Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	ceremonial_a	law_n	moral_a	2,252	5	9.4056	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41789	The seventh day-Sabbath ceased as ceremonial and yet the morality of the fourth command remaineth, or, Seven reasons tending to prove that the fourth command in the Decalogue is of a different nature from the other nine ... also certain answers to some of the said reasons proved insufficient : whereunto is added a postscript, shewing the judgement of the Jews and antient Christians, touching the Sabbath-day / by Tho. Grantham.	Grantham, Thomas, 1634-1692.	1667 (1667)	Wing G1547; ESTC R18492	18,115	24

the Inhabitants of these remote places do observe the seaventh-day consisting of Evening and Morning it will answer the intent of God in the fourth Precept as to the letter of it To which I reply Then it is clear that it was not Gods intent to bind all men to one point of time in Sabbath-solemnities which I desire may be well observed and how the precise point of time the seventh-day can then be Moral I cannot conceive Secondly Let it be observed that it will follow from S. J. his Answer that these remote Inhabitants may lawfully work for many of our Sabbath-day-evening for six dayes of theirs counting from Evening to Morning will contain a good part of six of our weeks all which time they keeping no Sabbath will badly answer the intent of God in the fourth Precept and their Servants and Cattel would soon complain against them The second Reason Precepts which are purely Moral give not place to Precepts Ceremonial but when two such Laws come in Competition that which is Ceremonial gives place to that which is Moral Go ye and learn what this meaneth I will have mercy and not sacrifice But it is evident that the Seaventh-days-sabbath frequently gave place to Ceremonial Laws John 7. 22 23. Ye on the Sabbath-day circumcise a man c. that the Law of Moses should not be broken Here the Law of Circumcision takes place in point of observation before the Sabbath for Circumcision did not only prevent the Circumcisers from resting but the circumcised were especially in capacitated to sabbathize and thus the Law of the Sabbath was broken if I may so speak as doubtless I may by the interposition of a Ceremonial Law To this instance we will join another Mat. 12. 5. 6 7. where it is plainly said that the Sabbath was profaned or broken and that in the Temple at Jerusalem and yet the profaners thereof were blameless because their prophanation lay in the observation of certain ceremonies of Moses Law as killing and dressing of beasts and sheep too be offered for sacrifices on that day and not only for the Sabbath-day which was done continually but also for the yearly Sabbaths or Festivities if they fell on the Sabbath day as they often did in which cases there was as I take it seaven times as much labour in killing and dressing beasts for sacrifices on such solemnities as on the weekly Sabbath See Num. 28. 29. Chapters It is in any wise to be seriously considered how clearly our Saviour doth rank the Sabbath with Laws ceremonial seeing all the instances which he brings to vindicate his Disciples are instances out of the Ceremonial Law For when his Disciples were found fault with for rubbing the eares of Corn c. on the Sabbath-day Christ defends them by alledging David who in a like hungty condition broke the Ceremonial Law of Shewbread and the argument seems to conclude thus If David being hungry might without blame do contrary to the ceremonial Law of Shew-bread then my Disciples being also hungry may without blame do contrary to the ceremonial Law of the Sabbath And certainly if the argument lye not here a worse thing will follow for then our Saviour brought an instance very unsuitable and such as will be dangerous as will be discerned if it be considered that it is no reasoning from Gods dispensing with a ceremonial Law to his dispensing with a moral Law for then one may reason thus God dispensed with David breaking his Law concerning Shew-bread in a case of necessity therefore he will dispence with another in worshipping a false God if he be necessitated which God forbid So then it is plain that our Saviour compared the Sabbath with the law Ceremonial which is yet more evident by the next instance of the Priests prophaning the Sabbath to which I have spoken as also from the conclusion he makes upon the whole matter in these words Go ye and learn what this meaneth I will have mercy and not sacrifice where it is evident the word Mercy hath relation to Moral duty and is apply'd to the Disciples preservation from hunger and the word Sacrifice hath relation to the Ceremonial Law and is applyed to the Sabbath-day The substance of S. J. his answer to this Reason is this That the sixth Precept which is Moral gave place to a Command of God which was Typical and a Figure in it self to Abraham in offering up his son Isaac To which I reply It is very strange that men do not consider before they speak against evident truth Can S. J. believe that all manner of killing is forbidden in these words Thou shalt not kill if so what will become of the penal part of his Sabbath-Principle which tells us that such as break the Sabbath wilfully must be put to Death It hath hitherto been the received Exposition of this Precept that Homicide and Murther whether in desire or fact is the killing which in this Command is prohibited It doth not then nor never did prohibit man for killing any man in that way and upon that account for which God commands him so to do viz. either in executing justice or in offering to God a sacrifice and therefore no man well advised will say that the sixt Command was broken for such a giving place the Reason intendeth when Abraham offered his son Isaac but I have shewed that what was done on the Sabbath by the Priests was a breach or prophanation of the Sabbath and yet the prophaners blameless only because they kept the Ceremonial Law unbroken I do offer this further in this place that our Saviour did not justifie the fact of his Disciples to be a lawful fact in it self but rather seems to grant it to be unlawful as to the law of the Sabbath as indeed it was for it was not lawful to prepare meat or dress it for eating on that day as appears Exod. 16. 23. Now their plucking the ears of Corn and rubbing them in their hands was a preparing or dressing of it for their eating it Wherefore when the Pharisees told our Saviour his Disciples did that which was not lawful to be done he did not I say vindicate the fact to be lawful but rather grants it to be unlawful by alledging a fact for its defence as unlawful as it self From whence I further infer the ceremonial nature of the Sabbath-day because I see not how any Moral Precept could be broken by such a fact nay the fact is defended by the consideration of Moral Duty The third Reason All Commands purely Moral are indispensible in cases of Necessity it is better to dye for hunger than to deny the true God to obtain meat to preserve Life yea he that should so save his life should lose it Nor may I commit Murther Adultery or bear false witnesse against my Neighbour to preserve my own life for I know no necessity that can make my so doing in any wise dispensible But behold the Sabbath-day is such