Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	church_n	day_n	sabbath_n	3,395	5	9.4853	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67875	Laudensium apostasia: or A dialogue in which is shewen, that some divines risen up in our church since the greatness of the late archbishop, are in sundry points of great moment, quite fallen off from the doctrine received in the Church of England. By Henry Hickman fellow of Magd. Colledg Oxon.	Hickman, Henry, d. 1692.	1660 (1660)	Wing H1911; ESTC R208512	84,970	112

of it after the mind of some Jew hired to be their God-father call it the Sabbath This name Sabbath is not a bare name or like a spot in their fore-heads to know Labans sheep from Jacobs but indeed it is a mystery of iniquity intended against the Church Others also for the plots sake must uphold the name of Sabbath that stalking behind it they may shoot against the Services appointed for the Lords Day Hence it is that some for want of wit too much adore the Sabbath as an Image dropt down from Jupiter and cry before it as they did before the Golden Calf This is an holy day to the Lord whereas indeed it is the Great Diana of the Ephesians as they use it whereby the minds of their Proselytes are so perplexed and bewitched that they cannot resolve whether the sin be greater to bowl shoot or dance on their Sabbath then to commit murther c. All which doubts would soon be dissolved by plucking off the Vizzard of the Sabbath from the face of the Lords Day which doth as well and truly become it as the Crown of Thorns did the Lord himself This was plotted to expose him to damnable derision and that was plotted to impose on it detestable Superstition yet they will call it a Sabbath presuming in their zealous ignorance guiltful zeal to be thought to speak the Scripture phrase when indeed the dregs of Asded flow from their mouth With us the Sabbath is Saturday and no day else No ancient Father nay no learned man Heathen or Christian took it otherwise from the beginning of the world to the beginning of their Schism in 1554. Dr. Pocklington Sunday no Sabbath p. 7. 13 21 22. compared Pacif. Here 's bitterness enough and though it be expresly directed against none but Puritans yet must it needs redound on the Church of England who in her Homilies gives the Lords Day the name of Sabbath as also sundry of her most eminent sons have done But whereas you say so confidently thatno learned man till 1554 ever called any other day but Saturday by the name of Sabbath you must give me leave to question whether your reading be so great that you have perused all learned men since the beginning of the world till 1554. For I can in my little reading produce a considerable Author who lived in the 4th Century and another who lived in the beginning of the 12th Century who both call the Lords Day a Sabbath and how many others have done so neither you nor I without more search then such a thing is worth shall be able to say but it is to little purpose to contend about a name or word provided we be agreed in the thing and this I am sure of that our Church in the Homily for the time and place of worship commends and enjoyns the Lords Day to be kept as a Sabbath with rest from all week-day and worldly labours and to be spent wholly in the service of God and of this I think none can doubt who comes to the reading of that Homily unprejudiced Laud In that Homily it is thus Doctrinally resolved Albeit this Commandment of God doth not bind Christian people so straightly to observe and keep the other Ceremonies of the Sabbath day as it was given unto the Jews as touching the forbearing of work or labour in time of great necessity and as touching the precise keeping of the seventh day after the manner of the Jews yet notwithstanding whatsoever is found in the Commandment appertaining to the Law of Nature as a thing most godly most just and needful to the setting forth of Gods glory it ought to be retained and kept of all good Christian people Dr. Heyl. Res. Pet. Pacif. These words do indeed occur in that Homily but mark the words that follow therefore by this Commandment we ought to have a time as one day in the week wherein we ought to rest yea from our lawful and needful works Doth not the Church here resolve that by vertue of the fourth Commandment Christians ought to observe one day in seven and that with cessation from lawful and needful works and this is if not the all yet the most that Puritans contend for Laud It is here said that there is no more of the fourth Commandment to be retained and kept of good Christian people then whatsoever is found in it appertaining to the Law of Nature but there is nothing in the fourth Commandment but that sometime be set apart for Gods publick Service the Precept so far forth as it enjoyns one day in seven or the seventh day precisely from the Worlds Creation being avowed for ceremonial by all kind of Writers Dr. Heyl. 245. Hist. Sabba p. 2. p. 245. Pacif. It is not said that there is no more to be retained and kept of good Christians but what is required of the Law of Nature this only is said that whatever is of the Law of Nature that is to be retained c. Now Logick tells us that these Propositions are heavenly wide and the Homily sufficiently implyeth that the Precept so far as it enjoyneth one day in seven was not an utter Ceremony for it saith that we by vertue of that Precept are bound to have a time as one day in seven Laud 'T is not said that we should spend the day wholly in heavenly exercises for then there were no time allowed us to eat and drink which are meer natural employments but that we give our selves wholly that is our whole selves body and soul to the performance of those heavenly exercises which are required of us in the way of true Religion and Gods Publick Service Sab. Hist. Part. 2. p. 247. Pacif. What a strange gloss is this you say it was Ceremonial that one day of seven be spent wholly Why do you not also argue that there was not any such Law given to the Jews because then there would no time have been allowed for eating and drinking Works of natural necessity do consist and alway did consist with the Sanctification of the Day of Rest and whereas you say the Homily doth only require that for the time appointed to Gods Publick Worship we wholly sequester our selves from all worldly business I believe you do not think that is all the meaning of the Homily for are not the words plain Gods obedient people should use the Sunday holily and rest from their common and dayly business and also give themselves c. The Sunday not a part of it should be used holily and with rest from common dayly business But what do I trouble my self about this had the Homily said just the whole day you would also have found out some evasion as you do for St. Chrysostomes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Part. 2. p. 80. We will proceed to the Commandments of the 2d Table the sum of which is comprised in those words Thou

Saviour I deny it necessary that they were therefore in Hell that Region I call Abrahams Bosome which though it be not Heaven yet is it higher then Hell Gagg 281. Pacif. The souls of the godly separated from the body do and alwayes did go immediately into Heaven Our Homilies as you cannot but know make but two places after this life Homily of Prayer p. 122. Laud It appears from S. August de civ. Dei lib. 20. cap. 15. that it was then an opinion generally received in the Christian Church and such as might well be believed as himself acknowledgeth without any absurdity that the Patriarchs and others of the Saints of the Old Testament were detained in some lower places amongst the inferi but without any sense of those infinite torments which were endured by the wicked and that they were detained there till the coming of Christ till he by his descent thither did release them thence This makes me to consider it as a matter questionable only I shall not dare to say it is false or impious Dr. Heyl. Fid. vet. p. 221. Pacif. You may if you will choose whether you 'l say that opinion is false but the Church of England hath plainly expressed her self in the third part of the Sermon of the fear of death The holy Fathers of the Old Law and all faithful and righteous men which departed before our Saviour Christs ascension into heaven did by death depart from troubles unto rest from the hands of their enemies into the hands of God from sorrows and sicknesses unto joyful refreshingin Abrahams bosome a place of all comfort and consolation as the Scriptures do plainly by manifold words testifie Laud The opinion carryeth no impiety with it nothing derogatory to the Gospel or Kingdom of Christ but rather seems to add much lustre to our Saviours person and much conduceth to the honour of the Faith and Gospel For what can be more honourable to the person of Christ then that the Patriarchs and other holy men of God who dyed under the Law were kept from being admitted into a participation of the joyes of heaven till he by his divine power took them by the hand conducted them into the blessed gates of Paradise What could add more to the dignity and reputation of the Gospel of Christ then that all such as faithfully believe the same and frame themselves to live thereafter should have a greater priviledge then their Father Abraham and all the rest who dyed before in the fear of God before the coming of our Saviour and be admitted presently into the joyes of Paradise Id. ibid. Pacif. It is strange if the opinion tend so much to the honor of Christ and the glory of the Gospel that the Church of England should give her children no notice of it but rather express her self against it And seeing you have laboured to make it appear that both the Greek Hades and the Latin Inferi signifie Hell and the place of Torments how can the Patriarchs and other holy men of God be said to be in or amongst the inferi and not participate of the Torments of that wretched place Laud In answer to this it may be replyed That there might be some part or region of the inferi wherein the greatest or rather the only punishment was poena damni a want of those Celeftian comforts which were reserved for them in the land of Paradise which to a soul that longed for the sight of God could be no small infelicity 2. It may be said That though the inferi in it self were a place of punishment yet God was able to command the fire that it should not burn them and the torments of the pit that they should not touch them Nor is this all that may be said in justification and defence of those ancient writers c. Id. ibid. p. 222. Pacif. It is well this is not all that may be brought in defence of them if it were I should venture to say That just nothing could be alledged in their justification But what can be said else Laud Possibly they might mean no more by those expressions of bringing back the souls of the just from Hades then that by the descent of Christ into Hell all the claim and challenge which the devil could pretend unto them were made void and of none effect Id. ibid. Pacif. Very good Then it seems till Christ descended into Hell the claime of the Divel to the souls of the just was not made void and of none effect but I had thought that the death of Christ though he had never descended into Hell had been sufficient to have vacated all the claim that the Devil could make to the souls of those who dyed in the fear of God And this death of Christ had its effects and operations upon those who dyed before Christ as well as upon those who dyed since he actually offered himself upon the Cross But the truth is all this discourse of Christs bringing of the souls of the Fathers out of Hades doth depend upon that which is hugely uncertain and inevident viz that Christ did descend into Hell Now this I humbly conceive can neither be proved from Scripture nor yet from the Apostles Creed nor yet from any Article of our Church Laud If we search into the publick Monuments and Records of the Church we shall find thisDoctine of Christs local descent into Hell to have been retained and established amongst many other Catholick verities ever since the first beginning of her Reformation Fid. vet. p. 223. Pacif. That this was the mind of the major part of those who met together for the composing of the Articles in 1552. is certain but it is as certain that there were then men of eminent parts and in all probability men imployed in that Synod of a contrary mind I instance only in Bishop Hooper who in his Exposition on the Creed doth most expresly and in terminis write against the Local descent of Christ into Hell As for the Articles of 1562. they are so worded as to leave to all their liberty to opine in this matter as in their own minds they shall be perswaded and so much is asserted by Mr. Rogers in his Exposition of the Articles As for the Apostles Creed it is and that most deservedly of great credit and esteem in all the Churches of Christ throught the whole world but then it must be considered that the Symbol of the Apostles hath not been alwayes the same particularly Ruffinus assures us that this additament descendit ad inferos is neither found in the Creed used by the Roman Church nor yet in the Creeds of the Eastern Church Vid. Mr. Peirs on the Creed p. 456. Amyraldus also hath observed that in some Creeds where these words He descended into Hell are found there is no mention of Christs Burial nay the Learned observe That in the very Aquileian Creed where this Article was first expressed there was no mention of