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	keep_v	rest_v	3,645	5	9.1591	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52802	A Christians walk and work on earth, until he attain to heaven which may serve as a practical guide, and a plain direction in his pilgrimage thither, through his personal and relative duties : marvelously useful to all persons, and families of all ranks and qualities, both in city and country / by Christopher Nesse ...	Ness, Christopher, 1621-1705.	1678 (1678)	Wing N443; ESTC R3369	121,975	273

for it 2. Consider secondly the Scituation of it as the fourth Commandment is placed by God himself in the close of the first Table so likewise before the front of the second Table it stands in the midst of both to show you that the Observation of both Tables in the Decalogue depends much upon the Sanctification of the Sabbath which hath influence on both Tables for as the immediate honour and worship of God which is brought forth and swaddled in the three first Commandments is suckled and nursed up in the bosom of the Sabbath so the keeping of the Sabbath is the best expedient and the most blessed help for the keeping of all the six following Commandments thus it appears that the Sabbath is caput Compendium Religionis omnem Dei cultum in se Continet 't is the head and Epitome of all Religion containing in it the whole worship of God and the whole duty of man respecting both his holliness to God and his righteousness to men 3. The third Consideration is the Influence of it that Religion and the power of Godliness is just as the Sabbath is as the Observation of the Sabbath finds reception accordingly doth true Christianity decay or flourish in Persons Families Towns Cities Kingdoms and Countrys It decreases or increases just as the Sabbath is esteemed or disesteemed This might be demonstrated without difficulty both by Scripture and Reason or Argument as well as by Experience moreover 't is richly worth your Observation that when the Children of Israel broke the fourth Commandment only in the matter of gathering Manna the Lord taxeth them for the breaking of all the Commandments Exod. 16. 28. because he that makes no Conscience of breaking the Sabbath will not stick when it may serve his turn at the breaking of any other Commandment he stands alike affected unto all the whole Law is but one Copulative Ezek. 18. 10 11 12 13. 'T is like a Chain that is dissolved by the loosening of one link that an offence in one makes guilty of all Jam. 2. 10. All Sins flow from the same corruption as Temptation draws it out he that breaks one especially this fourth habitually breaketh all not so Actually 4. The fourth Consideration is the stamps on it that as the Sabbath is the Mother of Religion So God hath put four Immortal stamps upon this precept that concerns it above all the other nine precepts as 1 It hath such a Preface before it as none of the other hath to wit Remember 2 Whereas the other nine are delivered either negatively as most of them are or positively only The fourth is delivered both ways 3 Whereas the other Commandments are delivered to a mans person only Thou and Thou This is not to our persons only but to our Families and Relations also Thou and Thine Thou and all Thine 4 It hath more grounds and Reasons alledged in it to enforce the Observation of it then any other precept as 1. ' Its own Equity 2. Gods bounty 3. His own Example and 4. The days benediction Those four Immortal stamps and Characters of Authority you must neither forget nor neglect much less the Sabbath but remember to sanctify it the Gentiles as well as the Jews are obliged to observe it seeing the ground of it is general to Gentiles as well as to Jews and the Equity of it perpetual for the Commemoration of Gods Creation of the World and of Christs Redemption of it have both an Universal and an everlasting Equity in Them 5. Consider fifthly the sense of its preface Remember imports three things 1. The Antiquity of the command as 't is said in another Case 1 Chron. 4. 22. These are ancient things almost as ancient as the World it self Gen. 2. 2 3. and the ceasing of Manna on the seventh day Exod. 16. 24 30. plainly shews that ab ipsius Mundi primordio invaluisset Sabbati Observantia the Sabbath was kept from the beginning of the Creation before the promulgation of the Law at Sinai Exod. 20. which was added because antient things are apt to wear out of the mind of Man and the Devil had endeavoured to blot out the Remembrance of the Sabbath and of the Creation in the long-lives of the Patriarks that so he might Usher in that foolish conceit of the Worlds Eternity so cryed up by some Heathen Sages though decryed and exploded by the wisest of them 2. It implies the weightiness of the Command 't is not left either to your pleasure or to your leisure or liking as a frivolous or indifferent thing that may admit either of a dispensation or a discharge but among all your other necessary duties you must Remember this duty of weight and of great importance and 3. It Imports mans proneness to forget it ever since his memory was wounded by the fall therefore is he oft call'd on to remember Alas you will forget it thinking yourown thoughts c. before you be aware 6. Consider the morality of it the fourth Command doth indeed consist of some things Temporary and Ceremonial and so by consequence changeable peculiar to the Jews as 1 Not stirring out of their places Exod. 16. 29. 2 Not kindling of Fires Exod. 35. 3. 3 Nor carrying burdens Jer. 17 21. Neh. 13. 15 16 17. So likewise their Sabbath was 4 A sign 'twixt God and them Exod. 31. 13. Ezek. 20. 12. and 5 In remembrance of their deliverance from Egypt Deut. 5. 15. Yea lastly there Seventh day was to be Observed with several Rites Num. 9. 10. all which are Typical and so Temporary and Changeable besides all these appendices there is another part of it which is moral and perpetual as 1 That there should be a day of Sabbatizing or Resting as the Word Sabat signifies 2 That this day should be kept holy to the Lord and 3 That a Seventh day should be observed as an holy rest not this or that particular Seventh day but one of the Seven For 1. The precise time of the seventh-Seventh-day from the Creation is lost by the Suns standing still in Joshuahs days and by ' its retrograde Motion ten degrees in Hezekiahs days Josh 10. 13. Esa 38. 8. Hence some think that our Lords-day is the very same numerically with the seventh-Seventh-day if so then we keep Gods-day commanded here 7. Again secondly as the Suns standing still and running backward made an alteration in the course of the universe and so did lose as to us that precise computation of the Seventh day So likewise should that precise part of 24. hours from the Creation of the Seventh-day belong to the morality of the fourth Commandment then such as Travel by Sea either East or West to such and such degrees are obliged to Impossibilities for by the distance of Climates they may gain or lose half a day or a whole day as Sir Francis Drake did who putting a girdle about the World in his Sea-Voyage though a critical measurer of time yet through the

Variation of Climats lost one day Fullers Holy State Chap. 22. Book 2. Pag. 128. In his life So that 't is Impossible for them precisely and punctually to observe that part of time 3ly Neither is it said in the fourth Command Remember to keep holy the Seventh day but 't is said twice over keep holy the Sabbath-day which doth not only respect the Jewish-Sabbath under the Law but may also have reference to the Christian Sabbath under the Gospel The Hebrew Text may as well be read thus Remember the resting-resting-day to keep it holy a seventh day is the Sabbath of the Lord thy God So that he who Remembers to keep a Religious rest weekly is not breaker but a true observer of the fourth Commandment 8. Fourthly and lastly 't is worth your observation that the Seventh-day after the Creation is not butted and bounded with the Evening and the Morning as all the other six days are Gen. 2. 2 3. because as may be supposed the time would come under the Gospel wherein the Sabbath should have a new beginning and a new ending when all things were to be made new by Christ Revel 21. 5. and if all things then by consequence the Sabbath is made new by the Lord of the Sabbath Mat. 12. 8. Mark 2. 28. And hence is that new Sabbath cal'd the Lords-day Revel 1. 10. which very Phrase Imports the Lords Institution of it as paralel Phrases do the Lords Supper the Lords-Prayer the Lords-Table intimate that he Instituted all these It being the manner in the Apostles-days to call all things the Lords rather then Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set before it makes it found in sense that Lords-day 't is predicated of him denominatively as it is of or belonging properly to the Lord 't is expressed by an Adjective possessive as shewing the day to be a part of Christs possession not only as all other days are his by Creation but this is his more Emphatically cal'd so by way of Consecration and Institution 9. This leads to the seventh Consideration the Actions of it that 't is more then probable Christ himself in his own Person was the Author and Institutor of the First-day Sabbath supposing those few things which ought to be supposed as 1 That Christs life was the light of Men Joh. 1. 4. as he is the Object of your hope so he must be the pattern of your holiness he will not be your Saviour for happiness unless he be your Samplar for holiness too 1 Joh. 3. 3. as above therefore he bids you learn of him Math. 11. 29. Imitari quem colimus est summa Christianitatis Conformity to Christ whom we Worship is the very Sum of Christianity 't is an Imitation of his Morals though his Miracles and Mediatory Actions are unimitable Christ came primarily as the price of our Redemption but secondarily as the pattern of our Sanctification and so gave us an Example that we should follow his steps 1 Pet. 2. 21. and he instructs us by his doing as well as by his teaching Act. 1. 1. to do and to teach 10. The premisses being granted that Christs doing instructs us as well as his teaching you will find this one of Christs doings to keep the first day holy himself after his Resurrection as he rose again after he had rested all the Jewish Sabbatb in the grave upon the first day morning So he came the very next first day into the midst of his disciples then Assembled Joh. 20. 19. and the very next first day immediately after that he came to them again also Ver. 26. The like he did 't is very probable every first day during the 40. days he continued upon Earth between his Resurrection and Ascension because the Sabbath-day being also the first day of the week the Apostles still kept their holy Assemblies Act. 2. 1. and then was the holy Ghost given to them The 2 thing to be supposed briefly is that Christ taught his Disciples the observation of the first day-Sabbath not only by his appearing once and again to them on this day in a Solemn manner and thereby approving of their meetings on that day but also by his speaking to them of the things pertaining to the Kingdom of God all the 40. days of his abode on Earth with them no. constantly but by intervals on each first day Act. 1. 3. and surely this great concern of the time of worship must needs belong to the Kingdom of God The 3 thing to be supposed is that Christ is as faithful as Moses who ordained all things generally necessary and profittable for the Church Heb. 3. 2. and no less can be the observation of the Sabbath so needful as above 11. The eighth Consideration is the Arguments for it The many Arguments for the First-day-Sabbath which for brevities fake I shall here but name as 1 Christs own pattern as above So 2 the Apostles practice whom undoubtedly Christ instructed during the 40. days in the change of legal Sacrifices Sacraments and Ministry into Evangelical as all grant and why not of the Jewish-Sabbath into the Christian since there is the same Reason otherwise the Apostles would not have kept their Solemn meetings on the first day as they did Act. 2. 1. 2. 7. the Apostle being at Troas several days might have kept any of the seven-days yet pitches on the first day for Prayer Preaching and Celebrating the Lords Supper 1 Cor. 16. 2. As Christ is the Rule Ruling so the Apostles are the Rule Ruled and we should follow them as they followed Christ 1 Cor. 11. 1. The 3 Argument is the precept of the Apostles as well as their practice They did not only observe it themselves but they also prescribed it to others Phil. 4. 9. 1 Cor. 16. 2. Every first day c. Which implys 1 That their Solemn meetings were on the first day 2 That this day was well known among Christians for their meeting day this Epistle being writ to the Corinthians about 23. Years after Christs death 3 This day was injoined for such holy exercises as Collections usually followed in primitive times Act. 2. 42. 4 The word every shews 't was no occasional prescription but a perpetual Ordinance and 5 Ordained to be observed in all the Churches 1 Cor. 4. 17. 1 Cor. 11. 23. Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords-day is added in the old Greek-Copy as Beza witnesseth on 1 Cor. 16. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. The fourth Argument is from the proportion or equality of honour due to Christ with the Father Joh. 5. 23. The Son must be honoured equally with him and 't is no Robbery Phil. 2. 7. As the Father hath been honoured with the Seventh-day Observation his resting day from the Creation to the Redemption of the World So the Son must be honoured from thence to the consummation of the World with the first-days observation which was his resting day Heb. 4.

Prayer As this review of your frailty in Prayer may humble you so it may help you against both resting in and trusting to your Prayer alas in so doing you have been drawing nigh to Prayer not drawing nigh to God which is the true notion of Prayer and you do verily rest in it and trust upon it when your admiring thoughts do after duty run out more upon your prayer then upon your God hearing prayer Psal 65. 3. you must forget your Prayer and remember your God can you but Consider the iniquity of your holy things then Prayer will be your nothing and Christ your all and in all Col. 3. 11. If it stand for any thing It must be only for an Evidence not a Saviour 32. The second rule or direction is wait patiently for an Answer to your Prayer When David had Marshald as the Hebr. Gnarach signifies his Petitions and set them in good Order in Battel-aray then did he Saphah look up Speculando Spectavit as a Spy on the Watch-Tower to see whether he carryed the day and prevailed Psal 5. 3. you must mind your Arrow you shoot up to Heaven whether it fall short or over as Jonathan did his 1 Sam. 20. 21. what becomes of your Rich-Ship you adventure to the Cape of good hope as the Merchant doth his how it fares with your precious seed so Prayer is called Psal 126. 6. that you sow upon the Throne of grace a far more fruitful Soil then that of Isaac which brought forth an 100. sold Gen. 26. 12. as the Husbandman doth with his Noah minded what tidings his Dove brought him and every Man minds what message his messenger brings him you may not cast the Angling rod of Prayer into the vast Ocean of Divine love and never observe what it brings to your hand if rightly hooked and bated you may not be as Pilate who scoffingly asked what is truth but waited not for an Answer Joh. 18. 38. 33. You must therefore look up after Prayer and observe what becomes of your Prayer what access it hath to God what acceptance it hath with God and what returns it brings from God If you believe that God hearkens what you speak to him Mal. 3. 16. there is much Reason that you should also hearken what God will speak to you Psal 85. 8. you must look out of yourself and up to God that looks out of himself and down to you Psal 113. 6. and though this posture of looking up be a wearisom posture yet must you not be weary of it wait patiently Psal 40. 1. as those that wait for the morning Psal 130. 6. in due season you shall Reap if you faint not Gal. 6. 9. for God waiteth on you that he may be gracious in the best season Isa 30. 18. your waiting on God is there called blessed work and if the great God wait on such a worthless worm as you tantus tantillum Job 25. 6. how much more must you wait on him and not offer up Bethulian Prayers as in the Apocryphal Judeth Chap. 7. 30. limiting God to 5. days or give up all which ought not to be done Psal 78. 41. to limit God is but to Tempt him his delaying is not denying 't is but a commending his mercy you beg to you Cito data Vilescunt Mercies lightly Obtained are but lightly esteemed and it may be God stays to bring a great many mercies together and you will surely look up and not lose that mercy which long waiting hands in to you 34. The third Direction is work diligently in the use of the means that leads to the end ora labora is the Christians Rule and the very Heathens could say admotá manu Invocanda est Minerva you must do your part if you expect God to do his David will set a Watch over his lips Psal 39. 1 2. though he beg of God to do it for him Psal 14 1. 3 the duty is yours but the ability is the Lords the care of the means belong to you but the care of the end to God and 't is not only careless oscitancy but a plain tempting of God to neglect any means that God gives you to accomplish the end you may not expect to stumble upon mercy you do not so for the body sometimes overusing means why should you for your Soul You are bid to Aske seek and knock Matth. 7. 7. you must Aske with confidence seek with diligence and knock with perseverance In the sweat of your brows you must eat your Spiritual bread as well as Corporal as you lift up your hands in Praying for the end so you must lift up your hands in practising the means that have a tendency to the end be sure you do not first pray against your Sins and then go away and Sin against your Prayers this is but a mocking of God and he will not be so Gal. 6. 7. 35. The fourth Direction is wear thankfully all that you win by Prayer what you win by Prayer you must wear with thanksgiving as you have made Prayer your refuge so must you make praise your Recompence Davids Psalms were not all Hosannah's or Prayers to God but he had his Hallelujahs also his Psalms that were praises of God as before Prayer is the seed of praise and ' its pity that when the joy of harvest which is paralel to the joy of Marriage and to the joy of Victory doth come that the God of all joy and comfort should not have his thank-offering God took it unkindly from Hezekiah that he Rendered not to the Lord according to his loving kindness to him 2 Chron. 32. 28. and he took it kindly from David that he made it his Spiritual Study and project how to render to the Lord what shall I Render to the Lord for all his benefits towards me Psal 116. 12. the blessed Man was in an holy Extasy and in a deep demur with himself what he might do best for so good a God He had nothing to give so faith what shall I Render and he had nothing good enough to Render to him who is the chiefest good Ten Lepers cryed for healing Luke 17. 12 17. But when all were healed but one returned to praise Christ and he is praised of Christ God hath but the tenth of praises and 't is ten to one whether you practice his praise 1 Pet. 2. 9. Of Hearing the Word CHAP. V. 1. THe third Religious duty wherein you must serve God is the Hearing and Reading of his Word that you have the word of God to Read and Hear you must prize as a precious priviledg and praise the Lord for it with your heart lips and life God hath deposited a Rich Treasure with you in lending you his Word and Gospel You might have been begging drops of mercy in Hell at this time when behold God offers you Oceans of grace on Earth in his Word and Gospel O what would the damned give even ten thousand Worlds if they