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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	ceremonial_a	law_n	moral_a	3,536	5	9.8204	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15324	The doctrine of the Sabbath handled in foure seuerall bookes of treatises. The first of which intreateth of the day of rest. The second, of the duties of the day. The third, of the persons whom these duties concerne. And the fourth, the reasons vsed to perswade all persons to the practise of these duties vpon that day. Written by G.W. Master of Arts, and minister of the word of God in Portsmouth.	Widley, George, b. 1566 or 7.	1604 (1604)	STC 25610; ESTC S119957	129,925	252

his Epistle ad Magnesianos not only that this day was chosen of the Church but also why it was done namely that all occasions might be cut off from the Christians of Iudaizing And August tom 2. ad Ianuar. Epist 119. saith that the Lords day was deliuered to Christians by the Lords resurrection and thereof it began to be celebrated And last of al Cyril in Ioh. lib. 17. cap. 58. saith it must needes bee that the eighth day on which Christ appeared to Thomas must bee the Lords day Loe thus haue you a clowde of witnesses all testifying this day to bee the Lords day but of the other daies which they call feasts no such matter Neither yet had these feasts been so ancient would any of them so iustly deserued the name of the Lords day as this because in nothing he did so much shew himselfe to be Lord as in this his rising againe from the dead for therefore hee died and rose againe that hee might bee Lord of the quick and dead Rom. 14. 9. And therefore as the Lord would haue the Israelites after their comming out of Egypt there and then to begin the account of their moneths in remembrance of their great deliuerance from their bondage in which they were in vnder Pharaoh Exodus 21. 2. so would hee haue vs in remembrance of our great deliuerance from the thraldome of sinne and spirituall bondage of the diuell by Christs suffering and rising againe there and then to begin our account The conclusion then of this point is that seeing the seuenth from the creation was not commanded in the morall law but was ceremoniall and therefore meete to be changed and being it might bee done without any preiudice to the commaundement The Apostles did well to change the time of the Sabbath which was kept euery seuenth from the creation into the seuenth from the redemption § Sect. 9 Hauing thus made the truth of this point euident it remaineth now that we remoue such lets Obiections answered and cleere such doubts as may any waies seeme to arise in the hearts of men whereby they might be hindred from admitting this truth And here first may these places of the Apostle Galat. 4. 10. and Col. 2. 16 17. incomber some whose mindes are not so well established in the present truth in the first of which places the Apostle seemeth to condemne all set times and in the second to cleere men from any iust imputation or condemnation for the not keeping of them and by name of the Sabbaths so that it may seeme we are set free from keeping any Sabbaths at all for saith the Apostle Let no man condemne you in respect of the Sabbath For answere whereunto as I will not greatly contend for the time of the Sabbath it being as I haue alreadie shewed done away and the abolishing thereof may by this place iustly be warranted for hee here speaking against the obseruation of times especially those that were Iewish it may as iustly be extended against the time of the Iewish Sabbath as any other feast amongst them especially being that the time of the Sabbath is called the Sabbath as in this commandement the seuenth is the Sabbath that is the time of the Sabbath and Leuit. 23. 3. The seuenth shall be the Sabbath of rest that is the time of rest or the time of the Sabbath As I say I will not contend with them for the day which the Iewes kept it being abolished so by no meanes can I be drawne so much as once to imagine that therefore the Sabbath should be together with the Iewish day abolished being that Christ hath warranted the whole law and euery iot or tittle of it to remaine Yea but you will say the Sabbath it selfe is ceremoniall for Exod. 31. 13. it is made a signe of our sanctification A signe what then Is it therefore a ceremonie and shadow Is there no difference thinke you betweene a signe and a shadow For my part I haue euer held that shadowes signifie things to come but signes things alreadie come aswell as to come Againe shadowes and the bodie or substance of them can neuer bee together but when the one is come the other is gone and where the one beginneth there the other endeth but the signe and the thing signified neuer agree better than when they goe together Indeede I confesse the shadowes may in some sense bee said to bee signes but that all signes should bee shadowes that will neuer bee made good by the dint of any argument be it neuer so sharpe As for example the signes in Egypt were tokens of Gods anger yet they were not shadowes the Sacraments are signes confirming our faith Rom. 4. 10. yet no shadowes the miracles that Christ wrought were signes shewing foorth his glorie Ioh. 2. 11 yet no shadowes the Rainbow was a signe putting God in minde of his couenant that hee would not againe the second time drowne the earth Gen. 9. 13. and 15 and then may not the Sabbath also be a signe that is a document or instruction to teach vs our sanctification or a signe memoratiue to put vs in minde of our sanctification but that it must presently therewith become a shadow Why then become not all these signes shadowes aswel as it Indeede I confesse that the strict keeping of the rest by the Iewes commanded Exo. 16. 23. was a shadow as also was the seuenth day yet that the rest commanded in the precept was so or had any ceremonie annexed that I denie But be it so that the rest in the commandement had also a signification added vnto it yet from the beginning it was not so but came afterwards and was made so vnto the Iewes who were to be lead on vnto Christ by these things as children by their A. b. c. and first elements as it were of religion and may not this that is meerely accidentall and added vnto it fall away but that it must destroy that also with it which is substantiall If this should be graunted I see not but that the whole law must also be abolished because there was no commandement but had some ceremonie or other as I haue alreadie prooued added vnto it Yea and the Sacraments must also bee done away because the outward signes were shadowes and so we should be without either word or Sacrament with which this would suite well to abolish the time of them both that there might not bee so much as any speech of God or godlinesse But how farre much better haue the Apostles done who haue abolished that which was ceremoniall and added vnto the morall law retaining and keeping still the substance and law it selfe as also they doe in retaining and keeping the same Sacraments which the Iewes had 1. Cor. 10. 3 4 though they chaunge the signes which they had And what I pray you hath this commaundement deserued why it should not finde the like fauour with the rest to remaine although the day bee changed

prepare thy selfe before it come for thou art forgetfull that there is any difference betwixt this and other daies therefore saith he remember This is as it were the first stake Secondly he doth not only giue this commandement but he afterwards explaines it to the full sheing not only what workes are forbidden vpon this day to be done but also vnto whom and why Thirdly least thou shouldest bee drawne away by the example of great men to breake it hee sets before thee the example of him that is higher than the highest who did keepe it God himselfe did keepe it A rare example and a thing that he specisies not in any of the rest nor scarce againe in the whole Scripture so that in these three things this commandement is alone and neither these nor the like things may be found in any of the rest expressed You must thinke God had a meaning in it and what else can it be but that hee would haue this commandement vnderstood and remembred as being most necessarie for vs to know because vpon this day we are taught how to walke in the obedience of all the rest Which that wee may the better attaine vnto let vs see what things offer themselues in this commandement to be examined and considered of CHAP. II. The diuerse kindes of Sabbaths Sect. 1. The difference betwixt the morall and the ceremoniall Sabbaths Sect. 2. The vse of the ceremonies to the Iewes Sect. 3. That the Sabbath is perpetuall Sect. 4. 5. 6. 7. 8. 9. 10. Arguments to the contrarie answered Sect. 11. and 12. § Sect. 1 THese words being thus vnfolded it now remaineth that we proceede to the handling of them And first of the Sabbath day or day of rest that I may bee vnderstood of what rest I intreate How many sorts of Sabbaths there were amongst the Iewes We are to consider that amongst the Iewes there were two kinds of Sabbaths one of yeeres another of daies That of yeeres was euery seuenth yeere in which they might not sowe their land but let it rest or euery seuen times seuen yeeres which was the yeere of Iubile in which bondmen went out free and alienated possessions returned againe vnto the owners Leuit. 25. 10. Of these Sabbath of yeeres we intend in this place no further discourse we come therfore vnto that other part of the diuision namely the Sabbath of daies And here againe I must distinguish for the Sabbath of daies was also two-fold ceremoniall and morall Now of the first sort were all the Sabbaths that were instituted by Moses in the ceremoniall law such as were the Passeouer Pentecost the new Moone and the feast of Tabernacles which Leuit. 23. are called Sabbaths Of the second sort which wee call morall is that Sabbath which is commanded in the Decalogue or tenne Commandements of which here in this treatise our purpose is to write § Sect. 2 Now betwixt this morall Sabbath which we so call because it is a part of that law which giueth instruction for manners and these other ceremoniall Sabbaths there is great difference which Moses Leuit. 23. 37 38 pointeth at where The differēce betwixt the morall and the ceremoniall Sabbaths hauing spoken before in the chapter both of this Sabbath and of those feasts before named hee concludeth his speech of the feasts thus These are saith he the feasts of the Lord which ye shall call holy conuocations c. besides the Sabbath of the Lord that is besides those Sabbaths which they were to keep euery seuenth day Now the difference was First this morall Sabbath God himselfe spake it immediatly Exod. 20. 1. and afterwards writ it in tables of stone with his owne finger Deut. 9. 10. and therefore Exod. 32. 16. these tables are said to be the worke of God and this writing to be the writing of God ingrauen in the tables And this he writ not once but when the tables were broken he wrote in the second time Exod. 34. 1. And lest any man should say that God also spake and writ the rest when Moses Deut. 5. 22. had rehearsed the tenne Commandements vnto the Israelites he addeth that all these words God spake and added no more but wrote them vpon two tables and when he had written them as appeareth Deut. 4. 13 14. hee commanded Moses at the same time that he should teach them ordinances and lawes which they should obserue in the land which they went to possesse So that this is manifest that the Decalogue or tenne words was only spoken and written by God but all the rest added by Moses which is the first difference Secondly this morall Sabbath was more ancient For it had his institution as appeareth Gen. 2. 2 the very next day after mans creation yea and his obseruation together with his institution for God himselfe rested vpon it where as those ceremoniall Sabbaths tooke their beginning but from Moses Thirdly it was also more holy for where as vpon this day it was not lawfull for the Iewes to dresse their meate Exod 16. 23. nor to kindle a fire Exod. 35. 3. vpon these ceremoniall Sabbaths it was permitted vnto them to doe it Exod. 12. 16. And lastly it was more durable for the couenant of the moral Sabbath was an euerlasting couenant Exod. 31. 16. as also shall anon further appeare whereas the other was but a vanishing shadow and to last but vnto the comming of Christ for it was foretold by Daniel that the Messiah should cause the sacrifice to cease Dan. 9. 27. And that the Iewes knew well enough in that Iohn being demaunded by them what he was and denying that he was either the Christ or Elias or any of the Prophets They demanded again of him why he did then baptize thereby intimating that vnles he were one of these he might chaunge nothing in the Law wherin they secretly graunted that these might doe it And as the Messiah had authoritie in himselfe to change the ceremoniall law of Moses so might he also change these ceremoniall Sabbaths they being a part of that law which was ceremoniall which also hee did And therefore saith the Apostle Let no man condemne you in respect of an holie day or of the new Moone or of the Sabbaths which were but a shadow of things to come namely of our eternall rest in heauen which wee obtaine by faith in Christ Which Sabbath the Iewes thought did shadow out only their rest in Canaan but the Apostle Heb. 4. vers 8. confuteth them for saith he if Iesus that is Iosua had giuen them rest then Dauid would not after that day haue spoken of another rest saying that God sware in his wrath that the vnbeleeuing should not enter into his rest for their vnbeliefe sake yet this rest in heauen remaineth now vnto the children of God that is to the beleeuers although the shadowes thereof be done away the bodie which is Christ being come § Sect. 3 Indeede it pleased God in the minoritie