Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wit_n	word_n	writing_n	14	3	8.3613	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59693	Theses Sabbaticæ, or, The doctrine of the Sabbath wherein the Sabbaths I. Morality, II. Change, III. Beginning. IV. Sanctification, are clearly discussed, which were first handled more largely in sundry sermons in Cambridge in New-England in opening of the Fourth COmmandment : in unfolding whereof many scriptures are cleared, divers cases of conscience resolved, and the morall law as a rule of life to a believer, occasionally and distinctly handled / by Thomas Shepard ...	Shepard, Thomas, 1605-1649.	1650 (1650)	Wing S3145; ESTC R31814	262,948	313

pray that their flight may not be in the winter or Sabbath-day as it were easie to open these places against all Cavils and therefore it is for substance Moral Yet the word Sabbatisme Heb. 4.9 and the Apostles gradation from yeerely Holy-dayes to monthly new-moons and from them to weekly Sabbaths which are called shadowes of things to come Colos. 2.16 seemes strongly to argue some type affixed to those individual Sabbaths or Jewish seventh dayes and hence it is perhaps that the Sabbath is set among Moral Lawes in the Decalogue being originally and essentially Moral and yet is set among ceremonial Feast-dayes Levit. 23.2 3. because it is accidentally typical And therefore Mr. Brabourne need not raise such a dust and cry out Oh monstrous very strange what a mingle-mangle what a h●tch-potch have we here what a confusion and jumbling of things so farre distant as when Morals and Ceremonials are here mingled together No verily we do not make the fourth Commandment essentially Ceremonial but being acidentally so why may it notwithstanding this be mingled among the rest of the Morals Let one solid reason be given but away with words Thesis 21. If the question be what Type is affixed and annexed to the Sabbath I think it difficult to find out although mans wanton wit can easily allegorize and readily frame imaginations enough in this point Some thing it typified Christs Rest in the grave but I feare this will not hold no more then many other Popish conjectures wherein their allegorizing Postillers abound Bullinger and some others think that it was Typical in respect of the peculiar Sacrifices annexed to it which Sacrifices were Types of Christ Numb 28.9 And although much might be said for this against that which Mr. Brabourne replies yet I see nothing cogent in this for the multiplying of Sacrifice which were 〈…〉 on this Day proves rather a specialty of worshipping God more aboundantly on this Day then any Ceremonialnesse in it for if the offering of Sacrifices meerly should make a day Ceremonial why did it not make every Day Ceremonial in respect of every dayes offering of the Morning and Evening Sacrifice Some think that our Rest upon the Sabbath not God the Fathers Rest as Mr. Brabourne turnes it was made not onely a resemblance but also a Type of our Rest in Christ of which the Apostle speaks Heb. 4.3 which is therefore called a Sabbatisme v●r 9. or a keeping of a Sabbath at the word signifies What others would inferre from this place to make the Sabbath to be meerly Cermonial and what Mr. Brabourne would answer from hence that it is not at all Ceremonial may both of them be easily answered here again as already they have been in some of the former Theses Some scruples I see not yet through about this text inforce me herein to be silent and therefore to leave it to such as think they may defend it as one ground of some affixed Type unto the Jewish Sabbath Thesis 22. Learned Iunius goes before us herein and points out the Type affixed to that Sabbath For besides the first institution of it in Paradise he makes two other causes which he calls Accessory or affixed and added to it 1. One was Civill or Civil that men and beasts might rest from their toilsome labour every week 2. Ceremoniall or Ceremonial for their solemne Commemoration of their deliverance out of Egypt which we know typified our deliverance by Christ Deut. 5.15 Some think indeed that their deliverance out of Egypt was upon the Sabbath day but this I do not urge because though it be very probable yet it is not certaine onely this is certaine that they were to Sanctifie this Day because of this their Deliverance and 't is certaine this Deliverance was Typical of our deliverance by Christ and hence 't is certaine that there was a Type affixed to this Sabbath and because the Scripture is so plain and expresse in it I 〈◊〉 inclined to think the same which Iunius doth that this is the Type rather then any other I have yet heard of against which I know many things may be objected onely it may be sufficient to clear up the place against that which Mr. Brabourne answer● to it Thesis 23. The Deliverance 〈◊〉 of Egypt saith he is not 〈…〉 as the ground of the Institution of the Sabbath but onely as a motive to the observation thereof as it was more generall in the Preface to the Decalogue to the obedience of every other command which notwithstanding are not Ceremonial for God saith I am the Lord who brought thee out of Egypt therefore keepe thou the first the second the third the fifth the sixth as well as the fourth Commandment and therefore saith he we may make every Commandment Ceremonial as well as the Sabbath if the motive of deliverance out of Egypt makes the Sabbath to be so This is the substance and sinewes of his discourse herein and I confesse its true their Deliverance out of Egypt was not the first ground of the institution of it but Gods Rest after his six dayes labour yet it was such a ground as we contend for viz. a secondary and an annexed or affixed ground And that it was not a Motive only to observe that day as it is in the Preface to the Decalogue but a superadded ground of it may appear from this one consideration viz. because that very ground on which the Lord urgeth the observation of the Sabbath in Exod. 20.11 it is wholly left out in the repetition of the Law Deut. 5.15 and their deliverance out of Egypt put into the rome thereof for the ground in Exod. 20.11 is this Six daies God made Heaven and Earth and rested the seventh day and sanctified it but instead of these words and of this ground we finde other words put into their roome Deut. 5.15 Remember thou wast a servant in the Land of Egypt and that the Lord brought thee out thence with a mighty hand therefore the Lord thy God commandeth thee to Keepe the Sabbath Which seems to argue strongly that these words are not a meer Motive but another ground of the observation of the Sabbath And why might not the generall Motive in the Preface of the Decalogue serve as a sufficient Motive to the obedience of this Commandment if there was no more but a Motive in these words of Deutr. and therefore I suppose this was also the ground and affixed Type unto the Jewish Sabbath Thesis 24. But still the difficulty remains for Master Brabourne will say that those were but humane reasons but what ground is there from Scripture for the institution of another Sabbath as well as of the abrogation of the old which if it be not cleared I confesse this cause sinks here therefore let it be again observed that we are not to expect such evidence from Scripture concerning this Change as fond and humorous wit sometimes pleads for In this controversie namely That Christ should 〈◊〉

with 〈◊〉 and 〈◊〉 as it were upon Mount Zion and proclaime by word or writing in so many expresse words That the Iewish Sabbath is abrogated and the first day of the week instituted in its roome to be observed of all Christians to the end of the world For t is not the Lords manner so to speak in many other things which concerne his Kingdome but as it were occasionally or in way of History or Epistle to some particular Church or people and thus he doth concerning the Sabbath and yet Wisdomes mind is plain enough to them that understand Nor do I doubt but that those Scriptures which are sometimes alledged for the Change of the Sabbath although at first blush they may not seeme to heare up the we●ght of this cause yet being throughly considered they are not onely sufficent to stablish modest minds but are also such as may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or stop the mouths even of wranglers themselves Thesis 25. I doe not thinke that the exercise of holy duties on a Day argues that such a Day is the Christian Sabbath Day for the Apostles preached commonly upon the Jewish Sabbath sometime upon the first day of the week also and therefore the bare exercise of holy du●ies on a day is no sufficient Argument that either the one or the other is the Christian Sabbath for then there might be two Sabbaths yea many Sabbaths in a week because there may be many holy duties in severall dayes of the week which we know is against the Morality of the fourth Commandment Thesis 26. Yet notwithstanding although holy duties on a Day doe not argue such a Day to be our Sabbath yet that Day which is set apart for Sabbath services rather then any other Day and is honoured above any other Day for that end surely such a day is the Christian Sabbath Now if it may appear that the first Day of the week was thus honoured then certainly it is to be accounted the Christian Sabbath Thesis 27. The Primitive patterne Churches thus honoured the fi●st Day of the weeke and what they practised without reproof that the Apostles who planted those Churches enjoyned and preached unto them so to do at least in such weighty matters as the Change of Dayes of preferring one before that other which the Lord had honoured before and what the Apostles preached that the Lord Jesus commanded Matth. 28.20 Go teach all Nations that which I Command you unlesse any shall think that the Apostles sometime went beyond their Commission to teach that to others which Christ never commanded which is blasphemous to imagine for though they might erre in practise as men and as Peter did at Antioch and Paul and Barnabas in their contention yet in in their publike ministry they were infallibly and extraordinarily assisted especially in such things which they hold forth as patterns for after times if therefore the Primitive Churches thus honoured the first day of the week above any other day for Sabbath services then certainly they were instituted and taught thus to do by the Apostles approving of them herein and what the Apostles taught the Churches that the Lord Iesus commanded to the Apostles So that the approved practise of the churches herein shewes what was the Doctrine of the Apostles and the Doctrine of the Apostles shewes what was the command of Christ so that the sanctification of this Fi●st Day of the week is no humane tradition but a Divine institution from Christ himselfe Thesis 28. That the Churches honoured this Day above any other shall appeare in its place as also that the Apostles commanded them so to doe Yet Mr. Primrose saith that this latter is doubtful and Mr. Ironside not questioning the matter fals off with another evasion viz. That they acted herein not as Apostles but as ordinary Pastours and consequently as fallible men not only in commanding this Change of the Sabba●h but in all other matters of Church government among which he reckons this of the Sabbath to be one which he thinks were imposed according to their private wisdome as most fit for those times but not by any Apostolicall Commission as concerning all times But to imagine that matters of Church-government in the Apostles dayes wete coats for the Moon in respect of after-times and that the form of it is mutable as he would have it I suppose will be digested by few honest and sober minds in these times unlesse they be byassed for a season by politick ends and therefore herein I will not now contend one●y it may be considered whether any private spirit could abolish that Day which from the beginning of the world God so highly honoured and then honour and advance another Day above it and sanctifie it too as shall be proved for religious services Could any do this justly but by immediate dispensation from the Lord Christ Jesus and if the Apostles did thus receive it immediately from Christ and so teach the observation of it they could not then teach it as fallible men and as private Pastors as he would have it a pernicious conceit enough to undermine the faith of Gods elect in many matters more weighty then this of the Sabbath Thesis 29. To know when and where the Lord Christ instructed his Desciples concerning this Change is needlesse to enquire It is sufficient to beleeve this that what the Primitive Churches exemplarily practised that was taught them by the Apostles who planted them and that whatsoever the Apostles preached the Lord Christ commanded as hath been shewen Yet if the Change of the Sabbath be a matter appertaining to the Kingdome of God why should we doubt but that within the space of his forty dayes abode with them after his Resurrection he then taught it them for 't is expressely said that He then taught them such things Acts 13. Thesis 30. When the Apostles came among the Jewes they preached usually upon the Jewish Sabbaths but this was not because they did thinke or appoint it herein to be the Christian Sabbath but that they might take the fittest opportunity and season of meeting with and so of preaching the Gospel to the Jewes in those times For what power had they to call them together when they saw meet or if they had yet was it meet for them thus to do before they were sufficiently instructed about Gods mind for setting apart some other time and how could they be sufficiently and seasonably instructed herein without watching the advantage of those times which the Jewes yet thought were the only Sabbaths The dayes of Pentecost Passeover and houres of prayer in the Temple are to be observed still as well as the Iewish Sabbath if the Apostles preaching on their Sabbaths argues the continuance of them as Mr. Brabourne argues for we know that they preached also and went up purposely to Ierusalem at such times to preach among them as well as upon the Sabbath dayes look therefore as they laid hold upon the