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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80790	The doctrine of faith. Or, The prime and principall points which a Christian is to know and believe. Handled in sundry sermons upon texts of scripture selected and chosen for the purpose. Wherein the method of the creed, (commonly called the Apostles Creed) is observed; and the articles thereof are confirmed, explained and applied, for the instructing of the ignorant, and the establishing of all in the truth. / By Christopher Cartwright, Minister of the Word at York.	Cartwright, Christopher, 1602-1658.	1650 (1650)	Wing C687; Thomason E1231_1; ESTC R14778	283,812	488

to which night must be added the day following which we call Sunday as being a part of that naturall day to which it belonged and so there are three daies and three nights and yet Christ rose the third day Thus are those three daies and three nights to be understood that Esther and the Jews fasted Esth. 4. 16. For the fast ended the third day as is clear by this that then Esther put on her royall apparell and went to the King c. Esth 5. ●● c. 2. It was requisite and necessary that Christ should rise again the third day because it was so prophecied Thus it is written said Christ to his Disciples after his resurrection and thus it behoved Christ to suffer and to rise from the dead the third day Luk. 24. 46. So S. Paul saith that Christ rose again the third day according to the Scriptures 1 Cor. 15. 4. Quest But may some say where in the Old Testament is it prophecied that Christ should rise the third day Ans 1. Those words of David which he spake of Christ and of his resurrection Thou wilt not suffer thine holy one to see corruption Psal 16. 10. though they do not precisely mention the third day yet they plainly shew so much that he should not remain long in the grave but should speedily rise again And by this S. Paul proves that the words were not meant of David himself but of Christ for that David saw corruption but Christ being raised from the dead the third day saw no corruption Act. 13. 35 36 37. In the like manner did S. Peter argue Act. 2. 29. 30 31 32. ● There is expresse mention of the third day in reference to Christs Resurrection Hos 6. 2. Aster two daies he will revive us in the third day he will raise us up and we shall live in his sight Although those words be directly and immediately understood of Gods people as it seems both by the words themselves and also by the words going before and after yet it is with reference unto Christ and his Resurrection for otherwise why should the third day be specified Neither do I know how it could be said that Christ rose again the third according to the Scriptures viz. of the old Testament if in this place there be not an allusion at least to Christs rising again the third day seeing that in all the old Testament the third day in this respect is no where mentioned except in this place And therefore not without cause I think in the margent of our Bibles over against this place of Hosea is noted that place 1 Cor. 15. 4. as having reference the one to the other and so many of the Ancients have expounded this place in Hosea of Christ and this is to be considered that there is such a near union Lactant. Iustit l. 4. 1. 19. Aug. de Civit. Dei l. 18. c. 28. Bern. Serm. 1. de Resurrect And so others cited by R●her● upon the place betwixt Christ and believers that sometimes that which belongs to believers is spoken of Christ As Saul Saul why persecutest thou me said Christ when Saul did persecute those that believed in Christ Act. 9. 4. And so on the other side that which belongs to Christ is spoken of believers as here in the Prophet the third day he will raise us up whenas properly Chr●st was raised up the third day but believers are said to be raised up in him and with him Even when we were dead in sins God hath quickned us together with Christ by grace ye are saved And hath raised us up together and made us sit together in heavenly places in Christ Jesus Ephes 2. 5 6. Now from the time of Christs Resurrection the third day after that he died it is worthy to Bern. Ser. 1. de resurrect be observed as Bernard hath noted that the same day of the week whereon Christ as God did make man viz. the sixth day the same day did he also as man die to redeem man and as on the seventh and last day of the week Christ did rest having finished the work of the Creation so also did he rest the same day in the grave having by his death finished the work or the Redemption and the third day being the first day of the week as the Evangelists expressely call it he rose again as being the first fruits of them that slept as the Apostle calls him 1 Cor. 15. 20. And as the seventh day of the week called Saturday was observed by the Jews in memory of the Creation so the first day of the week called Sunday is observed by Christians in memory of Christs Resurrection * And so of the Redemption which Christ wrought for us by his death and made it appear by his resurrection and it 's called the Lords day Revel 1. 10. Of the observation of this day in the Apostles time we read also Act. 20. 7. 1 Cor. 16. 2. The one and twentieth SERMON EPHES. 4. 10. He that descended is the same also that ascended farre above all heavens that he might fill all things THe Apostle having v. 8. spoken of Christs ascending up on high and having v. 9. noted that his ascending did presuppose his descending he returns here to speak again of his ascending and to shew how high he ascended far above all all Heavens and why that he might fill all things He that descended either from heaven to earth by his Incarnation in which respect it is said that he came down from heaven Joh. 3. 13. or from the upper part of the earth to the grave in which respect it seems to be said v. 9. that he descended into the lower parts of the earth though that also may be meant of Christs Incarnation as was shewed before pag. 214. c. Is the same that ascended The same Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen ad loc whence as Oecumenius observes the heresie of Nestorius is confuted who would divide the Person of Christ denying one and the same Person to be both God and Man For if this descending here spoken of be meant of the Incarnation then Christ as God descended viz. metaphorically and as man ascended yet he that descended is the same that ascended therefore God and Man in Christ are but one Person And if this descending be meant of of Christs death and buriall yet still it serves to the same purpose for so Christ descended as man in that respect he died and was buried but ascended as God that is by the power of his divine nature by which also as was shewed before he rose from the dead Far above all Heavens viz all visible heavens as the aire and that wherein are the Sun Moon and Stars above which two heavens there is the third Heaven as it is called 2 Cor. 12. 2. And thither is Christ ascended Whom the Heaven must receive untill the time of restitution of all things Acts 2.

quam ab aeterno habuit ut Deus dedit in tempore qui● Filius hominis est hoc est quatenus est homo Aug. belonged to the Son from all eternity as God but as man in time he received that power of the Father I saw in the night visions saith Daniel and behold one like the Son of man came with the clouds of heaven and came to the Ancient of daies and they brought him near before him And there was given him dominion and glory and a Kingdome that all people Nations and languages should serve him c. Dan. 7. 13 14. This shews that Christ as the Son of man that is as man had a Kingdome given unto him of God and to the administration of that Kingdome this appertaineth that he should judge the world For he must reign untill hes enemies be made his footstool 1 Cor. 15. 25. Which shall be fulfilled at his coming to judgement then shal he exercise his Kingly power to the full And therefore it is said that he shal judge the quick and the dead at his appearing and his Kingdome 2 Tim. 4. 1. The reason why Christ is to be the Judge of all is the will and pleasure of God it is his ordination and appointment he is ordained of God to be the iudge of quick and dead saith Peter in the Text. So Paul Act. 17. 31. saith that God hath ordained him to judge the world It is congruous and agreeable to reason that it should be so in divers respects 1. For a reward to Christs humiliation for he that humbleth himself shall be exalted Luk. 18. 14. Now Christ humbled himself and became obedient unto death even the death of the Crosse Wherefore also God hath highly exalted him and given him a name above every name that at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth And that every tongue should confesse that Jesus is the Lord to the glory of God the Father Phil. 2. 8 9 10 11. The full accomplishment hereof shall be at the last judgment as appears by comparing this place with that Rom. 14. 10 11. We shall all stand before the judgement seat of Christ For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God That which is written to wit Isai 45. 23. of every knee bowing unto God and of every tongue confessing unto him the Apostle interprets of Christ as meant of him and thence proves that all must stand before his judgement seat for that then indeed shall every knee bow that is every one shall be subject unto him and every tongue shall confesse him to be Lord over all And thus some understand that Ioh. 5. 27. And hath given him authority to execute iudgement also because he is the Son of man that is say they because he did so humble himfelf as to be made man and being man to suffer as he did 2. That so the judiciall proceedings might be in an outward and visible manner And thus others do more fitly expound that Ioh. 5. 27. Where it is said that authority to execute judgment is given unto Christ because he is the son of man that is because he only of all the three Persons is man and consequently is meet so to execute judgment as that he may generally be seen of all Thus it is said that when he cometh every eye shall see him Revel 1. 7. Ob. But may some object This honour to be the judge of all is not peculiar unto Christ for it is said that the Saints shall iudge the world 1 Cor. 6. 2. Answ I answer One may be said to judge many waies 1. Comparatively thus it is said Mat. 12. 41 42. The men of Nineve shal rise in the iudgement with this generation and shall condemn it because they repented at the preaching of Jonas and behold a greater then Jonas is here The Queen of the South shall rise up in the judgement with this generation and shall condemn it for she came from the uttermost parts of the earth to hear the wisdome of Solomon and behold a greater then Solomon is here Thus also is it said Mat. 12. 27. If I by Belzebub cast out devills by whom do your children cast them out therefore they shall be your judges Thus comparatively not only the Saints shall judge the wicked that is make it appear that the wicked are justly to be condemned but even the wicked also shall judge the wicked some being far more grossely then others 2. Interpretatively by way of approbation and thus also shall the Saints judge the world by consenting unto and approving of Christs judgment as just and right They shall say as it is Revel 16. 5. Thou art righteous O Lord which art and wast and shall be because thou hast iudged thus 3. Eminently as an assessor and Bencher next unto the Judge Thus shall some of the Saints judge the world to wit the Apostles to whom Christ said When the Son of man shall sit on the throne of his glory ye also shall sit upon twelve thrones iudging the twelve Tribes of Israel Mat. 19. 28. 4. Authoritatively and so none of the Saints shall judge the world but Christ only Vse 1. Here then is terrour to all those who are enemies to Christ and aliens from Christ as all the wicked and unregenerate are Some there are who conspire against God and against Christ saying Let us break their bonds asunder and cast away their cords from us Psal 2. 3. We will not have this man to reign over us Luk. 19. 14. But O ye sons of men how long will ye turn my glory into shame how long Psal 4. 2. will ye love vanity and seek after leasing What do these but strive against the stream and kick against pricks They do but imagine a vain thing Psal 2. 1. Act. 9. 4. Christ is King and shall reign over them whether they will or no if not by their voluntary subjection to their eternall comfort yet perforce to their eternall confusion He shall break them with a rod of iron and break them in pieces like a potters vessell Psal 2. 9. He shall say at the last day Those mine enemies that would not suffer me to reign over them bring hither and slay them before me Luk. 19. 27. More particulerly here is terrour for divers sorts of the ungodly 1. Adulterers Fornicatours and unclean persons who professing themselves Christians yet consider not that of the Apostle Know ye not that your bodies are the members of Christ shall I then take the members of Christ and make them the members of on harlot God forbid 1 Cor. 6. 15. shall any be thus injurious unto Christ and yet escape when he shall come to judgement No Whoremongers and adulterers he will iudge Hebr. 13. 4. Though they escape here they shall not escape hereafter The Lord knoweth

as he calls them v. 1. mentioneth this as one of them the Resurrection of the dead And therefore also in the Creed wherein those principles of Christian doctrine are contained among other articles is that of the Resurrection of the body and mark of the body for there is also a Resurrection of the soul as hath been shewed * before but that is a metaphoricall Serm. ●0 in the beginning Resurrection The soul being since the fall of Adam naturally dead in sin is said to rise again when the life of grace is infused into it but the Resurrection of the dead spoken of in the Text is in respect of the body as appears by the words immediately following and of eternal iudgment For the Resurrection of the body is previous to the last judgement and accompanied with it The point then to be insisted on is this That the Resurrection of the body is a fundamentall Doct. point of Christian Religion It is necessary for all to know and believe that the bodies of the dead shall rise again This is a great mystery naturall reason cannot reach to the knowledge of it will not yeeld assent unto it When Paul preached at Athens the most famous Academie in the world for humane learning the Philosophers encountred him and some called him a babler and others said He seemeth to be a setter forth of strange gods because he preached unto them Jesus and the Resurrection Act. 17. 18. v. 32. it 's said again And when they heard of the Resurrection of the dead some mocked and others said we will hear thee again of this matter they would demur upon it and not be forward to believe it So Eusebius relates that the Heathens persecuting Euseb Hist l. 5. c. 1 Christians burnt their bodies to ashes and cast them into the river insulting over them and upbraiding them with their belief of the Resurrection saying Let us see now if they will rise again Yea among the Jews Gods peculiar people who had the Oracles of God committed unto them there was a sect of the Sadduces who denied the Resurrection of the dead Mat. 22. 23. The same day came to him the Sadduces which say that there is no Resurrection So Act. 23. 8. For the Sadduces say that there is no Resurrection Yea and also among Christians there have been some who have said that there is no Resurrection of the dead some such there were among the Corinthians as the Apostle sheweth 1 Cor. 15. 12. And it seems that Hymeneus and Philetus were of this opinion for the Apostle speaking of them saith Who concerning the truth have erred saying That the Resurrection is past already and overthrow the faith of some 2 Tim. 2. 17 18. In that they said The Resurrection is past already it seemeth that they would only have a Resurrection of the soul here but no Resurrection of the body hereafter But mark the denying of this article the Resurrection of the body is called by the Apostle an overthrowing of the faith Whatsoever we believe if we do not believe this that the dead shall rise again is all in vain and to no purpose as the Apostle sheweth 1 Cor. 15. 12. c. Now the Resurrection of the dead is proved two waies as we see by those words of our Saviour to the Sadduces Ye do erre not knowing the Scriptures nor the power of God Mat. 22. 29. 1. The power of God proves that the Resurrection is possible and may be Power belongeth unto God Psal 62. 12. Even such power as that he is able to do exceeding abundantly above all that we can either ask or think Ephes 3. 20. And therefore as the Apostle said Why should it be thought a thing impossible that God should raise again the dead Act. 26. 8. In the very beginning of the Creed we professe that we believe God Deus non a●iâ lege credendus est quam ut omnia posse cr●datur Tertul. de Resurr c. 11. to be almighty and that he is so the Scripture plainly and plentifully testifies and it hath been abundantly demonstrated * Serm. 3. before Now if God be Almighty he can do all things and if all things then this the raising up of the dead He that could make the body of the dust can Vtique idoneus est reficere qui fecit Quanto plus est fecisse quàm refecisse in●●ium dedisse quàm reddidisse Eta restitutionem carnis faciliorem credas institutione Tertul. ibid. Potest utique eadem potentia quâ de nihilo cuncta fabricatus est reddere quae fueraut quia multo minus est restituere quod fuerit quàm facere quod non fui● Hieron ad Pammach surely raise it up though it be turned into dust He that could make all things of nothing can undoubtedly raise up the body which though it be dead and have suffered never so many transmutations yet is it not turned into nothing 2. The Scriptures shew that the Resurrection is certain and shall be that as God can raise the dead so he will do it Job made no question of it For I know said he that my Redeemer liveth and that he shall stand at the latter day upon the earth And though after my skin worms destroy this body yet in my flesh shall I see God whom I shall see for my self and mine eyes shall behold and not another though my reines be consumed within me John 19. 25. 26 27. True it is the words there in the originall as in many other places of that book are so concise as that they render the sense obscure and are subject to divers expositions so that both the Jewish Commentatours Mercerus in lo● and also some among Christians carry the sense another way but the most understand the words of the Resurrection neither do I see any other exposition that doth so well agree with them Daniel also spake of the Resurrection of the dead saying And many of them that sleep in the dust of the earth shall awake some to everlasting life and some to perpetuall shame and contempt Dan. 12. 2. By awaking these out of the dust of the earth he means the rising again of the dead And whereas he saith that many shall it is not so to be taken as if all should not for many sometimes are opposed not unto al but only unto few So it 's said Rom. 5. 19. that by the disobedience of one man of Adam many were made sinners that is all but those all are many and so are they that shall awake out of the dust of the earth as all that sleep there shall So the Prophet Esay likewise doth sing the same ditty Thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in dust for thy dew is as the dew of herbs and the earth shall cast out the dead Isai 26. 19. And that parable in Ezekiel chap. 37. where by the raising