Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	david_n	day_n	weekly_a	24	3	16.0180	5	false

Text snippets containing the quad

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

Euangelists after Christs resurrection calling the day before our Sunday or first day of the vveeke vvhich is Saturday the Sabbath day vvherefore if here after your Ministers vvill misapply the 4th com to the Lords day beleeue them not for you see all the 4 Euangelists call Saturday the Sabbath day not Lords day the Sabbath day and the 4th com is for that day only which is named Sabbath day as you may see by reading it The rather this is to be noted because such a mistake of one day for an other in a bond may forfeit your bond as in case through a mistake you carry your money in the 8th day of the moneth when it is due on the 7th day of the moneth now the 4th com is a bond wherein man stands bound vnto God to pay his diuine seruice on the 7th day of the weeke but if he delaies vntill the 8th day I dare assure him that he hath forfeited vvith God and broken the bond of the 4th comm For this bond is not due and payable on the 8th but on the 7th day Looke to it as you vvill Thus much for the name now we come to the thing and question it selfe SECT II. For the better scaning of this point whither the Lords day be a Sabbath day or not by Gods ordinance I purpose to handle 2 maine questions the one is whither euery first day of the weeke euery Sunday euery Lords day be a Sabbath day or not and here hereafter I purpose to let it goe for granted them for argument sake that euery Sunday is may be called Lords day vvhich yet can neuer as you haue seene be proued by the Scriptures the other is whither any one Sunday first day of the vveeke or Lords day be a Sabbath day or not Touching which questions let it be obserued and I dare say it that Papists can say as much out of the Scriptures in defence of that Fable of the Fyer in Purgatory as can be said in defence of the Lords day to be a Sabbath day Touching the former question that euery Lords day must be a Sabbath day constantly if they cannot proue this constancy that euery Sunday must be a Sabbath day then it vvill follovv that we are not now tied to keepe a Sabbath once euery weeke but onely sometimes as once in a quarter of a yeere or halfe a yeere or once in a yeere or the like and so the life and soule of this nevv Sabbath is extinguished and as good as vanished That it may appeare vvhat they can make good this vvay I vvill produce you all their textes of Scripture out of vvhich they must proue this point if it can be proued and if it shall appeare that none of those Scriptures vvill afforde any ground for a constant vveekly Sabbath then you vvill say with me that they goe groundlesly to vvorke when they vrge a constant keeping of the Lords day The first of their Textes is the 4th Com. Exod 20.8 But to this Text I answer that it is true in deed that the 4th Comm. doth call for a weekly Sabbath but this Text hath nothing at all to doe with the Lords day as shall be showne fully in the next question wherefore this Text is not to the purpose A second Text they haue it is Reuel 1.10 I was in the Spririt on the Lords day to this Text I answer admit for argument sake that this Lords day whereon S. Iohn receiued his Reuelation vvere a Sabbath day and that this name Lords day did impley so much yet can it not be proued from hence that euery Sunday and euery first day of the weeke was a Sabbath day all that can be gathered out of this Text is but to proue one day a Sabbath day and namely that one day which vvas called Lords day in this Text if it could be certainly found out which day of the weeke it was As hath bene showne it cannot be proued that euery first day of the the weeke is in Scripture called Lords day vvherefore it cannot be proued that any more first dayes of the weeke are Sabbaths then are called in Scripture Lords day and that is but one day in a yeere onely or the like Further it will not follow neither from the name or nature of the Sabbath day that if the Lords day be a Sabbath day then it must be a weekly Sabbath day as in the 4th Com. for there vvere weekely Sabbaths and yeerly Sabbaths also in the Lavv novv since they hold the vveekly Sabbaths ceremonies a svvell as the yeerly Sabbaths how kno● they vvhither of those two sortes of Sabbaths S. Iohns vvas vvherin he receiued his Reuelation for it might be a yeerly Sabbath A third Text they haue that is Ps 118.24 This is the day which the Lord hath made let vs reioyce and be glad in it To this Text I ansvver as before admit for argument sake that this day must be a Sabbath day yet as vve say one svvallovv maketh not a Sommer so one Sabbath day maketh not a constant practise this Text can make vvay for no more Sabbaths then one in a yeere or one in a mans life time for Dauid had but one day in his life time in vvhich he vvas Crovvned King nor had Christ here typed by Dauid any more dayes for his Resurrection then one so still here is nothing for the constancy of a vveekly Sabbath day A fourth text they haue and that is Act. 2. vvhere vpon the day of Pentecost Peter preached and conuerted 3000 soules c. To this Text I ansvver as before admite this day must needs be a Sabbath day because here vvas a Sermon in it yet vvhat is this for a constancy for a continued practise● it doth not follovv that because Peter preached this one time here vpō pentecost day that therfore he preached euery Lords day euery Sunday or First day of the vveeke after vveekly can it be showne vvhere Peter preached the next Lords day or Sunday after this day of pentecost or can it be shovvne that euer Peter preached any vvhere and at any time tvvise together vpon tvvo Lords dayes immediatly succeding one an other for it is not enough to shevv that he preached once onely vpon one Lords day but he that vvill proue a constācy must proue a vveekly practise Sunday after Sunday day by day All that can be gathered from Peters Example is but this that vve preach and heare a Sermon once in a yeere at Pentecost day that is on Whit Sunday for on Whit Sunday it is supposed that Peter preached this Sermon A fift Text they haue it is Act. 20.7 vvhere Paul preached at Troas vntill midnight c. vnto vvhich text I ansvver as before be it this day vvere a Sabbath day because Paul preached a sermon then vvhich can neuer be therby proued to be a Sabbath day yet vvhat is this to a constancy this vvas a

bodies with continuall laboures in one weeke as that they shall be vnfit to labour an other weeke now common reason teacheth that mans body cannot endure continuall and perpetuall laboures day by day without ceaseing all his life longe wherefore of necessity there must be a time for men to Sabbathize rest in from laboures therefore it is meete that some one day in a weeke be set a parte for rest that so a man may so worke one weeke as he may worke an other also it is a point of wisedome also for men so to follow their workes as they may goe on continue with them not like vnskilfull Riders who ride galloping vpon the spurre in the forenoone so as their tyred horse cannot goe in the after noone wherefore if men doe but regard their owne bodies it is meete they should set a parte a day to Sabbathize in and rest from their laboures But suppose we that some mans body being of any oaky substance yron constitution could hould out in laboures day by day euerlastingly yet how vnbeseeming a thing is it for man whom God hath made Lord of all to become a slaue a drudge in this world working and tuging day by day without ceaseing like horse in a Carte neither can men pleade necessity for experience hath taught that we can compasse all our workes within the 6 dayes nor yet can the poore plead necessity because of their pouerty for as God gaue the Israelites twise so much Manna on the 6th day as vpon any other day that so they might rest vpon the Sabbath day So hath God blessed the established order in our kingdome of working but 6 dayes in 7 that the poore can now earne as much in 6 dayes as they should doe in 7 dayes if it were customary for vs to worke euery day for did the poore worke 7 dayes the rich would giue them the lesse for euery dayes worke so as they should but barely get a liuing then and so much they get now for because they worke but a fewe dayes therefore they haue the more for euery dayes worke that so they might liue of their worke thus much for men in generall I come now to men in particular by name vnto Seruants It is needfull that we keepe a Sabbath because it is a worke of mercy vnto Seruantes now God was wont to take care for Seruants lest they should be vnmercifully oppressed with labour and therefore it is added to the 4th com That thy m●n seruant and thy ma●de may rest as well as thou Deut. 5.14 what doth this teach vs but that masters must shew mercy vnto their Seruants by resting of their bodies as well as of their owne for if the one hath neede of rest so hath the other Salomon telleth vs that a righteouse man sheweth mercy to his beast Pro. 12.10 how much more then vnto his man seruant and maide seruant were it not that we haue good Lawes in this case prouiding for Seruants by forbiding masters to doe their workes on the Lords day some vnmercifull hardharted and couetuouse masters would worke their Seruants day by day vntill they were weary of their liues the necessity of a Sabbath in this case appeareth by the Lawes now in force whereby for the benefit ease and refreshment of poore Seruants it is enacted no doubt that many holy daies shall be obserued yeerly weekly In the 3d place I come to Beastes it is needfull that we keepe a Sabbath that so we may shew mercy vnto our beastes for God was wont to cale for mercy vnto the labouring beast In the 7th day thou shall rest that thine oxe and thine Asse may rest Exod. 23.12 and it is a property saith Salomon of a good man to shew mercy to the life of his beast Pro. 12.10 and should a man labour his beast on euery day weeke by weeke he might soone haue his skine Thus farre we haue considered of the needfulnesse ca Sabbath day in ciuill respects Now I come to shew the needfullnesse of a Sabbath in religiouse respectes that God may be solemnely and publiky worshipped that the Church and people of God may be further edified in their most holy faith for these two causes it is needfull that there should be a Sabbath day I shall not neede to spend time to amplify these two things for they are so requisite and needfull that all men will grante me that it is meete to haue a day set a parte for the publike worship of God the edification of the Church of God to omit what else might be said the necessity of a Sabbath day appeareth in this that our Church doth now celebrate many Holy daies for the same ends not onely the Saintes daies yeerly but also the Lords daies weekly 2. It is meete to haue a Sabbath day because it is a thing of good reporte approued allowed of by all Christian Churches now the Apostle calleth vpon vs to follow those things which are of good reporte Phil. 4.8 those things therfore which all Christian people approue and allow of are meete to be had in vse Papistes they allow of resting from laboures and the publike worship of God constantly vpon one day of euery Seauen Lutherans doe the like and Anabaptists how euer they keepe no day by Diuine Institution yet they keepe and hould it fit to keepe one day in Seauen wherin they rest from their labours and performe publike worship vnto God lastly all Protestants doe allow and approue of one day in Seaven as fit to rest in from labours and to worship God publikly so here is a clowde of witenesses houlding it meete to keepe a Sabbath day and a thing of good reporte If we should ascend vnto the primitiue Churches who liued next after the Apostles we shall find that they held it meete to keepe one day in 7 and sometimes more for the Seruice of God and to rest from laboures thus we haue a generall and ioynt consent of all Churches both now liuing and from the Apostles times that it is a thing meete to rest and serue God publikly one day in a weeke and so we haue proued this point namely that it is meete convenient to keepe a Sabbath day indefinitly one in 7 daies Now I come to proue that of all the daies of the weeke the 7th day or Saturday is the most fit day my first reason is because God Almightie Rested rather vpon the Saturday then vpon any other day Genes 2.3 and therefore it is meete we should imitate such a president were a man to make his choise on which day of the weeke to Rest from laboures and to refresh himselfe I thinke he could not possiblie find a more fit day to Rest in then on that day wherin God Almighty Rested My second reason is taken from this that a man may doubt whither the old Sabbath day be abolished or not and if it be disputable and

and leisure To conclude since this Dispensation tendeth to the peace of the Church and also imitateth the Apostles let it obtaine the most fauourable construction that may be at least let it not be racked wrested vncharitably SECT V. I haue reserued this Section to make answer vnto fondry obiections which are framed vpon occation of this Dispensation and these they are which follow OBIECT I. Some obiect thus forasmuch as I am perswaded that the Lords Sabbath is still in force howbeit I am also well perswaded of the trueth of your dispensation yet can I not passe ouer the Sabbath when it cometh profaneing it working vpon it without many great checkes of conscience and much sorrow of heart that I should profane the Lords Sabbath and that too after I know it to be the Lords Sabbath still in force by the 4th commandement thus I am afflicted and pricked in conscience euery weeke now I pray what say you to this is it not a sinne for me to goe against the checkes of my conscience what may I doe in this case For answer herevnto we must know that some checkes of conscience doe arise from the doinge of something which we should not doe and for a man to goe against these it is dangerouse and sinnefull and a note of an harde heart Againe there are some checkes of conscience which arise from the doinge of something which we would not doe and these are not alwayes sinnefull but are notes of a softe heart and tender conscience for they would not doe the things they doe if it were in their power to amend them I will cleere this case by some examples it is lawfull for a man to fly for his life his enemy pursuing him vpon the Sabbath day and it is lawfull for a man to worke in quenching of a fyer on the Sabbath day neuerthelesse a softe heart and tender conscience will be full of prickings in the time of his flight and whilst he is at worke Now the reason hereof is not because these his actions are sinefull but because he doth what he would not doe vpon this day if it could be auoided and because he neglecteth the speciall seruice of God all that time which he would much rather haue bene imployed about Furthermore Dauid when he eat the Sewbread it could not but grieue him that he was cast vpon such necessity as that he must eate that which was not lawfull for him to eate And Dauid when he spared the life of Ioab which he should haue taken away it could not but be a corziue to his conscience so often as he saw that murtherer liue And the Apostles when they obserued those things commanded in the Ceremoniall Law in circumcising shauing the head and the like they knowing that these things were abolished they could not but doe it with checking and vnquiet consciences in some respect and yet these were not euill consciences nor these actiones sinnes but they were markes of softened heartes and tender consciences and so is it with the checkes in conscience which we cannot but haue in some respectes so often as we neglect the Lords Sabbath they are notes of soft heartes tender consciences plainly bewraying that we would much rather Sanctify the Lords Sabbath if it were in our power Furthermore whereas you asked me what you should doe in this case I answer euen all you can doe to the vtmost of your power to get out of this necessity that so you may haue your hearts desire in sanctification of the Lords Sabbaths for no man will lay still vnder a necessity any longer then he needs must a poore man will get out of his pouerty a sicke man out of his sicknesse a prisoner out of prison with all the speed they may Now the way to get out of our necessity is this to labour a generall reformation and that first by instant constant prayer to God and next by divulging this trueth of God as farre as thin occationes and caleing will permit that so it may rune from man to man till at length it may come vnto the Magistrate whose office it is to make reformation and so to loosen thee from thy necessity of profaning the Lords Sabbaths any longer Indeed it is fit we should haue prickes and checkes in conscience all the time we lay in the neglect of the Lords Sabbaths that so we may be thereby often rowsed vp to vse all good meanes possible and speedily for a reformation If God should let vs bequiet in minde we would grow secure with this Dispensation sit downe and take our ease neuer careing what becomes of Gods sacred Sabbaths nor when a reformation were made OBIECT II. Some who are enemies to Gods Sabbaths and friends to the Lords day argue thus forasmuch as the Lords day may be kept for a Sabbath still by virtue of this Dispensation why should we trouble our selues for we haue that alredy let vs keepe vs where we are still for we are well enough But herevnto I answer that you are not well enough for the discouery of this you must note for whom this Dispensation is made vnto whom it doth properly belonge for it belongeth not vnto all men this Dispensation therefore is made for such as are perswaded that the Sabbath day is still in force and therefore doe make a conscience of it who in a case of necessity may keepe the Lords day for it for a season vntill a time of reformation But this Dispensation is not made at all for our newe Sabbatharians who make no conscience of the old Sabbath for to what end should they haue a Dispensation from the old Sabbath who make no conscience at all of it In the Dispensation it is allowed for men to keepe the new Sabbath or Lords day for the old Sabbath and in steade of it for a season which doth imply that they had rather keepe the old Sabbath then the newe that they haue a conscience of the old Sabbath still and that the Lords day is not kept for it selfe sake but for the Sabbaths sake so that it is the Sabbath that hath all the respect and honour the Lords day hath none as for it selfe Now our new Sabbatharians will not keepe the Lords day still in this sense but if they will take any aduantage from our Dispensation and from our keeping the Lords day with them they must keepe it in this sense for in this sense the old Sabbathatians doe keepe the Lords day we honour the Sabbath day as our King and we esteeme the Lords day in its roome but as a deputy that for the time occupieth the place of the King and whom we honour not for his owne sake but for the Kings whose place he possesseth so we honour the Lords day for the Sabbath daies sake which went last before the Lords day and in roome whereof the Lords day stands as a deputy for the present necessity 2.