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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	moral_a	sabbath_n	2,812	5	9.9431	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91437	The late Assembly of Divines Confession of faith examined. As it was presented by them unto the Parliament. Wherein many of their excesses and defects, of their confusions and disorders, of their errors and contradictions are presented, both to themselves and others.	Parker, William, fl. 1651-1658.	1651 (1651)	Wing P486; Thomason E1229_1; ESTC R203140	216,319	371

him into life but there was no prescript or set form of outward worship enjoyned to the sons of men till the dayes of Moses nor then to any others but the Israelites and that when they were mad upon outward things witness their making of the golden Calf True it is That the holy Prophets and Saints of the primitive Church shortly after the Apostles dayes seeing that the people then were grown outwardly minded also did for unity and edification sake bring in a form of Divine Service called the Liturgy which was both pious and very profitable and how far it may oblige us to observe it we will not here dispute But the forms of worship that now are in the reformed Churches are but prudential and not Jure divino Secondly whereas you make thanksgiving and prayer to be a part of Gods set solemn primary and prescript worship We grant that thansgiving shall be a part of Gods everlasting worship in Heaven but prayer with the reading of the holy Scriptures sound preaching and conscionable hearing of the word the holy administration and receiving of the Sacraments the singing of Psalms extraordinary fasts oaths vows c. all which you make parts of Divine worship are onely holy duties and means appointed by the Lord for the begetting and edifying of his Church but no parts of any set or prescript worship as you imagine yet are they piously and often to be used Thirdly you are mistaken not onely in the matter but in the time which is by you set a part thereunto that being left to the care piety prudence and convenience of the Churches Heb. 10.25 Acts 20.7.8 1 Cor. 5 4. 1 Cor. 11.18 20. Nor doth the fourth Commandment as it is positive bind any but the Israelites nor was the seventh day or the last day of the week to be kept as a Sabboth from the creation till the resurrection of Christ For that which is spoken Gen. 2.3 That God blessed the seventh day and hallowed it may be two wayes understood First by way of Anticipation a thing usual in the Scriptures Exod. 18.33 34 35. Gen. 1.27 Or Secondly it may be spoken of Christ in whom the Father hath rested from all his works and whom he hath blessed and sanctified for ever Neither was that day from the resurrection of Christ changed into the first day of the week by Christ or his Apostles as you affirm His arising upon that day or his appearing to his Disciples upon or shortly after that day without a Commandment to observe it do not any way enforce the observation of it The two places to which you refer us carry also little force with them for that in the Acts Chap. 20.7 We say that the occasion of that meeting was extraordinary to wit Paul being ready to depart the next day and not likely to see them any more sent for them and their meeting was not till the first day of the week was ended for it was in the night that they met And the other place 1 Cor. 16.1 2. not speaking of a publick contribution to be made upon the first day of the week but of a private laying a part of some money for such publike uses rather proves that day to be a working day when the Saints were to begin their next weeks work then an holy day Nor finally is it clear that this day is called the Lords Day and muchless that it was instituted for a perpetual holy day or Christian Sabbath for that place Revel 1.10 seems not to speak of any outward time for when the Prophets and Apostles purpose to intimate the time when they received the word of the Lord they never omit the yeer or moneth as John doth so that if he here would hi●t the time it may rather seem he speaks of the annual day of Christs resurrection whose mouth was then well known then of the weekly day But there is an inward and spiritual day of the Lord and so a true and spiritual Lords Day which the Saints hoped for and this as it seems was now appeared unto John Heb. 10.25 But exhorting one another and so much the rather as you see the day approaching 1 Cor. 1.7 8. So that you come behinde in no gift waiting for the coming of our Lord Jesus Christ who shall confirm you unto the end that ye may be blameless in the day of our Lord Jesus Christ 2 Pet. 1.19 Vntill the day dawn and the day Star arise in your hearts of which coming of his as Christ had given his promise to all his disciples Joh. 14.18 I will not leave you Orphans I will come again unto you So he in special intimates that John should live to see the same and share therein John 21.22 Jesus speaking of John saith thus to Peur If I will that he shall tarry till I come what is that to thee which coming of Christs can be no other then that his spiritual coming promised John 14.21 25. And indeed those latter words Rev. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords day seem to expound the former words I was in the spirit and to declare what measure and degree of the spirit he had then attained when he received that revelation Howsoever most certain it is that the observation of our Lords Day was first taken up by the voluntary and prudential act of the Primitive Churches and afterwards that day with Wednesday and Friday were commanded to be dayes of holy Assemblies by Constantine the great and other holy Emperors as Ecclesiastical Hystories testifie with one consent and the greatest part of modern writers confess So that your propositions in the seventh Section which we have denyed are very rash and bold assertions some whereof are also very injurious for how can those countreys which have either a perpetual day or a perpetual night for many moneths together every yeer punctually observe such an outward Sabboth as you impose We grant that the fourth Commandement is moral as well as the rest but the morality of it lyeth not in appointing one day in seven for a publike outward worship nor was it appointed for that end by Moses though after he returns from Babylon in part so used but rather for a figurative rest but in resting from our own finful thoughts words and works through the help of Christ in keeping Gods Judgements and Commandements through his assistance and in seeking our eternal sanctification life and rest in him as Clemens Alexandrinus Hieronym and almost all the ancients with the best of our modern writers unanimously agree Christ saith that he Gave the Sabboth to be a sign that he is the Lord that Sanctifieth us Exod. 31.13 Ezek. 20.12 and Saint Paul saith That not only the other holy dayes but even the Sabboth were a shadow in the old Testament and the body of them is in Christ Col. 2.16 yea that the Sabboth which is spoken of Esai 58.13 is Christ whom we must not trample under foot by

speaking our own words thinking our own thoughts and doing our own pleasure as the said Fathers expound the place In your last Section as your Sabboth it self so your sanctification of it is an humane devise any day may be so sanctified But for a conclusion of this Chapter we offer five things to your better consideration First whether Gods will is since changed who at the first created man after his own Image and established him in all righteousness that he might worship him therein Secondly whether he would be worshipped at our hands one day in seven or all the dayes of our lives See Luk. 1 71 75. before cited Rev. 7.15 Therefore are they before the throne of God and serve him day and night in his Temple and he that sitteth upon the throne shall dwell among them Thirdly whether the thoughts words and works which are called our own and from which we are commanded to rest that we may sanctifie the Lords Sabbath be those which are necessarily employed about the honest duties of our lawful callings or our sinful thoughts words and actions See Isaiah 55.7 Let the wicked man forsake his way and the unrighteous man his thoughts Isaiah 58.6 7 8. Their works are works of Iniquity and the act of violence is in their hands their feet run to evil and they make hast to shed innocent blood their thoughts are thoughts of iniquity wasting and destruction are in their paths Jer. 3.5 Behold thou hast spoken and done evil things as thou couldest Fourthly whether the Lord would rather have an outward day or time which is one of the most transient and fluxible things of this world or his everlasting light life and rest Christ Jesus honored by us See Psal 97.7 Worship him all yee Gods Mat. 17.5 And behold a voice out of the cloud which said this is my beloved Son in whom I am well pleased hear ye him Joh. 5.23 That all men should honor the Son as they honor the father Isa 58.13 And shall honor him where the Sabboth mentioned in the beginning of the verse is turned into a person the person of the Lord Jesus Christ who by our sinning against him is troden or trampled under foot Heb. 10.29 and therefore it is not without cause that we are here Isa 58. commanded to turn or keep our feet from the Sabboth that is from trampling upon Christ Fifthly whether we shall attain those high things promised Isa 58.14 to wit to be fed with the heritage of Jacob our Father c. by forbearing the works of our lawful callings one day in seven or by abstaining and resting through the help of Christ from our own wicked thoughts words and works all the dayes of our life that so we may keep Gods judgements and commandments which are his lesser Sabboths Isaiah 56.2 and finde all righteousness rest and life in Christ the great Sabboth and Lords Day or Day of the Lord in his spirituall comming Yea we would entreat you to examine your selves impartially in or about those six things ensuing First whether you do not worship God in vain here teaching for doctrines the precepts of men Matthew 15.9 for the Lord hath neither instituted these duties for a set and solemn outward worship which you make the several parts of his outward worship nor hath he appointed any other worship but the serving him in spirit and in truth John 4.23 24. And although the duties you insist upon are appointed by him as helps and furtherances to the attaining of that grace whereby we may so worship God and may in that sense pass for a secondary worship yet are they not limitted by him to any set time but rather are lest to the Churches convenience and care to her piety and prudence Secondly whether you do not with the prodigall feed your selves and others upon huskes while you rely thus upon the outward Sabboths which are shels and shadows Galatians 4 9 10 11. But now after yea have known God or rather are known of God how turn ye again to the weak and beggarly elements whereunto ye desire again to be in bondage ye observe dayes and moneths and yeers I am a●raid I have bestowed upon you labour in vaine If ye fay that ye keep not the Jewish Sabboth but have turned that into the Lords Day to be Rept after the same manner Then in the third place may it not be said unto you by the Lord as it is Isaiah 1.12 When ye come to appear before me who hath required these things at your bands c. Yea fourthly is it not some kinde of superstition and Idolatry against the second Commandement when God hath removed a ceremonial and figurative worship for you now of your own heads and in his name to set up another solemn and prescript outward worship as if God were a visible and corporeall God or one that took more delight that men should speak and hear discourses concerning his everlasting righteousness then to be worshipped therein See Isaiah 38.1 2 3 4 c. See Isaiah 28.1 2 3. Yea fifthly when God hath abolished one shadow or Image to wit his seventh dayes Sabboth which as was said before was not at the first instituted for a day of worship but a figurative day of rest for you to make another like it and as from God to set it in its stead to be honoured without any warrant or command from him what is this but to set up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image like the former and a very Idol of your own brain or at the best with Jeroboam to offer unto the Lord on that day which ye have devised of your own heart 1 Kings 10.33 Not but that this day or any other may be lawfully and profitably spent in such holy duties as you speak of being observed as an ordinance of the Church or the civil Magistrate so it be not imposed upon men as a Commandement of the Lords as you obtrude it For therein you with the Judayzing zealots Acts 15.10 would put a y●ke upon the neck of the Disciples which neither we nor our fathers were able to bear And there in so doing how far you tempt God your selves may advisedly confider Lastly Wherein doth your righteousnesse exceed the righteousnesse of the Scribes and Pharisees Mat. 5.20 for they not only kept the outward Sabboth of the fourth commandment most severely but made long prayers fasted often preached diligently administred the Sacraments yea compassed Sea and land to make a Proselite or convert to their Religion Matthew 12.1 2 3. Luke 18.10 11 12. Mat. thew 23.1 2 3. CHAP. XXII Of Lawful Oaths and Vows ALawful oath is a part of Religious worship a Deu 10.20 where in upon just occasion the person swearing solemnly calleth God to witness what he asserteth or promiseth and to judge him according to the truth or falshood of what he sweareth b Exod 20.7 Lev 19.12 1 Cor. 1 13. 2 Chr 6.22 23.

them onely that are justified in facto vel potius perfecto Thirdly whereas you grant That persons justified may by their sins fall under Gods fatherly displeasure and not have the light of his countenance restored unto them until they humble themselves confess their sins beg pardon and renew their faith and repentance This is true yet not of those perfect or consummate ones who fall not so either into sin or Gods displeasure but of the younger sort onely in the time of their progress and growing up who may not only so faile and suffer as you have affirmed but possibly may through a wilful revolt both fall away totally and remain under indignation finally As to your sixth and last Section because we have described the way and means of justification more groundedly then ye have done we can truely speak it in your words but not in your sense That the justification of beleevers in the Old Testament was in all these respects one and the same with the justification of beleevers under the New Testament But before we leave this subject give us leave to inform you of two things The first is That the means of our justification or spiritual redemption in Christ Jesus is principally his blood the blood of the everlasting Covenant his promised spirit Romans 3.24 25. Ephesians 1.7 Colossians 1.14 Hebrews 9.14 15. 22. compared with Jeremy 31.32 33 Ezekiel 36.25 26 c. Hebrews 10.29 chap. 13.20.21 Rev. 7.14 1 Joh. 1.7 9. The second is that remission of sins wherein you place justification for the main is to be had after sin is put away by sanctification and amendment and not before as you fondly dream both here and elsewhere For which purpose take these ensuing Scriptures Proverbs 28.13 He that covereth his sin shall not prosper but but whoso confesseth and forsaketh them shall have mercy Jeremy 33.8 And I will cleanse them from all their iniquities whereby they have sinned against me and I will pardon all their iniquities whereby they have sinned against me Mark 1.4 John preached the baptism of repentance for the remission of sins Luke 24.47 And that repentance and remission of sins should be preached in his name among all Nations Acts 5.32 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance unto Israel and remission of sins Acts 26.17 18. Vnto whom I now send thee to open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive remission of sins and an inheritance among them that are sanctified by faith that is in me 1 Cor. 1.30 Of him are ye in Christ Jesus who of God is made unto us wisdom righteousness sanctification and redemption Hebrews 10.14 For by one offering hath he perfected for ever those which are sanctified To all which we could adde that the blessedness which David speakes of Psal 32.2 lies first in the putting away of sins by sanctification as the last words there import and the rest will bear it and then in having them or the guilt of them pardoned in Jesus Christ which words may be thus rendered O the blessedness of the man whose transgression is taken away and whose sins are covered or buryed with the like death of Christ O the blessedness of the man to whom the Lord imputeth not iniquity by letting him dye in his sins as one filthy and unpurged and in whose spirit there is no guile CHAP. XII Of Adoption ALL those that are Justified God vouchsafeth in and for his only Son Jesus Christ to make partakers of the grace of Adoption a Eph. 1.5 Gal 4.4 5 Ro 8.17 by which they are taken into the number and enjoy the liberties and priviledges of the children of God b Joh 1.12 have his name put upon them c Jer. 14.9 2 Cor 6.18 Rev. 3 12. receive the spirit of Adoption d Ro. 8.15 have access to the Throne of Grace with boldness e Eph. 3.12 Rom. 5.2 are inabled to cry Abba Father f Gal. 4.6 are pitied g Psal 103.13 protected h Prov. 14.16 provided for i Mat 6.30.32 1 Pet. 5.7 and chastened by him as a Father k Heb 12.6 yet never cast off l Lam 3.31 but sealed to the day of redemption m Eph 4 20. and inherit the promises n Heb 6.12 as heirs of everlasting salvation o 1 Pet 1.3 4. Heb 1 14. CHAP. XII Of Adoption examined ERROR and misconceptions in you here as elsewhere Hydra like multiplies heads needlessly for this argument of Adoption is the same with effectual calling in some measure and the self-same with that election of God which is in time of which we spake before And as that is twofold the first conditional the second final and absolute so is this and though all the children of God are capable of these your priviledges or most of them in time if they continue in their filial faith and obedience yet are not they so at the first yea some have by their faithful walking proceeded so far by Gods grace that they have left some of the lesser and foregoing prerogatives behind them Therefore you have first committed great disorder and confusion in attributing all these alike unto all not shewing which priviledges belong to all Saints and which but to some who may absolutely expect all or most of them and who may expect the same conditionally onely Secondly You take the high way here as you have done elsewhere to fill many who are not yet past danger with security and presumption For the first of these There are three degrees of Gods name Image or like being The first Which is the fathers name is written upon those that beleeve on him love and obey him The second Which is Christs powerful and saving name becomes written upon such as are brought to know him to trust in his saving office and to seek his help against their enemies and who persist so seeking The third Which is the name of the holy Ghost and the new Jerusalem with the new name of Christ is engraven onely upon those that have overcome all their enemies through the power of Christ Revel 3.12 These last are they that are never cast off and who inherit the promises as heirs of salvation But the other two If they abide not in the Father and in Christ after they know him may fall short of the promises and be rejected Those of the third form are past Gods fatherly chastisements because they now sin not 1 John 3. but the other two are not so As for the other You tell us that all which are adopted to be the children of God are sealed to the day of redemption but none are so sealed finally and absolutely save the third sort of whom we spake before the rest are but sealed conditionally yet left in good hope Yea all those priviledges which you