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	holy_a	week_n	3,801	5	10.1130	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74656	Expository notes, with practical observations; towards the opening of the five first chapters of the first book of Moses called Genesis. Delivered by way of exposition in several lords-dayes exercises. By Benjamin Needler, minister of the gospel at Margaret Moses Friday-Street, London.	Needler, Benjamin, 1620-1682.	1654 (1654)	Wing N412; Thomason E1443_2; ESTC R209640	117,247	301

God as well as the man but now consider them as to their sex or as to their relations of man and wife so man is her superiour and in regard of that authority that the man hath over the woman the man is said to be the image of God and the woman the glory of her husband and well may she be called the glory of man for it was a far greater honour for man to have dominion over one of his own kind then over all the beasts Quest. 15. verse 27. 'T is said both man and woman were created the sixth day male and female created he them and yet after the six days were over it is said The Lord caused a deep sleep Gen. 2.21 22. to fall upon Adam and he slept and of one of his ribs he made a woman These Scriptures are easily reconciled In the first chapter the Spirit of God tells Resp us what God did the sixth day viz. he created the man and woman male and female In the second chapter he tels us Gods manner of doing it Quest. 16. verse 28. 'T is said God blessed them and said Be fruitful and multiply and yet our Saviour saies Luke 23. 29. Behold the days are coming when they shall say Blessed are the barren c. and so in another place Woe to them that are with child in those dayes Mat. 24.19 To have children to be fruitful in its self considered is a mercie and to be preferred Resp before barrennesse but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in some respect barrennesse is to be preferred before it As when enemies are approaching and a place is like to be destroyed with the sword women with childe are not able to flie and shift for themselves and therefore Woe to women with childe in those dayes And 't is better to have no children then to see them butchered and massacred before our eyes And this shewes the singular difference between spiritual mercies and temporal spiritual mercies are alwayes desirable and never out of season Quest 17. verse 29. Whether the eating of flesh or fish was allowed by God to our forefathers before the flood for after the flood we finde this liberty was given Every moving thing that liveth shall be meat for you but in this Gen 9.3 chapter when God speaks of the provision made for man he only speaks of Trees and Herbs and Vegetables I humbly conceive the Affirmative enclined Resp thereunto by these reasons 1. God did not forbid them eating of flesh therfore left them to their liberty 2. What use could there be made of fish and many other creatures if they had not been allowed for meat 3. They offered up Sacrifices of their cattel Abel brought of the firstlings of his Gen. 4.4 flock Now it was a thing received and taken for granted among the Jews that they might eat of their Sacrifices 4. They wore the skins of beasts and therefore it is likely they ate also the flesh Unto Adam also and unto his wife did the Gen. 3.21 Lord God make coats of skins But after the flood God expressely permitted the eating of flesh and therefore he Object did not permit it before Negativa non probant By the same reason Resp 1 it would follow that because the Rainbowe was not mentioned before the flood the Rainbowe was not before the flood which we have no cause to beleeve for Positâ causâ ponitur effectus Now the Rainbowe is caused by the Sun shining upon a watery cloud It is true it was not the token of Gods Covenant till after the flood but it was before God did not after the flood give man a right to that which he had not before the flood but only reinvested him with those possessions and priviledges which he had been cast out of by reason of his sinne Notes on the second Chapter Quest 1. verse 1 2. HOw is it said that God ended his work the seventh day when God is totus actus and besides John 5. 17 our Saviour saith My Father worketh hitherto and I work Cessavit ab actu creationis non ab actu Resp 1 Moses doth not say simply he rested from all his work but from all his work which he had made viz. from the works of creation and therefore that of our Saviour my Father worketh hitherto and I work must be understood of the works of providence But the souls of all the men and women Object in the world from the beginning have been created to this very day God rested from the creation of species Resp or kinds not from the creation of individuals But the earth afterwards brought forth Object briars and thorns therefore new kinds were created Gen. 3.17 18. I know no inconvenience will follow Resp if we affirme that briars and thornes were created the first six dayes it is true they should not in the least have been prejudicial either to man or to the fruits of the earth if man had not sinned and therefore it is likely if man had continued in his primitive state of integrity briars and thornes should have growen in their place and the fruits of the earth in their place this blending and mixing of briars and thornes amongst the fruits of the earth is the product of the sin of man But there are several things in the world Object the creation whereof we read not the first six dayes as wine milk c. Some things were created in their perfection Resp some things in their principles though wine was not created the grape was though milk was not created the brest was Quest 2. verse 3. Whether God did from the first creation appoint that the seventh day should be kept as an holy Sabbath or whether this be spoken by way of Prolepsis or Anticipation viz. because God rested from his work upon the seventh day therefore he did afterwards at the time of the giving of the Law ordaine that every seventh day of the week should be kept holy as a Sabbath of rest unto the Lord. The Sabbath was appointed from the Resp creation 't is true It cannot be denied but that it is an usuall thing in Scripture to set down things in way of Prolepsis or Anticipation as they call it to set down things aforehand in the History which happened many years afterward but there is no such Prolepsis here as if the meaning should be that he did this two thousand five hundred years after the creation It is observable that throughout the whole Scripture we shall not finde one Prolepsis but that the History is evidently and apparently false unlesse we do acknowledge a Prolepsis and Anticipation to be in the History the necessity of establishing the truth of the History only can establish the truth of a Prolepsis in the History but in this place alledged can any say that the story is apparently false unlesse we imagine the Sabbath to be first sanctified on mount Sinai But Gods sanctifying the Sabbath

may be Object expounded thus God did actually purpose to sanctifie it after the giving of the Law If to sanctifie the seventh day be only Resp to purpose to sanctifie it then the Sabbath was no more sanctified since the creation then ab aeterno for then God purposed it should be sanctified c. For the further clearing of this truth I shall give you the Arguments of some learned persons why they conceive that the Sabbath was not instituted till the giving of the Law on mount Sinai Adam in innocency should not have Arg. 1 needed a Sabbath not his soul for every day was a Sabbath to that nor his body because his body was not then subject to wearinesse neither could it be appointed for the ease of servants because then no such thing as servitude in the world The Sabbath was instituted not for Resp 1 common rest or rest from natural wearinesse principally but for holy rest that the soul might have more immediate communion with God Returne to thy rest O my soule saith the Psalmist The rest of the soule is not a ceasing from all operation for that cannot stand with the nature of a spirit hence the soul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an act because it is still in action a spirit cannot be and not act but when the soule centers on God then it is said to rest Bodies rest in their proper places and souls rest in the enjoying of their proper objects Now Adam in innocency thogh his body was not subject to wearinesse might stand in need of such a rest as this is Adam was to serve God in a particular calling God took the man put him into the garden of Eden that he might dresse it keep Gen. 2. 5. it now Luther professeth It followes from hence saith he that if Adam had stood in his innocency yet he should have kept the seventh day holy viz. on that day he should have taught his children what was the Word of God wherein his worship did consist and wholly have sequestred himself to his service on other days he should have dressed and kept the garden though every day was to be spent in holinesse mediately in seeing God in the creatures and meeting with God in his labour yet it was not unsuitable for that estate to have one day in the week for more immediate and special converse with God and though it was no paine to him to dresse the garden yet this must needs take up his thoughts while he was about it The Saints and Angels in Heaven have Object had no set Sabbath and why man in innocency The state of innocency on earth should Resp not have been in all things alike to the state of glory in heaven and particularly in this there should have been marriage dressing of the garden day and night in Paradise but no such thing in Heaven We do not read that there was any other Arg. 2 positive precept or law given to our first parents in the state of innocency but only this that they should not eat of the forbidden fruit Now the command of God for the observation of the Sabbath is a positive command and that appears because although the worship of God do belong to the Law natural viz. founded in the Law of nature yet the circumstance of time when God in an especial manner is to be worshipped that we should keep an holy rest unto the Lord every seventh day this is a positive precept and was never determined by the Law of nature That Adam had from the creation at Resp least that which amounted to a positive Law for the observance of the Sabbath is plaine It is said God sanctified the seventh day Now though this word is variously taken in the Scripture yet in this place the seventh day must be said to be sanctified one of these two wayes Either by infusion of holinesse or sanctification into it now the circumstance of a seventh day is not capable of sanctification in this sense only rational creatures Angels and men may be said thus to be sanctified By separation of it from common use and dedication of it to an holy use as the Temple and Tabernacle were which had no inherent holinesse in them Now if the Sabbath were thus sanctified it must either be for the use of God or man either God must impose upon himself the observation of every seventh day to keep it holy which is absurd or else it was dedicated and consecrated for mans sake and use and if so man had that which amounted to a positive Law for the observation of the Sabbath When Moses makes repetition of the Arg. 3 Law of God Deut. 5. 15. he laies downe this as a ground of the observation of the seventh day as a Sabbath the deliverance of Israel out of Egypt therefore the Sabbath was not instituted from the creation This that is urged is placed by God by Resp way of preface and motive as an argument for the observation of all the Commandments yet who will say that none of them were in force till the deliverance of Israel out of Egypt This was one reason why the Sabbath Resp 2 should be sanctified but not the only reason therefore Exod. 20. 6. the reason that is rendered there why the seventh day is the Sabbath is this for in six dayes the Lord made heaven and earth c. The Jewes were to observe the Sabbath not only upon the ground of its first institution but upon reasons proper and peculiar to that Nation It is likely their deliverance out of Egypt was on the Sabbath day and therefore urged by Moses as a ground of their observation of it We finde not any expresse mention Arg. 4 that the Patriarchs before Moses time did sanctifie a Sabbath We may as well argue it was not kept Resp all the time of the Judges and Samuel because no expresse mention made in those Books of any such thing No doubt but they observed it because Object it was published on mount Sinai The like may we say of the Patriarchs Resp 1 before the promulgation of the Law on mount Sinai because it was sanctified from the Creation Abraham is commended for keeping Gods Commandments and the Sabbath is one of Gen. 26.5 them We may as well argue that the Patriarchs for two thousand five hundred yeares together observed not any day at all for the worship and service of God for there is in Scripture as much mention of a Sabbath as any other day yea It is plaine in the Scripture that the Jewes did keep the Sabbath before the Law was given This is that which the Lord hath said To morrow is the rest of the holy Exo 16.23 Sabhath unto the Lord c. I might adde that it is not improbable but the sacrifices of Cain and Abel were upon the Sabbath-day the usual stated time for such services If a time had not beene set apart even in Adams