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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	call_v	day_n	rest_v	3,348	5	9.4726	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17587	A re-examination of the five articles enacted at Perth anno 1618 To wit. concerning the communicants gesture in the act of receaving. The observation of festivall dayes. Episcopall confirmation or bishopping. The administration of baptisme and the supper of the Lord in privat places.	Calderwood, David, 1575-1650.	1636 (1636)	STC 4363; ESTC S107473	157,347	259

Manna but when he had ended the worke of creation it followeth that then he sanctified Consider againe that in Exod. 16. mention is made of the sabbath as a time of rest appointed before vers 23. To morrow is the rest of the holy sabbath unto the Lord. Vers. 25. To day is a sabbath unto the Lord. Vers. 26. But on the seventh day which is the sabbath They had neglected or were forced to neglect that day in Egypt where they were not suffered to rest on that day and therefore he putteth them in minde of it and exacteth the observation of it which was now neglected of other nations Consider againe that soone after when the decalogue was promulgate upon mount Sinai the reason given for the observation of the sabbath was not that the Lord rained Manna six dayes and desisted the seventh which concerned onely the Iewes but that hee created all in six dayes and rested the seventh which concerned all mankinde Were it not ridiculous to imagine that God spent six dayes in creating the world and rested the seventh onely for the Iewes to whome hee was to intimate the sabbath 2453. yeares after But ye will say what needed Adam a sabbath-day in the state o● innocencie I answer because the dressing of the gard●n was committed to him and he was to live an animall life which would draw with it some distraction Therefore the Lord would have a day appointed wherein he might be wholy sequestrat from other affaires Further howbeit Adam was in the state of innocencie yet his state was mutable Whereas it is alledged that there was no positive precept given to Adam in paradise but the eating of the forbidden tree I answer none meerly positive but that But this is not meerly positive but determinative of the indefinit time required by the law of nature which urgeth a time for sequestration Some thinke that Adam fell the same day that he was created and therefore that the sabbath was sanctified after his fall But the imposing of the names upon the creatures the precept concerning the forbidden tree the tentation of Adam and Eve c. move others to thinke otherwayes Lyd at agreeth not either with too short time or yet three yeares which were too long but with those who alledge eight moneth wanting a week that hee might be the more sensible of his fall and defection after hee had for a certaine space enjoyed the pleasures of that estate But suppose Adam fell upon the sixt day yet the sanctification of the sabbath after was for all mankinde and not the Iewes onely But yet we have no mention made that the Patriarchs observed it What then It is sufficient that it was instituted howbeit the observation had beene neglected But wee must judge more charitably of the holy Patriarchs that they were observant of the institution receaved by tradition from Adam They receaved the law of sacrifices and other positive lawes by revelation by oracle and by d●vine inspiration saith Doctour Francis White in his treatise of the sabbath Is it likely then they observed not a set day or wanted direction what day to observe or that the Lord would hav● set any other day for ordinarie Some gather the observation from Noahs sending forth the dove the seventh day after her returne and againe the seventh day That it is likely Noah was taken up with holy exercises every seventh day hee sent forth the dove and that he sent it forth rather then then any other time because hee was craving and expecting good successe But I will not stand upon this Junius approveth the opinion of the Hebrew Doctours who all agree that there passed seven dayes betweene the going of the people out of Egypt and the drowning of the Egyptians in the red sea and therefore there were seven dayes appointed for the feast of the passeover He confirmeth their opinion with his owne reckoning in his annot upon Exod. 12. Vpon Deut. 5. he noteth that is was the sabbath that day Pharaohs hoast was drowned and the people of Israel sang that song of triumph Exod. 15. The Apostle in the Epistle to the Hebrewes chap. 4. proveth that there is a sabbatisme me or keeping of a sabbath yet remaining for the people of God and all beleevers whereinto the incredulous were not to enter and to this purpose citeth a passage out of the psalmes There the incredulous are threatned to be excluded from rest which was to come For there were two rests already past in Davids time the one beginning at the rest of God from his workes which were finished from the foundation of the world and the other when Josue brought the people into the land of Canaan The Apostles enumeration had not beene sufficient if the sabbath day had not beene observed from the beginning for he maketh not mention of another sabbatisme past before Davids time but two whereinto man entred There was no oth●r sabbath then in Davids time beside that rest in Canaan except that which was from the beginning and consequently the sabbath observed in his time was all one with that which was observed from the beginning The rest of the sabbath is called Gods rest or sabbath because God was the instituter of it gave exemple himselfe to man and appointed it for his owne worship Levit. 23. 1. and 28. 2. Jesa 56. 4. Ezech. 20. 20. Exod. 16. 23. If the words of the Apostle were taken only for Gods owne proper rest or sabbath the Apostles reasoning had not beene pertinent for David maketh mention of a rest whereinto men might enter and were exhorted to enter in but men cannot be said to enter in Gods owne proper rest The sabbatisme which is to come is called Gods rest and yet men are said to enter in it Further if the first rest were so called only because it was Gods owne peculiar rest it would fol●ow the thy sabbath enjoyned to man had beene omitted and the Apostles induction had beene unsufficient Requies s●b●ati dicitur ● ei tum fo● maliter quia in die septimo qui● vit Peus à creatione tum exempla●●ter efficienter qui● quies hominum in sabbato cultus sabbati institutus est à D●o ad exemplar quietis Dei in sabbato saith Cornelius a Lapide a professour in Lovaine And a little before after hee hath opened up the three rest● the rest of the sabbath enjoyned to man the rest of the people of God in the land of Canaan and the eternall rest in heaven hee inferreth that the rest of the sabbath was in use before the law of Moses even from the beginning of the world or else the Apostles reasoning cannot hold Hinc satis clarè elicitur evincitur sabbati cultum requiem in us● f●isse apud homines ante le●em Mosis ab origine 〈…〉 licet id neget Abulensis in c. 23. Levit. 4. 3. ut s●●i e●diem septimum homines colerent eoque à laboribus qui●s●r●nt in

that purpose which is called the feast of the resurrection S●●rez having reckoned the many prerogatives of the Lords day as that Christ rose that day the holy Ghost descended upon the Apostles c. hee willeth us to observe that howbeit all these prerogatives might have beene considered in the determination of the day yet the day of it selfe and directly was not instituted for the peculiar commemoration of these ●●rkes of God but to worship God for himselfe and his owne exellencie Nihilominus per se ac directè non referri vel istitui hunc diem ad peculiaerem commemorationem illorum operum Dei sed ad Deumipsum propter se colendum propter suam excellentiam majestatem It wee had no dayes but festivall for some particular benefits we should have no day for the worship of God in generall The Lords day therefore may justly bee called the schoole-day of Christians as Petrus Ramus calleth it Thirdly as the sabbath of old was distinguished from the yearly feast which were called good that is merrie dayes so is the Lords day from the yearly feasts invented afterwards by men Vpon the anniversarie feasts called good dayes they might not fast as yee have heard before Mirth and mourning could not stand together But upon the sabbath they might lawfully fast Ne quando sanctifica●it De is diem septimum quia in illo requievit ab omnibus operibus suis aliquid de jejunio vel prandio expressit nec cum postea populo Hebra● de ipsius dici observatione mandavit aliquid de alimentis sumendis vel non sumendis locutus saith August●ne that is God enjoyned nothing concerning fasting or eating either the first time that he sanctified the seventh day or afterward when he gave the manna The Lords day succeeding in the roome of the old sabbath as it standeth in the decalogue is of the same qualitie Wee may lawfully fast upon the Lords day which were absurd to d ee upon our anniversarie feast dayes It is true that in the ancient Church it was thought a hainous thing to fast upon the Lords day So did they also forbid to pray kneeling that day to signifie their joy for Christs resurrection This use of signification or testification was the fountaine of much superstition and brought in a heap of ceremonies some of which the Papists themselves were ●shamed of long since The same ceremonie of not kneeling in time of prayer upon the Lords day is worne out of use nigh 500 yeares since sai●h Bellarmine If the reason of the institution had beene solide it should become us no lesse then them to pray standing upon the Lords day But the ground was naught The like may bee said of not fasting upon the Lords day Some reason they had indeed not to fast upon this day when the Manichees and Priscillianists fasted for the Manichees fasted ordinarily upon the Lords day lest they should seeme to rejoyce for the resurrection of Christ which they be●eeved not The Priscillianists fasted likewise ordinarily upon the Lords day and the nativitie day But when there are no knowne Manichees nor Priscillianists there is not the like reason for not fasting But the extremities should be avoided To thinke it unlawfull to fast that day or unlawfull to dine and breake our fast are both without warrant and superstitious But to fast upon occasion or in time of any imminent judgement is lawfull When Paul continued preaching upon the sabbath till midnight at Troas before the tasted any thing or the rest were refreshed with meat this conceat of not fasting upon the Lords day had not entred in the Church Was Paul a Manichaean saith Hierome because hee and those who were with him fasted on the Lords day His words are extant in Gratians decree Atqui utinam omni tempore jejunare possimus quod in Actibus Apostolorum diebus Pentecostes die dominico Apostolum Paictum cum eo credentes fecisse legimus Non tamen Manicheae haereseos accusandit sunt If any had resolved to fast seven dayes or moe he might have fasted upon the Lords day included as ye may see in Balsamo and Zonaras upon the constitutions falsly called apostolicall and Augustine epist. 86. ad Casulanum Whitaker defending the occasionall fas●s of our Church telleth Duraeus that the respects the ancients had concerne not us Etsi illîs temporibus die dominica jejunare nefas fuit propter haerelices Judaeos qui Christi resurrectionem impugnabant jam dudum tamen illa offensio nullum in ecclesia locum habet ut planè nugatorum sit quod tu de nostris in Anglia Scotia● 〈◊〉 calumniaris quasi eò spectent ut his cuniculis resur●●cti●●● fidem evertamus In a pronounciall synod holden at Dort anno 1574 it was ordained that there bee three sermons on the Lords day when a fast is to be keeped on ● It is to observe a day to say the morne is the Lo●ds day therefore it is unlawfull to fast saith Chamter Alstedius Jejunandum etiam die dominica si necessitas flagitet What need I multiply testimonies that is sufficient which Augustine saith What dayes wee ought to fast and what not I finde it not defined by any precept given by our Lord or any of the Apostles Quibus diebus non oporteat jejunare quibus oporteat praecepto Domini vel Apostolorum non havenio definitum epist. 86. But if the Lords day were a festivall day it should follow that we should not not fast on it at all Now we proceed in our reasons against festivall dayes THE II. REASON NOne appointed holy festivities under the laws when the times were more ceremonious but God himselfe The dayes of Purim were called simply the dayes of Purim not the holy dayes of Purim They were not called Chaggim● No peculiar sacrifice was appointed nor any holy convocation of the people enjoyned The ordinance required but feasting and joy and sending of portions to other The rest mentioned Esther 9. was onely from their enemies So much worke as might stand with a feasting day was not forbidden Suppose they had rested altogether from worke that would only prove an idle day but not an holy day Our Doctour therefore hath no warrant to say that they were made holy dayes by Mordecay Afterward it 〈◊〉 true wh●n the Jews become more superstitious they read the book of Esthe● after the reading whereof they sp●nt the rest of the day in revelling and riotousnesse Next these dayes were instituted by Mordecai and therefore were called Mordecai's dayes 2 Maccahab last chap. vers 37. Sixtus Senensis saith he is thought to be the penman of the booke of Esther he was one of the 120. of which the great synagogue consisted of which number were Zacharie Daniel Ezra and Malachie Whitaker thinketh Mordecai did this God inspiring him or perhaps by the advice or warrant of some Prophet and doubteth not