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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	work_n	worship_v	write_v	59	3	4.8757	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10130	A treatise of the Sabbath and the Lords-day Distinguished into foure parts. Wherein is declared both the nature, originall, and observation, as well of the one under the Old, as of the other under the New Testament. Written in French by David Primerose Batchelour in Divinitie in the Vniversity of Oxford, and minister of the Gospell in the Protestant Church of Roven. Englished out of his French manuscript by his father G.P. D.D.	Primerose, David.; Primrose, Gilbert, ca. 1580-1642.	1636 (1636)	STC 20387; ESTC S115259	278,548	354

that it containeth Yet in some sort all the tenne may be defended to be morall because the fourth Commandement is morall as well as the rest in its foundation and principall end although the thing expressed in it be a particular determination ceremoniall and positive Whence profane fellowes cannot with any colour of reason inferre that the substance of the other Commandements is not morall nor obligatory to Christians For whatsoever is in them saving the promise annexed to the fifth Commandement which belongeth not to the substance thereof sheweth of it selfe that it is morall because it hath its foundation in the Law of nature written in the hearts of all men and is found so frequently that no thing is more frequently ratified and confirmed by the Scripture of the New Testament which is the rule of Christianity and therefore obligeth all Christians untill the worlds end which can not be so said of the fourth Commandement in the expression that it maketh of a seventh day for a day of rest For fitly that is not of the Law of Nature and is not prescribed by the Gospell it cannot oblige Christians as a morall Law 29 By the same meanes is taken from the Roman Church the pretence which some think this doctrin furnisheth unto them that the second Commandement whereof we make so great use against their Idolatry is not morall nor perpetuall but was particular to the Iewes even as according to our confession was the fourth Commandement For all that the second Commandement aimeth at is contained and expressed most clearely in the words thereof which is to forbid to represent and worship God by Images to make Images to bowe downe to them and to serve them religiously and all that is essentially morall and perpetuall grounded on the Law of nature which of it selfe teacheth and sheweth that it is a thing most absurd and unworthy of God who is a Spirit Infinite Almighty Eternall Immortall Inuisible and the only Wise GOD to represent and serve him by mortall Images As also a thing unworthy of man to worship the worke of his owne hands as the Paynims themselve have acknowledged and written 30 Witnesses hereof are the most ancient Romanes who knowing by the Law of Nature that GOD is a Spirit judged by the same light that hee ought not to be figured nor served by Images And therefore they had no Images at all during the space of more then an hundred threescore and ten yeeres And Uarro a Romane and a Pagan saith that if that had continued so the Gods had beene served more purely adding that the first which framed Images to the Gods abolished the feare due unto them and were the cause of many errors as wee reade in S. Augustine in the fourth booke and 35. Chapter of the City of God The Prophets also in many places of the old Testament rebuke the Nations which were strangers from the Covenant of God for their Images and Statues as being guilty of a most hainous sin in making and worshiping them against a Law which pertained to them and which they were bound to know These their reprehensions they confirme by naturall reasons as may be seen Exod. 23. vers 24. Exod. 34. vers 13. Deut. 7. vers 5. 25. Deut. 12. v. 3. Deut. 29. vers 17. Psal. 97. vers 7. Psal. 115. vers 4 5 6. 7 8. Psal. 131. vers 15. 16 17 18 20 21 22 23 24. Esay 44. vers 9. 10. 18. 19. Ierem. 10. vers 3. c Ierem. 8. vers 19. Ier. 51. vers 17 18 19 47. Habac. 2. vers 18 19 20. The Apostles have likewise done the same in the new Testament and namely S. Paul who in the 17. Chapter of the Acts proved and made it knowne to the Athenians And in the first Chapter of the Epistle to the Romans condemned the Romans for transgressing the Law of Nature darkening the light thereof and smothering the secret and inward sting of their consciences by changing the glory of the incorruptible God into the Image of a corruptible man and of other living creatures S. Iohn in his first Epistle and in the fifth Chapter and last verse thereof exhorteth the faithfull to keepe themselves from Idolls And in the ninth Chapter of the Revelation the crossnesse of false Christians is noted verse 20. by this that notwithstanding so many plagues wherewith GOD had visited them they repented not of the workes of their hands that they should not worship Idols of gold and silver and brasse and stone and of wood which neither can see nor heare nor walke Therefore seeing the whole matter of the second Commandement is morall grounded upon the Law of nature and established not only by the Old but also by the New Testament the Commandement is also morall 32 For whereas some would referre and reduce to the second Commandement the whole externall service of the Iewes as contained in some sort therein to inferre from thence that if the fourth Commandement be in part ceremoniall because unto it are referred all the Sabbaths of the Iewes all their holy dayes and New Moones the second may likewise be called ceremoniall in part for the same reason To that I answer that a reduction and reference of the externall and ceremoniall service of the Iewes may in some respect be made to all the Commandements of the first Table As indeed some ceremoniall ordinances are in certain respects referred to each of them by some interpreters And may be all in this manner referred to the second Commandement which being negative GOD under the prohibition to make any kinde of Images for religious worship compriseth all will-worship And sith in all negative commandements the affirmative opposed unto them are comprehended he commandeth on the contrary that he be served according to his ordinance and Commandement Now sith at that time the manner of his service consisted in the observation of holy dayes and diverse ceremonies prescribed by him in the Law of Moses it may be said that in it he commanded them all But indirectly and a farre of Which cannot make the second Commandement to be ceremoniall because the ceremoniall and outward service appertaineth not Directly and properly to the substance thereof and is not expressed therein But whatsoever is expressed in it is of it selfe morall Whereas in the fourth Commandement the foresaid feasts and ceremonies are directly and neerly comprised For in it God ordaineth a principall holy day and under it comprehendeth all others All that is expressed in it is ceremoniall And the ceremoniall service of the Iewes maketh an essentiall part of the sanctification of the Sabbath injoyned in it So this commandement is not ceremoniall indirectly and in regard only that unto it may be referred and appropriated by a remote and farre fetched reduction the feasts New Moones and Iewish Sabbaths but it is such directly and properly in it selfe even in the neerest substance and matter which it propoundeth So the foresaid exceptions against it should be

all living creatures as soone as GOD had created them stood in necessary need of this communication of his graces without which they could not have subsisted in their being And therefore we ought to understand that at that time God blessed them after that manner but there was no necessity that man should solemnize the seventh day as soone as it was made more than any other day of the weeke and therefore it was not necessary that GOD should then consecrate it to that use Thirdly it is clearely set downe in the Text that God blessed all living creatures as soone as he created them For it is added And God blessed them and God said unto them be fruitfull and multiply c. But it is not said that God blessed the day of rest and at that same time commanded Adam and his posterity to keepe it wherefore a like blessing and hollowing cannot be proved from thence to have beene made from the beginning of the seventh day 15 This first answer to the precedent objection is moreover confirmed by the conformity of the words which Moses maketh use of in this verse of the second of Genesis with those whereby the hallowing of the Sabbath was injoyned in the Law for they are the same which is an helpe to shew that Moses writing since God pronounced the Law spoke of the hallowing of the seventh day in regard only to the Ordinance that God in his time had made thereof seeing he imployeth the same words and the same discourse 16 Againe the same answer is confirmed by this that it is not probable that God from the beginning sanctified the seventh day to ordaine it to Adam for a day of rest because Adam in the estate of innocency should not have had any use of such a day For he was without sin which might have hindred him to serve God continually and therefore needed not a signe which by the similitude of a bodily rest and cessation might teach him to cease and rest from sin as if he had beene already obnoxious unto it and so be for that purpose a good help unto him And though he was capable of sin and had a possibility of falling into it afterward Yet as the holy Angells were and are still capable of sin and might of themselves fall into sin if God confirmed them not in grace and yet a day of Sabbath was not behoofefull unto them because they are in a perpetuall course of serving God Even so to man in that estate of innocency a particular day of rest was neither very necessary nor very sufficient to keep him from falling into sin For to prevent that mis-hap he stood in need of daily helps far more powerfull making him to cleave to God with purpose of heart to call upon him to thinke seriously on him and consider deeply his favours and graces which he might and was bound to doe seeing he had no distraction from Gods service by any temporall and earthly businesse For although it be true that God put him in the garden of Heden and commanded him to dresse it Genes 2. vers 15. yet seeing that place was unto him a place of pleasure delights and innocency the dressing of it could not hinder him to serve God every day with all necessary continuance and assiduity It had rather been unto him a recreation and delightfull diversion to keep him from idlenesse then a necessary occupation seeing the earth had of it selfe brought forth all fruits unto him no painfull imploiment because it had not bin accompanied with toilesome travell and wearinesse and had not required of him an oversight and imployment so long that a particular day would have bin necessary unto him to rest on it from his works and to apply himselfe without distraction to Gods service whereas the occupations of sinfull men are such that they are forced of necessity to win their bread in the sweat of their face Moreover in that estate of innocency Adam and Eve being alone had no outward exercises of Religion such as are those that are practised in a Church assembled and which to attend on them require of necessity a stinted time and a cessation from all bodily works But rather all the service that God required of Adam and which he might have applyed himselfe unto was a particular meditation and consideration of his works and the calling upon his holy name Which service he was able to discharge every day abundantly yea even then when he was busied about the dressing of the garden which was capable rather to stirre up and entertaine his spirit in the mediation of Gods workes then to hinder it 17 Of no weight is the instance that some make saying that although Adam in the estate of innocency had no distraction from Gods service nor trouble and wearinesse by his ordinary labour yet it was behoofefull unto him to keepe a seventh day of rest seeing God himselfe although he was in no regard wearied and distracted by making all his works in sixe daies neverthelesse rested on the seventh day Verily if God after the making of his workes in sixe daies had rested on the seventh day purposely to the intent that by an intermission of his painfull labors and appointment and solemne applying of that seventh day to some particular holinesse for himselfe and his owne use as having need thereof because he could not in the sixe precedent daies be earnest enough about it he might afterwards returne to the making of other works after the former and so continue that reciprocation the foresaid instance by far greater reason should be much worth But that saying that God rested on the seventh day signifieth nothing saving this that God ceased to make more workes and viewed them when they were made because in the former sixe dayes he had finished them all and this cessation was only a resultance and necessary consequence of the intire perfection of all his worke wherefore also it continued not only on that seventh day but ever sithence Because God hath never since made any new creatures Whence it is cleerely apparent that the instance is altogether vaine because there is not the same reason of Gods rest on the seventh day and of the rest the necessity whereof they would faine put upon man in the estate of innocency All that this example of God could oblige Adam unto was only to indeavour after he had done his worke to contemplate Gods workes and admire in them his glory which I say he might have done sufficiently every day Now if this example bindeth us not at this time under the New Testament as shall be proved hereafter how farre lesse obliged it Adam 18 No more force hath that which is also objected that if God ordained to Adam when he was in his integrity outward signes and Sacraments as the tree of life and the tree of knowledge of good and evill he might as conveniently ordaine unto him a day of rest For the tree of life

Testament and to grant willingly that it is to be understood of the dayes of the New Testament it is a thing notorious that when God in the Old Testament speaketh by his Prophets of the service that should bee yeelded unto him under the New Testament he expresseth himselfe ordinarily in termes taken from the fashions and formes used in his service under the Old Testament so he saith that under the New Testament he should have Altars every where that in every place incense should be offered unto his name that from one new Moone to another all flesh should come to worship before him c. And in this same Chap. 56. ver 7. he saith concerning these Eunuches and the sonnes of the stranger which shall keepe his Sabbaths that hee will bring them to his holy mountaine and make them joyfull in his house of prayer and that their burnt offerings and their sacrifices shall be accepted upon his Altar 4 If then of that which is said that they shall keepe his Sabbaths they will inferre that the Sabbath day is obligatory under the New Testament as it was under the Ancient by the same reason any may inferre that the Temple of Ierusalem the Altar and the sacrifices should remaine in use namely seeing God in the fourth verse speaketh of his Sabbaths in the plurall number and it is manifest that besides the seventh ordinary day there was a great deale of other Sabbaths ordained of God to the Iewes it may be as truly gathered that under the New Testament the faithfull ought to keepe all the Sabbaths of the Iewes and the same dayes of Sabbaths that the Iewes did keepe and particularly the same seventh day to wit the last which should be a conclusion most absurd 5 The truth is that the Sabbath according to the stile of the Ancient Testament was taken of old for all the outward service of God and God using the same stile or manner of speech according to his custome in this prophesie concerning the time of the New Testament when hee saith the Eunuches and the sonnes of the stranger shall keepe the Sabbath by the Sabbath denoteth all the outward and solemne service which was to be rendred to him in that time of the New Covenant but joyned with the spirituall service signified in the second verse by these other words And keepeth his hands from doing evill And consequently he signifieth that that outward service should have its times ordained in the Church even as the Sabbath day was of old the time appointed for his service But that it was Gods intention to stint to the Church of the New Testament a seventh day or any other particular day whatsoever for a Sabbath day and that he hath not left the determination thereof to the liberty of the Church that shall never be proved by the aforesaid passage 6 This answer may serve for a sufficient reply to the passage of the 46. Chapter of Ezekiel where God continuing to represent unto the Prophet in a high and magnificent vision and difficult to bee understood of a most glorious and sumptuous Temple the state of the Church under the New Testament saith in the first and third verses that the gate of the inner Court shall be shut the sixe working dayes but on the Sabbath it shall be opened and the people of the land shall worship at the entrance of this gate From whence it is fancied that a necessity of keeping the Sabbath under the New Testament may be inferred 7 But it is evident that in all this vision contained in the nine last Chapters of Ezekiel the state of the Christian Church and of the Evangelicall service is designed in tearmes and phrases taken from the Temple and legall service which must not be understood literally but mystically if we will not under the Gospell bring backe not only the Sabbath but also a great deale of other ceremonies which are mentioned in that vision As for example The New Moones which in the aforesaid verses are joyned with the Sabbath For it is said there verse 1. that the gate shall bee opened on the Sabbath day and in the day of the New Moone it shall be opened and that the people of the Land shall worship at the entrie of this gate before the Lord on the Sabbaths and in the New Moones verse 3. Which must be understood spiritually of the truth figured by the Sabbaths and New Moones and not properly of these things themselves which were but figures that is not that the faithfull should celebrate Sabbaths and New Moones but that they should rest from their workes of iniquity to practise the workes of the spirit of Sanctification and of Gods true spirituall service and should be renewed and illuminated for ever by the Lord Iesus their true and only Saviour and by him have alwayes free accesse and entrance to the throne of grace 8 All that can be at the most inferred of the forealleadged passage concerning the externall service of the Christian Church is that the New Testament shall have solemne dayes wherein God shall be publikely served by all his people but in no wise that they should be the same which were stinted under the Old Testament For so we should be bound to observe the dayes of New Moones the last day of the weeke and other holy dayes of the Iewes mentioned in the aforesaid place and betokened in the plurall number by the name of Sabbaths 9 Whereunto I adde that it may be said that the Sabbath day and the day of the New Moone spoken of there representeth the time of eternall life in heaven where the faithful are in a perfect rest and are new Creatures without any blemish of sin or defect of righteousnes As the sixe work dayes are a representation of the time of this present life during which they travel they rove and trot up and downe upon earth where so long as they sojourne the Prophet signifieth that the marvels of the glorious grace of God are alwayes shut unto them but in heaven shal be opened unto them by a full and unconceivable manifestation and perfect fruition of that joy which is in the face of God and of those pleasures that are at his right hand for evermore whereby they shall worship and serve God perfectly for ever and ever Amen This then is in meaning the same that wee read of in the 66. Chapter of Isaiah verse 23. where it is said that in the new heavens and in the new earth which God should make from moneth to moneth and from Sabbath to Sabbath all flesh i. all the faithfull should come to worship before him Of which passage I have spoken before Of all that hath beene said it is manifest that all the passages of this kinde which are to bee found in the Prophets are not to any purpose when they are produced to prove that which is debated about the Sabbath day CHAPTER Ninth 1. Answer to the seventh Reason 1. Ob. Iesus

sanctificemus sed ut sanctificemus diem Sabbati hoc est quieti destinatum quisquis ille sit The substance of this command so farre as it concerneth us also and was confirmed by Christ is not that we keepe holy a seventh day But that we sanctifie a Sabbath day that is to say a day of rest whatsoever day it be Item Praeceptum hoc quartum morale est quatenus hôc mandatur ●ura religionis exercitium etiam externi divini cultus ut certo tempore conveniat Ecclesia ad audiendum verbum Dei ad publicas preces ad debita sacrificia facienda ad collectiones faciendas Id quod etiam confirmavimus quoniam apud omnes gentes semper recepta fuit haec consuetudo ut certis diebus convenirent omnes ad Deum celebrandum colendum invocandum Mosaicum autem ceremoniale fuit ad solos Iudaeos pertinens quatenus talis dies septimus nimirum fuit illis praescriptus quatenus illis etiam praescripti fuerunt certi ritus quibus Deum die Sabbati colerent atque eatenus etiam fuisse abrogatum Ergò ut certo tempore conveniat Ecclesia cum scilicet potest ad Deum celebrandum ex Dei est institutione in animis cujusque inscripta This fourth command is morall so farre as by it is recommended unto us the care of religion and the exercise of Gods externall worship and that at a set time the Church assemble together to heare the word of God to publike prayers to offer up due sacrifices and to make gatherings for the poore Which also wee have proved because it is a custome received amongst all nations that on certaine dayes there be publike assemblies to praise worship and call upon God But it is Mosaicall and ceremoniall pertaining to the Iewes onely in this respect that such a day namely a seventh was prescribed unto them and in this also that they had certaine rites prescribed unto them by which they were to worship God on the Sabbath day and in this regard it was also afterwards abrogated That therefore the Church meet together at some certaine time to wit when it can conveniently is Gods institution engraved in every mans minde And in the very close of his explication of the fourth command treating of the abrogation of the Sabbath hee saith thus Prima cansa ob quam institutum est Sabbatum est ut figuraret cessationem eamque perpetuam ab operibus nostris scilicet à peccatis patrandis quietem in Domino sinentes scilicet Deum operari opera S. S. in nobis Et quantum ad hanc causam quia erat tantùm figura alterius Sabbatismi erat ceremoniale praeceptum ideoque abrogatum est sicut caeterae figurae adveniente Christo figurato ad praesentiam veritatis id est Christi evanuit figura id est Sabbatum Col. 2. Quatenus verò institutum est ut status dies esset quo ad legem audiendam ceremonias peragendas conveniret populus vel saltem quem operum Domini meditationi peculiariter darent omnes abrogatum non est Nam apud nos locum habet ut statis diebus ad audiendum verbum ad Sacramenta percipienda conveniamus The first cause for which the Sabbath was instituted was to typifie a perpetuall cessation from our workes that is our sinnes and also our rest in the Lord suffering him to worke in us the workes of his holy Spirit and in regard of this cause because it was onely a figure of another Sabbath or rest it was ceremoniall and therefore was abrogated as likewise the rest of the types at the comming of Christ who by them was typified when the truth that is Christ appeared the shadow that is the Sabbath vanished away Col. 2. But in that respect that it was instituted to bee a set day for the Church to meet together on to heare the Law to performe the ceremonies prescribed or at least to meditate on the workes of God it is not abolished For it is thus in force even amongst us that on appointed dayes we assemble together to heare the Word and receive the Sacraments In many places also of this his exposition of the fourth command he affirmeth that the Law concerning the Sabbath was onely given to the Iewes and not to other nations and they were not bound to the observation of it Lib. 6. de oper sex dierum c. 1. having said that the seasons of the yeare the new and full moones are times common for all people for the distinction of which God hath given to all the Sunne and the Moone and appointed them their courses he addeth Alterum est genus eorum temporum seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae peculiaria sunt certis gentibus quae quisque sibi ex toto anni tempore ad certa actionum genera deligit ut quod Deus voluerit ut ipsius populus sex diebus operaretur septimo autem qui Sabbatum dicitur quiesceret ab iis operibus vacaret cultui divino Item quod voluerit Calendas observari certis temporibus non aliis festa celebrari Paschae Pentecostes c. Haec erant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populi Israelitaci Voluit vult ut singulae gentes habeant stata tempora quibus cultum praestent Deo sed libera cuique genti esse voluit There is another kinde of appointed times which are peculiar to certaine nations and which every one doth make choice of for himselfe out of the whole yeere for certaine actions As that God would have his owne people the Iewes to worke six dayes but to rest from those workes on the seventh day which is called the Sabbath and give themselves to divine worship Also that he would have them to observe the first dayes of every moneth and feasts of Easter Pentecost c. to be kept at certaine times and no other He would and willeth that every nation have appointed times for his worship but he hath left them to the liberty of every nation to be appointed by them Danaeus Ethic. Christian. l. 2. c. 10. speaking of the fourth Commandement Quatenus hoc praeceptum ceremoniale fuit hodiè cesset sed quatenus externa quaedam verae pietatis exercitia fieri praecipit praeceptum continent haec verba This precept so farre as it was ceremoniall is now of no force but so far as it appointeth some outward actions of true piety to be performed the words still containe a precept Item Fuisse ceremoniarum partem Sabbatum apparet ex eo quod appellatur signum faederis veteris inter Deum Iudaeos icti Exod. 31. 17. cum Sanctuario conjungitur Levit. 19. 30. item Paulus inter ceremonias enumerat Col. 2. 16. Heb. 4. 9. Dupliciter Sabbatum fuit ceremoniale quatenus fuit 1. cessatio severa ab omni opere servili corporali 2. Septima dies nominatim disertè à Deo praescripta erat