Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	ceremonial_a	day_n	sabbath_n	2,227	5	9.7835	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15400	An harmonie vpon the first booke of Samuel wherein according to the methode obserued in Hexapla vpon Genesis, and Exodus, but more compendiously abridged, these speciall things are obserued vpon euery chapter: the diuers readings compared, doubtfull questions explaned, places of Scripture reconciled, controuersies briefly touched, and morall collections applied. Wherein aboue foure hundred theologicall questions are handled, with great breuitie and much varietie, by the former author of Hexapla on Genesis.	Willet, Andrew, 1562-1621.	1607 (1607)	STC 25678; ESTC S120031	271,285	362

the necessitie of hunger vrging him and that the Priest might lawfully giue thereof vnto him 2. The reason hereof is that ceremonies and externall rites must giue place to charitie for as the second table must giue place to the first as Abraham beeing commanded of God to kill his sonne which he did in purpose and counsell though it be forbidden in the second table to kill yet Abraham was to yeild his obedience to God which is commanded in the first table so the ceremoniall law is wholly to giue place to the morall when as both can not be kept together as the health life and safetie of man wherein our loue and charitie is seene is to be preferred before a ceremonie our Sauiour healed vpon the Sabboth day because the ceremonie of rest was to giue way vnto charitie the Macchabees therefore were in error that refused necessitie so compelling to fight vpon the Sabboth day so here the Priest and Dauid both should haue sinned if he should haue suffered Dauid to perish and Dauid should haue chosen rather to die then to eate of the hallowed bread 3. And this libertie which first was brought in by Christ and by him communicated to his members is grounded vpon the will of the author and instituter of the ceremonies who would haue all morall duties preferred before them as he saith I will haue mercie and not sacrifice 4. Here then their superstition is reprooued which preferre the obseruation of ceremonies before morall duties as the Pharisies which neglected Gods commandements to establish their traditions as if a Iewe should die rather then eates swines flesh in case of necessitie or among the Papists a Carthusian should choose rather to starue then to eate flesh so in Poperie they will rather suffer their Priests and Votaries to burne in lust and to commit vncleannes then to permit them to marrie they would punish a man more for eating flesh in Lent then for committing fornication which censuring of the transgression of ceremoniall obseruations beyond the breach of morall duties is displeasing in the sight of God wheresoeuer it is practised 5. But yet this is a different case when the breach of a ceremonie carrieth with it the transgression of some morall dutie for in that case a man ought rather to die then to be forced to that transgression where there is no necessitie as the Iewes did well to offer themselues to death beeing vrged by cruell Antiochus then to eate swines flesh because it would haue shewed a renouncing of the law and flat disobedience to Gods commandement so for a Christian to eate things sacrificed to Idols for his necessitie when it may be done without offence is lawfull as S. Paul sheweth 1. Cor. 10. but to eate it in approbation of an idol beeing thereunto compelled by the enemie were a deniall of his profession sic fere Martyr 8. Quest. v. 4. Whether the Priest did well in requiring of Dauid abstinence and cleannes from women 1. Some thinke that this was a preposterous and ridiculous question as Hierome calleth it for what if Dauid had not beene free from lying with women namely with his wife for other women the Priest meaneth not for Dauid beeing an holy man the Priest could not suspect of incōtinencie would he haue suffered Dauid rather to starue then to eate of the shew bread Againe there can be no precept shewed in all the Scripture that the companie with the wife did contaminate to this effect Pet. Mart. who seemeth to denie that the matrimoniall act did bring so much as a legal impuritie with it But this can not be denied that by Moses law there was an imputation of some legall vncleannes vnto carnall copulation as both appeareth by the analogie of that precept Exod 19.15 where the people are commanded not to come at their wiues for three daies beeing to appeare before the Lord in Mount Sinai Iun. as also by that law Leuit. 15.18 which place is truly translated thus A woman when a man lieth with her by carnall copulation they shall both be washed with water which place though Pet. Mart. contend to be vnderstood of such as had a flux or running of their seede yet by comparing it with Leuit. 18.20 it will appeare to be taken in the other sense where the same words shichbath zaragh is taken for carnall copulation semen concubitus But this was no vncleannes in nature but onely in the ceremonie as it appeareth by the clensing and purgation which was onely ceremoniall by water And the reason of this precept was that by this meanes they should liue temperately and soberly in mariage and not giue themselues ouer vnto fleshly pleasure seeing after euery such act they were vncleane to the euen 2. But in the other assertion that this question propounded by the Priest at this time was rash and vnseasonable I rather consent with P. Mart. then vnto Iunius who seemeth to thinke that the Priest consulted with God herein and was directed by his oracle to require this preparation Indeede the Priest consulted with God for Dauid c. 22.10 and it seemeth by the Lords appointment gaue him the victualls and the sword but concerning that condition of legal puritie the Priest required it of himselfe the Lord knew how it was with Dauid at that time and what if Dauid had beene vncleane he must not haue starued and for as much as laie persons were vncleane by the law in respect of eating of the hallowed bread seeing necessitie dispensed with one part of the ceremonie it might also with the rest 3. As they are in one extreame which will not admit so much as a legall impuritie which is no disparagement to mariage seeing the virgine Marie after that holy birth was also purified according to the law from a legal imputation Luk. 2.22 So they are further wide in an other extreame that would make it an Euangelicall impuritie forbidding any immediately after such carnall knowledge to communicate in the Eucharist As it standeth thus in the decrees fathered vpon Hierome Sciatis fratres charissimi quod quicunque vxori debitum reddit non potest vacare orationi nec de carnibus agni comedere licet Knowe ye brethren that whosoeuer rendreth the due to his wife can not giue himselfe to prayer nor eate of the flesh of the lambe Caus. 33. qu. 4. c. 1. For if the duties of mariage hindred praier then they must altogether be omitted and so consequently mariage it selfe abolished seeing we ought to pray continually as the Apostle exhorteth 1. Thess. 5.17 No day nor night is to be intermitted without praier then by this reason men that are married should refraine both day night Indeed the Apostle would haue them that maried to abstaine for a time with consent to giue themselues to fasting and praier 1. Cor. 7.5 but he meaneth extraordinarie praier such as is ioyned with fasting not ordinarie and daily praier which is not to be intermitted then as abstinence