Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	creation_n	day_n	rest_v	4,116	5	9.5419	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B02273	An additional word to The body of divinity, or Confession of faith; being the substance of Christianity. Added on special occasion, tending further to confirm some truths therein. With a further discourse about the doctrine of election, universal, and special grace, &c. All which were touched in the said Confession of faith, but in this more plainy and fully (though briefly) discoursed and designed for the good of all. Whereunto is annexed a seasonable word of advice, being an essay for peace and union among all the sons and daughters of peace. / Written by Thomas Collier.	Collier, Thomas, fl. 1691.; Collier, Thomas, fl. 1691. Body of divinity.	1676 (1676)	Wing C5267AB; ESTC R174082	85,720	108

between Me and Them that They might know that I am the Lord that Sanctifieth Them That by the Sanctity of a Day they might remember that God had Sanctified them for Himself that they might be holy and that could not be given to them for a special Remembrance of so great a Salvation and a signe of peculiar Sanctification that had been a known practicial Duty before Nor can it be so a Remembrance and Signe to any others now Object The Fourth Command is stated on God 's Resting the seventh-Seventh-Day from the Works of Creation and His Resting the seventh-Seventh-Day and Hallowing It Exod. 20. 11. Answ The Lord gives this as a Reason to ingage them to keep It not him to give It For the Command was fully given before And then vers 11. gives this as a Reason for them to observe it that as He Rested the seventh-Seventh-Day from His VVork of Creation having finished It so would He by His Example oblige them to Rest the seventh-Seventh-Day Commanded from their VVorks 2dly It 's said That God Rested the seventh-Seventh-Day after he had finished His Works of Creation and blessed and hallowed It But it is not said That he Blessed and Hallowed that seventh-Seventh-Day then Commanded Nor do I suppose that we may any further understand it than the Purpose of God to Sanctifie that Day when the time was come that He purposed to Command It. Object We have still the same cause to Keep It as they for Deliverance out of Spiritual Aegypt and Bondage of Sin by Jesus Christ and as a signe of our Sanctification Answ 1. It stands not with the Gospel Nor is it God's Order to Institute the same Old-Covenant-Signes of Old-Covenant-Grace and Sanctification to be Signes of New-Covenant-Grace and Sanctification This is quite besides God's Method and Order and savours not of the Gospel And so 2dly The Will of God should be our Rule in all Things And if God in the Gospel hath at all given us the Sabbath as a signe of our Gospel Redemption and Sanctification then are we so to receive It else not But if God hath given Jesus Christ as the signe and example of our Sanctification and the Copy after which we must write and walk 1 Cor. 15. 48 49. 2 Cor. 4. 11. 1 Joh. 2. 6. and 3. 3. and 4. 7. and the Holy-Spirit in the word of the Gospel to accomplish the work of Sanctification in us 1 Thes 5. 23. 2 Cor. 3. 16. it's good for us to cleave close to This. 3dly Their Deliverance out of Aegypt was out-ward and temporary and might be forgotten in the Generations to come that had not seen It and therefore needed some out-ward signe of Remembrance and all came short of accomplishing the end designed thereby Judg. 2. 7. 10 11. They were the Natural Seed sanctified and set a-part for a time under an out-ward Covenant and a Worldly Sanctuary and out-ward signes of Sanctification and Salvation from out-ward Servitude to remember them that they were God's Saved holy People but the Church of God in the New-Covenant are the Spiritual Seed and are or should be Spiritual Sanctified in Christ Jesus called to be Saints Their Redemption is Spiritual and shall be Eternal And they need not look back or take up the signes of the Jew's Redemption and Sanctification but cleave to the Word and Spirit of the Gospel 4thly The whole Law by the new-Covenant is abolished as a Ministration from Mount Sinai to that Church and Believers are to Receive their Law from the Hand of Christ and no otherwise He being their Lord and Law-Giver Act. 3. 22. 2 Cor. 3. 7. 11. Rom. 7. 4. 5thly Neither Christ nor His Apostles hath commanded the Observation of that Day in the New-Testament and therefore we judge that we are not bound by any Law of Christ our Lord to the Observation thereof And therefore to suppose that Day to be observed we do herein render Christ to be less Faithful in His House than Moses was in his Contrary to Hebrews Heb 3. 2. 5 6. That a matter of so great Importance as this should be wholly left in silence if the Lord's Will had been it should be observed seems very unlikly and incredible And the Apostle Paul who was the Apostle of the Gentiles in Faith and Verity Rom. 11. 13. 1 Tim. 2. 7. tells us that he had not ceased to make known all the Counsel of God Act. 27 with vers 20. VVe may safely conclude that if this of the Sabbath had been any part of the Counsel of God to us Believing Gentiles under the Gospel we should have heard of it from our Apostle And as for that other Objection from Matt. 24. 20. where Christ saith Pray that your Flight be not on the Sabbath-Day it 's easily Answered 1. That it 's no Command for the Sabbath take it in the strictest sense that may be supposed 2. It 's evident that Christ intends it relative to the Jews who he knew would be zealous of the Sabbath and so their trouble would be the greater It no whit adds Authority to the Sabbath but relates the Difficulty of their Case by reason of the zealous Jews who would be probably as ready to kill such as would flee on that Day as the Enemy And as for the Apostles Preaching on that Day to the Jews it is no marvel nor ground to conclude it Instituted for the Gospel-day of Divine-Worship whose Work it was to take all Opportunities both among the Jews Gentiles to be winning Souls to Christ any Day or Time of their Assembling 1 Cor. 9. 20 21. But shew any one Example of a Gospel-Church assembling on that Day to worship God in Praying Preaching and breaking Bread or Fellowship in the Lord's-Supper it would be something nearer the Matter though not enough to make it an Ordinance 6thly We have not only the Silence of Christ and His Apostles both as to the Precept and Precedent but we have many words dropt by the Apostle Paul in his Epistles seemingly to the contrary as Rom. 14. 5. One Man esteemeth one Day above another another esteemeth every Day alike that is Esteemeth no Holiness in one Day above another and so leaves it as a matter indifferent Let every one be fully perswaded in his own Mind and not judge or despise one another Some I know will say to this That it intends other Legal-Daies formerly observable But who can Determine this Seeing the Apostle speaketh in the largest sense Esteemeth every Day alike There is no room for the Sabbath to be excepted And it 's not probable that the Gentile-Believers should so soon fall in love with the lesser Holy-Dayes of the Jews and not with the greater So that the Seventh Day is the most likely to be the one Day by some esteemed above the rest So Col. 2. 16. ●et no Man therefore judge you in Meat or in Drink or in respect of an Holy-Day or of the New-Moon or of the Sabbath Dayes or Sabbaths which

we have likewise Rom. 5 8. 10. But God Commendeth his Love towards us in that while we were yet Sinners Christ died for us v. 10. For if when we were Enemies we were Reconciled to God by the death of his Son much more being Reconciled we shall be saved by his Life Where this first Reconciliation is stated in the Death of the Son of God while Sinners Enemies which relates not to the Reconciliation by Faith but as a preparative thereunto 2. There is a special Reconciliation proper only to Believers arising out of the general for if the general Reconciliation had not been there could have been no room for the special The special Reconciliation proper only to Believers we have plentifully declared in Scripture but especially I shall mention the two last which proves it to arise out of the general Col. 1. 20. is the Universal Reconciliation and v. 21. is the special Reconciliation of Believers which is not the same as the general but arises out thereof the first being Universal and that which was past in the Blood of his Cross the second i. e. particular and special is obtained at and after Believing you c. now hath he Reconciled So likewise that Rom. 5. v. 8. 10. is the general Reconciliation at and by the Death of his Son and that while we were yet Sinners and Enemies The second and special is of our believing and cleaving to Christ in the Gospel v. 11. And not only so but we also joy in God through our Lord Jesus Christ by whom we have now received the Attonement the Reconciliation So it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a Reconciliation before and now it is received i. e. believed and thereby one comes to have an interest in the special benefit thereof Quest In what sence may the World be said to be Reconciled to God and to have sin not imputed Answ 1. They are so far Reconciled and sin not imputed as to have the Gospel of Reconciliation truly tendered to them sin shall not hinder the going forth of the Gospel and tenders of Grace and Reconciliation to the World that whosoever do accept it on the same terms thereof might be reconciled and saved Mark 16. 15 16. 2. The world is so far Reconciled and sin not imputed as that it shall not hinder their Resurrection and Restitution out of the faln state 1 Cor. 15. 22. Act. 3. 21. And the second death shall be for sin against the New Covenant and Gospel-law of Grace for not accepting the Reconciliation and Salvation on the terms thereof Joh. 3. 19. 3. There is in this marvellous Transaction a more special design of Grace in the most special end thereof viz. Christ died for the Salvation of the Elect of his Church and this is likewise as fully stated in the word of Truth as the other that They shall have the special benefit thereof And this we have in such Scriptures as these Joh. 10. 15. I lay down my Life for the Sheep Eph. 5. 25. He also loved the Church and gave himself for it and on this account it is that Christ saith Matth. 26. 28. This is my Blood of the New-Testament which is shed for many for the Remission of sins for so it was shed on the account of special Grace i. e. for Remission of sins to all who believe and obey the Gospel but of this I shall speak more in the next Chapter about the matter of Election Now the design of God in his Gospel-grace by the death of his Son being thus Universal to the whole world in this three-fold sence as hath been mentioned Hence it is that the Gospel must be Preached to the whole Creation because it shall all share in the Salvation thereof according to the capacities and degrees determined that the Gospel of this Salvation by Jesus Christ is to be Preached to the whole Creation see Mark 16. 15. The word Translated to every Creature is in the Greek to all the Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the Creation Col. 1. 23. is the same Word which was Preached to all the Creation under Heaven which may be understood to be under God which sometimes is called Heaven Dan. 4. 25 26. compared with Math. 21. 25. Luk. 20. 4. 15. 21. It is true it is especially to be published to men who were concerned in the sin and fall and they are capable to understand believe and obey it and so to obtain the special benefit thereof Quest In what sence may the Gospel be said to be Preached to the whole Creation seeing the greatest part of Men never heard it and the rest of the Creation cannot understand it Answ 1. In the first and general sence mentioned it is and may be truly Preached to the whole Creation though they hear it not nor understand it the Doctrin of the Gospel Preaches it to all the Creation and so should Ministers too and thus we must understand Col. 1. 23. For the Gospel then was not Preached in the hearing of all men nor in the hearing of the whole Creation yet it was Preached to all the Creation according to the Commission of Christ our Lord so that to Preach the Redemption and Salvation of the Gospel designed of God to the whole Creation is in a true sence the Preaching of the Gospel to the whole Creation and Ministers do not understand their Commission nor do their Gospel-office and work till they so do 2. The works of God do in some true sence though more darkly Preach forth God and the Gospel too to the whole Creation Psal 19. 1 2 3 4. and this the Apostle applieth to the case in hand to be in a true sence a Preaching of the Gospel Rom. 10. 18. The design of God in Commissionating the Gospel to be published to the whole Creation being more apparently to make known his publick and glorious design of Salvation that so it might be more openly known and be believed in the world than possibly the Works could declare 1 Tim. 3. 16. and that so he might have a People made ready and prepared for himself and for that glory Luk. 1. 17. Rom. 6. 22. and 8. 23 And hence it follows that who-ever among the Sons and Daughters of men do sincerely believe and obey the Gospel shall have the special relation to God and Christ therein and the special benefit and salvation thereof Mark 16. 15 16. Heb. 5. 9. Rev. 22. 14. Quest If Christ died for the sins of the World and if God had a real design of good will and grace to all men in his general Love Why then is not the Gospel Preached to all men Whence is it that the greatest part of the World hath been and still are without the Gospel Answ The first and universal design of God in the death of his Son being the restitution of all things and the Redemption and recovery of all men out of the faln state as