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	labour_n	sabbath_n	6,576	5	9.5742	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16696	Newes from Niniue to Englande, brought by the prophete Ionas vvhich newes in plainlye published in the godly and learned exposition of Maister Iohn Brentius folovving, translated out of Latine into Englishe by Thomas Tymme minister.	Brenz, Johannes, 1499-1570.; Tymme, Thomas, d. 1620.	1570 (1570)	STC 3601; ESTC S108281	65,005	180

his fayth whether hée bée king or subiect maister or seruaunt father or sonne according to the saying of saint Paule There is neyther Iewe nor Gentile neyther Barbarous nor Sythiā neyther bonde nor frée neyther man nor woman but all are one in Christ Iesu 3 Thirdly the king is not content to doe penaunce himselfe alone and to begin to leade a new and godly life but also he constituteth a puplike and generall ordinance in the Church that other men likewise might imbrace godlinesse For first of all he proclaymeth a generall fast not onely of men but also of beastes Sée sayth he that neyther man nor beast oxe or shéepe taste ought at all and that they neyther féede nor drinke water Then hée commaundeth them to put off their costly apparell and mourning wyse to array themselues in sacke Furthermore he commaundeth them to praye generallye saying and crie mightily vnto the lord Last of all he appoynteth a sermon or proclamation to be made of repentance saying Sée that euery man turne from his euill way and from the wickednesse he hath in hande Here we haue an excellent example of this godly king from whom al other kinges and princes may take examples of their calling There are manye which thinke that mundane or seculer princes as they terme them ought not to deale in matters Ecclesiasticall but onely in matters pollitique But this example and many other examples of Dauid Salomon of Iosophat of Iosias and likewise many sayinges of holy scripture doe testifie that princes ought specially to haue a care of matters Ecclesiasticall It is not required at their handes to preache but it is required at their handes to appoynt preachers and to sée that the woorde of God be preached sincerely For it is not ynough for Princes that they themselues are honest godly and vertuous but they ought to labour and to séeke by all meanes that their subiectes may also be honest godly and vertuous For as the good man of the house hath not done his duetie if he onely here sermons and leade a godly lyfe but must also séeke to traine vp his familye in true godlinesse and vertue euen so kings and princes haue not sufficiently discharged their duetie in directing their owne footesteps aright vnlesse they haue a farther regard to the pathes of their subiects But nowe let vs sée by the Text what things are here to be noted 1 First the king with his Citizens are clothed in sackcloth sit in the dust while they go about to repent them of their sinnes But what are those workes a satisfaction for sinne are sackcloth and ashes of such force before God that he respecteth them and for them turneth from hys wrath and punishment Nothing lesse truely For otherwise it were but vaine that God had promised his sonne from the beginning of the worlde to be the satisfaction for sinne and at the fulnesse of tyme to haue sent him to suffer death for sinne For he might then haue shewed vs sackcloth and ashes by the which our sinnes might haue béene done awaye But the matter is farre otherwise For the sinnes of the Niniuetes and our sinnes are farre greater than that they should be forgiuen of God by putting on of sackcloth or by sitting in the dust It was necessarie to the satisfying for sinne that the sonne of God should not put on sackcloth but that hée should suffer death that he should not sit in the dust but that he should hange on the Crosse What is ment then by the sackcloth and dust which the Niniuetes vsed They are not thinges able to pacifie the wrath of God but they are true signes of confession of sinnes and argumentes of contricion which is had for sinne In the King the throne was a signe of maiestie In the Citizens the hie and precious seats in the temple were signes of dignitie But nowe the king placeth not himselfe publiquely in his kingly throne but sitteth with his Citizens in the dust of the earth or in base and vncomely seates to the ende they might openly declare themselues for their sinnes to be vnworthy before God of their maiestie and dignitie and to haue deserued death and destruction The King and his Citizens had their sumptuous and precious apparell on festiuall dayes at mariages and at other solemne méetinges with the which they did bewtifie themselues and excell other men But nowe they put on vile and base apparell to the ende there might séeme to be no difference betwéene the king and his magistrates and other common people and also to declare that they thought themselues vnworthie of their bodily apparell by reason of their sinnne Therefore sackcloth and ashes are not satisfactions for sinne but they are onely argumentes of the acknowledging and confession of sinnes before God. The sinfull woman wherof Luke speaketh when she came and besought Iesus to haue hir sinnes forgiuen hir shée wept yet notwithstanding by this wéeping she did not put away hir sinne Esau also wept when Iacob had preuented him of his blessing yet notwithstanding he did not therby put away his sinne And Christ sayth In the vtward partes there shall be wéeping and gnashing of téeth and yet neuerthelesse there shall be no satisfaction there 2 Secondly the king commaundeth a generall fast saying neyther man nor beast shall taste ought at all neyther shall they féede or drinke water But he commaundeth not a fast as though thereby sinne should be forgiuen and the wrath of God pacified as the hypocrytes imagine of fasting but he commaunded it first to the ende the fleshe might be brideled by sobrietie then to the ende common banqueting might be omitted whereby they myght more conueniently come togither to publique preaching and prayer Wherevpon also it is added in the commaundement let euery man cry mightily vnto god These are the publique prayers or suffrages which in solemne wise were obserued and vsed of our elders not one houre but the whole day It were necessary therefore that men should abstaine from meate all the daye long to the ende they might bée readie in the Church So Iosaphat proclaymed a fasting not to satisfie thereby for sinne but for publique prayers sake which were appoynted to call vpon God in extréeme perill So in many other places of the scripture fasting and prayer are ioyned togither to the ende wée might knowe that fastings were appoynted as a preparatiue vnto prayer 3 But what meaneth the commaundement giuen for oxen and shéepe and other beastes to fast Hath God respect vnto the fasting of beastes There is nothing lesse ment truely but they are commaunded to fast in that sense and meaning that beastes were commaunded in the lawe to haue rest on the Sabboth day Thou shalt doe no worke sayth the Lorde on the Sabboth day neyther thou nor thy cattel nor the straunger that is within thy gates For rest is required of cattell on the Sabboth day that by that occasion men might

leaue off their rusticall labors and come togither about sacred businesse So also fasting is commaunded to oxen and shéepe least men being occupied in féeding their cattell should neglect and pretermit the publique prayers and sermons which were then in Niniue for the auoyding of the daunger which was at hande For it was very néedefull for the Niniuets to be occupied in their publique temples wyth prayers with sermons with sacrifices and suche lyke seruices of god Suche rite and custome the primitiue Churche also imitated after the Gospell was reuealed and it is lawefull as yet in extréeme perilles to imitate the same so that it be not done hypocritically papistically and monastically but godly vertuously and christianlye The Papistes and Monkes vse these workes to the ende they might thereby merite remission of their sinnes This is a detestable opinion and farre from true repentaunce But we must vse these rightes and customes to the ende we maye declare our selues to be sinners and to haue deserued the wrath of God and that we call now vpon the Lord for remission of our sinnes 4 This is also contayned in the Kinges commaundement Let euerye man turne from his euill way and from the wickednesse which he hath in hande This is a sermon of true repentance and of the true fruites of repentance For whereas before mention is made of sackecloth fasting and ashes true repentaunce is not as yet declared but only a signe of humilitie or confession of sinne But nowe true repentance is taught for it consisteth in the conuersion from our euill way and from the wickednesse which we haue in hande But to be conuerted from iniquitie is first to be conuerted from incredulitie and from Idolatrie to the true fayth in Christ the sonne of god Furthermore to be conuerted from iniquitie is to be turned from externall vices to vertue as from drunkennesse to sobrietie from deceyte to true dealinge from enuie to the loue of our neighbor from whoredome to chastity to be short from all kinde of wickednesse to all maner of vertue This is the meaning of the kinges commaundement when hée willed euery man to turne from his wicked waye And this is true repentaunce which is alwayes required of vs. 5 Furthermore in the commaundement or proclamation of the king this is also added Who can tell whether God will turne and repent and cease from hys fierce wrath that we perishe not What shall we saye to this Doth the king doubt of the mercie of God and of the remission of sinnes Are we not commaunded certainly to beléeue and without doubting to be perswaded that God for Christes sake doth forgiue vs our sinnes and to the ende we should firmely beléeue it in déede sacraments are ordeyned as baptisme and the supper of the Lorde Let vs therefore here note that the king speaketh not simplye of the remission of sinnes when he sayth Who can tell whether God will turne and repent and cease from his fierce wrath and so forth but includeth the remission of punishment which IONAS prophecied should come For in the remission of sinne there is commonly a double remission as the remission of fault and the remission of punishment By the Gospel of Christ the remission of fault is most certain and the remission of punishment also For Christ was promised vnto the elders offered vnto vs to take away our sinne to deliuer vs from the eternall torment of hell fire Wherfore we must neuer doubt of this remission and if any doe doubt hée reproueth Christ and his Gospell of a lye But beside the fault and eternal punishment the lawe of God threateneth to sinners temporall and externe punishment also As in this place the Niniuets had deserued for their sinnes eternall punishment but the Prophete threatneth vnto them also externall and worldlye punishment which should happen vnto them and to their Citie within fortie dayes after Neyther doth he adde the promise of the remission of this externall punishment if so be they should be conuerted Wherefore the king although he could certainly determine and appoint that if they did certainly repent their sinnes should be remitted and they deliuered from eternall punishment yet notwithstanding he coulde not certainlye affirme or saye whether God woulde forgiue for their repentaunce and conuersion the externall and worldly punishment He commaundeth the people therefore to hope well and to repent them trulye bicause he being sure that their sinne should be forgiuen and they deliuered from hell thought also that it might come to passe that by the méere frée and vnpromised mercy of God they might be deliuered from the ouerthrow and destruction of the Citie So Dauid knewe that God had forgiuen him his sinne and deliuered him from hell but he knewe not whether he shoulde returne to his kingdome Therefore he sayth If I shall finde fauour in the sight of the Lorde he will bring me againe and shewe me both it and the tabernacle therof But and if the Lord saye thus I haue no lust vnto thée beholde here I am let him do with me what séemeth him good in his eyes So the thrée yong men in the fierie Ouen knewe not that they should be deliuered from the fire although they did not doubt of the grace of God in forgiuing their sinne and in deliuering them from hell Therfore they say our God whom we serue is able to kéepe vs from the hote burning Ouen O king and can right well deliuer vs out of thy handes And though he will not yet shalt thou knowe that we will not serue thy Gods and so forth ¶ And when God sawe their workes howe they turned from their wicked wayes he repented on the euill which he sayde he would doe vnto them and did it not This place the hypocrites doe abuse to defende the merites of humane righteousnesse And doe affirme that the wrath of God maye be pacified and that sinnes might be forgiuen for such workes as are before mencioned as by fasting putting on of sackecloth and sitting in dust But they greatly erre and are deceyued For first of all the whole ende and scope of the Gospell of Christ is to teach only that our sinnes are forgiuen and that the wrath of God is pacified for Christes sake and by his death and passion the which must bée acknowledged and comprehended by faith The pacifying therefore of the wrath of God and the satisfaction for sinne before GOD must not be attributed to anye of mans merites or deserts but to the mercie of God in Iesus Christ Furthermore we haue shewed before that fasting and sackcloth of themselues are works indifferent and not acceptable vnto God if so be they be done of wicked men and of such as are not reconciled vnto god Wherevpon it is writtē in the prophecie of Esay Wherfore fast we say they and thou séest it not Beholde when ye fast your lust remayneth still What meaneth then the text when it sayth God sawe