Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	bind_v	law_n	nature_n	1,568	5	5.4669	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16567	A defence of that most ancient and sacred ordinance of Gods, the Sabbath day Consequently, and together with it. 2. A defence of the iiijth commandement. 3. A defence of the integrity and perfection of the Decalogue, morall law, or X. commandements. 4. A defence also of the whole and intire worship of God, in all the partes thereof, as it is prescribed, in the first table of the Decalogue. 5. A discouery of the superstition, impurity and corruption of Gods worship; yea, and idolatry, committed by multitudes, in sanctifying the Lords day, for a Sabbath day, by the iiijth commandement. Vndertaken against all anti-Sabbatharians, both of Protestants, Papists, Antinomians, and Anabaptists; and by name and especially against the X ministers, ... by Theophilus Brabourne.	Brabourne, Theophilus, b. 1590.	1632 (1632)	STC 3473; ESTC S120442	538,800	670

is supposed of divine institution so necessary then is a day of Diuine institution as without it Religion Gods worship will languish of a continuall consumption now since there is no day of diuine institution but the Saturday or 7th day it is of necessity that we keepe the Saturday or 7th day to preuent the decay of Religion to support further Gods worship Seruice Thus I haue proued it that to rest from our laboures on Saturday the 7th day is morall perpetuall because we finde it tendeth vnto the furtherance of Gods worship because it is a worke of mercy to man beast yea in a sorte necessary also thus much of this argument ARGVM XXIIII Because many stand so much vpon the law light of nature holding that onely to be morall in the Decalogue which is ratified by the light of nature that they would imbrace the Sabbath if it could be proued to be a Law of nature for the benefite of such therefore J frame this argument and thus I argue That duety which is expresly commanded in the Decalogue which being made knowne to a meere naturall man he cannot by his light of nature reason oppose but must allow of and subscrib vnto as good for him that duety is morall concerneth our practise is perpetually to be kept But the obseruation of Saturday the 7th day Sabbath is expresly commanded in the Decalogue is a duety which being made knowne to a meere naturall man hee cannot by the light of nature reason oppose it but must allow it and subscrib vnto it as good for him Therefore the obseruation of Saturday the 7th day Sabbath is morall concerneth our practise is perpetually to be kept As touching the profe of the major if any shall except against it saying they could like of it if it spake of such a duety in the Decalogue as were first found out by the light of nature but mislike of it because it speakes of such a duety as is first found out by a supernaturall light then made knowne vnto a naturall man Hereto I reply that it is not matteriall whither the duety be first found out by the light of nature after allowed of by the same light or first found out by the supernaturall light of Gods word in his 4th com then subscribed vnto by the light of nature it mattereth not I say which way by whom the duety was found out first so long as nature the light of reason doth allow of it iustify it and subscrib vnto it after it is found out for men are as well bound by the Law and light of nature to obserue those dueties which the light of nature alloweth and approueth being taught vnto them as to obserue those which were neuer taught them for it is not the finding of them nor the manner of getting the knowledg of them that bindeth but it is the approbation and allowance of them that bindeth to the obseruation of them and which hath the force of a Law in a man wherefore what duety soeuer is prescribed vs in the Decalogue if the light of nature cannot oppose it as harmfull incommodiouse but doth rather allow of it iustify it approue of it as good that duety must needs be morall practised by vs or else we bewray our selues to be vnnaturall to put out the light of nature in vs to goe against conscience for we will refuse to doe that which the very light of nature in vs alloweth of and subscribeth vnto as good to be done and so I come to the Minor Jn the minor I shall not need to proue any thing but this to wit that a meere naturall man cannot oppose Gods 7th day Sabbath but must allow of it as good to be obserued so soone as the Author vse end of it be discouered vnto him first thē for the Author of the Sabbath a meere naturall man cannot by the light of reason but allow of all lawes and ordinances made by a Deity 2. for the vse and end of the 7th day Sabbath 1. as it is kept in memoriall of the Creation so a naturall man cannot but allow of it since by the Creation hee receiued his being and all comforts of this life 2. It crosseth not the good of particuler persones societies or common weal●s but on the contrary it serueth to refresh both man and beast being ouertoiled and spent in the 6 dayes before by laboures it helpeth the exercise of Religion and it is a duety which societies and common weales cannot well subsist without for we see besids weekly Sabbaths that common weales do maintaine sondry anniuersary holy dayes and therefore at the least one day in 7 is counted needfull for Rest wherefore suppose wee that the Lords day or the Sunday Sabbath were changed into the 7th day or Saturday Sabbath since the common weale standeth in neede of one day in 7 at least for rest and refreshment and the exercise of religion therefore it followeth that if we had the Saturday Sabbath in vse the common weale could haue nothing against it to oppose it but must allow of it approue it and subscrib vnto it as good to be obserued because in it and by it a good and benefite cometh vnto the common weale both for their bodies and soules In a word doth not nature teach vs that it is meete to shew mercy vnto Seruants and allow them one day in 7 to rest in from their painefull laboures and to refresh themselues and so to fit them for labour againe on the next Sixe daies and doth not nature teach that it is fitter that this day should be of Gods choise which is Saturday the 7th day then of mans choise and also that the time should not be indifferent at mans plesure least some cruell Masters should deny their Seruants this necessary refreshment but necessary as inioyned by God as a duety from all Masters How then should this Sabbath be but morall when the light of nature cannot except against it and how should it not but be obserued of vs to this day when that naturall light of reason that is in vs doth consent vnto it allow and approue of it as good for vs as the Apostle said Doth not nature teach you that if a man hath long haire it is a shame vnto him 1. Cor. 11.14 So may I say doth not nature teach vs that if we had Gods ancient Sabbaths the obseruation of them would proue both piouse and commodiouse our Sauiour saith The Sabbath was made for man Mark 2.27 Now what an vnnaturall man is that who will reiect that thing which was made for him will any man refuse an howse or a garment that was made for him or any of Gods Creatures which were made for him shall not such incurr an heauy censure who will reiect a duety commanded in the Decalogue the which the light of nature still

said to remēber the words of Iesus which he had said vnto him Mat. 26.75 and so it is here whereas God said remember the Sabbath day he speaketh to his people the Iewes of a day which they knew beforehand for it was consecrated not first at the giuing of the Law but long before euen at the Creation Genes 2.3 now the Iewes they knew no day for a Sabbath day and so could remember no day but Saturday the 7th day they knew not of the Lords day nor of any other and therefore this 4th com and the word Remember in it belongeth properly vnto no day of the weeke but Saturday 2. That day of the weeke and that onely is the Sabbath by the 4th com whose proper name is Sabbath day Remember the Sabbath day Exod. 20.8 now no day of the weeke was euer called Sabbath day by the Scriptures or ancient fathers but Saturday therefore no day but Saturday can stand by the 4th com I am not ignorant that we cale Sunday Sabbath day but this is but a miscalling and nicknaming of daies as elsewhere is shewed see Mark 16.1.2 where Saturday was caled Sabbath day sunday was caled the first day of the weeke 3. Onely that day is Sabbath day by the 4th com which is the 7th day of the weeke But the 7th day is the Sabbath of the Lord thy God Exod. 20.10 now no day of the weeke is by any approued computation called and accounted the 7th day but Saturday as elswhere hath bene showne therefore Saturday is the Sabbath day by the 4th com see Mark 16.1.2 where Sunday is caled the first day of weeke if Sunday be the first day then Saturday which cometh after it must be the 7th day Thus you see none other day of the weeke can be Sabbath by the 4th com because none other day was euer caled Sabbath day nor counted the 7th day 4. No day of the weeke cā be Sabbath day by the 4th com but Saturday the 7th day because the reason of the 4th com Gods ensample of his rest on the 7th day therein conteined Exod. 20.11 cannot belong vnto any day of the weeke besids Saturday this point is elswhere cleered also Thus you see it vndeniablie proued that if one day in a weeke must be a Sabbath day by the 4th com it must of necessity be Saturday because the 4th com in all the partes thereof point vs out vnto Saturday and vnto no day of the weeke besids it ARGVM XXIII My 23th argument in defence of the Lords Sabbath proueth that it must be morall perpetuall because it is such an ordinance of Gods as doth greatly further the publike solemne worship of God tend vnto piety and furtherance of the dueties of the first Table nourish Christian Religion generally helpeth all sortes of people to the attainment of grace and groweth in all the dueties of piety towards God and Charity towards man yea because it is such an ordinance of Gods as tendeth vnto mercy and that not onely towards mankind in generall but also vnto mercy both vnto man beast And thus I argue That which is expressely commanded in the morall Law which by experience we find tending vnto and a notable furtherance of Gods publique priuate worship and seruice and of all sortes of people for their attainment and increase of grace godlinesse and growing vp in our Christian Religion yea and further which is commanded as a worke of mercy vnto mankind yea both to man beast that thing is morall perpetuall still in force But to rest from worke on Saturday the 7th day is expresly commanded in the Morall Law and we find it by experience tending vnto a notable furtherance of Gods publique priuate worship seruice of all sortes of people for their attainment increase of grace godlinesse and growing vp in our Christian Religion yea and further which is commanded as a worke of mercy vnto mankind yea both to man and beast Therefore to rest from worke on Saturday the 7th day is morall perpetuall and still in force As for the trueth of the Major I suppose none will deny it for it is a Rule in expounding the commandements that not onely the things expressed in the Decalogue are commanded as dueties binding vs but also all causes helpes furtherances vnto those dueties whence I reason thus if the helpes furtherances of morall dueties belong vnto vs though not expressed in the Law then by like if not by stronger reason such helpes furtherances as serue vnto morall dueties being expresly commanded in the Law doe belong vnto vs bind vs as morall yea further that duety which is commanded in the law as a worke of mercy that must needs be morall without all controuersy And as for the Minor I suppose it is as cleere as the Major for 1. it is expresly commanded in the Morall Law that we should rest from worke on the 7th day which is Saturday But the 7th day is the Sabbath c. in it thou shalt not doe any worke c. Exod. 20.10 And 2. we find it by all experience that if we rested from our laboures on Saturday the 7th day it would greatly tend vnto the furtherance of Gods publike worship on that day and vnto the begetting groweth and increase of grace in all men for when men doe ●et a parte all worldly imployments to attend on the seruice of God then are they free from many distractiones incumberances which would hinder them in Gods seruice and then are they fiter for all Religiouse exercises c. The trueth hereof we see by our now keeping of the Lords day for our resting from worldly imployments on this day doth greatly further the worship of God all holy exercises iust so it would be with the 7th day if we had it in vse 3. That a rest from worke on the 7th day is commanded as a worke of mercy is plaine Exod. 23.12 In the 7th day thou shalt rest that thine oxe and thine Asse may rest and the sonne of thy maide and the stranger may be refreshed See to this effect also Deut. 5.14 So then God would that men should rest on the 7th day for the reliefe ease and refreshment both of man and beast God would that Masters should exercise pittie and mercy to their wearied and tired seruants by resting them on the 7th day Now in this respect I may cale the Saturday or Sabbath day the Seruants Iubile for on this day euery weeke they should haue release from their painfull and seruile laboures to refresh themselues therin on this day all Masters should exercise mercy to their wearied seruants how euer other times holy dayes for seruants refreshment are at the liberty plesure of gouerners yet this time day is not so for of duety God in the behalfe of Seruants requireth it of Masters so it is

that they profane Gods ancient Sabbath against the fourth Comm. of this Lavv and this shall be their ansvver that the fourth Comm. is partly Ceremoniall and that the old Sabbathday is Iewish and pertaineth to the Ievves only As for Protestantes vve tread in their steppes vp and dovvne saue that vve are not so impudently audacious as they for vve acknovvledge the second Comm. for Morall but come vnto the fourth Comm. and here vve iumpe vvith them saying the fourth Comm. is partly Morall partly Ceremoniall and the old Sabbath enioyned in the fourth Com. is Ievvish c. In respect therefore of Gods Sabbathes vvhich both they and vve deny vvee yeeld obedience to Gods Lavv but by halues and saying the fourth Comm. is partly Ceremoniall thereby vve are partiall in Gods Lavv against therefore this partiall dealing vvith God in his Lavves and ordinances shall the following partes of this booke be spent SECT II. The thing vvhich Almightie God intendeth generally in this Com. is hovv all the time and dayes of our liues should be spent and imployed in his seruice the vvhich is backed vvith an effectuall reason for my purpose is first to handle the commandement generally as in this second Section and then more particularly as in the thirth Section c. As for the time we haue a distribution of it in the comm and that into the Sixe dayes and into the seuenth day touching both of these God hath ordered it in this comm hovv he vvould be serued to vvit on the seuenth day by Sanctifying and Hallovving of it in the partes of his vvorship and seruice and a cessation from all seruile vvorkes on the sixt dayes by following some lavvfull calling or other vvich may redovvnd to the glorie of God according to that 1 Cor. 10.31 Whither therefore ye eate or drinke or whatsoeuer yee doe doe all to the glory of God As for the reason it is a liuely mouing one it being fetched from God him selfe and from his owne ensample In this reason conteined in Exod. 20.11 vve haue also a distribution of time in to the sixe dayes and into the seuenth day vvherein it pleaseth God to declare vnto vs hovv he spent and imployed his time to vvit the first vveeke or seuenth dayes that euer the vvorld savv or heard of the sixe dayes that is those sixe dayes vvhich for order of number order of nature vvent immediatly before the first seuenth day or first Saturday that euer vvas these God spent in vvorking and in making the heauens and the earth and all the hoste of them This God hath reuealed vnto vs vnto this end for one that vve should in imitation of him make choyse of those same sixe dayes vvherin God vvrought that in them and none other vve should vvorke as God vvrought and in them vve should finish all our vvorkes as God in them finished all his vvorkes The seuenth day that is the seuenth day from the Creation or the first Saturday that euer vvas this day God spent in an holy cessation and resting from the vvorkes of creation and therefore this time this day aboue and before all other times dayes God blessed sanctified and this hath reuealed vnto vs to this end and purpose that we should in an holy imitation of God cease from the workes of the sixe dayes before and rest from all seruil labour and that we shold make choise of this very day to Sanctifie it and to hallow it like as God blessed it and hallovved it Novv that we are not left to our liberty in this imployment of the time and dayes of our liefe appeareth here by first because God hath commanded it and secondly God hath backed his commandement by a strong forcible reason dravvne from his owne ensample that we shold so imploy the dayes of the weeke as God him selfe at the Creation imployed them and this is noted by that rationall particle for Exod. 20.11 And this is that which God aimeth at in this com generally namely that we shold spend and imploy euery day and all the dayes of the weeke after the ensample of God or as God himselfe spent them The thing which Almightie God intendeth in this com specially and principally is the hallowing of that sacred time and day called the Sabbath day and the Seuenth day as in the third Comm. God inioyned the hallowing of his Sacred Name so in this fourth com God inioyned the hallowing of his Sacred day to wit the seuenth day the which him selfe had made holy aboue all dayes by his blessing of it and Sanctifying of it as we reade Genes 2.3 like as the king might say to his subiectes Remember my Coronation day to keepe it an holy day or Remember the Gunpowder Treason day to Keepe it an holy day so saith the king of kings Remember the Sabbath day to keepe it holy Exod. 20.8 Secondly the Sanctification of this day it is inioyned both affirmatiuely and negatiuely affirmatiuely in these words Remember the Sabbath day to Sanctifie it Negatiuely in these words In it thou sholt not doe any worke the affirmatiue parte of the precept requireth sanctity and the parformance of holy duties the Negatiue parte of the precept requireth a resting from laboures in our ordenary callings which hinder and thrust out those holy duties Thirdly the Lord God inioyneth vs in this comm tvvo things the one is the duety of the day the other is the dueties of rest from labours and the perfermance of sondry the parts of Gods worship and seruice in the day I call it the duety of the day because we are no lesse bound in duety to God to that day then to the dueties of rest and holinesse in the day or we are no lesse bound to performe the dueties of rest and holinesse on that day then we are tyed to performe the dueties of rest and holinesse them selues I cleere the point by these examples as in a bond you haue two essentiall parts the one is the some of mony to be paied the other is the day and time when it is to be paied and a man is equally and alike bound to both of these that is as well to the day as to the some of mony as appeareth by this that al though a man bring the full some of mony yet if he omit the day and come the day after his bond is forfeited And as in circumcision there was two things inioyned the one was the cutting off of the foreskine the other was the time and day when it was to be done namely vpon the 8th day Genes 17.12 and as in that other Sacrament of the passouer there was tvvo things commanded the one vvas the slaying and eating of the passouer lamb the other was the time and day when to bedone namely vpon the 14th day of the moneth Exod. 12.6.8 in both which Sacraments of circumcision and passouer the day time was no lesse a duety then were the actions to be performed

the 4th command by it selfe in this they will attempt to proue the time to wit the 7th day to be a ceremony and abolished in the meane time they will hould the dueties of Rest holinesse commanded with the time to be no ceremony but morall perpetuall now vndoubtedly they should hold all the things commanded in the 4th com to be together morall or together ceremoniall either all abolished or all perpetuall in any wise mans iudgment such things as God hath ioyned together no man should put asunder retayning something reiecting other something but that all must be retayned or all reiected either they should embrace the whole 4th commandement or no 4th commandement this is in common reason The 4th com is like vnto a Bond in a bond there is two things where vnto men are bound the one is the summe of money the other is the day and time of payment now in common reason he that stands bound to pay the summe of money that same man stands bound to the day and time also that is to pay this money at the time mentioned in the bond so in the 4th com men are bound vnto 2. things the one is the dueties of Rest and holy exercises the other is vnto the day time wherein these dueties are to be performed namly the 7th day Now these men that are vndertakers against Gods Sabbaths enemies to the Integritie and perfection of Gods Law they will not retaine both of these nor reiect both of these but a diuision seperation they must haue the duties of rest and holinesse they will haue vs bound vnto as being morall but the day and time wherein they should be performed to wit the 7th day this they will not haue vs bound vnto but it must be a ceremony now was it euer heard before now or euer seene in any case but this that a mā should be bound vnto the summe of money in the bond but not vnto the day of payment wy these men will most absurdly suppose that vve are tyed vnto the dueties of rest and holinesse in the com but not vnto the duety of the time day mentioned in the command in vvhich the dueties are to be done is not this absurd to any heareing and are not those textes vvhich they vse for this absurd purpose vvrested think you as these Exod. 31.13 Rom. 14.5 Col. 2.17 it vvere to be vvished that they vvould not halue it peece it on this fashion that is to serue God by halues in his 4th com but that they vvould obserue the vvhole 4th commandement or no 4th command all or none God hath giuen many seuerall commandements in the old Testament as concerning the true God cōcerning his worship concerning his Name concerning sondry dueties vnto our neighbour concerning the Passeouer Pentecost sondry other Festiuall dayes new moones Sabbaths concerning meates drinkes concerning Sacrifices Tythes Priests the Temple and place of worship with many more now amongst all these Lawes can they find from the begining of the booke of Genesis vnto the end of the Prophecy of Malachie such a mingle mangled hotch potch as they will make of this 4th comm that parte of those lawes should be morall parte ceremoniall one parte belonging to all Nations the other parte onely vnto the Iewes the like was neuer heard on I dare say it in any lawes of God or Man Diuine or humane are they not ashamed to make such A Monster of the 4th com as the like hath not bene seene in the world and are not these textes Rom. 14.5 Exod. 31.13 and Colos 2.16.17 monstrousty abused think you which they vse for this monstrouse end In the 5th com we are inioyned ij things to honour our father to honour our mother in the 10th com we are inioyned many things as 7 in number in the 4th com we are inioyned ij things an holy rest the day and time wherein to kepe this holy rest now they that take one of these ij things in the 4th com reiect the other they are as absurd as if one should take one of those ij things inioyned in the 5th com and reiect the other holding it morall to honour our fathers but ceremoniall to honour our mothers as absurd they are as if they should diuide betwixt those 7 things commanded in the 10th com holding 4 of them morall some such 3 of them as disconceits them most for ceremonies in a word for any to say the 4th com is partly morall partly ceremoniall it is a position partly religiouse partly prophane It is much like that of Papists touching the 2d com about Images who hold that this 2d com is ceremoniall forbiddeth onely Iewish Images not the Images of Christians and why may we not admit of Papists absurdetie in the 2d com as well as of Protestāts absurdnesse in the 4th com Oh how is this abused Commandement to be deplored lamented how are the Agents herein to be loathed and abhorred for they attempt with that wicked man prophecied on by Daniel to change times lawes Dan. 7.25 Gods 7th day into the 8th day and the law of the 4th com from off the 7th day vnto the 8th day An other absurdety is that by alleaging Scriptures out of the new Testament as Rom. 14.5 Gal. 4.10 Col. 2.16 against the Sabbath in the morall law so fathering the abolition of that Sabbath on Christ and on his Paul hereby we become a stumbling block scandale and occation of offence vnto the Iewes for when they vrge vs with the 4th com for keeping of the old Sabbath day and we answer that Christ Paul abolished it hereat they are scandalized and say that hereby they know Christ and Paul to be impostors deceiuers because they durst abolish one of Gods ordinances in the Decalogue which all men count morall is not the conversion of the Iewes daily expected praied for shall we vnnecessarily hinder their coming vnto Christ by fathering on Christ a thing both false most odiouse vnto the people of the Iewes let vs beware we be not an occation any longer of the hard-hartednesse of the Iewes Furthermore other absurdeties also these euill Agētes runinto he that can allow of these following arguments against the 7th day Sabbath he may with a safe conscience turne Anabaptist keepe no Sabbath for the 7th day Sabbath these men will throw downe as they say And for the 8th day Sabbath that 's but an idle fiction as hath bene showne so then throw downe the 7th day Sabbath and away with all Sabbathes for my parte I am cleerly fully resolued in this that take away the 7th day Sabbath then we are not bound to keepe any Sabbath at all one or other Thus these enemies to Gods Sabbaths they make an high way and open gappe vnto Anabaptistry that so we should haue no Sabbathes An other absurdety

vse the Passeouer as it was a signe of deliuerance obtained by the Iewes onely in Egypt and ioyned with them in the vse of the Passeouer as it was a signe of Christ the common Passeouer for Iew Gentile both see Exod. 12.25.26.27 Now suppose the Sabbath was a signe of Christ and therefore abolished in that respect when Christ came yet why may it not remaine still in that other respect as it is a signe of the Creation if it was so with the Passeouer it may be so with the Sabbath day and if those Proselites who were Gentiles did obserue the Passeouer neglecting such things therein as were peculiar vnto the Iewes imbracing such things onely as were common to the Iewes and Gentiles both why may not wee Gentiles lay aside the typicall quality of the Sabbath wherein it was peculiar vnto the Iewes imbrace the Sabbath in other respectes and as a signe of the Creation vvherein it vvas common both to Iew and to Gentile I come now to giue you instances of signes vvhere all the typicall relatiue nature is abolished and the absolute nature remayning still 1. The Rocke in the vvildernesse its absolute nature was to be of a stony substance c. And its vse for men to vvash and beastes to drink at Now this Rocke vvas made a signe of Christ For they dranke of the spirituall Rocke that followed them and the Rocke was Christ 1. Cor. 10.4 so this Rocke vvas a Sacramentall signe now vvhen Christ vvas come if not longe before this Rocke ceased to be a signe of Christ any longer and so it lost its relatiue and significatiue nature but yet it ceased not to be a Rocke still and of a stonie substance c. And to be vsefull for men to vvash and beasts to drink at it kept its absolute nature and so if the Sabbath be no longer a signe yet it may be a Sabbath still and all those 5 dueties which are the absolute nature forementioned they may remaine still suppose therefore that they could proue that all signes are abolished or that all signes of Christ are abolished yet it vvould neuer follow that the Sabbath is abolished any further forth then as it vvas a signe it could leese but its relatiue and typicall quality like as the Iuey bush doth vvhen it is pulled downe then it is no longer a signe but a bush it is still and so a Sabbath it is still for its absolute nature may remaine still to vvit 1. It s rest 2. its holy performāces 3. On the 7th day 4. Because God did these things on the same day 5. Because God commāded them A 2d instance may be this the Bridgroome vvas made a type of Christ as vve reade euery vvhere in the booke of the Canticles Ioh. 3.29 Reuel 19.7 so the Shepheard vvas made a signe of Christ Ioh. 10.11 and yet the death of Christ hath not abolished these relationes for vve haue Bridgroomes and Shepheards still A 3d instance may be that of forbidden meates vve reade of certaine meates forbidden to be eaten by the law as vncleane Leuit. 11.5.6.7 as the Cony the Hare and the Swine now these were made signes and Shaddowes of Christ Col. 2.16.17 But Christ being come these beastes ceased to be vncleane and to be signes of Christ any longer Act. 10.14.15.12.13 Col. 2.16.17 so then they lost their significatiue nature but yet the same beastes lost not their absolute nature so soone as Christ was come for these beastes were the same in nature and kind the which they were before the Hare was an Hare still the Cony a Cony still c. And why may it not be so with the Sabbath day also it may be a Sabbath though not a typicall Sabbath or the flesh of the Hare Cony and Swine may still be refrained in a politicall respect as in Lent time or in a Religiouse respect as in a fasting day and why then may not the Sabbath day be abolished as a signe and yet remaine still as a sacred time for Gods worship for the forbearance of these meates was as much a type as euer was the Sabbath day yet we may and doe forbeare them still why then I say may we not still retaine the Sabbath albeit it was a type may we not aswell obserue the Sabbath now which was a type as forbeare those meates now which forbearance was a type Here I must craue leaue of my reader to make a short digression by way of defence of this last instance you see I cale the Swine a shaddow of Christ this phrase is exceedingly distasted of some by name M. Chappel vndertaking to confute some things in my former booke publikly tooke hold of this for one and in reprochfull manner said this Author makes the Swine a signe of Christ a Swineish argument quoth hee which check was receiued by his auditory with greate applause insomuch as it hath bene runge in myne eares cast in my teeth sondry times by diuerse men what a swineish argument I vsed now for the cleering of my selfe see my former booke on the Sabbath at pag. 146. where I did affirme the swine to be a Shaddow of Christ I proued it there by Leuit. 11.5.6.7 Col. 2.16.17 now that it is so this text of S. Pauls will beare me out for hee saith that meate was a shaddow of things to come but the body is of Christ where S. Paul maketh meates to be shaddowes of Christ as well as holy daies new moones Sabbaths as you may see in the text now what meates were shaddowes but the prohibited meates forbidden to be eaten vnder the Law what meates find you in the Law forbidden to be eaten but these the Hare the Cony the Swine as you may read Leuit. 11.5.6.7 so then these forbidden meates the Hare the Cony the Swine were these which Paul counteth to be shaddowes of Christ why then M. Chappell may not I haue leaue to say the Swine was a shadow of Christ as well as S. Paul why should you make me a scorne and a bye word vnto your auditory disdained in the minds of honest and well minded people for ought I can see you might aswell haue said the same words reprochfully of S. Paul as of me taxing him to haue vsed a Swinish argument This your errour M. Chappell is by so much the greater in that when you vttered these words you preached out of this very text the which I vsed in my booke to proue that the Swine amongst the rest was a Shaddow of Christ to wit Col. 2.16.17 now had you but well rightly vnderstod your owne text out of which you then preached you would neuer haue accused me for vseing of a Swinish argumēt for it is your very text that beareth me out in caling the Hare Cony Swine shaddowes of Christ and so I returne whence I came A 4th instance shall be that which my aduersaries will assent vnto for

be morall and perpetuall or else those dueties performed in that time by the 4th com to wit rest from labour and holy exercises these must be ceremoniall and abolished as in the former argument we haue proued that if they abolish the 7th day they abolish also the Law of the 4th com so in this we shall proue that if they a bolish the 7th day they doe also abolish the dueties inioyned in the Law of the 4th cō and so farrewell Law dueties both Thus I argue If by direction from the Scriptures you make the time to wit that 7th day in the 4th com ceremoniall and abolished then must you by the same direction make those dueties performed in that time to wit rest from laboures religiouse exercises ceremoniall abolished also But noe man will make those dueties of rest religiouse exercises ceremoniall abolished Therefore may no man make that time of the 7th day in the 4th com ceremoniall abolished As for the Minor it is gaine said by none J come therefore to the Maior the consequence whereof J proue to be sound from the practise of the Holy Ghost in Scripture who whē he abolisheth the day time once commanded he thereby inferreth the abolition also of those dueties to be done in that day and time For example on the first day of euery moneth which was their New moone the Isralites were bound to rest from laboures Amos 8.5 to be conuersant about religiouse exercises ij king 4.23 now whē the Holy Ghost did put an end to these dueties he did onely mention the time day as Let no man condemne you in respect of the New mone Colos 2.16 Gal. 4.10 and by abolition of the time hee inferred the abolition of those dueties also performed in that time Againe the Isralites had many yeerly Sabbaths wherein they were to rest from labour to be conuersant in holy dueties as you may reade at large Leuit. 23. now when the Holy Ghost would put an end to these dueties he did onely mention the time day as yee obserue times and daies and yeeres c. Gal. 4.10 Rom. 14.5 Colos 2.16 and by his abolition of the times and daies he inferred the abolition also of those dueties of rest holy exercises performed in those times now this practise of the holy Ghost giueth vs to vnderstand that where the time is abolished there those dueties vsually performed in that time are abolisned also wherfore if you will abolish the time and day to wit the Iewish Sabbath day as some call it then if you will fetch light from the Scriptures you must learne of the Holy Ghost to abolish also those Iewish dueties of rest religiouse exercises performed in that day and Iewish time Thus you see vnlesse you hold the old Sabbath day morall you cannot hold the dueties of a Sabbath morall if you condemne the time day for a ceremony you must also relinguish those dueties which you would faine haue be morall ARGVM XVII My 17th argument for defence of the Saturday Sabbath prouing that it must be morall and still in vse is because it is a parte of Gods worship and thus I argue All the partes of Gods worship comprised in the first Table of the morall Law which were written by the finger of God in Tables of stone are morall now in force But the sanstification of the Saturday or 7th day Sabbath is a parte of Gods worship comprized in the first Table of the morall Law and was written by the finger of God in Tables of stone Therefore the Sanctification of the Saturday or 7th day Sabbath is morall and now in force For the Major it is not onely a trueth but also a trueth of that importance and consequence that there should be no Christian found me think dareing to deny it for he that denieth it doth deny God some parte of his worship he denieth that God should haue his wholl worship and will giue God but some peeces thereof onely now what God hath ioyned together how dare any man to put them assunder the Almightie in setting man a platforme of his worship diuided it into fowre partes commanded it by fowre seuerall commandements which make vp together the first Table of the Decalogue or Morall Law and so the wholl worship of God compleate in all the partes thereof now how shall any man dare by his deniall of this trueth to put these asunder and to plucke any one of these partes from its fellowes but that he must be guilty of heinouse impiety horrible Sacriledge if it was so heinouse to rob God of his Tithes Offerings Mal. 3.8 what is it to rob him of his worship and seruice if not one iote or title of the Law shall faile so long as heauen and earth endure Mat. 5.18 with what warrant may any man say that a parte of Gods worship prescribed in that Law is abolished as safely may a man clipe the Kings coyne as clipe pare off or diminish any parte of Gods worship the highest worst degree of impiety and vngodlinesse in a Christian is to turne Athiest and to deny God and the next vnto it is to deny God his worship and seruice in wholl or in parte now this they must doe who deny my Major Nay which is worse they doe not onely deny God a part of his worship but also they must accovnt it Iew●sh Iudaisme in any that are intire and perfect in Gods worship that is in such as giue God all the partes of his worship for such as performe vnto God all his worship intirly and perfectly they will sanctifie his Sabbaths as one parte thereof which these men must account Iudaisme I confesse indeed some textes are brought to proue the abolition of one parte of Gods worship to wit the old Sabbath day as Exod. 31.13 Colos 2.16.17 But these are but clokes to couer their euill dealing with God vnder a pretense of Scripture because this parte of Gods worship hath bene out of vse in the Church now a longe time because it is now growne through neglect of it into reproch as to be called Iewish Ceremoniall and a circumstance with the like therefore to colour the matter ouer men haue abused these textes of Scripture but suer I am it is more out of a desire and will men haue to reiect this parte of Gods worship then any thing else that these Scriptures are alleaged for there is nothing in these textes for that purpose necessarily prouing so much but onely that they who alleage them are wilfull and will make them of larger extent then they neede to doe I desire these words necessarily prouing may be well obserued since I place greate Emphasis in them for an ancient ordinance of Gods is not to be vnnecessarily voluntarily abolished as if men were weary of Gods worship and did study how to abolish reiect his ordinances and lay wast Religion Now

remaining in vs doth allow of approue of This is one thing I desire may be in speciall manner obserued that such as reiect Gods Sabbath they reiect a most ancient ordinance of Gods expresly commanded in the Morall Law saying that very day and time is not morall nor concerneth our practise as doe the rest of the 10 commandements when as not withstanding our consciences and that light of naturall reason which is in vs doe consent vnto it approue it and allow of it as a thing very good and commodiouse for vs if we had it in vse among vs shall not such opposites be condemned by their guilty consciēces for opposing of that ordinance of Gods which is no way against them but euery way good for them their consciences being witnesses thereof should we vrge the practise of any thing impossible to be kept or vnnaturall to be done the which nature riseth against abhorreth thē if it were opposed it were the lesse maruailouse but when we vrge stand to defēd nothing but a brāch of the morall law nothing that nature dissalloweth of but rather cheerefully imbraceth that such a thing should be opposed as no morall nor appertayning vnto vs but as Jewish and I cannot tell what this is the matter of wonder so much for this argument For conclusion let me goe a little further then my argument drawes me I see not but it might be proued that the 7th day Sabbath is a Law of nature euen in their owne sense who say they would imbrace it if it were a Law of nature for as the Gentiles some of them found out the true God so some of them found out the true 7th day Sabbath for the profe hereof I referre you to Walaeus de Sabbatho pag. 46. 47. who affirmeth the point himselfe also proueth it for he citeth diuerse ancient Authores as 1. Philo the Iew lib. 2. de vita Mosis Our custome saith Philo doth adominish all Barbarianes Graecianes Europianes and Asianes of duty for who doth not honour that sacred day which returneth euery weeke ij he citeth Iosephus lib. 2. aduersus Appionem circa finē libri saying There is not any Citty Graecianes or Barbarianes nor any Nation vnto whom the obseruation of the 7th day in which the Iewes rested is not come Thus Iosephus iij He citeth a most ancient author Theophilus Antiochenus Patriarcha lib. 2. ad Autolicum As touching the 7th day saith hee which among all mortall men îs greatly famouse it is caled the Sabbath c. iiij He citeth Clemens Alexandrinus lib. 5. stromatum Not onely the Iewes saith hee but also the Gentiles knew that sacred 7th day c. 5. He citeth Eusebius praeparat Euangel lib. 13. who proueth the same out of Plato Hesiod Homer Callimachus and others for further proofe hereof I referre you to M. Richard Byfield on the Sabbath pag. 81. who there alleageth sondry Testimonies shewing that the Gentiles kept the 7th day or Saturday Sabbath amōg the rest these Seneca in his 95 Epist and Macrobius Saturn lib. 1. Cap. 7. And Aretius problem de Sabbathi obseru thus you see that the Saturday or 7th day Sabbath was found out by and in vse among the Gentiles wherefore the 7th day Sabbath stands firme by the Law and light of nature Thus much for my arguments whereby I haue proued the morallity and perpetuity of the Lords Sabbaths wherein as I trust I haue giuen satisfaction abundantly to the conscience of any man that is not vn-willing to see a trueth but as for such as reade with preiudicate opiniones resoluing before hand to stop their eares least they should hear shut their eyes least they should see which is a brand of an hearte hardened by the iust Iudgement of God I leaue them to him that shall iudge them an other day Consider what J haue saied and the Lord giue you vnderstanding in all things SECT IV. WHereas we haue made profe of the morallity perpetuity of the Lords Sabbath and finding that men haue sondry distinctiones and euasiones whereby they would shune the force of our arguments I haue therefore reserued this Section purposly to confute those distinctiones and to shew the vanity and absurdetie of such their euasiones that so all rubes scruples being remoued our arguments may haue free passage and be receiued without all doubtinges it is true I shall handle many of those distinctiones euasiones here which I haue touched before by way of vse in my Exposition of the 4th commandement but those things which there I did but touch cursorily here I shall handle more largly as the more proper place for them but say I should but repeate them it were not labour lost for being they are the common answers often beaten into the mindes of people there is need of an often confutation of them that so what is said it may sticke the faster remaine the longer in mens mindes I. The first euasion which I will deale withall shall be their distinction of a Sabbath the Sabbath for an argument being brought for the morallity of the Sabbath day out of the 4th com they are ready to blunt the force of it by this answer for one to wit that the word Sabbath may as well be translated a Sabbath as the Sabbath To discouer the vanity of this idle distinction for many care not how idlely and absurdly they answer so be they may say something against this sacred ordinance of Gods first we must know what is the difference betwixt a Sabbath and the Sabbath by the Sabbath is meant that common and well knowne Sabbath day to wit Saturday the 7th last day of the weeke the which the Iewes kept for thowsands of yeeres this I cale the Sabbath emphatically and by way of excellency and as a certaine well knowne day Now on the contrary by a Sabbath they would vnderstand some one day of the 7 but vncertainly which not any one rather then an other not any certaine standing knowne day of the weeke but so as the 4th commandement may indifferently be applied vnto any day as vnto Sunday or Monday or Tewsday c. The sense of this distinction being giuen the absurdety of it wil appeare by the like cases the Lord said let the earth bud forth the bud ●f the herb c. Genes 1.11 were it not a senslesse translation to render it thus Let a earth bud forth c againe then the man said the woman which thou gauest me shee gaue me of the tree c. Genes 3.12 were it not an absurd translation to render it thus then a man said a woman which thou gauest me c as well may they translate it a earth for the earth a man and a woman for the man and the woman as a Sabbath for the Sabbath for as there was but one earth and but one man and one woman so was there but one Sabbath day Againe