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
A91004	Syneidēsilogia ̇or, The doctrine of conscience, framed according to the points of the catechisme, in the Book of Common-Prayer. / By the Right Reverend Father in God, John Prideaux, late Lord Bishop of Worcester, for the private use of his wife.	Prideaux, John, 1578-1650.; N. Y.	1656 (1656)	Wing P3436; Thomason E1697_2; ESTC R203209	47,433	193

therefore the breach of these is accounted rather dishonesty then rude perjury Where 2. notice is to be taken that the party swearing be not uncapable by reason of infancy madnesse or distemper to take an Oath for the actions of such come not under the censure of the Court of Conscience 3. such usual forms of speech as these God is my judge God knowes I meant no harme before God I had no such thought or the like must be reckoned as Oathes whereas by my Faith or Troth or of my Soul or Honesty or Salvation or the like be but serious asseverations of respecting which religiously a Conscience must bee made Whence that Amen Amen verily verily must not be accounted an Oath of him that gave in charge in common conversation not to swear at all 4. Besides here the swearing by Creatures is no way approved by a Papist and discovers the heedlesse vanity of a Protestant worthy to be punished though not for Perjury yet for peevish profanesse As by the Heavens by our Lady by the Masse or by my George which binde yet make guilty the swearer in relation the Creatures have to the Creator 5. In regard whereof neither Pope Prince or Potentate hath any power to dispense for such cases are reserved onely to God whose interest Man must not presume to intrench upon except he will deal as the Devill did with our Saviour and take upon him to give all Kingdomes who had interest onely in Hells Dungeon 6. When therefore a contract by Oath is between Superior and Inferior Prince and Subject or Equall bargaining one with another or promises are made on conditions or by parties not in their owne disposition if the Superior dye or cease to be such or the parties concerned give up their interest or condition at first possible but after the contract prove unpossible or of scandalous or damnable consequence or the act of the party under government be disallowed by his lawfull Guardian the Oath may be truly said to be void and the Conscience disburdened of it not by mans dispensation or relaxation but by Gods disposition who hath appointed oathes as a part of his worship to end controversies not to intangle consciences 7. Lastly an oath taken to performe that is wicked as that of the Jewish Zealots to kill S. Paul or to abandone that which is good As a man to sweare he will never serve his Prince come neer his wife help his children or friends which by all tyes of religion and morality he is bound to doe the band lyes still upon his conscience to expiate his damnable rashnes in taking such an oath with all conscionable repentance not to execute that which he hath sworne lest by thinking to decline perjury he incurre a more damnable abomination Herod had better have broken his oath then so barbaroussly have murdered John Baptist And David blessed the advice of Abigail that was a meanes to put him off from that he had vowed to God to performe And Saul was content with the peoples mutiny in a manner that plucked Prince Jonathan away from undergoing the doome of fury under Zeales vizard C. V. Touching the fourth Commandement with what conscience can any say Lord have mercy upon us and incline our hearts to keepe this law when it is confessed that the day is changed and the praecise observation of the letter would necessarily cast us back upon the observation of the Jewish Sabbath turning our Sundayes into Saturdayes there being neither praecept nor promise to direct us otherwise D. In the Sabbath two things are considerable 1. the day and 2. rest The day by the analogy manifested in the commandement is to be one in seven according to the patterne given by God The rest is opposed to such worldly labour as might any way hinder it but not as though it were set aside to all employment or might be spent in sleep or idlenesse or that which we call pastimes but employed it must be in workes of sanctity not to be diverted or retarded by our selves or any that belong unto us in businesses of our ord●nary vocation This rest must ever be taken for morall for all mens consciences will give them that publick worship is as due to God and should be performed with more solemnity then private This cannot be done without time place so set that the assembling may be certain But the duty still remaining the day was alterable especially by him who professeth himself Lord of the Sabbath Mat. 12.8 Matth. 12.8 and therefore might well substitute the Lords day instead thereof This day the acts of the Apostles confirmed by the keeping of it and their successors have continued it as of divine ordinance in all Churches which so must stand Heb. 4.10 till it bring us to the perpetuall Sabbath of the Church triumphant When we say therefore at the recitall of this commandement Lord incline our hearts to keep this law our meaning is the morality of this law which is an enlivening as it were to all the rest not as the day was set the Jewes to be the seventh from the creation but as it was altered by our Saviour and his Apostles practise in regard of his glorious resurrection from that resting in the grave to which the Jewish Sabbath had reference So that typicall Saturday might well give place to that Sunday For which change those that call for a precept must learne that patternes may be as warrantable in matters of order as precepts in the Articles of the Creed the acts of the Apostles being as canonicall as the foure Evangelists In the same commandement C. VI. the text expressely giving in charge six dayes shalt thou labour and doe all that thou hast to doe what warrant may a pious conscience finde for keeping any holidayes any time of the weeke and sometimes with greater solemnity then the Lords day it self is celebrated D. Those words are not to be taken as a command but to be received in this sense I have allotted thee a vocation in whatsoever condition thou art and allow none to be idle but to walke as I have called him To performe which duty for thine owne occasions six dayes are allotted thee But the seventh I refer wholly for mine owne service and command all thy secular businesse to be laid aside the more punctually to attend on it Where we find that of the time left to our dispose if we upon good grounds for extraordinary blessings appoint a day or more for prayer praise and thanksgiving we have the patterne of the old Testament and the practise of our Saviour who honoured with his presence and preaching the feast of the dedication Jo 10.22 Macchab. 4.59 ordeined by the Machabees And for that we are taught and know that right deare in the sight of the Lord are the death of his Saints as their lives have been honourable And the righteous God hath so done and doth his marveilous

in this behalfe as any need learne or professe of God the Father God the Son Redeemer by taking mans nature upon him God the Holy Ghost proceeding from them both which in a Trinity of persons make but one God to be mercifull to us miserable sinners and informe us further when we shall come to see God face to face not as now as it were in a glasse but to know as we are known 1 Cor. 13.12 C. IV. The Article of the descent of Christ into Hell is thought supposititious of some and expounded at pleasure by others either for suffering hellish Agonies in the Garden before his Passion or for remaining in the state of the dead after his buriall untill he arose again or for his descent into Limbus Patrum to fetch thence the fathers or for descending into the place of the damned to proclaime his satisfaction for sin and triumphing over Death and Hell of which it was not possible he should be holden Act. 2.24 Among all which distractions where is it safe for a scrupulous Conscience to rely and quiet it selfe D. On the generall believing of the thing as it is laid downe out of this and the Athanasian Creed in the third Article of our Church in these words As Christ died for us so it is to be believed that he went down into Hell and not further to trouble our selves about the precise manner of it which particularly not revealed in Scripture intangleth rather the curious searchers then affords satisfaction for the conscience If then from the consideration of this one more evident place Col 2.15 Christ blotting out the hand writing of Ordinances that was against us which was contrary to us and took it out of the way by nailing it to the Crosse spoiled upon it principalities and made a shew of them openly triumphing over them in it we collect that after his going in the Garden through wrath against sinne which he had undertaken and Sufferings on the Crosse by Satans instruments upon the consummatum est or finishing the worke of our Redemption his Soul encountred Satan in a spirituall way who found nothing to except against and therefore was conquered and triumphed over with his complices with O Death where is thy sting O Grave where it thy victory We may well retaine this Article as having the like ground with the rest and to continue to sing in the Te Deum when thou hadst overcome the sharpnesse of Death which was done by the descending and triumphing over all hellish forces thou didst open the Kingdome of Heaven to all believers Upon the Article concerning the Catholick Church C. V. the weaker Consciences by Romish emissaries are thus ensnared out of the Catholick Church there can be no Salvation as all sides grant upon that in the Act. 2.47 And the Lord added to the Church such as should be saved but the Roman Church is onely the Catholick Church therefore whosoever will be saved before all things must first turn Roman Catholick This grand imposture in depraving the Article of Unity D. wherein the Saints community and forgiveness of sinnes consisteth is as a Spiders web set up to catch Flies thus swept off Acknowledging that out of the Catholick Church Salvation is not to be expected it will be denyed in the next place that Rome is the only Catholick Church and made evident that it is only a particular member of it as the Churches of Corinth Galatia Ephesus and the rest were when S. Paul wrote to the Romans These were not then members of the Church of Rome but sisters with it not subordinate to the Church of Rome but coordinate with it To omit Logick quiddities in discovering the fallacy what a piece of reasoning is this because Rome is Catholick therefore the Church of England France and Spaine cannot be Catholick as much as to say your nag ambleth mine may not or must doe it in subordination to yours and yet the Catholick Church is the Creed is not made by us an imaginary idea as some put upon us but a generall that includs many particulars under it as the generall notion of a City doth this or that City to which it doth equally impart the name and nature where the particular is the object of sense and set on an hill cannot be hid but the generall the object of faith which is of things understood or to be believed The Article of the forgivenesse of sinnes C. VI. may much trouble a weak conscience in that we read the sin against the Holy ghost shall never be forgiven beside there are sins which waste the conscience and destroy it that admit of no repentance and surmount the absolution of the Minister of the Gospell which is acknowledged to worke by prayer not power what peace then may be had or pacification in such distraction That which Gods word holdeth forth unto us First D. this ground must be laid that forgivenesse cannot be expected without repentance except ye repent ye shall all likewise perish Luke 13.3 Then that the sin against the Holy ghost may be committed by two sorts of people First by such as being unbelievers by reason of their education and condition have the word so evidently laid home to their capacities that their consciences are convinced that they heare the right and yet for by respects of pleasure pelf promotion or the like knowingly and maliciously set themselves against the light of it and prefer darknesse before it This was the course of the Pharisees who were convinced sufficiently that our Saviours casting out of divells could not be but by the over-mastering divine power as Nicodemus ingenuously acknowledged we know that thou art a teacher come from God for no man can doe those miracles which thou doest except God be with him Jo. 3.2 yet they maliciously gaine-said it and bore the people in hand that it was by Beelzebub the Prince ef the devills Matth. 12. By a second sort the sin against the Holy ghost is committed that have listed themselves in the Church tasted of the heavenly gift and word of God yet then wilfully fall away and renounce Christianity Heb. 6.4 and 10.26 neither of these can be renewed by repentance because the forgivenesse of sins is only to be had in the pale of the Church and those sons of Belial the first sort refuse to enter and the second out themselves from the safe condition they were in the first are termed blasphemers the other Apostates whose case is far different from the greatest offender who remaineth still in the Church whereby repentance and remission of sins may be had though never so much crying for vengeance and tearing the conscience Though your sins are as Scarlet I will make them as white as snow though they be red like crimson they shall be as wool Isai 1.18 Come unto me take my yoke though seven nay though legions of devils possesse you I will give you rest Matth. 11.28 When