Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	duty_n	sabbath_n	4,529	5	10.0065	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87161	A glimpse of divine light, breaking through a cloud of errours. Being an explanation of certain passages exhibited by anonymus, to the commissioners of White-Hall, appointed for approbation of publick preachers, against Joseph Harrison Gospel-preacher at Lund-Chappel in Lancashire, for the supposed delivering of which, he was denied approbation. / Published by the said Joseph Harrison, and proposed to the consideration of all them that love our Lord Jesus Christ in sincerity.	Harrison, Joseph.	1655 (1655)	Wing H897; Thomason E841_7; ESTC R207225	67,448	83

praevenitur quisquis fide danatur in Christo ad solum verbi auditum caetera omnem nostram aliam operam and witnesse to the truth of Rom. 10.20 I was found of them that sought me not I was made manifest to them that asked not after me Priùs oportet nos à Deo inveniri quàm ipsum quaeramus Beza in Heb. 11.6 Antevertens venit ad vos regnum Dei {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} propriae significat antevertere seu praevenire sane regnum Dei ita ad nos pervenit ut praeveniat hoc est veniat antequàm nos ipsum quaeramus Piscat. in Mat. 12.28 Abraham the father of the faithful was called when he served other gods and Paul a patttern to them that come after when he breathed out threatnings against the Church and Matthew when he sate at the receit of custom See Ball covent pag. 324. Fourthly It is Bonum in se bonum sibi Good in it self and good for a man in the state of Grace to do all that he can in Gods own way of obedience to the commandments which are given and as they are given by Christ for such reasons and in such respects as are shewen in the explanation of the eighth passage The second Querie 2. Whether that of the Sabbath be the summe of all the Commandements The Commandement of the Sabbath may be taken either literally or mystically when taken literally if we attend only to the outward form and draught thereof forbidding for divers reasons all servile works on the 7th day enjoyning it to be kept holy It is true that then it is no more than one amongst the ten But if we attend to the consequents that depend upon the due keeping and neglecting thereof It is frequently in Scriptures put for all the rest and the keeping of it calls for as if it implied vertually and consequentially all other duties and the polluting of it declares against as containing or making way for all other sins Isa. 56.2 Ier. 17.22 when taken mystically as relating to the spiritual internal Sabbath figured thereby which Calvin conceives Primarium in Sabbato locum tennisse that of the Sabbath is the summe of all the Commandments For first All the commandements except the fifth though implicitly they may be called affirmative and said to require those duties the contrary whereof they forbid Yet explicitly and according to the letter of them they are Negative enjoyning a cessation from our own works or forbidding man to sin which is in effect a bidding man be quiet for he can do nothing but sin And the commandment of the Sabbath requires this very thing Scilicet Feriationem â propriis operibus ut Deum in nobis operari sinamus A ceasing from our own works that we may suffer God to work in us Secondly the Apostle Paul reduceth all the commandements to two Rom. 8.4 Walk not after the flesh but after the Spirit and this of the Sabbath compriseth both these for though it be not lawful to do evil or walk after the flesh any day yet are Christians required to do good or walk after the Spirit even on the Sabbath day and as the Priests prophaned the Sabbath by killing Sacrifices and were blamelesse So may Christians crucifie the flesh with its affections and lusts and do nothing but what is acceptable to God and their reasonable service Thirdly In the state of glory when faith and hope shall cease 1 Cor. 13.13 what other things shall the Saints do but keep this everlasting Sabbath and thereby be compleatly conformable to the will of God which could not be unlesse the Sabbath were the summe of that eternal rule of Righteousnesse and law of love The third Querie 3. Whether to a Christian the Sabbath is to cease from his own works The Spiritual Sabbath or rather the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signified by the Iewes though it be not simply a ceasing from works yet it is a ceasing from our own works that is works done by our own strength according to the counsel of our own wills and for our own ends as is evident because the Apostle expressely so describeth it Heb. 4.10 He that is entred into his rest he also hath ceased from his own works as God from his There remaineth another Sabbatisme another I say besides that Sabbath of Canaan which Sabbatisme he defineth in the following verse Pareus in loc. Secondly the Prophets call for this cessation or abnegation of self as the main thing intended in the commandment Is 58.13 Upon which saith Calvin the Prophet reckons the several kinds by which he might make it evident that the true observation of the Sabbath doth consist in a denial of self and entire conversion Hence do we clearly see wherefore God doth so highly commend in Scriptures the observation of the Sabbath for he looked higher than the external ceremony that is the rest and quiet in which the Iewes did think their holinesse to be But rather would have the Iewes bid adieu to the affections and lusts of the flesh and yield up themselves in obedience to him Because no man can live the life of the heavenly Kingdome unlesse he be dead to the world and to himself Now when that ceremony is abrogated neverthelesse the truth doth remain because Christ is dead and is risen again that we may have a perpetual Sabbath that is may keep holy-day or cease from our own works that the Spirit of God may act powerfully in us Thirdly the example of Gods resting from his works proposed for our imitation both in the commandement it self and Heb. 4. as likewise the injunction to the Iewes for a total cessation from all servile works teach and confirm the same thing Whosoever doth work therein shall be put to death ye shall kindle no fire throughout your habitations Exod. 35.2 3. quod nisi eximiu●n aliquid c. But unlesse there had been some excellent and singular thing in the Sabbath it might seem more cruel than was meet to command a man to be slain only because he had cut down a piece of wood Tantum quoniam ligna exciderat Calvin Fourthly though this Sabbath doth not imply a ceasing from but a spiritual acting of good works yet it implies a ceasing to account the good works acted to be ours or our own according to that Not I but the Grace of God that is within me 1 Cor. 15.10 I am crucified with Christ nevrthelesse I live yet not I but Christ liveth in me Gal. 2.20 And hence love joy peace faith long-suffering c. are called by the Apostle Not our works but the fruits of the Spirit Gal. 5.22 Vsque eo patet haec hominis exinanitio ut in bonis quoque operibus violetur Sabbatum quamdiu ea deducimus nostra esse rectè enim Augustinus ultimo capite libri vigesimi secundi de civitate Dei Nam ipsa bona opera nostra

to doe it for that is the work of the Spirit by the Gospell use of the law page 388. If any thinke that Christians are hereby set at liberty from all liberal commands shal never work but when as and what the Spirit moves them let him consider first That there is a difference betwixt the commands of the Law or letter strictly so called which requires obedience though Spiritual to be done in the power of the Old man which is carnall And the cōmands of Christ or given by the Apostles in the Name of Christ which calls for an obedience Spiritual but to be done in the power of the New man which daily fights against and mortifies the old Christians may be set at liberty from these Act 15.20 And yet not set at libertie from but in a liberty to walk accordingly as is required by these 2 Cor. 3.17.1 Ioh. 5 3 Mat. 11.30 Secondly It were well if Christians did but alas they doe not work either so often or in that manner and measure nor alwaies what the Spirit moves them to for first The Spirit or inward man where the Spirit dwels is willing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as some read Rom. 12.11 to doe or suffer upon all occasions It s the flesh that 's weake Mat. 26.41 Paul found the Law of his mind warring against the law of his members Rom. 7.23 25. And the Spirit against the flesh as wel as the flesh against the Spirit Gal. 5.17 To wil was present with him though how to doe that which was good he found not Rom. 7 18. Secondly One of our great sins reproved complained against is quenching of the Spirit 1. Thes. 5.19 Grieving and resisting the Spirit Ephes 4.30 Acts. 7.51 Gen. 7.3 Nay Christians as they live in the Spirit are exhorted to walke in the Spirit and assured thereupon that they shall not fulfill the lusts of the flesh Gal. 5.16 Thirdly The most liberall legall men confesse that they often resist the good motions of the Holy Spirit that Acti agunt they act when acted That by the power of their Habituall grace they cannot stirre without the Antevening of some new exciting grace that they attempt often to work in their owne time which is the night having neglected Gods time which is the day Fourthly Did Christians deny as alwaies they should and the Grace of God teacheth them Tit 2.12 to walk after the flesh they needed not labour or worke before the spirit it were sufficient for them to walke after it Rom 8.1 with the rest of the Sonnes of God to be bid by the Spirit of God Rom. 8.14 to deny themselves take up their present crosses and at his call follow him not heeding the voice of strangers Iohn 10.4 5 Thirdly I doe not hold that the Spirit of Christ doth worke in Christians or carry them out to worke any thing but what is agreable to the directory Mandatorie part of the Scriptures nor that it doth teach them to beleeve any thing but what is agreable to the doctrine of the Gospel as recorded by the Prophets and Apostles and doe therefore for the discoverie and prevention of false delusive spirits often inculcate those sayings If any man think himselfe to be a Prophet or spirituall let him acknowledge that the things that I write are the commandments of the Lord 1 Cor. 14.37 To the Law and to the Testimonie if they speake not according to this word it is because there is no light in them Isa. 8.20 Fourthly Though I dare not limit the Spirit that blowes where it listeth unto means as if it could not or often did not worke without them yet doe I not despise prophecying praying reading conference c. but looke for the Spirit to worke in and by all such meanes as Christ hath appointed and the Apostles who received immediately from him have delivered unto us For albeit Fifthly The Anointing which the Saints have received of him abideth in them and they need not that any man teach them other things than what that Spirit by which they were at first begotten through the Gospel dayly teacheth them yet is there need of speaking and writing to and Harkening and adhering unto what is written and spoken both by fathers young men and little children 1 Iohn 2.13 2 Thes. 2 15. Iude. 3. First That Christians may be put in remembrance of these things though they know them and are already established in the present truth 2 Pet. 1.12 or once knew them Iude. 5. Secondly That they may be stirred up by being put in remembrance 2 Pet 1 13 Thirdly To diswade them from the love of the world by representing the vanity thereof 1 Iohn 2 15 16.17 Fourthly For the mutuall comforting and confirming one another in the saith by manifestation of the same truth Rom 1 22 1 Iohn 2 21 Fifthly ly For the discovery and prevention of the Spirit of Ante-christ which under a pretence of glorifying immediately communicating with the Father denies Iesus Christ to have come in the flesh to take away sinnes and our fellowship with the Father and his Son Iesus Christ contrarie to 1 Iohn 1.2.3 and 2 23 4 3 Sixthly That Christians may not be shaken in mind or troubled either by Spirit by word by letter or by signes and wonders telling or foretelling such things as are not recorded by the Apostles for our learning upon whom the ends of the world are come 2 Thes 2 2 3 15. The second passage The Law was not given to an unconverted people but to a converted 1. BY the Law may be understood either that covenant of works as made with Adam in Paradise or that Legal Subservient Covenant added to the promise because of transgressions and ordained by Angells in the hand of a Mediatour Gal. 3.19 Secondly By a converted people may be understood either only those that are such Judicio certitudinis in a judgement of certaintie which only can be passed by the Lord himselfe He alone knowes who are his 2 Tim. 2.19 Or all those that are such Judicio charitatis in a Iudgement of charitie soe farr as is meet for us to judge Phi. 2.7 The Law taken in the first sense in its primative Institution cannot properly be said to have been given either to a people converted or unconverted those very termes presupposing the fall of man but to Adam in the state of Innocencie as the head root and representative of all mankind as is evident from the event Death having passed upon all men for that or in whom all have sinned Rom. 5.12 The Law taken in the latter sence was not given to the Gentiles but to the Iewes a circumcised people a people that renounced the gods of the Heathens visibly worshipped and called upon the God of Abraham Isaac and Iacob and by consequence so farr as it is meet for us to judge a converted people And the truth of this appeares

quando ipsius potiùs intelliguntur esse quam nostra tunc nobis ad hoc Sabbatum adipiscendum imputantur dum vacamus ad videndum quod ipse est Deus quia si nobis ea tribuerimus servilia erunt quum de Sabbato dicatur omne opus servile in eo non facietis Cal. Harm. Exod. Levit. c. pag. 354. And that to a Christian the spiritual internal Sabbath or Sabbatisme is a ceasing or to cease from his own works is as evident For first The Apostle saith there remaines therefore a rest or keeping of the Sabbath to the people of God Heb. 4.9 And he that is entred into his rest and we which have believed not only shall but do enter into Rest Heb. 4.3 hath ceased from his own works as God from his verse 10. Secondly Christians are exhorted to enter in Let us labour to enter into that rest verse 11. Let us therefore fear least a promise being left to us of entering into his rest any of you seem to come short of it verse 1. And not only so but thirdly It remaineth that some must enter therein And they to whom it was first preached entred not in because of unbeleefe verse 6 and then by consequence those who believe the word preached do enter in by faith It profiteth for that end when mixed with faith in them that hear it verse 2. for as Beza Si infidelitas arcet ab aditu fides certè introducit Fourthly Christ invites {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} All those that labour and are heavie laden to come unto him and promiseth to give them this very rest or Sabbath and that doubtlesse not only from their passive being burthened under guilt vanity but their own active fruitlesse labouring to free themselves from it they shall rest as well qua {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Mat. 11.28 Fifthly Faith in the very nature of it hot only implyeth a resting on Christ by way of remembrance for some good and happinesse to come by him but a resting {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Christ by way of satisfaction and complacencie as our present good and happinesse In him all fulnesse dwells Col. 1.19 In {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ye are compleat of filled full through faith in him we have the substance of things hoped for Heb. 11.1 Sixthly Mr. Shepherd as he doth most learnedly argue for an external Sabbath to be observed at certain times and on special dayes so doth he acknowledge an internal Sabbath from Isa. 66.3 Heb. 4.1 2. which ought continually or every day to be observed it resting from all sin and resting in God by Jesus Christ Thes. 77.80 And yet I do not hold that Christians in this life can perfectly keep the Sabbath For first the flesh is against the Spirit Gal. 5. They find a law in their members warring against the law of their minds they cannot do the things that they would when to will is present with them how to do that which is good they find not Rom. 7. Secondly Paul pressed towards the mark trying if by any means he might attain unto the resurrection from the Dead and yet confesseth that he had not yet already attained neither was already perfect He followed after and was perfectly apprehended of Christ Iesus but could not perfectly apprehend Phil. 3.11 12 13 14. And hereupon as a wretched man crieth for deliverance from the body of this death Rom. 7.24 Desireth to depart and to be with Christ which he reputed gain and farre better Phil. 1.21 23. And that Paul not attain to a perfect conquest over the flesh till death or his departure hence and so no to a parfect sabbatising from sinne and in Christ seemeth evident First from the time in which he maketh this acknowledgement of his not having attained which was doubtlesse not long before his death This Epistle being writ by Eupaphraditus from Rome where he was then imprisoned and as some vinculis secundis Chapter 1. verse 13. he had writ if we credit either the Histories of others or what is evident from his own writings ten of his Epistles fulfilled the greatest part of the course of his ministery being a Professor and a Preacher at least thirty years and pressed still toward the mark trying if by any means he might attain And if after all this he acknowledged that he had not attained shall we professe our selves actually to have attained that which he could not Secondly After he had been caught into Paradise or the third heaven and heard unspeakable words not possible for man to utter There was given to him a Thorn in the flesh a messenger of Satan to buffet him and that upon this ground because after that he was imperfect and in danger to be exalted above measure through the abundance or Revelations 2 Cor. 12.7 And for this thing he besought the Lord thrice that it might depart from him verse 8. But it was denied as inconsistent either with his safety or the advancement of Gods Grace Power and Glory vers. 9. and fourteen years after this he confesseth himself the same man to stand in need of the same pricks and buffettings and that therefore most gladly will he rather glory in his infirmities that the power of Christ may rest upon him vers. 2.9 10. Thirdly there is no such thing mentioned either in any of his own or the Epistles of others that bear a latter date and it is his own rule 1 Cor. 4.6 not to think of men above that which is written Thirdly the life that we live in the flesh is not a life of sence or of the flesh as if we did not die daily through the strength of sin or had not matter of confession 1 John 1.8 6. Of contrition 2. Cor. 7.10 and self-condemnation 1 Cor. 11.31 But the life that we live in the flesh is by the faith of the Son of God Gal. 2.20 we walk by faith and not by sight 2 Cor. 5.7 The God of hope filleth our hearts with peace and joy not in seeing but in believing Rom 15.13 And hence I do assert with Calvin That Nostram in illo beatam quietem hic inchoamus c. in it we here begin our blessed rest in it we do daily proceed in profiting more and more But because we have still a continual warre with the flesh it shall not be consummated untill that saying of Isaiah 66.23 be fulfilled concerning the continuing of new Moon with new Moon of Sabbath with Sabbath Even then when God shall be all in all Here is indeed had here perfection of the object but not of the subject Christ whom we enjoy is perfect and can admit of no addition But our manner of enjoying him is not so That then which we Christians hope for is not to enjoy a more perfect rest than now we do but more perfectly to enjoy the self-same rest The same yesterday to