Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	day_n	lord_n	sabbath_n	851	5	10.2633	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16724	A second treatise of the Sabbath, or an explication of the Fourth Commandement. Written, by Mr Edward Brerewood professor in Gresham Colledge in London	Brerewood, Edward, 1565?-1613.	1632 (1632)	STC 3624; ESTC S106452	23,669	52

generall Vacation from worke as in the old Sabbath 3 Or if both were the Apostles Precepts yet it followeth not they were Gods Commandements for although the Solemnity of the Sabbath had beene enjoyned the Apostles by God to bee translated to the Lords day yet it doth not follow that the old Commandement touching the Sabbath was by Gods ordinance also translated to that day For if the Lords day be charged with the same Commandement precisely that the Sabbath was so that there is no other change saue of the day then is it no lesse displeasant to the Lord to doe any light worke on the Lords day then on the Sabbath as to goe out of our places Exod. 16. To kindle fire Exod. 35. To gather stickes c. And every one that transgresseth it deserueth to dye Exod. 31 14. 15. For God is the same who gaue all these charges touching the Sabbath If therefore the Commandement be also the same there is as much reason for the one as for the other Besides the Lord loueth not one day more then another therefore if the duties belonging to both dayes bee the very same there was no reason to transferre those duties from one day to another Ob The celebration of the Lords day hath warrant by Scripture 1. Cor. 16. 2. Act. 20. 7. c. Sol 1. Warrant of Example it hath that it may be done warrant of Commandement it hath not that it must be done 2 There are 2 points in the celebratiō of that day 1 Sanctification by publike devotion in solemne assemblies for which wee haue the Apostles Practise but not Precept 2 Vacation from worke for which wee haue no evidence either of Precept or Practise of theirs Ob There cannot be so many reasons for the celebration of any other day as the Lords day 1. Creation of the world 2. Nativity 3. The Resurrection of Christ. 4. Descent of the Holy Ghost c. Therefore the Church could not haue dedicated another day Sol The argument is denied because though these are good reasons for the Election of the day why the Church should encline to make choice of that day before any other yet not sufficient for obligation to binde them to obserue that and exclude all other for the Church notwithstanding these reasons might haue dedicated another day to that solemnity without breaking any Commandement of God Ob The Lords day is insteed of the Sabbath and equivalent vnto it therefore the sinne is equall in transgressing of either Sol It is insteed of it because it hath succeeded it and is equivalent vnto it as touching the Vse being consecrated to the solemne worship of God and Rest as that was but not equivalent either as touching the Institution because it is ordained not by God but by the Church or as touching the Obligation because it is not charged as that was with Gods commandement so that there is the like End of both but not the like Beginning the like equivalence of Occasion for both the Resurrection of Christ and the manifestation of mans redemption being as excellent a worke as rest from creation but not equivalence of Authority in establishing of both The like vtilitie in obseruing of it but not the like Necessity and obligation to obserue it Ob Esay 66. 23. speaking of the renewed state of the Church by Christ saith That from moneth to moneth from Sabbath to Sabbath all flesh should come to worship c. Therefore the Sabbath of Christians is established by divine voice Sol 1. Hee speakes not onely of the Renewed state by Grace but of the Glorified state of the Church as is manifest by the 22 and 24 vers And that of their worshipping from Sabbath to Sabbath is not to be vnderstood Litterally but Figuratiuely to note not so much the manner and intermissions as the everlasting continuance of that worship by those seasons of worship the new Moones and Sabbaths that were familiar to the Iewes 2 Or if it be vnderstood of the Militant state of the church vnder grace yet 1. it proues the Sabbath of Christians and the worship exercised on it only to be foreseene and fore-spoken of by the spirit of God but not to be commanded by God Prophecies are no Decrees And 2 although it were not onely foreseene but also preordained by the counsell of God yet might that ordinance haue effect without divine commandement by humane constitution 3 Or if it imply a commandement of God touching the Sabbaticall worship of God their doth it also of that monthly worship in the New Moones which is vtterly abandoned in the church of God both which together the Apostle doth reject Col. 2. 16. There is a threefold Sabbath 1 Externall of the body from servile worke 2 Internall of the soule from sinne from the guilt of sinne freed from damnation from the Crime of sinne freed from disobedience by the merit and grace of Christ. 3 Aeternall from both labour and sinne and all the paines and passions of this life The first was the Sabbath of the Law The second of Grace and the third of Glory The observing of the Lords day hath descended from the Primitiue Church from hand to hand to vs as a Tradition of the Apostles namely by Tradition it is come to vs as their Practise not as their Precept and as to hold by vertue of their Example not of their Commandement 1 The Christians of the Primitiue Church were bound to keepe a Sabbath to the Lord because it is of the Morall law 2 To keepe the seventh day they thought inconvenient least they should seeme to yeeld obligation to the Ceremoniall law 3 Yet to keepe one day in seven the imitation of the like cōmandement given by God to the Iewes directed them And 4 of them they elected the first day in memoriall of Christs Resurrection frō the dead The prescription of one day in seven is but an Imitation of the like prescribed to the Iewes not a divine commandement I say but the imitation of à divine Commandement But yet the commandement that it imitateth and whence it hath warrant and direction being but ceremoniall the imitating Commandement cannot be Morall QVAESTIO Whether the Commandement touching Servants vacation from worke in the Sabbath be given directly to themselues or to their masters concerning them SErvants workes are theirs either Originally Personally that proceed from their own election and motion or Ministerially executiuely that are performed by their labour but enjoyned by their Masters commission The first are properly their owne workes as being the Authors the second properly their Masters not theirs as being but Ministers and performed of them not of Election but of necessary obedience which they owe to their Masters by the law of Nations which law of nations the lawes of God dissolue not the first therefore are their owne sinnes the second their Masters sinnes Servants may be considered either Absolutely as persons retaining some degree of liberty and working

that being able and needing yet will not worke let him not eat that is at the charge of others for as touching their owne the Apostle would not interdict them for is it not just that a man should sustaine himselfe of his owne or had the Apostles rather a man should perish of famine then be releived of his owne Six dayes shalt thou labour If it had intended a Precept not a Permission it had beene crossed by Gods own Commandements of refraining all servile workes in sundry of their Anniversary feasts which of necessitie must often fall on some of the six dayes And which is more absurd Gods morall Commandement for such the same men acknowledge it to be should be crossed by his Ceremoniall Praecepts The Lords day of what Institution Christ gaue no such commandement to his Apostles for neither is any remembrance found of it in the histories of his life and doctrine the Gospells nor record of any such Commandement in the writings of the Apostles giuen or to bee giuen by Christ or by his appointment to the Church or to the Apostles For if it be said that Christ commanded it to the Apostles although the Commandement be not mentioned 1 An vncertaintie is affirmed which cannot bee proued and Christ belied for any thing that appeareth 2 A doore for the authority of vnwritten Traditions is opened which will be ill endured 3 The Apostles are secretly accused for concealing Christs Commandement from the Church For I demand whether the commandement was giuen them to the end to be published to the church or no If not it cannot bind the Church for a law is of no force without promulgation till it bee knowne to be a Law for how can that Law binde the consciences as the Law of God which is not declared to be the Law and will of God If it was giuen the Apostles to that end then they sinned grieuously in concealing that Commandement of Christ from the Church which he delivered them to be declared to the Church Neither were it enough to be declared by speech onely which yet cannot be proued but they should haue committed it to writing being of the importance it was seeing it concerned not onely the Church then being but the whole Church that should bee to the worlds end whereof their writings were to be directions but their speech not so The Lords day seemes to bee celebrated in the Church rather by Imitation of the Apostles then their Constitution for we finde their example for holy assemblies on that day but Commandement of theirs giuen to the Church for celebrating that day we finde none Ob The Sabbath is an everlasting couenant Exod. 31. 16. But the old Sabbath was to cease in our Saviours death therefore that which succeedeth in place of it is also of divine ordinance Sol. 1. The Sabbath is everlasting in respect of the thing signified that is the eternall rest of the Elect with God after the finishing of their labours in the world wherof the Apostle discourseth in the 4 th to the Hebr but not so in respect of the signe 2. Everlasting is taken either Absolutely that hath no end at all Limitedly that hath no certaine end prefixed or knowne period appointed for the continuance although in nature or divine ordinance it hath a determined period The first the Iewes call as Burg notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever and ever The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely as in this place So that the Sabbath is said to be everlasting no otherwise then Circumcision is called Gen. 17. 13. and the Aaronicall priesthood Exod. 28. 43. 29. 9. that is not simply so during all eternity or all time but respectiuely during all the time of the old covenant or the time of the Law while the Israelites were to be Gods peculiar people Ob It was Gods ordinance and appointment that the Apostles should ordaine that day to be obserued in the Church therefore it is by divine ordinance Sol. Gods ordinance is either Secret namely the ordinance of his Counsell or Providence in which sense the administration of all things is performed by his ordinance Revealed namely the ordinance of his Commandement declaring such and such things to be his will So the Institution of the Lords day is not his ordinance Hee ordained indeed by his secret decree voluntate beneplaciti that it should be established insteed of the Sabbath but hee ordained it not by his owne manifest decree that is his Commandement voluntate signi or revealed will that hee would haue it so The Commandement of the Lords day may be tearmed divine diverse waies 1 Either because the Apostles established it being enlightned and inspired by the holy Ghost to ordaine it 2 Or because they had receiued the authority from God whereby they were enabled or warranted to doe it 3 Or because it was dedicated or ordained to divine vse namely the solemne worship of God So that the preeept of the Lords day is in these respects divine but yet is not a divine Precept because the Act of commanding it or imposing the observation of it on the Church is not diuine but at most Apostolicall Ius divinum may bee interpreted either Divine ordinance in which respect those things only which are instituted by God himselfe are tearmed to be Iure divino Divine right in which respect those things that belong to the worship of God although the ordinance or Commandement whereby they are exacted be humane may be tearmed to be Iure divino So that things consist Iure divino either Originally or Materially Originally that proceede from divine Institution and haue God for their Author Materially that belong of right to divine worship although the right by which they are required be humane Institution that is ordained of men in zeale of Gods glory And in the second sense the Lords day is iustly tearmed to be Iure divino The worship of God that belongeth to the Lords day is of the Law of God and nature Thou shalt worship the Lord thy God but the peculiar belonging of that worship to that day is not of those Lawes that is the worship considered in it selfe is de iure divino but the Annexion of it to that day rather then any other is but de iure humano as being meerely ceremoniall If Ius divinum be that or taken for that which is established by divine Authority the Lords day is in some sort de iure divino In some sort namely not by Personall but by delegate divine authority that is not prescribed personally and immediatly by God himselfe but only by vertue of that Authority which by God was committed to the Apostles for the ordering and governing of his Church but being taken for divine ordinance or commandement it is not de iure divino To entitle a Commandement divine is required 1 First that the Authoritie be divine whereby it is ordained 2 That the Author himselfe that ordaineth it be so