Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	creation_n	day_n	sabbath_n	2,519	5	9.8015	5	false

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

fulfilled by the flesh but by Faith onely So that by Christ wee doe fulfill both the Forme and the Truth the Letter and Spirit the olde and new Couenant By Faith wee are formally righteous according to the Lawes exact rule by Loue truly righteous according to the Morall Truth of the same Law So that by this the Morall Law is confessed to be still holy iust and good if lawfully vsed 1. Tim. 1. 8 9. It serues still to conuince all men of sinne and to bring them to Christ for perfect obedience and full satisfaction yea so farre are wee from granting the Laws abolishing in part or in whole that we still affirme God will bee euer iust and transgressors shall neuer escape his terrible and powerfull hand Neither shall this Law lose its force in all sorts of men yea in the godly themselues to weaken the old-man and to humble them daily vntill it may bee triumphantly said O death where is thy sting O Hell where is thy victorie The sting of death is sinne and the strength of sinne is the Law But thankes bee vnto God who hath giuen vs the Victory through our Lord Iesus Christ 1. Cor. 15 55 56 57. And this is that by which all Enmitie is slaine and Peace made yea all that beleeue whether Iewes or Greekes Male or Female bond or free haue free accesse by one Spirit to worship the Father through the Sonnes mediation and this Liberty is part of that Glorie which the very Angels themselues desire to behold 1. Pet. 1. 22. CHAP. III. Answeres to some Obiections which seeme to be against this Libertie HAuing now expounded and testified there are some Questions to bee examined that doe concerne this Liberty that all lets being remooued the imbracing thereof may be the more boldly perswaded to all that shall acknowledge so glorious a condition and the contrarie appeare as it is an intollerable bondage too heauie for any to vndergoe Obiect And first some say If it bee so that the Law Morall is still of force why then haue wee left off the Seuenth Day Sabbath which that Law expresly inioynes our Lord obserued the Apostles were taught to keepe and did obserue after Christs death and Resurrection Resol The answere is That a Sabbath wee doe keepe and a Seuenth Day wee doe still obserue vnto the Lord yet not that Sabbath not that Seuenth Day so wee haue learned to obserue no dayes nor moneths nor times nor yeeres as that Law inioyned Gal. 4. 10. But wee haue learned to esteeme all dayes alike in respect of that Law that olde Letters seruice Rom. 14. 5. wee are not now so to serue God Rom. 7. 6. A new spirituall seruice wee are to yeeld And that a Sabbath Day we doe still acknowledge it is by vertue of the Commandement it selfe as farre as it is Morall which saith Remember that thou keepe holy the Sabbath Day or remember the Sabbath Day to sanctifie it as the Lord thy God hath commanded thee Exod. 20. 8. Deut. 5. 12. But all the strife is what day it must be kept seeing the seuenth from the creation was blessed to that end and made holy for that purpose And what God hath blessed is blessed for euer what he hath made holy no man may pollute He is not as man that hee should repeat he hath spoken and it cannot be reuersed This is granted to be vndoubtedly true but withall the end must be considered why that day was instituted vpon the ground of creation to be also obserued in that manner And for this let vs heare the doctrine of the Lord of the Sabbath where hee saith That the Sabbath was made for man not man for the Sabbath Mat. 2. Matt. 12. If then man were not made for the Sabbath but the Sabbath for man God may also dispose and change it for mans good for whom it was made as well in the day it selfe as the manner of keeping it Neither may it be said that the day remaineth any longer blessed and holy then man for whom it was made and whom it serueth can receiue holinesse and happinesse thereby Seeing man is not subiect to it but it is subiect to man by vertue of Christs Lordship which as the Sonne of man he hath of the Sabbath Mark 2. 27 28. And as it partly appeareth by some bodily labours which Christ himselfe commanded some to doe in case of necessitie as to take vp their beds and goe to their houses which some held vtterly vnlawfull at that time and by that the Priests might without scandall kill and dresse and offer the sacrifices on that day Mat 12. And Children were also circumcised on that very day Iohn 5. 8. 9. Iohn 7. 22 23. Now then as with the destruction of Israels common-wealth the holy temple which serued their vse was destroyed and the holinesse vanished and Canaans blessednesse is also gone as it stood distinguished from other lands And all mans holinesse and happinesse naturall is now vanished the Iewes prerogatiue aboue all other nations abolished So also the holinesse and blessednesse of that seuenth day is vanished and quite done away with the death and destruction of man himselfe Indeed had man to this day retained and continued in his first estate that day had retained its first blessednesse and continued its holinesse still but as little comfort as man hath left in himselfe at this day of any holinesse or blisse by vertue of creation so little benefit shall man find in that daies obseruation on that ground and in that manner as it was inioyned And in steed of blessednesse and holinesse which he may for a while fondly expect by obseruing that day he will soone find the great arerages of curses which he runs daily into by that laws transgression So that if God at this day did require that dayes obseruation in that manner no flesh could stand with any comfort before his maiestie As for their Argument à principio from the beginning Man himselfe hath beene also from the beginning yea mans creation is more ancient then that daies institution yet as that proues not mans blessednesse now by that his creation is so ancient vnlesse he seek it another way so is that no sound reason to proue that day to bee now obserued by man seeing wee haue many probabilities that it was neuer obserued resurrection Mat. 13. 34. Ioh. 16. 25. And it might parabolically denote that they should pray that they might not be vtterly extirpate and rooted out as they must be if surprized in the Winter when they cannot flie farre or on the Sabbath day when they were secure and not willing to escape or take filght at all For that if they be set vpon when they were either vnwilling or vnable to escape they must then perish and be vtterly destroyed for euermore The sum then of that Prayer is that God would lay no more vpon them then they were able to beare but giue them an issue with the triall

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