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	moses_n	sabbath_n	2,236	5	9.7438	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32819	A serious examination of the independent's catechism and therein of the chief principles of non-conformity to, and separation from the Church of England / by Benjamin Camfield ... ; in two parts, the first general, the second more particular.	Camfield, Benjamin, 1638-1693.	1668 (1668)	Wing C383; ESTC R6358	213,588	410

informed concerning thee are nothing but that thou thy self also walkest orderly and keepest the Law As touching the Gentiles which believe we have vvritten and concluded that they observe no such thing save only that they keep themselves from things offered to Idols and from bloud and from strangled and from fornication Then Paul took the men and the next day purifying himself with them enter'd into the Temple c. The Christian Iews were permitted a while to retain the Mosaical observances though not really obligatory in the force of a Law and Command after the death of Messiah And S. Paul himself upon certain motives doth at this time conform for their satisfaction Act. 16.3 as he before circumcised Timothy because of the Jews which were in those quarters And though this was not urged on the Gentiles practise upon the score of their Christianity who were never under the obligation of the Mosaical Law yet we find also certain things enjoyned them too by way of complyance with the Jews among whom they lived and to avoid offence which otherwise were not imposed by a Divine Command As touching the Gentiles which believe we have written and concluded c. The speech referrs to that Solemn Decree before passed in that first Christian Council we read of Acts 15. Act. 15. where these matters are called necessary things though not under any Divine Command or Institution as to the Gentiles v. 29. abstaining from meats offered to Idols and from blood and from strangled from vvhich if you keep your selves ye shall do well Necessary viz. for the satis faction of the Jews and necessary too to be observed Act. 16.4 because then appointed and ordained so to be in that Council there assembled viz. so long as the ground and occasion should continue for we find S. Paul aftervvards granting liberty in certain cases 1 Cor. 10.25 27. to partake without scruple of things offered unto Idols Evident it is to name one particular more that the first Christians as that custom continued long in the East did use to assemble on the Sabbath day as well as the first day of the week and therefore neither did they fast on the Sabbath our Saturdy for the festivity of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Phil. Sabbatum nunquam nisi in Fascha jejunandum Tertull de jejun except that only before Easter as Ignatius and Tertullian tell us Not that they kept their Sabbath with a Jewish rigour as to the Rest of it but yet as a day separate for their Christian conventions And there are of the Learned who refer that of S. James spoken in the Council● at Jerusalem to the Christian Assemblies Act. 15.21 where Moses is said to be read in their Synagogues every Sabbath day But I will not enlarge this matter farther A second instance may be that holy kiss or kiss of peace observed in the Christian Assemblies and so frequently recommended to practise in the Apostolical Epistles Rom. 16.16 1 Cor. 16.20 2 Cor. 13.12 1 Thes 5.26 1 S. Pet. 1.14 Salute one another with an holy kiss Greet all the brethren with an holy kiss Greet ye one another with a kiss of Charity It being the manner then to part with benedictions and mutual wishes of Charity they expressed as much by this significant Ceremony of salutation Quae oratio cum divortio sancti osculi integra Osculum pacis quod est signaculum orationis Tertul. de orat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Apol. 2. Facilè crediderim jam ab aetate Apostolorum coenae administrationi conjunctum osculum fuisse Calv. in 1 Cor. 16.20 Osculum frequens ac pervulgatum benevolentiae symbolum fuisse apud Judaes passim ex Scripturis liquet apud Romanos minùs fortè usitatum neque tamen insolens erat in motem transiit apud veteres ut Christiani ance coenae communicationem se mutuò oscularentur ad testandam eo signo amicitiam deinde eleemosynas conferrent ut id quod repraesentaverant osculo re quoqua effectu comprobatent Id. in Rom. 16.16 prout citatur in expos Ecclesiast Tertullian therefore calls it the S●al of Prayer and Justin Martyr describing their Church-meetings saith when we have made an end of Prayers we salute one another with a kiss And Calvin himself thinks it was used at or before the celebration of the Supper from the age of the Apostles Now this was certainly a common token of Love and Benevolence familiarly in use adopted into the service of Religion and that without any special command from God A Third instance may be given in those Love-feasts or feasts of Charity which were wont to accompany the holy Communion in which Feasts at the cost and charge of the rich there was entertainment for the poor also and the whole design was to signifie and preserve Christian love St. Jude St. Jude v. 12. mentions these by their name 2 Pet. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St. Peter in like manner points to the same however mistaken and mis-translated in several Versions both taxing the corrupt Gnostiques as spots and blemishes in their Feasts of Charity when they feasted with them feeding without fear i. e. luxuriously And the phrase of breaking bread in the New Testament is thought by some learned men to referr to this whole Feast and not only the Sacrament of the Lord's Supper and the Lord's Supper mentioned by S. Paul 2 Cor. 11.20 is to be understood also for the whole feast including both the Agape and the Eucharist being immediately joyned together And the whole design of the Apostle there is to reprove the abuses crept into this Observance so contrary to the nature and end of it For whereas these Love-feasts were a degree of imitation of that more fervent and abundant charity in the first Christians whereby they had all things in common Act. 2. for which yet they received no Divine Command and the poor were no less welcom to and regarded at them than the rich among the Corinthians they began to degenerate quite into another thing from the parties and factions made among them St. Paul therefore endeavours to rectifie these abuses which afterwards grew to such an height as occasioned the total abrogation of these Feasts themselves in the Church the offerings then usually brought being more advantageously disposed into a common bank for the poor and distressed But that these Feasts were allowed of as well as practised in the Apostles times cannot reasonably be disputed And it seems part of the Office whereto the seven Deacons were first appointed to make this provision as well as to relieve the poor othervvise out of the stock of the Church from the offerings that vvere brought nothing being more aptly understood by their serving tables Act. 6.2 than providing for the poor this Table at the Feasts of Charity A Fourth instance may be given from St.

by St. Luke part of the Divine Worship which he commends Anna for of whom he saith That she departed not from the Temple S. Luk. 2.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving or worshipping God in prayers and fastings night and day His meaning is not that she dwelt or continued always in the Temple for in the next Verse mention is made of her coming thither but that she forsook it not at the set times that she constantly frequented the Temple at the hours of prayer and used in like manner a constant observation of fasting and thereby worshipped God As it is said of the Apostles after Christ's ascention that 8. Luke 24.53 they were continually in the temple praising and blessing God i. e. the Temple at Ierusalem was the place not of their continual abode but of their constant dailie performance of their Devotions This then is Anna's commendation That she constantly frequented the Temple and performed those acts of piety prayer and fasting constantly at the prescribed and accustomed seasons of those duties viz. fasting twice a week and observing the daily hours of Prayer And if in this she is said to serve and worship God we need not fear dishonouring or displeasing of Him by the like observance And now I may add farther that it was usual with the Religious Iews to fast every day till the third hour i. e. nine of the clock in the morning the hour of Prayer and upon Sabbaths and Festivals unto the sixth hour i. e. twelve of the clock As to the first of these St. Peter's apologie at Pentecost when they were charged with drunkenness seems grounded upon it Act. 2.15 Grot. in loc These are not drunken as ye suppose seeing it is but the third hour of the day that is the time of Matins whereto men indifferently pious resorted fasting And as to the later it is not improbable but the Heathens did therefore so often upbraid the Iews with fasting on their Sabbaths Hooker Eccl. ●ol l. 5. and to this also some refer the Iews finding fault with our Lord's Disciples St. Matt. 12. Hebraeorum illa fuit à majoribus tradita usu recepta ac tanquam lege probata consuetudo ut non liceret diebus fostis culquam ante sextam horam providere Baron tom 1. Ann. 35. Num. 243. for rubbing a few cars of corn to eat as they walked on the Sabbath day which may seem rather a breach of their customarie fast till noon than of the rest from work and labour then required But enough of this Head 10. I should be tedious if I enlarged this Catalogue as I might by adding the Iewish rites at the Passeover and other Festivals at Circumcision Marriage and Burials I will therefore but touch upon them At the Passeover they varied the first ceremonie of Standing Exod. 12.11 S. Matt. 26.19 20. S. John 13.5 into the fashion of lying on beds and then put off their shoos before lying down whereas at first it was required to eat it with their shoos on They added a thick sawce in memory of the clay and mortar in Egypt and used red wine for a remembrance that Pharaoh shed the bloud of their children They had special forms of blessing the bread and the cup both here and at other Festivals and they sung an Hymn beginning at the 113. and reaching to the end of the 118. Psalm They had frequent washings St. Mat. 15. as Calvin well observes Christ did not simply reprove their washings for then would he not have suffer'd without reproof the six water pots S. Ioh. 2. but their intention and opinion of necessitie and holiness about them At Circumcision They left a void chair for Elias The Witness held the Child in his arms c. As to their Marriages the manner of their betrothing by a piece of Monie Writing c. The Marriage it self in an Assembly of ten men with blessings and praises to God the Marriage-feast seven dayes c. And as to their Burials washing the body of the deceased embalming of it the form of their sepulchres their inscriptions upon them c. These are matters easily to be supplied by an overly Inspection into the Iewish Antiquities Now When we can see a Command and Institution from God produced for these severals and not till then we may conclude That the Church of the Iews were governed by this principle we have under our examination CHAP. V. 2 Of the Church of the New Testament in the time of Christ and his Apostles wherein the instances are Christ's approbation of those rites and usages among the Jews which were not founded upon a Divine Command His Apologie for and commendation of the two women that Anointed him whereto is added the story of the good women at his Sepulchre and of Joseph of Arimathea His frequenting the Synagogues and demeaning himself according to their Customes His carriage at the Passeover and the institution of his own Supper The observance in the Church of Jewish customs and ordinances a long time after their conversion to Christianity Certain things imposed on the Gentiles by way of compliance with the Jews to avoid offence and division The Sabbath day kept with the first day of the week The holy Kiss The Love-feasts St. Paul's injunctions in order to the decencie of Divine worship that the man be uncovered and the woman covered with the concluding of that matter of Ceremonie against the contentious by the custom of the Churches ANd so I pass on secondly to the Church of the New Testament and that First in the time of Christ and the Apostles wherein we may observe these instances 1. Our B. Saviour himself did approve of and conform unto those rites and practises among the Iews which were not founded upon any Divine Precept A special evidence of this we have in his apologizing for and commending of the affectionate deportment of two good women towards himself with their cruses of oyl and sweet ointment such entertainment being usual with the Iews at their feasts and related to by David's expressions Psal 23.5 The first story we have in the Pharisee's house by a woman that had been a sinner St. Luke 7.37 38. c. she brought a cruse of Ointment and stood at his feet behind him weeping and began to wash his feet with tears and wiped them with the hair of her head and kiss'd his feet and anointed them with ointment This was her ceremonious observance The Pharisee whose name probably was Simon takes exceptions at Christ's enduring her approaches to him being a sinner but Christ answers him first with a Parable and then so applies it as to make a comment upon the several acts of the womans love whom upon that account he assures of the pardon of her sins Ver. 44.45 c. He turned to the woman and said unto Simon Seest thou this woman I enter'd into thine house thou gavest me no water for my