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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	ceremonial_a	law_n	moral_a	5,536	5	9.9611	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12801	Propositions, tending to proove the necessarie vse of the Christian Sabbaoth or Lords day; and that it is com... vs in Gods [wo]rd. VVherevnto is added the practice of that sacred day, framed after the rules of the same word. By Iohn Sprint, an unvvorthie minister of the Gospell of Iesus Christ, at Thornebery in Gloucester shire.	Sprint, John, d. 1623.	1607 (1607)	STC 23109; ESTC S103198	48,175	72

these Reasons The first Reason because the obseruation of the seauenth day is of the lawe of Nature whatsoeuer is found in the fourth Commandement appertayning to the lawe of Nature as a thing most godly most iust and needefull for the setting foorth of Gods glory it ought to bee reteyned and kept 2. Tome of Homil. fol. 2● Martyr I. oc class 2 sect 2 Iunius prae●ec● Gen. 2. v. 3. 63. Musculu Loc. com part in 4. praecept ● 147. of all good Christians But in the fourth Commaundement is found the obseruation or keeping holie of the seauenth day or one day of the vveeke as a thing most godly iust and needefull for the setting forth of Gods glorie Therefore it ought to bee reteyned and kept of all good Christians This argueth the Church of England Martyr Iunius Musculus 36 The second argument stands in this because as there must be a certaine place so also there must be a certaine time for the publick exercise of Religiō without the which saith Bullinger the externall worship cannot be performed vnto Bulling Dec serm 4. fol. 1 Caluin inst a ca. 8. §. 32. God but all would run sayth Caluin vnto speedy and ineuitable ruine and confusion Now for desining the proportion of time who can better proportion it then God himself who in the time of mans innocency blessed the 7. day that is did destinate it to his seruice and in the Morall lawe prescribed it to the lewes who better then the Sonne of God Book of H●● 2. Tome fo● 260. and his inspired Apostles who did apportionate vnto his Church one day of seauen as 1. Corin. 16. 2 Therefore by this reason it seemeth that the seauenth day is perpetually to be obserued 37 The third Reason Because the obseruation of the seauen day conformeth vs vnto the Image of God of Christ and his Apostles who alwayes rested the seauenth day and kept it holy in that proportion which in another proportion Book of H●● Tom. 2. fol. Caluin inst ca. 8. §. 31. ●●●tyr loc 7. cl●● sect 2. destroyeth Gods holy Image in vs in that point This Image of God is proposed in the fourth Commaundement For in sixe dayes Therefore to conforme our selues to the Image of God wee are to keepe holy the seauenth day and not to doe it is to destroy that part of Gods Image in vs. 38 The fourth Reason Because the sanctification of the seauenth day conformeth vs to the Image of Adams holinesse in his integrity to which albeit wee cannot perfectly attaine in this life yet we are to striue vnto it because he was Zanchius de eribus creatio● part 3. lib. 1. p. 1 fol. 480. created to the Image of God holinesse Therefore to striue vnto the Image of Adams holinesse wee are perpetually to obserue the 7. day holy vnto God * as Adam did 39 The fift Reason Because the end of the 7. dayes obseruation seator in Ge●●s 2. 3. Dec●●g Lect. 29. ● Heb. 4. 10. is perpetuall namely to worship God and to profit in his knowledge Therefore the obseruation of the 7. day must also be perpetuall 40 The sixt Reason Because the same necessity is vnto vs that was to Adam the Patriarches and the lewes to keep holy a 7. day The same necessity in respect of God who requires of vs no lesse proportiō of seruice then he did of them In respect of Gods Church the which needeth no lesse proportion ●illinger Decad. Iserm 4. fol. 5. of order In respect of our soules which need no lesse proportion of meanes to be instructed and sanctified In respect of the bodies of our selues our seruants and our Cattell that also neede no lesse proportion of rest then they Therefore the 7. dayes holy rest is of necessity to be obserued 41 The seauenth Reason Because the obseruation of a longer distance then a 7. dayes rest woulde proue iniurious to our selues our soules our bodies the soules and bodies of our seruants and the bodies of our cattle For seeing God hath giuen such a portion and proportion of time to vs and ours to serue God and be profited in soule and body as it was Gods double mercy to grant it so it would be a double cruelty to with hold it or depriue vs of it 42 The eight Reason Because it derogateth from the wisdome of God of Christ and his inspired Apostles who proportionating so much time vnto our rest so much vnto Gods speciall and publicke seruice and so much euen to the labouring seruant and drudging beast as knowing what was fi●test for euery one it being measured out by Gods owne indulgence according to their strength If the Church should breake this proportion and alter it to the 10. or 14. it coulde not but commit much error both in crossing of Gods heauenly and most perfect wisdome and appointment as also in breaking of the due proportion 43 The ninth Reason Because we may not profane that day which God sanctified for so should wee turne that day into a curse which God hath blessed But God sanctified and blessed the 7. day both in the lawe of Nature and Morall lawe both before the Ceremoniall lawe and out of it also Now it is in his onely power to abrogate the obseruation of the seauenth day that sanctified it but God neuer abrogated the 7. dayes obseruation Therefore we are perpetually to sanctifie the seauenth day 44 The tenth Reason Because the fourth Commaundement of sanctifying one day of 7. is not Ceremoniall but Morall and perpetuall which Christ destroyed not Mat. 5. 17 which the Apostles established Rom 3. 31. This point is proued by 6. Reasons 45 First whatsoeuer Lawe was peculiarly written vvith the singer of God and that in stone and that two seuerall times immediatly deliuered by God as no other lawes Iudiciall or Ceremoniall were and euen put into the Ark of God with the other 9. Commaundements these circumstances implying their permanencie euen vnder the Gospell and the deniall of any power but Gods to blot them out is as perpetuall as other Lawes so written reserued But so was the fourth Commandement written and reserued no Ceremoniall or Iudiciall being so Therfore the fourth Commandement is as permanent as the other nine 46 Second That lawe that was established before Christ was promised or needed to be promised cannot be Ceremoniall or haue reference to Christ to come But the obseruation of the 7. day was established before Christ was promised Therefore the obseruation of the seauenth day is not Ceremoniall but of the lawe of Nature Morall and perpetuall 47 Third It implyes a playne absurdity to thinke that the wisdome of God should write in two Tables of stone 9. morall lawes and but one ceremoniall Therefore to take away this absurdity we must conclude it to be vniforme with the rest and morall as the rest 48 Fourth The morall lawe is Gods constant and perpetuall Couenant direction of good workes The perpetuall Couenant of

God was written in 2. Tables and consisted of 10. words Exo. 35. 28. Deut. 4. 13. But if the Church should take away one of the 10. there would be left but 9. so one of the words of God and lawe of the perpetuall Couenant and direction of good workes would be abolished 49 Fift From the Reasons of the obseruation mentioned in the 4. Commandement For albeit there are sundry reasons in other places which God giueth as proper to the Iews wherfore they should obserue the Sabbaoth as 1. their deliuerance from the slauery of Aegypt Deu. 5. 15. 2. that it was a signe that the Lord sanctified them and was their God and therfore it is called a signe to you and your generations Exo. 31. 13. Ezec. 20. 12. 20. Yet in the 4. Commandemen● he giueth reasons onely common to vs as well as vnto them Exod. 20. 11. As namely 1. conformitie to Gods Image which is no lesse proper to vs. then to the Iewe. 2. Memoriall of Gods creation for which benefit the Patriarches before the christians since are no lesse bound to be thankfull vnto God then was the Iew. 3. Rest of our selues our seruants and our Cattell a common necessitie to vs as it was to them Therefore this Cōmandement seemeth morall and giuen vnto vs aswell as to the Iew. And seeing the Reasons of this 4. Commandement do vrge vs aswel as the Reasons of the 2. 3. 5. cōmandements why should not this cōmandement tie vs to the obseruation of it as well as the other and why not Christians as well as Iewes 50 To which I will adde the circumstances notable in this Commaundement aboue all others 1. That there is no Commaundement except the 2. as our reuerend Master Greenham noteth in words larger or in reasons fuller then this of the Sabbaoth Which two Commandemēts the Lord did know would most of all be withstood as beeing most contrary to the wisedome of the flesh the one opposed by excessiue superstition the other by immoderate profanenesse 2. The precepts of the fourth Commaundement are both affirmatiue and negatiue which in the other are onely affirmatiue or negatiue 3. There is praefixed a Memento remember Exod. 20. 8. which note is not praefixed to the other and is a note as Caluin Musculus Zanchius and others teach of especiall obseruance requiring more then ordinary attention and heedfulnesse of practise 4. No such particulars or so many as in this one 1. of the persons to obserue it Thou thy sonne and daughter Man and maide-seruant cattell and straunger 2. of the reasons God hath giuen vs sixe dayes It is the Sabbaoth of the Lord thy God The Lord in sixe dayes made the world and rested the seauenth The Lord hallowed the seauenth day 3. Of the works one negatiue excluding all Thou shalt doe no manner of worke one affirmatiue excepting the workes of the Sabbaoth Keepe it holy The which circumstances seeing they were set downe and made obseruable and notable to vs by the vnspeakeable wisedome of God and placed in the center as it were of the other 9. morall Commandements vndoubtedly the Lord would neuer so vehemently haue perswaded flesh and bloud to this by so many circumstances aboue al other had it bin only ceremoniall and not also morall And so much of the first question 51 The 2. question of this controuersie is this Whether the Lords day or first day of the weeke called commonly our Sunday though with a note of dislike by the * Beza annot ad 1. Cor. 16. 1. Fulke in Rhem. Test. ad Apoc. 1. 10. Willet Synops controu 9 quaest 8. part 2. error 72. f. 435. godly learned bee established iure diuino by the will and ordinance of Christ in the steade of the Iewish Sabbaoth and doe tye the conscience 52 This quaestion is affirmed by Beza Iunius Piscator Rollock Hooper Fulke Perkins and the book of Homilyes and Locis supra citatis others But is denyed by some others 53 The Papists also are at oddes about this very point For a Tolet. Instruct sacerd li. 4. c. 24 fol. 542. Scotus b Perkins problem Tit. dies Festi fol. 231. Panormitan Angelus Syluester c Felisius in mādat 4. fol. 292. Felisius d Bellarm. Tom. 1. de cultu sanctorum li. 3. ca. 19 Soto Lyranus Abolensis and generally all the e Chemnitius Loc. com parte secunda ad praecept 3. fol. 61. a. b. Schoolemen doe affirme it But the Rhemists do vtterly deny it And Tolet and Bellarmine do pitifully fall vpon the Schoolemens bones and vtterly defie that sentence 54 But the affirmatiue which I haue vndertakē here to defend is cōfirmed by the following Reasons The 1. Reason Because Mat. 12. 8. Christ is called the Lord of the Sabboath the word is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the word is to be noted 1. Commaund and 2. Propriety and therefore Reuel 1. 10. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day as beeing Lord that is the Owner and Commaunder of that day Now in that Christ is the Lord that is the Commaunder I conclude Christ therefore commaunded and ordained it or at least in that Christ is the Lord that is the owner of it thus I argue Therfore it must be consecrated to Christ his seruice Wherfore as whē God the Father was Lord of the Sabbaoth there was a Sabbaoth necessarily kept vnto that Lord of the Sabbaoth and so the Commaundements Exod. 20. 8. Esa 58. 13. did tye the conscience So also when the Sonne of God is Lord of the Sabbaoth there must of necessity be a Sabbaoth day sanctified and those morall commaundements doe no lesse belong to Christ and tye the conscience of the Christian in the newe Testament then they belonged to God the Father and tyed the conscience of the Iewe in the olde Testament 55 The second Reason From the Image of God which is in Christ Io. 5. 1● Whatsoeuer things the Father doth the same things doth the Sonne also But the Father sanctifieth a day vnto the glory of his work of the Worlds creation Therefore the Sonne doth also sanctifie a day vnto the glory of his worke of the Worlds renouation Againe Heb. 4. 10. Christ ceased from his workes as well as God the Father did from his Therefore Christ is to haue his Sabbaoth or rest sanctified as well as God the Father Againe Io. 5. 23. All men should honour the Sonne of God as they honour the Father But all men honour the Father with a day of holy rest and worship in the old Testament and it was a speciall part of his honour Therefore all men must honour the Sonne of God with a day of holy rest and worship in the new Testament Christ therfore being honored by hauing ascribed to him the Word Coloss 3. 16. Sacraments Acts. 8. 16. and 10. 48. 19. 5. 1. Cor. 11. 24. 25. 26. Prayer Io. 16. 23. Ministerie 1. Cor. 4.