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	sabbath_n	shadow_n	2,334	5	10.1652	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20688	Innovations unjustly charged upon the present church and state. Or An ansvver to the most materiall passages of a libellous pamphlet made by Mr. Henry Burton, and intituled An apologie of an appeale, &c. By Christopher Dow, B.D.	Dow, Christopher, B.D.	1637 (1637)	STC 7090; ESTC S110117	134,547	244

when all the world knows both that they are the Kings and that he cannot be ignorant that they are so But of this before They hold and teach that it is more agreeable to Christian piety to be blinde rather than thus quick-sighted in our obedience and approve that of S. Gregory True obedience doth not discusse Vera obedientia nec Praepositorum intentionem discutit nec praecepta dece nit nescit enim judicare quisquis perfectè didicerit obedire D. Greg. l. 2. c. 4. in 1 Reg. the intention of superiours nor make difference of precepts He that hath learned perfectly to obey knowes not how to judge To be blind so as not to see the imperfections and failings of Superiours nor to be lesse ready for these to performe their commands and to looke onely at Him whose place they hold To be blind so as not to search the reason or to look at the causes why but to thinke it enough to know the things to be commanded and by them that are in place and power Lastly They would have obedience to be better sighted and not so blind as M. Burton hath shewed himselfe They would have obedience to have eyes to see what God commands as well as what the King and to discerne God to be the greater of the two and to be obeyed in the first place but they would not have men mistake their owne dreames and fancies for Gods commands And not this onely but to see what is commanded by their superiours and who it is that commands and to know them to be Gods Deputies to whom obedience is due as unto God himselfe And they have learned of Solomon that where the word of a King is there is power and who may Eccles 8. 2. say unto him what dost thou This is no novell Iesuiticall doctrine but sound Divinity and that which this Church ever taught and the Law of the Land ever approved if it be good Law which was long agoe delivered by Bracton with which Bract. de leg consuet Ang. c. 8. Ipse sc Rex sub nullo nisi tantum sub Deo Si ab eo peccatur c. I will shut up this point The King saith hee is under none but onely God And a little after If he do amisse because no writ goes out against him there is place for supplication that he would correct and amend his deed which if he doe not it is enough punishment for him that the Lord will punish it For no man must presume to enquire or discusse his actions much lesse to goe against them CHAP. IX Of the Doctrine of the Sabbath and Lords-day falsely accused of Novelty The summe of what is held or denyed in this point by those whom Mr B. opposeth The Churches power and the obligation of her precepts The maintainers of this doctrine have not strained their braines or conscience THe last innovation in doctrine that he mentions pag. 126 is concerning the doctrine of the Sabbath or Lords-day wherein he saith our novell Doctors have gone about to remove the institution of it from the foundation of Divine authority and so to settle it upon the Ecclesiasticall or humane power Thus he But in this as in the rest he betrayes most grosse and palpable ignorance and malice 1. In that he accuseth that doctrine of novelty which was ever as hath beene sufficiently demonstrated the doctrine of the Ancient Church and of the Church of England and of the reformed Churches beyond the Seas and the principall of the learned among them as Calvin Beza c. 2. In accusing those that teach this doctrine with removing the institution of the Lords day from the foundation of divine Authority See B. of Ely p. 271. c. edit 1. which taken together and as he delivers it is most false For They acknowledge the appointing of set times and dayes to the publick and solemn worship and service of God to be not onely divine but morall and perpetuall and that the common and naturall equity of the fourth Commandement B. of Ely p. 120 obligeth all man-kinde to the end of the world Secondly They affirme that the institution of the Lords day and other set and definite dayes 2 De dispens c. c. 12. Quid enim interest utrū per se an per suos ministros sive homines sive Angelos hominibus innotescat suum placitum Deus and times of Gods worship is also of divine authority though not immediately but by the Church which received her power from the holy Ghost and that Christian people are to observe the dayes so ordained in obedience to the equity of the fourth Commandement to which those dayes are subordinate and their observation to be reduced Thirdly they grant that the resting from labour on the Lords day and Christian holy 3 B. of Ely p. 121 dayes in respect of the generall is both grounded upon the law of nature and the perpetuall equity of the fourth Commandement Fourthly they grant a speciall sense of that 4 Commandement of perpetuall obligation So that they have not absolutely removed the institution of the Lords day from the foundation of divine Authority Nor is the fourth Commandement wholly abolished as he falsely and unjustly clamours That which they deny in this doctrine and concerning the fourth Commandement may be reduced under these heads They deny the fourth Commandement to be wholly morall so doth M. Burton Particularly they deny the morality and perpetuall obligation of that Commandement as it concernes the seventh day from the creation which is our Saturday And this is the Apostles Col. 2. 17. doctrine who calls it a shadow which M. Burton also granteth They deny that the peculiar manner of the sanctification of the Iewish or seventh-seventh-day Sabbath in the observation of a strict and totall rest and surcease from ordinary labours can by vertue of that commādement be extended to the Lords day or Christian holy dayes but that it together with the day on which it was required is expired and antiquated And this also M. Burton must needs grant 1. Because there is the same reason of the day and the rest required upon it both being appointed for a memoriall of Gods rest from his worke of creation and other typicall respects 2. Because otherwise he will contradict his fellowes and those that side with him in this argument who generally allow some Perkins cases Amesius Med. Theol. l. 2. c. 15. n. 23. things to bee lawfully done on the Lords day which on the Jewish Sabbath were not permitted They deny that the fourth Commandement determins the set time of Gods publick worship either to one day in the revolution of seven or to any other seventh save onely that which is there mentioned and that therefore the Lords day cannot thence bee said to have its institution as being another day than that which the Commandement speaks of which to conceive to be there meant is to

B. was turn'd out of the Closet hee was not made Master of the Ceremonies to determine what was fit to be done for the entertainment of the Prince Elector and other States and Princes that resort to His Majesties Court seeing for want of some such able Director they have committed this solecisme therein given such an intolerable affront as he and his Ipswich brother call it to that Lady and her children even while they are now royally entertained at the Court. For the rest the prayer for the Navy every man knowes the occasion was ceased and I wonder he did not mention the Prayer for the Parliament which was also left out and would have help't to have increased the number of his exceptions and this did no more nor those that follow of leaving out sundry Psalms and Collects c. which besides that they produced the service to that length that it was thought very tedious especially by such as use not to bee over farre in love with the Church Liturgy were well left out as being some of them chosen to fit the various occasions of those times for which they were apppointed which were now ceased And though the speciall prayer for seasonable weather were left out yet there were prayers remaining wherein petitions were made for that end both in the Letany and in the new-added prayers which perhaps some like better and so there were petitions made for all that travell by land or by water so that it might rather be thought that the stormes flouds and shipwracks that after happened were because men did use those prayers they had without devotion and affection and not that they wanted more prayers to make for that purpose God we know is not taken with many words or loud cryes and therefore Solomon saith let thy words bee few and Eccle. 5. 2. those few words breathed out of a devout and affectionate heart shall prevaile more with the Almighty than long-winded exercises or wier-drawn Orisons proportion'd to the length of the hower-glasse by the best-guifted conceptionist But I passe to his other exception the restraint of preaching upon the fast dayes which was thought fit for the avoyding of the danger of contagion that might grow by the concourse of people when being fasting they were most apt to take the infection which by wiser than he was thought to have been a good meanes next to the devout prayers of the Church for the decreasing of the plague And certaine it is that upon our weake humiliation notwithstanding the want of Sermons the plague during al the time of the continuance of the Fast did weekely decrease as was plainly demonstrated by M. Squire in his religious a Reade that sermon which is since printed and intituled A Thanksgiving for the decreasing of the Plague pag. 52. c. Sermon at S. Pauls and that double increase which M. B. mentions to disparage the Fasts was in a great part to be attributed to the weeke before the Fast began And however that could not evidence Gods dislike of our Fast for want of Sermons no more than the Benjamites prevailing argued their innocency or the injustice of the Israelites cause Gods judgements are unsearchable Iudg. 20. Rom. 11. 33. and his wayes past finding out so that though it be familiar with Master B. to frame arguments for his purpose from them it is impious presumption peremptorily to assigne any particular reason either of their first infliction or their progresse or continuance and there is nothing in the world wherein men may and doe sooner befoole themselves than in reading the obscure Characters of Gods judgements if once they passe the bounds of sobriety and presume to bee wise above that which is written But if hee would needs point out the cause of the plague its continuance Why did he not rather impute it to the murmurings seditious railings against governors and government which he too many more are guilty of seeing the Scripture testifies that for the like cause the like and greater plagues befell the Israelites whereas they never give any example Num. 16. 3 41 46. that God did plague any for want of a Sermon at a publick Fast as was worthily observed by the author of the fore-cited sermon As for Preaching I take it in Master B. sense for expounding and applying of Scripture I honour it and if it be as it ought esteeme it as a principall meanes for the instruction of Christian people in the waies of godlinesse but for any absolute necessity of having a sermon or more at a Fast I never yet saw either reason or Scripture alleaged to any purpose And as for those places of Scripture which are cited in the Ipswich libell to prove that Newes Ips p. 2. Fasting praying and Preaching are the chiefe Antidotes and cure against the Plague There is not one of them that hath any word of Preaching but onely mention of Fasting and Praying and amendment of life as meanes for that purpose His places are 2 Chron. 6. 28 29 30. cap. 7 13 14. Num. 25. 6. to 10. Ioel 1. and 2. Zeph. 2. 1 2 3. and therefore I say with that worthy man peruse the places and detest the false dealing But this opinion of the necessitie of Sermons at a publick Fast as I take it is built upon another which with many passes for currant though in truth as groundles as it selfe and that is That a Fasting day ought to bee kept as a Sabbath and so to have all the duties of the Sabbath performed in it Men must no lesse in the dayes of Fasting abstaine from their ordinary and bodily labours and offer upon the high place which they have exalted above Gods Altar twice at least upon every of those dayes the Sacrifice of the Priests lips in a Prayer and Sermon produced to a more than ordinary length Now the grounds which they pretend for a Fast to bee kept as a Sabbath are 1. that in Levit. 23. 31. 32. where the day of atonement or Feast of Expiation is commanded to bee kept as a Sabbath and day of rest from labours from even to even and 2. that of Ioel 1. 14. Commanding the Iewes to sanctifie a Fast and call a solemn assemblie But the weakenes of their Arguments from these places to inferre that Conclusion is manifest 1. because being onely particular to those Fasts there spoken of they cannot in reason bee extended to prescribe any generall Rule for all Fasts as necessarily to be observed according to their pattern Particularly the former place was a Ceremoniall precept whose obligation lasted no longer than till the comming of Christ The other in Ioel is altogether as weake and concludes no such thing For to sanctifie is no more than to proclaime appoint decree or prepare as the word is elsewhere commonly Ioel 3 9. 1 Kings 21. 12. translated and that upon the like occasion and though it bee admitted in that speciall sense