sounding with trumpets an holy conuocation or assembly Also for the feast of Tabernacles The fiftéenth day of the fifth moneth ye shall kéepe a feast vnto the Lorde seuen dayes on the first daie shall be a Sabboth and on the eight daie also shall be a Sabboth In this sense and signification the name Sabboth agréeth also vnto the daies in which in the new Testament the Church doth exercise the publike worship of God Thirdlie by a figure called Synechdoche they also call a weeke of daies a Sabboth as Leuit. 23. From the daie in which ye offer a Gomer of lifting vp there shall be seuen full weekes Math. 28. On the last Sabboth when as it dawned into the first daie of the Sabboths that is to saie of the wéeke Marke 16. Verie earlie the first daie of the Sabboths that is of the wéeke they came vnto the Sepulchre And from hence by a figure called Cathacresis it is takē also for a wéeke of yeares Leuit. 25. Thou shalt number vnto thee seauen Sabboths of yeares that is to saie s●uen times seuen yeares the which daies of seuen Sabbothes of yeares will make 49 yeares Fourthlie it is taken for euerie seuenth yeare in which the people of the Iewes was commaunded to leaue off the tilling of their ground Leuit. 25. When as yee shall enter into the land

A VERIE PROFITABLE AND NECESSARIE DISCOVRSE CONCERNING THE obseruation and keeping of the Sabboth day seruing as well to confute the superstition of the Iewes which obstinately vrge the strict keeping of the seuenth day as also to ouerthrowe the vaine and godlesse reasons of others that stiffely at this day maintaine that Christians ought to keepe no set or appoynted time to worship and serue the Lord in in his Church and faithfull Congregation WRITTEN IN LATINE BY ZAcharias Vrsinus sometimes Reader of the Diuinitie lecture in the Vniuersitie of Heidelberg in Germanie and very nevvly turned into English by Iohn Stockvvood Schoolemaster of Tunbridge AT LONDON Imprinted for Iohn Harrison the yonger 1584. TO THE RIGHT WORSHIPFVL AND VERtuous Ladie the Ladie Pellam of Laughton in the Countie of Sussex Iohn Stockwood Schoolemaster of Tunbridge vvisheth a plentifull increase of all spirituall and heauenly graces and in the life to come the perfect and ful fruition of ioyes euerlasting BEing not ignorant right worshipful and vertuous Ladie of the manifolde disputations not onely among the learned but also of the great varietie diuersitie of opinions among the vulgar people and simple sorte concerning the Sabboth day the right vse of the same some with the wayward and superstitious Iewes obstinately and stifly maintaining the ceremonial obseruation of the seuenth day Sundry opinions concerning the Sabboth daye the which they hold in no wise to be mutable or to be altered and changed others with the Atheists and godlesse Epicures vtterly denying that there ought to be any obseruation and keping of any day at all as wholly dedicated vnto the Lorde his seruice and yet moreouer some others who albeit they graunt it meete requisite that there should be some certain set day of the week seuered out frō the rest for the vse of the ministerie Church meetings yea and the same also to bee that daye which we cōmonly call the Sunne-day or Lords day yet holding it lawfull as well on the same day as any other day in the week to exercise the customable vsual works euery man of his ordinarie trade vocation I haue thought with my selfe that I could not do better thē to see out a remedie for the staying of the cōsciences of the weaker number in this great varietie and doubtfulnes of assertions tending to the ouerthrow of religion and impeachment of gods seruice Meeting therfore with a godly learned Worke of one Vrsinus a German in the which are profoūdly pithily handled many theologicall discourses and points of religion among the rest this of the Sabboth in his expositiō of the 4. cōmādement finding the argumēt sit for the circumstance of the time I haue turned the same into our mother tongue for the further benefit of the godly christianly disposed that they may haue in this poynt wherwith to satisfie both thēselues and others For in this smal treatise is debated the right vse of the Sabboth day The Argument and contents of this treatise what exercises on the same are allowable what to be refrained wherin it is kept wherin it is brokē their argument cōfuted that think it not lawfull for Christians to keepe the the Lords day their reasons also answered which so stoutly cōtend for the Iewish obseruatiō of the seuēth day al these things being proued with most strong euident proues out of the word of God and holy scriptures that in such sort that the lyke is hardly to be met withall in so briefe short a Pāphlet or treatise The necessitie heerof is apparant in regard of the time wherein is so diuersly disputed concerning this questiō the profit likewise shall easily I doubt not be reaped of all such as with single harts vpright mindes shal diligētly and without parcialitie peruse the same This my small labour such as it is simple slender I confesse in regard of my pains in trāslating but much behoueful auailable in regard of the matter for the church people of god I make bold to offer vnto to the gentle acceptation of your good Ladiship for manie causes First that besides the manie other heauenlye graces of faith knowledge of the will of God loue vnto his euerlasting truth and holy Scriptures care to walk in life and conuersation accordingly with making much of the professors and chiefly the preachers of the same it maye be a further spur vnto you to the stirring vp increasing of your godlye zeale for the Lord his seruice carefull sanctifying of his holy Sabboth not onely in your owne person but also in your whole familye so that it may be truly said of you to the glorie of God comfort of his people as we read of that good vertuous captaine Iehoschuahh I my houshold wil serue the Lord. For albeit the nūber be smal the people few that haue a due regard of christian spending the Lordes daye in hearing the word preached in receiuing the sacraments in praier supplication thanks-giuing in priuate cōferring with their families at home of the word publiky preached the greatest multitude both of men and women of all degrees and callinges letting loose the raynes and giuing out the bridle vnto all kinde of vanities licentiousnesse yet let this be your crowne and glorie good madame letting these go to haue imitated and followed the example of those vertuous gentlewomē of Thessalonica whose praise is in the Gospel Act. 17.2 3.4 for their great diligence in reuerent obseruing the Sabboth day in vsual frequenting resortīg to heare the word for the great cōfort of their soules And further in the same place is the example of the godlye womē of Beroea cōmended who not of custōe Act. 17.10.11.12 but of zeale not of constraint but with all willingnesse not as sad heauie but with all readynesse and ioyfulnesse not onelie heard the word preached by Paule and Silas at the publike assemblies and meetings of the Church but also vsed dailie and priuate conference in their houses at home in serching the Scriptures whether the things were so or no. How comfortable is that also which we read in the 16. of the Acts Act. 16.12.13.14.15 of the practise of the zealous women of Philippos who in the coldnesse and slacknesse of men as may appeare very probablie be gathered customablie assembled to the riuer without the Citie to heare Paule preach on the Sabboth where by the opening of the heart of Lydia it pleased the Lorde by the conuersion of one poore woman to beginne his kingdome in Macedonia which woman is praised not onelie for religiousnesse in her selfe but also for her whole familie beeing godlie and christiālie disposed For the text doth mention that she was baptised all her house which Sacramēt no doubt the holy Apostle would not haue administred vnto thē vnlesse he had found in them the fruites testimonies of