Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	begin_v	day_n	sabbath_n	3,503	5	10.2207	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17244	The vvhole summe of Christian religion, giuen forth by two seuerall methodes or formes the one higher, for the better learned, the other applyed to the capacitie of the common multitude, and meete for all: yet both of them such, as in some respect do knit them selues together in one. By Edmund Bunny Bacheler of Diuinitie.	Bunny, Edmund, 1540-1619.	1576 (1576)	STC 4096; ESTC S118853	72,840	176

reason of it we become odious vnto him and neuer freight our heads so full of worldly fancies but that we may be able to kepe our minds vnto our praiers It forbiddeth first the Braunch then also the Roote whatsoeuer other Braunches come out of the same The Braunch is to be occupied in our vsual affayres on the Sabboth day The Roote is to be worldly minded or to haue so litle accōpt of our inwarde sanctification that we do not much care though still we remaine as bad as before and euer be occupied in the workes of our owne corrupt nature The other Braunches that do spring out of the same are diuers First such as do apperteine to the Sabboth day it selfe if we bestowe it or any parte of it in ydlenes goodfelowshippe inordinate feastinge drinking gamning or such like or yf we absent our selues from the ordinarie Diuine Seruice or yf we either cause or suffer others that are vnder our charge so to doo Secondarily as touching those Ordinarie meanes before sette downe yf we haue so litle care to be godly that we behaue our selues cleane contrarie to that whiche is before sette downe As namely firste as touching the worde yf eyther we doo flatly despise and abhorre or els not singularly regarde eyther the reading or the hearing of it or if eyther wee doo cleane plucke downe the Ministerie or by our niggardly allowaunce but steale away the force thereof as for the Sacramentes yf eyther altogether we shunne them or but in some poyntes after our manner abuse them buryinge the one in deepe obliuyon and comming to the other eyther vnreuerently or very seldome or not at all but for feare of cyuile coercion or shame of the worlde Concerninge the Church or in it the better sorte yf eyther we neuer ioyne vnto them or quickly start out againe or make them weary of our company or take not to vs the benefite of them And as for Gouernement yf we be so much geuen to lyue after our licentious will that eyther we go about to ouerthrow it one way or other or els lyue not by the rule of it at least whē we hope that we are in secrete Last of all as touching those Helpes yf we doo not vse them as is described Firste concerning watching yf eyther we do not aduice our selues of those thinges aforesaide or yf they happen to come into our heades forthwith suppresse them and lull our selues a sleepe in securitie againe As for fasting if we vse not occasions of goodnes nor auoide occasions of naughtines but tenderly spare our labour in the one and licentiously geue ouer our selues to the other and in the meane season set downe our selues in some wicked or vaine toy in the name of Fasting Last of all as touching Prayer the Braunches are eyther neuer to trouble our selues therewith eyther not at all or not in our owne person but to put ouer that charge vnto others or els yf our selues will take a litle paynes sometimes therin to be sure of this that eyther we slippe a side from God and steale to some Saint or haue our prayers in a tongue that we doe not vnderstande or make but a lip-labour of them putting our heart and minde to other vses and leauing our lippes and fingers ends only to them The Concession or graunting of sixe dayes labour is nowe to be sene Concerning which we haue to consider first that it is no parte of the Commaundement it selfe speaking properly but onely a permission or an allowance Secondarily that seeing it is so liberall allowaunce as it is it ought to perswade vs in no wise to medle with the seuenth day to any such vse Thirdly that it is not so to be taken but that we may haue other holy dayes besides as they may be vsed notwithstāding this the nature of an allowaūce being such as that it standeth of force but so farre as it is not restrained by some other law of as great authoritie Last of all that seing God chargeth vs with no moe it may seeme not to be so very needefull to haue any moe but only this Concerning the last part which is the reason whervpon the obseruation of this Com. is grounded the same is double The first reason is because god him self hauing finished his worke in those sixe dayes that went before did rest the Seuenth Which seemeth to conclude two things The firste very plaine that seeing he hath geuen vs example to doo that wherevnto his worde doeth directly call vs we as naturall children ought in this point to follow our fathers example The other more darke and more vncerten in it selfe neuerthelesse so well holpē otherwayes that it also may come before our eyes whiche is no more but this that yf as the world was made in six dayes and the seuenth was a day of rest so is it likely to stand towards the point of six thousand yeres then immediately the eternall reste in glorie to beginne which not onely diuers of the learned haue said great likelihoods do import but also the scriptures do seme to witnes both by the whole and vniuersall course of them and also by certaine particular places then may a man in the seuenth dayes reste more sensiblie perceaue that nowe our Redemption to so many as labour is nere at hande and therefore that it is tyme to lyft vppe our heades both because wee are alreadie come to the sixte dayes afternoone and hope that of those yeares which yet remaine a good nombre shall be cut off Insomuch that hence ariseth double instruction firste to those that will not ceasse from their owne workes here that they muste in the worlde to come labour in eternall tormentes so that they can not with any sounde comforte beholde the Seuenth dayes reste then that those that heere ceasse from their owne workes that they shall rest in the world to come so that they may most ioyfully beholde the Seuenth dayes rest that is vnto them so comfortable a messenger of so blessed an estate so neere at hande The other reason is for that God blessed the Seuenth day hallowed it which also geueth double instruction Firste that suche as truly endeuour them selues to obserue this Seuenth dayes rest in suche sort as is prescribed shall no doubt become godlie because God hath blessed it to that ende then also that it is no maruell that suche as so litle accompt as they do to obserue it as they ought to do are so vngodly and wicked as they are because they refuse this blessing of God that shoulde make them better The fift Commaundedement THe fift Commaundement teacheth vs to linke together one with an other in such order as we find that God him selfe from tyme to tyme doth sette among vs For seeing that it requireth that all infe●iors honour their superiors or submitte themselues vnto them and all are inferiors in some respect euen the highest of al we may boldly conclude that this

prayse of the deede he doth allure vs with better chiere to go on forward * The particulars are but touched briefly in that which followeth but largely in the former booke which goth altogether he●vpon * That by these meanes we are sayd to put by mākinde on the one side and all other creatures on the other side that others maye bee more easily perswaded therin they must learne to knowe that the knowledge of god carieth such a light with it as that thereby we doo in deede very playnely perceyue that neither the one nor the other of those are meete to haue any such honour And first as touching mankinde yf wee * That by these meanes we are sayd to put by mākinde on the one side and all other creatures on the other side that others maye bee more easily perswaded therin they must learne to knowe that the knowledge of god carieth such a light with it as that thereby we doo in deede very playnely perceyue that neither the one nor the other of those are meete to haue any such honour And first as touching mankinde yf wee * By this word roote we henceforwarde vnderstand that knot or ioynt out of which the Braunch groweth * As it is the maner first of profane or vngodly persons sometimes wresting the scriptures to a wicked or a trifling sense sometymes iangling or iesting of them and other holy misteries then also of Cōiurers witches Sorcerers and Charmers vsing or abusing rather those holy thynges in their wicked and dyuelish● doinges last of all of Papistes in many of their doinges abusing the Scriptures very muche applying the Sacramentes after the same maner as Baptisme to bels th● Lordes Supper to deade men and halowing of deade elements to their trifling or wicked purposes * As the miraculous fast of Christ Spitle Ephata extreme vnction Sacrificers Masse-gestures c. * As touching this first principal Braunch it is to be considered that firste as touching the precise necessitie for the outward obseruation thereof which was cast vppon the Israelites tyll the comming of Christe that is not so layd vpon vs but that we may very well imploy that day also to our vsuall labour yf at any tyme the rule of charitie or Christian dutie shall so requyer vppon some extraordinarie occasion Then as touching a certen free obseruation of it that it doth yet remaine in force with vs The reasons that are commonly geuen are these Firste to expresse the spirituall rest that we haue in Christ Concerning which it is very true that we haue a notable reste in him Neuerthelesse to keepe the Sabboth to that ende dyd apperteine to the Israelites alone tyll Christe came in the fleshe not vnto vs nor to them neyther sith nowe he is come and howsoeuer the Iewes can not yet leaue their superstition therein yet full litle doth it become Christians being now past children still notwithstanding to go by the wall Secondarily to make the estate of seruaunts and cattle that are vnder worldly Masters more tolerable Concerning which it seemeth rather to be an accidentall comoditie that the obseruation of the Sabbath bringeth with it then an essentiall purpose wherevnto it was ordeyned although in the eternall Rest of ours not onely seruauntes but all other creatures shall likewise haue rest Neuerthelesse seeing that God him selfe did often point the Israelites therevnto he is not I warrant you any Christian that hath not a iuste consideration of it also partly for that he hath not that moderation but specally because that so he keepeth his seruauntes from the meanes of their saluation The thirde and the principall reason is that it may serue our nedefull vse that both by the godly exercise that we haue in our publique assemblies and by our priuate meditation God may in dede work our sanctification and soperforme the thing that we seeke Besides these reasons which are by others commonly geuen the Scripture noteth one other which is that the Sabbath day should be a token vnto thē that not they them selues or any other but the Lorde onely wrought their sanctification to which ende although that we are not bound to obserue it because that so taken it is a figure abrogate yet may we soūdly gather out of it these two points that we also are santified by no other meanes that it becometh vs plainely to acknowledge it euer to kepe it in freshe remembraunce * For as for those other feastes that were appointed to the Iewes for the tyme whi●h diuers interpreters not sufficiently aduised of the principall ende or vse of thē allotted vnto this cōmaundemēt they stoode for their tyme by vertue of the secōd commaundement not by vertue of this for euer so are now abolished with other ceremonies * The good things that by them he bestoweth on vs are sometimes good education lands and goodes if none of those yet perhappes a good wyl to haue done al these things for vs a natural loue continuing towards vs yf not thys neither yet at least that by thē we liue Which is both in it selfe a precious thing to the faythfull an earnest of a better estate away or passage vnto the same So commeth it to passe that althogh we neuer receiued any thing els of our Parentes though they were the worst and the most vnnaturall that euer liued yet euen for this onely ought they to be had in speciall honour and that not onely of those that finde them selues to be sealed to that better estate in the world to come but also of those that yet perceiue no such thing in them selues because that eyther hereafter they may or els if neuer they come to that prerogatiue yet had they as muche of their parentes as others * Heere is to be noted that both in the Trees and in the Braunches that belong to this Commaundement the first diuision whiche is into fiue partes representeth the persons to whom this honor is due all the rest that spring out of the same the honour that is due vnto them * First for that they are Publique persons and demaunde it to our common vse or for the mainteinaunce of the whole then also for that we beeing but priuate men and knowing no more but some part can not be competent Iudges of the whole whereof we are ignoraunt * Concerning this knitting together to all whereas notwithstanding many of vs in euery Comm-wealth are very yll and corrupt members it may be doubted howe we may knit vnto them without some steine to our selues or breach of our duty As touching which it is to be knowne first that it may very well stand together that we vtterly mislyke whatsoeuer is yll in them and yet notwithstanding euer carefully maineteine and vp-hold our mutuall or common societie with them Then also that there is none so yll but that eyther alreadie there is some good thing in him that may be commodious vnto vs or of him shall come