Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	day_n	lord_n	sabbath_n	19,256	5	10.0267	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13875	A treatise of libertie from Iudaisme, or An acknowledgement of true Christian libertie, indited and published by Iohn Traske: of late stumbling, now happily running againe in the race of Christianitie	Traske, John, d. ca. 1638.	1620 (1620)	STC 24178; ESTC S118597	25,197	50

Math. 6. 13. 1. Cor. 10. 13. As for the Apostles obseruing that day as the manner was and according to that present custome It was that they might become all things to all men that if it were possible they might win some 1. Cor. 9. And for this cause was Paul a Philosopher at Athens a Iew at Hierusalem a Gentile at Antioch he made vse of all places tooke aduantage of all assemblies and neglected no fit times to publish the Gospel that if it were possible some might bee saued And if of conscience hee kept it why find we not one word in all his so large fluent and excellent Epistles sauouring that way nor in that holy Historie of the Apostles acts but many denoting that Sabbaths abolishing and the practise of meeting on our Sabbatisme or Lords day And if that day were granted might by some few in our Church be obserued as it was inioyned what an intollerable yoake and heauie burthen were this for old folkes and young children How many questions would it breed about kindling fires dressing meate and many other such things How should some Nations bee vtterly excluded who can neuer keepe it so by reason of the temper of their climate And by this any face of a Church shall be vtterly denied these many hundred yeeres the iudgements of our owne Martyrs questioned and our owne present reformed and glorious Churches quite excluded Let one such absurditie be but granted and a thousand follow But it is further affirmed by vs That the reason or ground the very Basis or foundation of the Sabbaths obseruation is now changed therefore the day is also changed The reason of that Seuenth dayes rest was Gods owne rest from the worke of Creation Exod. 20 9. 10. And the Apostle to the Hebrewes vrgeth expresly another certaine day of hearing and pressing the absolute necessitie of mutuall exhortations for the holding fast of our confidence Heb. 3. 6 7 8 9. in the prosecuting of that argument to the conclusion thereof in the tenth Chapter where hee vehemently enforceth the cleauing close to holy assemblies vpon the hazard of wilfull sinning and vtter departure from the faith out of which there is no recouery and for whom no Sacrifice is left Heb. 10. 23 24 25 26. By the way in the fourth Chapter hee speaketh of the vniuersall Day of grace by saying To day and on this day telleth vs of a particular Day of hearing that quicke and powerfull Word of God so that as on that Day of the Law there was a Day of hearing that other Seuenth Day Heb. 4. 4 5. so on the Day of the Gospell another Day yet a certaine knowne Day and one of the seuen still remayneth for hearing The wordes are plaine that hauing spoken of the rest into which by Faith we enter Verse 3. hee confirmeth this rest by a place out of the Psalmes As I haue sworne in my wrath if they shall enter into my rest The day on which this rest was proclaimed was instituted long before for the works from which God rested and for which he ordayned that Day of rest were finished from the foundations of the world This is in the next Verse confirmed by another Scripture proofe thus For hee spake in a certaine place of the Seuenth Day on this wise And God did rest the Seuenth Day from all his worke Gen. 2. 1 2. And in this place saith he againe If they shall enter into my rest Whereupon the Apostle inferreth Seeing therefore it remayneth that some must enter therein and they to whom it was first preached entred not in because of vnbeliefe Againe hee limiteth a certaine Day saying in DAVID To day after so long time as it is said To day if you will heare his voyce harden not your hearts And by the way mentioning also Canaans rest which yet was not this rest hee vpon all this concludeth for a Sabbath daies obseruation thus There remaineth therefore a keeping of a Sabbath to the people of God Heb. 4. 9. As if hee should haue said in other words thus Seeing it remayneth that a rest is still for Gods people to enter and that the olde Sabbaths rest was not it nor yet Canaans Land but that at this day the same rest typed by both is offered to beleeuers there is therefore also left a Sabbath Day to Gods people that so this rest may be preached vnto them as it was to the Iewes in Moses and Dauids times And this will bee cleare if the proprietie of those words bee but duly weighed Relinquitur itaque Sabbatismus There remaineth therefore not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a keeping of a Sabbath as in the margine of our last Translation it is truly rendred to the people of God Not a rest onely but a Sabbatisme also to heare of that rest haue Gods people left them at this day The reason followeth that it cannot be meant of the seuenth before mentioned Verse 4. 5. where mention is made of Gods peculiar rest but of another day noted by another kinde of rest thus For hee that is entred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into his rest hath ceased from his owne Workes as God did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his So that the Apostles reason Verse 10. stands on these wordes As God rested from the workes of Creation and instituted a Sabbath for his owne people at that time on the very day of his rest so also Christ hauing rested from his owne workes hath ordained a keeping of a Sabbath on the day of his rest for all Gods people Christ Iesus who passed into the Heauens had a day wherein hee gaue ouer his workes as God a day whereon hee ceased from his If this day of Christs rest differ from that of Gods why should we not keep a different Sabbath Christs peculiar Day of rest from his owne proper workes notes a peculiar Sabbath Day The daies differing the Sabbath may not be the same so that two seuerall Sabbath Daies haue beene instituted by GOD and Christ one now abolished with the olde Couenant the olde Letter the olde Man the other established by the new Couenant for the new seruice to the new Man so that old things are passed away and all things are become new 2. Cor. 5. Two seuerall Sabbath daies daies of meeting certaine knowne daies offering to the Iewes then and to vs now one the same rest the rest of Faith the true vndoubted entrance into that euerlasting rest which we shall enioy in Gods presence for euer-more So that to shut vp all of this place I doe frame this argument The first Sabbath is ended and a new Sabbath ordained by Christ But no new Sabbath can bee vnderstood to bee ordained by Christ besides his glorious Resurrection Day Therefore the olde Sabbath is now ended and the Lords Resurrection Day succeeded in place thereof And the very Day of Christs rest was that Resurrection Day then hee entred into his

Glorie Luke 24. 7. 26. that was the day of his exaltation Ephes 1. 20. Then became he the head stone of the corner Psal 118. 22. The head of the Church Ephes 1. 22. and 5. 23. Gaue gifts to men Ephes 4. 8. as on a chiefe Festiuall Day Nehem. 8. 12. Esth. 9. 22. prooued his Resurrection Luke 24. 39. preached his ascension Iohn 20. 17. Gaue the Holy Ghost Iohn 20. 22 and authoritie to the Apostles to binde and to loose to remit and retaine sinnes Verse 23. Opened their vnderstandings to vnderstand the holy Scriptures Luke 24. 45. Powred out more abundantly the gifts of the Holy Ghost Act. 2. 1 2 3 4. Gaue Peter power to conuert so many thousands Verse 37. 41. All were on that Day baptized Verse 41. The Church established and manifestly distinguished Ver. 44. The Disciples met on this day at breaking of Bread Act. 20. 7. This Daies Festiuitie was instituted in the Churches of Corinth and Galatia as appeares by the Almes appropriate thereto 1. Cor. 16. 1 2. The Reuelation opened to Iohn in Patmos Reuel 1. 10. It was knowne to the seuen Churches of Asia by its owne name as a peculiar Day Thus to the Law all daies are now alike yet to the Lord a Day yea a Sabbath Day one of the seuen is to bee obserued alike to the Law for that to the Law we are all dead and a dead man keepes all daies alike yet wee who are raised againe from the dead Ephes 5. 14. wee that liue no more the life of the flesh but by the power of the Spirit not according to the flesh but to the Spirit doe set apart weekly one day of seuen for the Lords Seruice which very day as is prooued Paul writing to the Hebrewes according to his wont endeuouring to speake to their vnderstanding calleth a Sabbatisme Heb. 4. 9. And to the Gentiles a day to the Lord Rom. 14. 5 6. And Iohn expresly the Lords Day Reuel 1. 10. This is then the Day which the Lord hath made and if any be contentious for that other day with the Iewes or deny any Sabbath Day and so would leaue it as a bare Ordinance of man with the Libertines or haue both daies obserued with the Ebionites wee answere them all Wee haue no such custome nor the Churches of God 1. Cor. 11. 16. Obiect As for that Law of difference of things for food Leuit. 11. Deut. 14. if any say such a Law hath beene euer and precisely obserued by Israels Common-wealth while that Iewish Politie stood and that all sorts of transgressors are terribly threatned and for it the Israelites were chiefly reiected Ans The answere is It is true that a difference was put euen in Paradise between things for food and after mans expulsion therefrom a difference held betweene things for Sacrifice and say for food yet was that difference taken away when Noah had free libertie to eate of euery moouing liuing thing as of the greene herbe before he had eaten Gen. 9. 3. And albeit after that againe another limitation was made to one peculiar people when God began to distinguish betweene the Nations and chose to himselfe one peculiar Nation to be his owne people Leuit 20. 24 25. yet was that difference of wholesome Creatures no longer continued then all Mankind remained seuered by that partition wall Ephes 2. 14. Acts 10. 28. But when once the fulnesse of time was come and by the bloud of Iesus all things were reconciled to God Col. 1. 20. which were before in bondage and seuered for mans transgression Rom. 8 20. 21. then God also declared to Peter by a Vision that such obseruations put no longer difference betweene men and men But as hee himselfe had mixed all sorts of Creatures in one Sheet and none of them might any more bee termed vncleane seeing out of Heauen they came and into Heauen were againe receiued so Peter by that learned to esteeme no man from thenceforth vncleane for any want of legall clensing or by reason of the practice of that Lawes transgression Act. 10. 11 16 28. And hath now taken out this Lesson That it is Faith in Christ Iesus that is required of euery man for his acceptance with God Heb. 11. 6. For so Peter after confesseth in the face of a Councell that God put no difference betweene himselfe and the Gentiles after their hearts were purified by faith Act. 15. 9. And by this it may appeare that this Law ceased and had its period by that Cornelius a Gentile and not obseruing the Law but onely exercised in those powerfull Duties of Fasting Prayer and Almes-deeds was by Faith accepted as well as Peter who till that time not onely beleeued as now Cornelius did but also was able with boldnesse to protest before God that no common or vncleane thing had euer entred into his mouth so the Churches of Iudea were all zealous of the Law Act. 21. The Churches of the Gentiles obserued no such things Gal. 2. And these accepted and as famous Churches as any of those and Paul speaking expresly of daies and meates legall concludes thus I know and am perswaded by the Lord Iesus that there is nothing common or vncleane of it selfe Rom. 14. 14. That is if mens hearts bee purified by Faith Titus 1. 15 16. Then all things are pure to them That is all such things as that Law made vncleane for food Those things which some through weakenesse giuing heed to Iewish Fables esteemed vncleane As for that threat to the Gentiles which seemes so terrible to such as vnderstand it not aright it is nothing else but a powerfull application of the Prophets speech to the present hypocriticall Iewes who stood so much on their Prerogatiues and Priuiledges and their segregation from other Nations and yet by their secret abominable practises did breake downe that partition wall with which for the present they were seuered from others by doing the same things or as vile which they so much abhorred in the Gentiles practise To them the Prophet saith in effect that when the Gentiles Church shall be come in and all promises accomplished euen to that nation and people of the Iewes that then shall follow a day of vengeance wherein God shall come with fire and sword in terrible indignation against all that haue abused his long suffering and patience whether Iews or Gentiles and at that day those present hypocrites to whom he then spake shall share in torments with the whole world of damned men Isa 66. 12 13 16 17. Neither is it any prophecie at all of any caters of Swines flesh at this day but at that time for so speaketh the Text in the present tense Sanctifican●●s or Qui sanctificant They that doe sanctifie themselues and not in the future tense they that shall And if any say we are commanded to touch no vncleane thing at this day Let the occasion of that precept be but duely considered and it is cleare that there