Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	day_n	rest_n	rest_v	12,213	5	9.7997	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54044	The New-Covenant of the gospel distingnished [sic] from the Old Covenant of the law and the rest or sabbath of believers, from the rest or sabbath of the Jews, which differ as much from each other, as the sign and shadow doth from the thing signified and shadowed out : in answer to some queries of W. Salters, tending to enforce upon Christians the observation of the Jewish sabbath ... whereto are added Some considerations propounded to the Jews, tending towards their conversion to that which is the life and spirit of the law / by Isaac Penington ...	Penington, Isaac, 1616-1679.; Penington, Isaac, 1616-1679. Some considerations propounded to the Jewes.	1660 (1660)	Wing P1180; ESTC R40658	44,112	58

the hard stony heart be wasted and worn out by the cross and nothing left but what becomes one with the seed and so is fit to be married to it and to enter with it into the everlasting Kingdom Now this bearing the yoke this taking up of the cross this following of Christ in the wilderness through the corrections of the Father through the buffettings and temptations of the enemie in the midst of all the weaknesses frailties of the flesh going when he bids go standing still where he stops fighting when hee prepares to the warfare bearing the repulse when he suffers the enemy to prevail and hoping even beyond hope for his relief and victory in due season here 's the labour here 's the travell here 's the working under the life with the measure of grace and power received from the life So that first the day-spring from on high visits from that visitation there is light entred into the heart by closing with that light there is grace received with this grace received there is work to bee done for God his talent is to be improved all the six days by all that will rest with him on the seventh and that desire to cease from their labours in the fruition of the faith the life the power the faith the life the power living becoming and performing all in them And he that doth not improve the Talent he that doth not follow on in the pure light but either sits down by the way or is deceived with an Image of what once vvas true in him he can never arrive at the land of rest though perhaps he may arrive at that which he may call so but when the eternall witness awakes in him he will find the want of it and bitterly bewail his grievous mistake Novv in this hard travel and grievous labour under the close lavvs and spirituall Commandements of the life hard I mean yea very hard to the unrenewed part though easie and natural to that which is renewed and born of God it pleaseth the Lord novv and then to give a day of refreshment causing his life so powerfully to spring up that it even sensibly is and doth all in the heart This is a Sabbath wherein the soul rests in the povverfull movings and operations of the life and doth not find any stress of trouble or hardship or labour upon it but sits still in the povver is at ease in the life in the etertal vertue vvhich lives and moves and is all in it and no pain no trouble no grievousness of any Command is felt but to it all is easie all is natural all is purely pleasant the life to vvhich all its own lavvs Statutes ordinances judgements ways and paths are easie performing all it calls for even as fast as it calls for it And here not only a Sabbath of days but also a Sabbath of vveeks yea sometimes a Sabbath of years besides the everlasting Jubilee or year of perfect redemption it selfe are known vvitnessed by such as have vvaited on the Lord in singleness of heart under the yoke of his Spirit for the bringing down of the rough and untovvard nature and for the raising up of the meek and lovvly heart But here it is exceeding easie running out and starting aside it is easie running out from under the yoke to avoid the bitterness of the hardship to the earthly part it is much easier running out on the day of rest and so loosing the truth in a joy and rejoicing even such an one as might have a true ground Oh who can but think the bitterness of death is past when all enemies are vanished and there is nothing left but the Lord and the soul imbracing each other and who can but be unwilling to come back again to his labour and to the residue of his hard travel afterwards and yet it is far better to return to the work in the Vineyard and to suffer again with the seed then to keep up the rest in a notion and so to lose the life and pure presence and vertue of the seed when it returns unto and cals back to the labour Oh how many have perished here suffering a divource from that which led them into the rest not being willing to go back again with it to fill up the residue of its sufferings which were yet behind and so have kept up a false dead notional rest after the true Sabbath was ended Now there is no way for such but to wait to feel the living breath the quickning vertue the day-spring from on high which by the brightness of its rising can discover this false rest this dead rest this notionall rest this ease in the earthly in the fleshly in the understanding part which they uphold by things they have formerly gathered from the Scriptures or from their own perhaps once living experiences but now hold out of the feeling and possession of the life in the dead part But that it is thus with them they can never see untill the light from which they have erred spring up and discover it to them and when the light doth arise and discover it they will find the way of return and the path of redemption much more difficult to them then it was at first Yet it is better to part which the ease of the flesh and to undergo the pangs of a new birth then to miss of the inheritance in the good land There are three steps or degrees of the blessed estate First There are desires thirstings and breathings begotten after the life Secondly There is a labouring in the service under the yoke by the vertue which springs from the life Thirdly There is a Rest or sitting down at ease in the life By the stirring of life in the soul desires after life are kindled he in whom the desires are kindled and who feeleth the eternall vertue cannot but be running the race he whom the Spirit of the Lord findeth faithfull in running the race it pleaseth the Lord ever and anon to be giving him a tast of the rest Thus the spring stirring the soul cannot but move towards its center and as it entreth into and fixeth in its center it partaketh of the rest N●w to know the leadings of the Spirit forward and backward into these into desires when he pleaseth into the labour and service of the life when he pleaseth into the sweet rest and perfect repose in the life when he pleaseth here is the safety and sweet progress of the renewed spirit That man who is born of the spirit is to wait for the movings breathings and kindlings of the Spirit in him and when the Sun ariseth he is to go forth to his labour in the light thereof and in the night and withdrawing of the Sun to retire And when his seventh day of rest comes he is to receive it from and enjoy it in the Spirit and afterwards to be willing to begin his week again even till his whole race

the Sabbath and if he bid a man Take up his bed and walk which was bearing a burthen and doing of work on the Sabbath day it is no breach of the Sabbath Now this is most righteous that as the Son's rest should be entred into under the Gospel so his day of rest should be kept by his Disciples and family Qu. 14 Whether to say The keeping the Law of God according to the letter is a breaking of it in the Spirit be not a charging of God that gave it forth to be kept and the holy Spirit that incites us so to do now in this administration Jam. 2.8 and says they do well that do so and yet thou saist they break it in Spirit but tell us by any one Scripture how a man assisted by the Spirit to own Jehovah alone to be his God according to the letter of the first Commandement doth break that Command in the Spirit Or so the like of any other of them Ans. This Query is altogether from a mistake for it was not said by me That the keeping the Law of God acccording to the Letter is a breaking of it in the spirit but that he that runs back to the Law in the letter to take up any command as hold forth in it will be found a breaker thereof in spirit And for this the Jews in general and Paul in particular may be my instances who was exceeding strict according to the Letter of the Law but yet was a grievous breaker of it in spirit and did not love his neighbor as himself but in a blind zeal was a bitter persecutor And if the Jews had taken that direction of Moses Deut. 30.14 the observation of the law in the letter might have been more easie to them So that the turning towards and receiving the Word in the heart from whence the letter came is the onely way to fulfll the letter and the Law is not so much as to be known much less fulfilled by running to the letter of it in the first place And this I certainly know that there is no coming to the Lord of life nor no keeping chast to him but in the New-Covenant and in the light of the Lord as it is there dispensed and till then the mind cannot forbear making of images and false representations of him to it self though being from the light of this Covenant it cannot discern that it doth so no more then Paul by the Letter of the Law could discern how he was a breaker thereof in his violent persecutions Qu. 15. Whether the Prophets Jesus Christ or the Apostles their keeping the Law according to the letter that they did do so is evident did break the law in the spirit Ans. The Prophets were under the Law as to their outward state though inwardly not without feeling the vertue of the New-Covenant Christ also was made under the Law and took upon him the fulfilling of that dispensation of Moses that he might bring the believing Jews from under it into the liberty of the Spirit that they might receive the adoption of Sons and the free Ministration which was appointed for the Sons and might not be held under that Ministration of bondage which was appointed for the servants And the Apostle bids Believers to stand fast in the liberty wherewith Christ had made them free not making themselves debtors to the Law Gal. 5.1 for they were children of the promise children of new Jerusalem the free Woman children of the New-Covenant and not children of Mount Sinai the old Covenant the Law in the Letter c. 4.15 16. Qu. 16. If there be but one day of rest holy to the Lord and all the Sabbaths of the law were but signs of it that is said to be the day of redemption that the Lord hath made Then whether that day be a day natural one of the seven days of the week which either respect the Day on which our Redeemer suffered or that on which he rose again from the dead or any other Ans. As the Gospel is not natural but spiritual so its day of rest is not natural but spiritual likewise Yea I may add this also the six days Work in the new Creation are not natural neither Qu. 17. If not so but that it should he intended applicable to the day or time of the Gospel Administration from the time that Christ suffered in the flesh unto the end of the world Then whether this day that is intended as a Sabbath is one with that day that the Scriptures intend and call a Sabbath which Christ himself gave his Disciples charge to have respect unto in their flight Matt. 24.20 Answ. The supposition here put demonstrateth that those that put it have no acquaintance with the Gospel-Sabbath but propose another outward time for it even the time from Christs suffering in the flesh to the end of the World Now if any should so affirm it were as justly to be excepted against as pressing the observation of the Jews Sabbath is That which signifieth is outward or natural and signifieth to that part which is without that which is signified is inward and spiritual and is known entred into kept and enjoyed in the spirit It is a spiritual Sabbath not a natural which God hath instituted for his spiritual people after he hath led them out of spiritual Aegyt into the spiritual Wilderness where he administreth to them the Law in the spirit and teacheth them to worship him in spirit and truth Qu. 18. If they intend one and the same Sabbath day then how impossible was it for the Disciples of Christ to escape flying on that Sabbath day though never so fervent in prayer in regard that this Sabbath spoken of begun when Christ had suffered and put an end to the dispensation of Moses Law and the flight spoken of by Christ which respect the Lords Sabbath was not until many years after his sufferings Supposed-Sabbath being before denied the foundation of this Query fails An. Christs Sabbath is not an outward time or day in the flesh but a day in the Spirit even a day of rest from all the labours of the fleshly part But this was spoken to before in the Answer to the last of W. Salters Queries whereto I may add this Christ spake to his Disciples of things as they were able to bear them Now as they understood not his death so then they understood not the abolishing of those things which were to pass away after his death so that Christ might very well call Jerusalem the holy place and the seventh day the Sabbath speaking to them in that state Qu. 19. If they intend not one and the same Sabbath day then which are the Disciples of Christ to have respect unto whether that that Jesus Christ injoined his Disciples to have respect unto or that that Isaac Penington would injoyn the Disciples of Christ to have respect unto Ans. This Querie hath very little in it save to shew the unsavouriness

the instances which Christ gives more of which relate to other parts of the law then to the Commandements for there are but two instances out of the ten Commandements but there are four instances out of other parts of the law as may be seen ver. 31 33 38. and 43. of that Chapter So that Christ doth not onely take in the ten Commandements but he takes in the rest of Moses his Ministry in the Spirit not one jot or tittle whereof is to pass till it be all fulfilled but was to stand in the letter to the Jews its full season and then in the Spirit till all be finished there also The Law and the Prophets were untill John from that time the Kingdom of God began to be preached Luk. 16.16 and both the law Prophets and John himself were to decrease and Christ and his Kingdom to increase Christ in this 5 of Matth. had been preaching the Kingdom declaring to whom it apperteined and the blessedness of such Now this his manner of preaching might seem to derogate from the law of Moses and from the Prophets whose doctrine and dispensation hereby he might seem to destroy But Christ taketh away the occasion of such a mis-apprehension bidding them not think he came to destroy the Law or the Prophets for he was not come for that end but to fulfill Wherein he doth these two things First he establisheth that ministration of the law and Prophets for its season till it should be fulfilled by him the substance who was to fulfill all the righteousness of it It should last out its whole day and should not fail in the least tittle of it as he himself explaineth it Luk. 16.17 til the heaven and earth of the Jews passed away Heb. 12.27.28 Secondly He taketh in the substance of it into his own ministration and layeth it more inwardly and closely and largely upon the Spirits of his Disciples then Moses had done in the letter upon his Disciples But he doth not give it out in full but onely giveth a tast to his Disciples how straitly he would minister it to them by his Spirit as they came under his yoke Matth. 11.29 which yoke is his Spirit or the law thereof as Moses his yoke was the law of the Letter Now mark yet further Christ doth not give out the letter for his law as it was delivered by Moses but requireth somewhat of his Disciples which comprehends the letter As now when he administers the law against revenge from whence murther proceeds he doth not say Thou shalt not kil as Moses had said to them of old time but saith thou shalt not be angry without a cause nor give thy brother any provoking language ver. 22. Nor does he say Thou shalt not commit adultery but thou shalt not let out a lustfull look nor let in a lustfull thought v 28. And had he spoken here about the Sabbath would he have administred it in the letter or would he have commanded the observation of the true Sabbath where no work is done no fire kindled nor so much as any sticks gathered to make a fire with nor no burthen born but the Man-servant the Maid-servant the Oxe the Ass and every creature rests in the seed The Son of man is Lord of the Sabbath It is true he subjected himself under the law but yet he was still Lord and he maketh all his Kings and Priests to God who being once baptised into his death know also his resurrection and reign Ob●ect But all the other Commandements are to be kept according to the letter for although it should prove so that believers are not bound to observe them by vertue of Moses's ministration in the letter but by vertue of the ministration of the Spirit yet the Commandements themselves are kept but take away the outward observation of the Sabbath and this Commandement hath no fulfilling at all according to the letter Answ. This ariseth from the different nature of the thing for the other Commandements require or forbid that which is either good or evill in its own nature but this is but good or evill by institution or command To keep a Day or not to keep a Day is not good or evill in it self but as it is commanded or forbidden or left at liberty in the Lord and according as it is done or forborn by him who receiveth the command or prohibition or is let into the liberty of the Gospel Rom. 14.6 So that if the Nature of the thing required in this Commandement had been alike with the nature of the things required or forbidden in the other Commandements it would have been as durable after the dissolution of that Covenant as the other things therein contained were which vanish not in themselves upon the dissolution of that Covenant but only pass into an higher way of dispensation where they retain their full vertue and strength even according to the letter though not by vertue of the administration of the letter another higher and fuller administration of a better Covenant challenging and taking its own place Qu. 7. If the seventh Days Sabbath be not morall but an abrogated ceremony now since the death of Christ then wherefore should our Saviour instruct his beloved Apostles that must instruct Christian Churches to pray Mat. 24.20 that they might not flie on the Sabbath knowing that their flight would fall out more then thirty yeares after his death Answ. Great was the hardship the Jews under went in the siege of Jerusalem by that apprehension of theirs that they ought not to do any work not so much as of defending themselves on the Sabbath which hardship such Disciples of Christs among the Jews as could not easily be drawn of from the law and Jewish observations but still were for circumcision and keeping of an outward Sabbath might be liable to now Christ and the Apostles after him were not hasty to draw them from such things but for a time bore with them therein insomuch that Paul circumcised Timothy and became to the Jews as a Jew and to them that were under the law as under the law himself also But the strength of the Query seems to lye in this that it should bear the name of Sabbath from Christ's own mouth in relation to somewhat which should happen on it more then thirty years after it should cease to be a Sabbath To which my Answer is plain that that may as well bear the name of Sabbath as Jerusalem or the Temple bear the name of the holy place ver. 15. of the same chap. for Jerusalem and the Temple did as much cease to be the holy place above thirty years after those words were spoken as the Jewish Sabbath could cease to be the Sabbath Now for the sakes of such as have been truly exercised in their spirits by the spirit of the Lord and have felt the powerfull work of his grace a building raised up by him may yet be further exercised I shall add