Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	life_n	name_n	write_v	18,504	5	6.4426	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97211	The Jevvs Sabbath antiquated, and the Lords Day instituted by divine authority. Or, The change of the Sabbath from the last to the first day of the week, asserted and maintained by Scripture-arguments, and testimonies of the best antiquity; with a refutation of sundry objections raised against it. The sum of all comprized in seven positions. By Edm. Warren minister of the Gospel in Colchester. Imprimatur, Edm. Calamy.	Warren, Edmund, minister of the Gospel in Colchester.	1659 (1659)	Wing W955; Thomason E986_26; ESTC R204006	221,695	275

among Christians redeemed from the earth Obj 2 T.T. p. 61 62. To this I may easily answer without any great study Answ that the constant celebration of two dayes in a week is more then the Law requires or the Gospel allowes More then the law requires for that calls but for one day in seven Remember the Sabbath day to keep it holy not Sabbath-dayes Exod. 20 8. Again six dayes shalt thou labour not five dayes Chrysostomes descant upon it is very pithy Tom. 5. p. 5 23. The week contains seven dayes sayes he Now see how the Lord hath distributed these dayes he hath not taken the greatest part to himself and left us the least neither has he taken half and left half requiring three for himself and leaving us but three no the Lord is more liberal he hath given thee six and taken but one for himself So he And indeed the Law saith the same I know it is disputed whether these words six dayes thou shalt labour be preceptive or permissive only but to me it is past dispute that they carry a preceptive force for the injunction of working six dayes is delivered in the same commanding terms v. 9. with the inhibition of work on the seventh day v. 10. T. T s gloss therefore falls to the ground Exod. 20.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 10.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Six dayes shalt thou labour that is God gives thee leave sayes he as if it were but a bare permission Or six dayes thou wilt labour pointing out the creatures earthly inclination as if there were a prediction in the words But let me advise him in the fear of God to read over the Commandement once more not as he would have it but as it is in the Original since he professes skill in the language of Canaan and then I shall ask him whether those words verse 10. On the seventh day thou shalt do no worke be not imperative If so why not also these Six dayes shalt thou labour since the forme of speech is one and the same It nothing helpes him that the word is otherwise translated Exod. 31.15 six dayes may worke be done for whatever the translation be the tense is the same and it may as well be rendred shall as may And so learned Ainsworth reades it And thus his Critical flourish proves but an empty flash For my part I look upon these words Six dayes shalt thou labour as having the force and vertue of a precept and command in them not directly injoyning us to labour upon any day for that belongs rather to the 8th Commandment but injoyning us such a proportion of time Eph. 4.28 Among the Jewes when holy dayes were so frequent there was never any weekly holy day ordained to go cheeke by jole with the Sabbath But their holy dayes were either monethly or yearly Mr. George Abbot p 118. Periculum mortis tollit Sabbathum necessitas non habet ferias six dayes together within the compass of which our labours must be confined 'T is as if the Lord had said Thou shalt not ordinarily labour more nor less then six dayes together nor rest more or less then one in seven ordinarily That God was pleased to appoint the Jews a greater number of holy dayes as Passeover Pentecost c. and so a lesser number of working-dayes was only in extraordinary cases as our fasting-dayes and thanksgiving-dayes are The fourth Commandment was to be the standing rule only for ordinary time both of weekly work and weekly rest And as those words on the seventh day thou shalt doe no work hinder not but souldiers in time of war may fight a battel and Citizens in case of fire breaking out may quench the flames upon the Sabbath day It was never the Apostles meaning nor in their power when God by a perpetual Law had given us six dayes for labour and destined a seventh for rest to turn it into five dayes labour and two dayes rest Idem ibid. the precept interdicting only the servile works of our ordinary callings In like manner these words six dayes shalt thou labour hinder not but in case of extraordinary judgements or unusual mercies we may set apart dayes of prayer and of praise but ordinarily and weekly to keep two dayes of rest and leave but five dayes for labour is utterly inconsistent with the fourth Commandment And here a word with our new Sabbath-keepers at Colchester you are erroneously taught to think you are bound in conscience to rest from labour two dayes every week else you are woful earth-wormes miserable worldlings dunghill drudges and what not Now I beseech you bring conscience to the rule hath not God said six dayes shalt thou labour and will you listen to man contradicting God and telling you nay thou shalt labour but five dayes only What Antichristian usurpation and Tyrannical imposing upon mens consciences is this to tell them in Print as T.T. does It is not one day in seven will serve your turn when the books shall be opened Why p 3. Why what are those books Shall not the book of the law be one of them And what is written there How readest thou Is it not plain six dayes shalt thou labour and do all thy work Blot this clause out of Gods book Deut. 12.32 or alter the figure and write five instead of six And be sure God will blot out thy name out of the book of life Consider this you that suffer your consciences to be mancipated and enslaved to the dictates of Man Either you must make the week longer by a day or confess in limiting conscience to five dayes only for labour you break the Law under a pretence of keeping it yea you totally make void the Commandment of the living God in subverting the equity of it this is one thing The letter of the Law will bear but one day in seven for holy rest yea the liberty of the Gospel will allow no more ordinarily Rom. 3.21 For do we by faith make void the law God forbid Nay rather we establish the law Yet if we allow but five dayes in the week for labour we must unavoidably make void the law in this particular And besides the observation of dayes legal dayes is disputed against by the great Apostle as contrary to Christian liberty It is but a poor evasion to say Col. 2.16 Gal. 4. ●0 compared with Gal. 5.1 The Apostle speaks only of festival dayes Passeover Pentecost and the like for if these were inconsistent with Gospel-liberty as the adversary grants how much more two dayes every week which amount to more at the years end then all those Jewish festivals twice told The Church in the Apostles time had no other holy day besides the Lords day And the fourth Commandment enjoyns the labour of six dayes Mr. Perkins in Galat. Let him therefore sadly consider the dangerous consequences of his errour forcing him at once both

circumstances considered it more then probable that this third Chapter is nothing but an history of what was done on the sixth day And so the mention of the Sabbath in the beginning of the second Chapter may well enough in order of things take place at the end of the third and then it will roundly follow That the first sin went before the first Sabbath As to that which is further alledged Exod. 31.17 Ans 3 That on the seventh day God rested and was refreshed I answer It is onely a Metaphorical expression for we may not think that the everlasting God the Lord the Creator of the ends of the earth fainted or was weary in the works of the Creation or that he needed any rest or respiration But when the Holy Ghost speaks to us men he delights to speak after the manner of men respecting more the weakness of our capacity than the exactness and propriety of the Phrase In a word suppose God's resting and being refreshed on the seventh day intimate some delightful satisfaction like that which men take in things that refresh their souls yet it follows not that this satisfaction was taken in the creatures but rather in Christ who had now undertaken God's satisfaction for man's transgression And this indeed is a sweet refreshing as to a guilty creature so to an angry God and in this sense the Scriptures do sweetly harmonize Isai 42.1 Mat. 3.17 Mat. 12.18 unanimously testifying that our blessed Redeemer is the person in whom the eternal God delighteth in whom the Father is well-pleased As for the other Scriptures which T.T. crouds in for company-sake in his Margin as Job 38.7 Luke 2.13 the one speaking of the Angels song at the Creation of the earth the other of their joyful Hymne at the birth of Christ I wonder how they make for his purpose to prove that man had not sinned before the Sabbath But impertinent quotations are no rarities in his book he would make a glorious shew of Scripture to dazle the eies of the simple when the Scriptures he cites are neither in sense nor sound applicable to his purpose which if it be not packing sophistry let the world judg Well his first tripartite argument is weighed and found to light And hitherto for ought appears to the contrary the first Sabbath was not before sin I proceed to the second 2. T. T s Argum. Some time sayes he must be allowed for the sin of Angels and after that for the parley with the woman and it was no little space wherein Adam gave significant names to the creatures For the Angels sin Ans 1 to guesse precisely at the time of it is neither easie nor necessary And in disputes of this nature we must be wise to sobriety not to curiosity a 1 Tim. 3.6 pride was a principal ingredient in their sin and b Job 4.18 God charged them with folly for their pride how much more folly shall sinful man be found guilty of who in the pride of his foolish heart shall presume to be wise above that which is written Some think that place Luke 10.28 may refer to the first fall of the Angels being mentioned as a check to the disciples ready to be lifted up with pride at the success of their ministry Ne factis miraculis superbirent discipuli adduxit Domiuus exemplum Satanae c. Stella in loc However it is most consentaneous to Scripture and Reason to conceive that the Angels being spiritual substances must in their actings whether good or evil be proportionable to their beings And sin being a spiritual evil how quick a progresse it might make in such creatures let any man judg who can but compare things spiritual with spiritual To me it is no great difficulty to apprehend that in a very few moments by an aspiring thought legions of Angels might become legions of Divels Especially being for ought I know linked together in a conjoyned apostasie For Adam's naming the creatures this also might soon be dispatched Answ 2 considering that not every individual creature as T.T. would have it but onely the birds and beasts were made to pass before Adam of which there are not many kinds Primi parentes insignes Philosophi Luther in G●n Cap. 1. and not many of a kind created at first And doubtless it cost Adam no study to impose significant names upon them He had natural Philosophy enough concreated with him to know the properties and qualities of the creaures 1 Kin. 4.33 34 and he needed no dictionary to find out suitable names for them If Solomon after the Fall were so well read in the book of the creatures that he could write a complete Commentary upon it from the Cedar to the Hysop what shall we think of Adam before the Fall But to put all out of doubt Dr. Twisse moral of the Sabbath p. 51. that the naming of the Creatures took up no long time is evident for they were all named before Eve was formed Gen. 2.19 20. So as all this might be done before noon and time enough left before night for the acting of that fatal tragedy the Fall of Man as a judicious Writer concludes For the parley betwixt the Woman and the Serpent Answ 3 we have no reason to judge that long when the Scripture cuts it so short Questionless the Serpent was not onely a subtile but a nimble disputant and it was his policy to be as quick as he could that the woman might be conquered before she had time to recollect her self Besides in the judgment of most Interpreters she began to stagger and give ground at the first assault So that all this Authors conjectures laid together are too weak to bear the weight of that confident conclusion Nothing is more certain then that the Highest himself did both sanctifie and celebrate the first Sabbath and that before sin p. 11. I may well say nothing is more uncertain I have given some Scripture-arguments already to make it more then probable I shall add more in the third branch to make it little less then infallible that man fell on the sixth day For the present I shall onely cast in one Argument against the supposed institution of the Sabbath in Paradise If the Sabbath was instituted in Paradise Argu. then Adam did observe and was bound to observe the first Sabbath in Paradise But neither of these can be proved from Scripture Therefore c. 1. That Adam did unquestionably observe the first Sabbath in Paradise cannot be demonstratively proved from Scripture This is undeniable that whenever or where-ever he kept his first Sabbath he did it in imitation of God's example Now how could he rest a whole day by God's example till God had fully completed the first seventh dayes rest for his example Eph. 5.1 Imitation of God being a subsequent not a concomitant act a following of him as dear children not a fellow-acting with him I can therefore see