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A96443 A sermon, preached at Kingston upon Hull: upon the day of thankes-giving after the battell, and that marvailous victory at Hessam-Moore, neare Yorke. / By J.W. B.D. J. W. (Joshua Whitton) 1644 (1644) Wing W2049; Thomason E10_34; ESTC R979 27,341 40

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that reward which the faithfull sheep of Christ who heare his voyce shall attaine unto Thus much for that poynt The Expostulation followes Wouldst thou not bee angry with us This Expostulation implyes a strong affirmation as not onely here but in many other places of sacred Writ as if he should have sayd doubtlesse thou wouldest be angry with us Now God is not subject to any passion or perturbation of minde as men are And therefore this and many such like speeches are spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humanitus after the meanner of men God is not angry affective but effective not by any turbulent passion as the creature is God is not angry affective but effective not by any turbulancy of internall or subjective passion but is so said to be in regard of the effects as when God doth to men as one man in his anger doth to another then God is said to be angry as to frowne upon him to chide him to dis-affect him to strike him punish him kill him or the like and hen God doth the like then he is said to be angry for these and the like are the signes of his anger Wouldst not thou be angry with us Angry with us for what the fore-going words import For joyning in affinity with the people that live in Idolatry and uncleannesse whence note that it is the peoples impiety that provokes God to bee angry Deut. 32.21 These provoked me to anger with their vanities And Deut. 31.16.17 God having foretold how the people should goe a whoring after other gods in a strange land and that they would forsake him and break the Covenant which he had made with them then hee tells them that for this his wrath would waxe hot against them and then see the fearefull effects of it in that place To the like purpose read the seventh Chapter of Jeremiah the 18 19 and 20. Verses And Psal 78. from 30. to 34. where the many benefits are Catalogued which God did for Israel yet they were not estranged from their lust but whilst the meat was in their mouthes the heavy wrath of God came upon them slew the fattest of them and smote downe the chosen men that were in Israel for all this they sinned still and believed not for his wondrous workes therefore their dayes did he consume in vanity and their yeares in trouble And Verse 58. they provoked him to anger with their high places and moved him to jealousie with their graven Images And Numbers 25.3 when the Israelites had committed whoredome with the daughter of Moah It is there said That the anger of the Lord was kindled against them Thus we perceive the Doctrine plaine and the Scriptures are every where copious of it The reasons why a peoples impiety provokes God to bee angry are many I will onely content my selfe with these three The first may bee drawne from the purity of Gods nature to which nothing is more opposite than the ugly impurity of sin Hab. 1.13 Thou hast purer eyes than to behold evill and thou canst not look on iniquity That is thou canst not looke on it viâ approbationis or delectationis sed viâ indignationis thou canst not looke upon it by way of approbation or delectation but by way of indignation The second may be drawne from the holinesse and equity of the Law of God which is transgressed and so God made angry by a peoples sinne when they preferre their owne lust before the observance of such a Law Deut. 4.8 What Nations is there that hath statutes and judgements so righteous as all this Law which I set before you this day And shall hee not be angry then at the breach of such a Law The third and last may be drawne from man himselfe God is angry to see man worke his owne ruine that the sweet poyson of sinne should bewitch him to destroy himselfe When God had forewarned Israel of sinne and yet saw him sinne against what he had fore-warned him of See how mournfully he expostulates with them Why will yee dye O yee house of Israel And Hos the sixth Chapter from the fourth to the eighth Verse Oh Ephraim what shall I doe unto thee Oh Judah what shall I doe unto thee for your goodnesse is as the morning cloud and as the earely dew is goes away therefore have I shewed them by the Prophets I have slaine them by the words of my mouth and they judgements are as the light that goeth forth c. But they like men have transgressed the Covenant there have they dealt treacherously against me Thus God is angry to see his owne Image defaced and that men should walke in darknesse rather than light when he had so cleerly made the way of salvation known unto them Well is this so that a peoples impiety provokes God to be angry this then plainly lets us see what it is that hath so much provoked Gods wrath and anger against this land and nation Oh it is sinne First it is great and grievous sinnes Secondly such sinnes unpunished Thirdly and lastly such sinnes also unrepented of in private For the first What sinne is it that England hath not beene guilty of what sinne was in Israel that hath not beene in England I will runne but through some capitall ones by way of parallel and ex pede Herculem c. was it shedding the bloud of the Prophets Luke 13.34 what havock was made of such as could be catched in the Marian dayes and how much more should be spilled now if the bloudy and cruell Romanists and such like could but attaine their ends but their curbe is that they have so many of their Priests in prison already that they dare not beginne to give way to their fury to the full for feare that these Pot-mongers yet holy Catholikes doe too speedily answer it and bee helped towards their purgatory in an hempen string Yet so many as God suffers to fall into their hands they doe use most basely doggedly and unworthily and irreverendly testifying by their facts what they wish in such cases and these times can tell what inhumanity and cruelty have beene used to some of them even to the very death Secondly was it pollution or prophaning of the Sabbath Ezekiel 20.13 Wee have prophaned our Christian rest or Sabboth if a man may so call it and no be accounted a Sabbatarian because the word is Hebrew I know no reason else the world knowes we meane no Jewish Sabboth but be it the Lords day equivolently wee meane the same no thankes to some that we have a day to humble our selves in before God and acknowledge our sinnes and confesse our faith and learne his will called by either name We have prophaned this by a Law and have set men at liberty to sinne so that God might have the name of it and mans lusts and the devils most of the practice Before wee restrayned the preaching of the Word and so quarrelled with the Prophets that wee made
particular nomination of all those abhominations defile not your selves in any of these things For not in one or two or three of them onely but in all these abhominations fore-named the nations are defiled which I cast out before you and surely if they were defiled with all the abhominations reckoned up in that place they might well be termed a people of abhominations indeed And shall wee againe breake thy Commandements and joyne in affinity with the people of these vbhominations With the people of these abhominations Whence wee may observe that Idolatry and sinnes done against the light of nature are abhominatious before God 1 Pet. 4.3 Idolatry is called abhominable abhominable Idolatries and here I say in abstracto abhomination and they render the people that practice them abhominable and to bee abhorred in the sight of God Levit. 26.39 And in the place of St. Peter fore alledged you may see what the rest of their sinnes were they walked in lasciviousnesse lusts you have the particulers in the eighteenth Chapter of Leviticus excesse of wine banquetings revellings c. which the dictate of right reason might have kept them from Such as these are an abhominable people or people of abhominations And hath not that noble County of Lancashire too lately seene and felt the like abhominations in this their last Allarme from that Country-plundering army did ever the Heathen in excesse of wine revelling banquetting in lasciviousnesse or lawlesse lusts exceed them have they not ravished women defiled Virgins and some of them made their boasts of the generallity of their intentions that way whereupon from credible report some poo●e innocent and well-affected women and virgins have become as distracted other drowned themselves upon it for griefe as ashamed ever after to looke their friends in the face or any longer to live other resisted to death and were pistolled so that we have cause to take up the Prophet Jeremiah's complaint Lamentations the last Chapter the eleventh verse They ravished the women in Zion and the maids in the Cities of Judah But God remembred them in his appoynted time and some of them will doe so no more Now concerning Idolatry it may be committed two wayes either when man worships somewhat for God which is not as the grossest and most corrupt amongst the Heathen did or else when a man worships the true God after a false manner and thus the Papists are grosse Idolaters First conception Secondly practice First conceptive The vulgar Papists which the more learned cause to erre they conceive of God so as he is represented unto them in Images and Pictures which helpe to frame their conceit like that of the Anthropomophites to conceive of God as of an old man sitting in heaven or sub humana speciae as Cicero saith the most of the nations conceived of the great God Thus in their mil conceiving of God they make an Idoll of him framing unto themselves such a God as there is not yea daring to paint the Trinity as subject to humane sence and resembling a spirituall and unbounded essence by an humane and corporeall shape In this sence it is truely said Hab. 2.18 that the Image is a teacher of lyes because it causeth another thing like unto its selfe to come into a mans minde when as that thing which it pretends to resemble is nothing like it but differs from it plusquam genere A Pidgeon may better resemble a Sheep than a finit corporeall organicall sheep can an infinite incomprehensible and spirituall essence Thus Jeremiah the tenth chapter and the eighth verse The stock is a doctrine of vanity it can resemble nothing but vaine and unprofitable things Yet thus be stocks images or corporeall representations are the vulgar Papists taught to conceive of God so that they are Idolaters conceptive Secondly they are so peactice they bow to graven Images and doe not worship God immediately in Christ but by Saints Angels Pictures or corporeall representations or the like trash of humane invention unwarrantable in the substance of Gods worship thus though they pretend to worshippe the true God yet it is in false manner To whom I say as the Pharisees to Christ By what authority doe they these things Nay and doe not divers of them sinne also against the light of nature in marrying within the degrees prohibited in sacred Writ and yet they Alter Deus in terris will not boggle to dispense with that too and so by consequence should be of greater power than that power that made the Law surely in these they are before God a people of abhominations And shall we againe breake thy Commandements and joyne in affinity with the people of those abhominations The reasons why so accounted before God may bee these the first may be drawne from the manner and nature of their worship and service it is of their owne invention shuffling out that which God in great mercy and wisedome from heaven hath manifested in his word as if that were not eminent enough Matthew 15.3 Christ said to the Pharisees Why doe yee transgresse the Commandements of God by your tradition Alas in the ninth Verse In vaine doe they worship mee teaching for doctrine the Commandements of men GOD did his people off●r Sacrifice but hee left not it not to the matter what or the manner how for man to prescribe If a man had sacrificed and offered a Dogs neck or Swines bloud as it is in the Prophet would not GOD have abhorred it Well is this so that Idolaters and sinnes against the light of nature or the Dictamen of right reason are abhominatious to God This then may be an use of instruction to teach us what to judge of them they are abhominable in GODS sight God loathes their sacrifices and abhorres their service and cannot away with their practices Let them vant whilst they will in their words varnish what they can in their works beautifie the works of their owne hands with gold silver and outward ornament to make them inamoured of them God seeth the workes of their hearts are naught and that this their way is their folly it may be plausible to carnall eyes but in Gods eyes no better than abhominations And shall we againe break thy Commandements and joyne in affinity with the people these abhominations Secondly if so then a Vse of reproofe to such ●hat affect this affinity and take delight in their needlesse familiarity and goe about to defend excuse or plead for them or the like seeing God himselfe hath passed sentence upon them and let God be true and every man a lyer Thirdly and lastly if so as you have heard then every people cannot be saved in their owne Religion practising according to their owne devised principles as some fondly have feigned For as there is but one God so but one Baptisme and one truth as saith the Apostle and whosoever shuffles out this truth and practiseth according to their owne principles shall be sure to come short of