Theses Sabbaticæ, or, The doctrine of the Sabbath wherein the Sabbaths I. Morality, II. Change, III. Beginning. IV. Sanctification, are clearly discussed, which were first handled more largely in sundry sermons in Cambridge in New-England in opening of the Fourth COmmandment : in unfolding whereof many scriptures are cleared, divers cases of conscience resolved, and the morall law as a rule of life to a believer, occasionally and distinctly handled / by Thomas Shepard ...
Wherein also the great Controversie, whether the whole Moral Law contained in the Decalogue be a Rule of life to a Beleever, is occasionally and distinctly handled. THE MORALITY OF THE SABBATH.
Wherein also the great Controversy, whither the Whole Moral Law contained in the Decalogue be a Rule of life to a Believer, is occasionally and distinctly handled. THE MORALITY OF THE SABBATH.
Wherin the chief Arguments used by Gomarus, Mr. Primrose, Mr. Ironside, Mr. Broad, with sundry others against it, are briefly answered, the reasons for it more fully cleared:
Wherein the chief Arguments used by Gomarus, Mr. Primrose, Mr. Ironside, Mr. Broad, with sundry Others against it, Are briefly answered, the Reasons for it more Fully cleared:
I know the love of Christ should make a Christian forsake every sin, but the last resolution and reason thereof is because his love forbids us to continue in sinne;
I know the love of christ should make a Christian forsake every since, but the last resolution and reason thereof is Because his love forbids us to continue in sin;
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because 'tis forbidden, and whosoever shall forsake sinne from any other ground, shewes manifestly hereby that hee hath little conscience of Gods command;
Because it's forbidden, and whosoever shall forsake sin from any other ground, shows manifestly hereby that he hath little conscience of God's command;
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Surely those who straine at this gnat, viz. not to doe a duty because commanded, will make no bones of swallowing down this camell, viz. not to forsake sinne,
Surely those who strain At this gnat, viz. not to do a duty Because commanded, will make no bones of swallowing down this camel, viz. not to forsake sin,
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and his body to bee burnt, and yet not doe these things because commanded, let him then quit himselfe from hypocrisie and himselfe from being a deep hypocrite in all these if he can:
and his body to be burned, and yet not do these things Because commanded, let him then quit himself from hypocrisy and himself from being a deep hypocrite in all these if he can:
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And hence it is that let a man do the most glorious things in the world out of his owne supposed good end (as the blind Papists doe in their will-works and superstitions) which God never commanded,
And hence it is that let a man do the most glorious things in the world out of his own supposed good end (as the blind Papists do in their will-works and superstitions) which God never commanded,
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for whatever is done meerely because of Gods command, is done for his glory (which glory should be our utmost end in all our obedience:) And hence it is that that obedience is most absolute and sincere (whether it be in doing or suffering the will of God) which is done meerely in respect of commandment and will of God;
for whatever is done merely Because of God's command, is done for his glory (which glory should be our utmost end in all our Obedience:) And hence it is that that Obedience is most absolute and sincere (whither it be in doing or suffering the will of God) which is done merely in respect of Commandment and will of God;
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then the assertion is both pernicious and perilous, for the Lord Iesus being the NONLATINALPHABET, or first subject of all grace and gracious efficacy and power;
then the assertion is both pernicious and perilous, for the Lord Iesus being the, or First Subject of all grace and gracious efficacy and power;
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for such kinde of acting is rather witchery than Christianity, to place power and vertue in bare characters and letters, which though mighty and powerfull by the spirit,
for such kind of acting is rather witchery than Christianity, to place power and virtue in bore characters and letters, which though mighty and powerful by the Spirit,
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If they that say a Beleever is not to act by vertue of a command, do mean this only, viz. That he is not to act by vertue of the bare letter and externall words and syllables of it, they then speak truely,
If they that say a Believer is not to act by virtue of a command, do mean this only, viz. That he is not to act by virtue of the bore Letter and external words and syllables of it, they then speak truly,
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and for any to affirm, that the dark morning wherein he arose was part of this first day and did belong thereunto, is not onely to overthrow their own principles, who begin the Sabbath at the beginning of day light morning,
and for any to affirm, that the dark morning wherein he arose was part of this First day and did belong thereunto, is not only to overthrow their own principles, who begin the Sabbath At the beginning of day Light morning,
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and when that is pacified and God is satisfied, our obedience now pleaseth him and his mercy accepts it as very pleasing, the rule of which is the precious law of God.
and when that is pacified and God is satisfied, our Obedience now Pleases him and his mercy accepts it as very pleasing, the Rule of which is the precious law of God.
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but he who is perfectly justified is but imperfectly sanctified, and in this respect may more or lesse please God or displease him, be more just or lesse just and holy before him:
but he who is perfectly justified is but imperfectly sanctified, and in this respect may more or less please God or displease him, be more just or less just and holy before him:
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for Christs bloud onely can pacifie justice when it is provoked, but when revenging justice is pacified, mercy may be pleased with the sincere and humble obedience of sons, Col. 1.10. Heb. 13.21.
for Christ blood only can pacify Justice when it is provoked, but when revenging Justice is pacified, mercy may be pleased with the sincere and humble Obedience of Sons, Col. 1.10. Hebrew 13.21.
To act therefore by vertue of a command, and by vertue of Christs Spirit, are subordinate one to another, not opposite one against another•, as these men carry it.
To act Therefore by virtue of a command, and by virtue of Christ Spirit, Are subordinate one to Another, not opposite one against another•, as these men carry it.
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Thesis 101. Tis true, there are some parts of the habitable world, in Russia, and those Northern Countries, wherein for about a moneths time the Sun is never out of sight;
Thesis 101. This true, there Are Some parts of the habitable world, in Russia, and those Northern Countries, wherein for about a months time the Sun is never out of sighed;
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For the law as it was applyed to this people, doth not run thus, viz. Doe all this, and then I will be your God and redeemer (for this is a Covenant of workes) but thus, viz. I am the Lord thy God ( viz. by Abrahams Covenant) who brought thee out of the land of Egypt,
For the law as it was applied to this people, does not run thus, viz. Do all this, and then I will be your God and redeemer (for this is a Covenant of works) but thus, viz. I am the Lord thy God (viz. by Abrahams Covenant) who brought thee out of the land of Egypt,
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And in this latter respect the law, as it was given by Moses, was given by Christ in Moses, and therefore the rule of love toward man (commanded by Moses ) is called the law of Christ, Gal. 6.2.
And in this latter respect the law, as it was given by Moses, was given by christ in Moses, and Therefore the Rule of love towards man (commanded by Moses) is called the law of christ, Gal. 6.2.
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or it may be considered finally, or rather relatively, as it stood in relation and reference unto the people of the God of Abraham, who were already under Abrahams Covenant, which was a Covenant of free-grace, viz. To be his God and the God of his seed, Gen. 17.7.
or it may be considered finally, or rather relatively, as it stood in Relation and Referente unto the people of the God of Abraham, who were already under Abrahams Covenant, which was a Covenant of Free grace, viz. To be his God and the God of his seed, Gen. 17.7.
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If therefore the law delivered by Moses, was delivered by Christ in Moses, then there is no reason to set Christ and Moses together by the eares, in this respect I now speake of,
If Therefore the law Delivered by Moses, was Delivered by christ in Moses, then there is no reason to Set christ and Moses together by the ears, in this respect I now speak of,
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or can give demonstrative reasons that the time of Christs Resurrection must of necessity begin the Christian Sabbath, which for ought I see cannot be done.
or can give demonstrative Reasons that the time of Christ Resurrection must of necessity begin the Christian Sabbath, which for ought I see cannot be done.
and from Nehemiahs time till Christs time, why should any think but that where the Jewish Sabbath the last day of the week doth end, there the Christian Sabbath the first day of the week begins? unlesse any can imagine some Type in the beginning of the Sabbath at evening;
and from Nehemiah's time till Christ time, why should any think but that where the Jewish Sabbath the last day of the Week does end, there the Christian Sabbath the First day of the Week begins? unless any can imagine Some Type in the beginning of the Sabbath At evening;
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Now that the people were under a Covenant of grace when the law was delivered on Mount Sinai, let the Preface of the ten Commandments determine, wherein Gods first words are words of grace, I am the Lord thy God, &c. and therefore thou shalt have no other Gods but mee, &c. I know Paraeus, Zanchy and others affirme, that the law is abrogated as it was in the hands of Moses, but not as it is in the hand of Christ,
Now that the people were under a Covenant of grace when the law was Delivered on Mount Sinai, let the Preface of the ten commandments determine, wherein God's First words Are words of grace, I am the Lord thy God, etc. and Therefore thou shalt have no other God's but me, etc. I know Pareus, Zanchy and Others affirm, that the law is abrogated as it was in the hands of Moses, but not as it is in the hand of christ,
yet relatively considered as it was delivered by Moses to a people under a Covenant of grace (which the same Author cals Moses Aaronicus ) so it is not to bee considered onely as a Covenant of workes,
yet relatively considered as it was Delivered by Moses to a people under a Covenant of grace (which the same Author calls Moses Aaronicus) so it is not to be considered only as a Covenant of works,
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and by Jesus Christ, and that it is a Covenant of works onely, as it is delivered on Mount Sinai and by Moses, is a bold assertion both unsafe and unsound:
and by jesus christ, and that it is a Covenant of works only, as it is Delivered on Mount Sinai and by Moses, is a bold assertion both unsafe and unsound:
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then it was not delivered to them onely as a Covenant of workes, for then a people under a Covenant of grace, may againe come under a Covenant of works, to disanull that Covenant of grace,
then it was not Delivered to them only as a Covenant of works, for then a people under a Covenant of grace, may again come under a Covenant of works, to disannul that Covenant of grace,
but the Apostle expressely affirmes the quite contrary, and shewes that the Covenant made with Ahraham and his seed (which was to be a God to them, Gen. 17.7.) and which was confirmed before of God in Christ, the law which was foure hundred and thirty yeares after ▪ cannot disanull, Gal. 3.17.
but the Apostle expressly affirms the quite contrary, and shows that the Covenant made with Abraham and his seed (which was to be a God to them, Gen. 17.7.) and which was confirmed before of God in christ, the law which was foure hundred and thirty Years After ▪ cannot disannul, Gal. 3.17.
but their meaning is at sometime in respect of the manner of administration of the Law under Moses, and when they speake of the morall law simply considered,
but their meaning is At sometime in respect of the manner of administration of the Law under Moses, and when they speak of the moral law simply considered,
what is this but painted Popery, to make the spirit within to be the supreame Iudge and superiour to the Spirit of God in the written word without? onely they shrine it up in the Popes private Conclave and Kitchin,
what is this but painted Popery, to make the Spirit within to be the supreme Judge and superior to the Spirit of God in the written word without? only they shrine it up in the Popes private Conclave and Kitchen,
But there is a greater mystery intended by some in this phrase, as given by Christ, for their meaning is this, to wit, As Christ by his Spirit writes it in our hearts, not any way a rule as written by Moses:
But there is a greater mystery intended by Some in this phrase, as given by christ, for their meaning is this, to wit, As christ by his Spirit writes it in our hearts, not any Way a Rule as written by Moses:
A Beleevers heart (saith Master Saltmarsh ) is the very law of Commands, and the two Tables of Moses, and in this respect it becomes not (saith he) the glory of Christ to be beholding to any of the light upon Moses face. It seemes then that the law written is not to be a Christians rule,
A Believers heart (Says Master Saltmarsh) is the very law of Commands, and the two Tables of Moses, and in this respect it becomes not (Says he) the glory of christ to be beholding to any of the Light upon Moses face. It seems then that the law written is not to be a Christians Rule,
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because it was written of them that so they should doe? Psa. 40.7, 8. Did not the law in their hearts make them thus cleave to the written law without? Why did Paul perswade Children to honour their parents? was it not,
Because it was written of them that so they should do? Psa. 40.7, 8. Did not the law in their hearts make them thus cleave to the written law without? Why did Paul persuade Children to honour their Parents? was it not,
because this was the first Commandment with promise? Ephes. 6.2. had it not been more Evangelically spoken to perswade them rather to look to the law of Moses written on their hearts within, to direct them hereunto, rather than to be beholding for any light upon Moses face to direct them herein? how comes it to passe that Paul preacheth no other thing but what was in the old Testament of Moses and the Prophets, who were onely the Interpreters of Moses? Acts 22.20.
Because this was the First Commandment with promise? Ephesians 6.2. had it not been more Evangelically spoken to persuade them rather to look to the law of Moses written on their hearts within, to Direct them hereunto, rather than to be beholding for any Light upon Moses face to Direct them herein? how comes it to pass that Paul Preacheth no other thing but what was in the old Testament of Moses and the prophets, who were only the Interpreters of Moses? Acts 22.20.
but yet for all this the grace of God appearing in the Gospel, will have us to walk worthy of God unto all well pleasing according to the Law, Tit. 2.12, 13. and to mourne bitterly that we are so unlike the will and image of God revealed in the Law, Rom. 7.23, 24.
but yet for all this the grace of God appearing in the Gospel, will have us to walk worthy of God unto all well pleasing according to the Law, Tit. 2.12, 13. and to mourn bitterly that we Are so unlike the will and image of God revealed in the Law, Rom. 7.23, 24.
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How is it that Christ himselfe borrowes light from Moses, Psalmes and all the Prophets, to cleare up his resurrection and suffering, Luke 24.27, 32 ▪ if no light must bee borrowed from the face of Moses? if indeed wee were perfect in this life as wee shall bee in heaven, there would then bee no need of the writings of the Apostles, Prophets,
How is it that christ himself borrows Light from Moses, Psalms and all the prophets, to clear up his resurrection and suffering, Lycia 24.27, 32 ▪ if no Light must be borrowed from the face of Moses? if indeed we were perfect in this life as we shall be in heaven, there would then be no need of the writings of the Apostles, prophets,
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or Moses, of Law or Gospell, but we being but imperfectly enlightned, it's no lesse than extreame ingratitude and unthankfulnesse to preferre our owne imperfect and impure light,
or Moses, of Law or Gospel, but we being but imperfectly enlightened, it's no less than extreme ingratitude and unthankfulness to prefer our own imperfect and impure Light,
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but when wee meet with such Scriptures as set the Law and Christ, the Law and grace, the Law and promise, the Law and faith, &c. at opposition one against another,
but when we meet with such Scriptures as Set the Law and christ, the Law and grace, the Law and promise, the Law and faith, etc. At opposition one against Another,
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and unto which we should be wholly dead, that we• may be married unto Christ, Rom. 7.4. hence therefore their arguings are feeble and weak, who would prove a Christian to be wholly free from the directive power of the Law, because a Christian is said not to be under the law but under grace, Rom. 6.14. and because the Law was given by Moses, but grace and truth came by Jesus Christ, Iohn 1.17. and because the inheritance is not by the law, but by promise and by faith, Gal. 3.12.18.
and unto which we should be wholly dead, that we• may be married unto christ, Rom. 7.4. hence Therefore their arguings Are feeble and weak, who would prove a Christian to be wholly free from the directive power of the Law, Because a Christian is said not to be under the law but under grace, Rom. 6.14. and Because the Law was given by Moses, but grace and truth Come by jesus christ, John 1.17. and Because the inheritance is not by the law, but by promise and by faith, Gal. 3.12.18.
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and faith in him chiefely and most abundantly urged in his blessed Gospel: and thus the Apostle tels us in this Text, Gal. 4.1. with 4.5. that the heires of the Promise under the Old Testament were as servants, but by Christ• comming we are now as sonnes;
and faith in him chiefly and most abundantly urged in his blessed Gospel: and thus the Apostle tells us in this Text, Gal. 4.1. with 4.5. that the Heirs of the Promise under the Old Testament were as Servants, but by Christ• coming we Are now as Sons;
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they were therefore then under the Law as servants (because so much working and doing was urged and chiefely revealed) but indeed were sonnes and heires:
they were Therefore then under the Law as Servants (Because so much working and doing was urged and chiefly revealed) but indeed were Sons and Heirs:
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I dare not therefore say, that Christ and eternall life were dispensed in a Covenant of works, under which Covenant the Iewes were shut in old Testament times:
I Dare not Therefore say, that christ and Eternal life were dispensed in a Covenant of works, under which Covenant the Iewes were shut in old Testament times:
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or if of legall, yet then it is not propounded simply as a Covenant of works, to convey Christ to them, but ex hypothesi or upon supposition, that if they did think to be Gods people and have him to be their God, by doing (as Iunius observes the carnall Jewes did thinke and hope so to have him,
or if of Legal, yet then it is not propounded simply as a Covenant of works, to convey christ to them, but ex Hypothesis or upon supposition, that if they did think to be God's people and have him to be their God, by doing (as Iunius observes the carnal Jews did think and hope so to have him,
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and although it be propounded to them in way of Covenant, Exod. 19.5. yet this is to be understood (as some thinke) of Evangelicall keeping Covenant, not of legall;
and although it be propounded to them in Way of Covenant, Exod 19.5. yet this is to be understood (as Some think) of Evangelical keeping Covenant, not of Legal;
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so it was given to them as a rule of perfect righteousnesse, by both which they might the better see their owne weaknesse and unrighteousnesse •nd flye to Christ;
so it was given to them as a Rule of perfect righteousness, by both which they might the better see their own weakness and unrighteousness •nd fly to christ;
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or sub conditione perfectae obedientiae (as some eminent Worthies affirm) is such an errour which wise and able men might easily fall into by seeing how much law was revealed and urged in those times;
or sub condition perfectae obedientiae (as Some eminent Worthies affirm) is such an error which wise and able men might Easily fallen into by seeing how much law was revealed and urged in those times;
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but the externall face of these things was scarce any thing else but Doing and Law, by reason of which there is a vaile spread over the hearts of the lewes in reading the old Testament unto this day,
but the external face of these things was scarce any thing Else but Doing and Law, by reason of which there is a veil spread over the hearts of the lewes in reading the old Testament unto this day,
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1. There was then much law urged, externally, clearly, and little Gospel so clearely revealed, indeed Gospel and Christ Iesus was the end of the morall law and the substance of all the shadowes of the ceremoniall law,
1. There was then much law urged, externally, clearly, and little Gospel so clearly revealed, indeed Gospel and christ Iesus was the end of the moral law and the substance of all the shadows of the ceremonial law,
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and the unbeleeving Jewes had the Gospel preached, Heb. 4.2.) yet the law was revealed and pressed more clearely and strongly, with more rigour and terrour,
and the unbelieving Jews had the Gospel preached, Hebrew 4.2.) yet the law was revealed and pressed more clearly and strongly, with more rigour and terror,
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2. In respect of the manner and measure of dispensation of the morall law, which although it had the revelation of the Gospel conjoyned with it (for Moses writ of Christ, Iohn 5.46. and Abraham had the Gospell preached to him, Gal. 3.8.
2. In respect of the manner and measure of Dispensation of the moral law, which although it had the Revelation of the Gospel conjoined with it (for Moses writ of christ, John 5.46. and Abraham had the Gospel preached to him, Gal. 3.8.
he seemes to speak only of the ceremoniall law, which he cals the elements of the world, under which the children were then in bondage, as under Tutors and Governours;
he seems to speak only of the ceremonial law, which he calls the elements of the world, under which the children were then in bondage, as under Tutors and Governors;
so surely hee speakes of it here, for hence it is that in the beginning of this dispute, cap. 3.19. hee speaks of the morall law which was given because of transgressions;
so surely he speaks of it Here, for hence it is that in the beginning of this dispute, cap. 3.19. he speaks of the moral law which was given Because of transgressions;
They were to be thankfull (another morall duty) but it must bee testified by the offering up of many Sacrifices upon the Altar, &c. They were to confesse their sinnes (a morall duty also) but it must be over the head of the Scape-goat, &c. Thus they were under the law, but we are not:
They were to be thankful (Another moral duty) but it must be testified by the offering up of many Sacrifices upon the Altar, etc. They were to confess their Sins (a moral duty also) but it must be over the head of the Scapegoat, etc. Thus they were under the law, but we Are not:
if any man then committed any sinne against it, whether through infirmity, ignorance or presumption, they were to have recourse to the Sacrifices and High Priests yearely,
if any man then committed any sin against it, whither through infirmity, ignorance or presumption, they were to have recourse to the Sacrifices and High Priests yearly,
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as we are not, and wee not under it as they were? I confesse the place is more full of difficulties than is usually observed by writers upon it, onely for the clearing up of this doubt, omitting many things, I answer briefely, That the children of the old Testament were under the law and the pedagogy of it, two wayes,
as we Are not, and we not under it as they were? I confess the place is more full of difficulties than is usually observed by writers upon it, only for the clearing up of this doubt, omitting many things, I answer briefly, That the children of the old Testament were under the law and the pedagogy of it, two ways,
but certainly these men know not what they say, for the text expressely tels us, that the Scripture hath concluded (not onely the Jewes) but All under sinne, that so the promise by faith, might be given to them that beleeve, Gal. 3.22.
but Certainly these men know not what they say, for the text expressly tells us, that the Scripture hath concluded (not only the Jews) but All under sin, that so the promise by faith, might be given to them that believe, Gal. 3.22.
for they might upon such a ground easily and justly object, and say, What have we to doe with the law? If we therfore as well as they, are thus under the law as a rule of life,
for they might upon such a ground Easily and justly Object, and say, What have we to do with the law? If we Therefore as well as they, Are thus under the law as a Rule of life,
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because All the Law is fulfilled in love, cap. 5.13, 14. and this walking in love according to the law, is walking in the Spirit, verse 16. and they that thus walke in the spirit, according to the law, are not (saith the Apostle) under the law, which cannot, without flat contradiction, be meant of not being under the rule or directive power of it;
Because All the Law is fulfilled in love, cap. 5.13, 14. and this walking in love according to the law, is walking in the Spirit, verse 16. and they that thus walk in the Spirit, according to the law, Are not (Says the Apostle) under the law, which cannot, without flat contradiction, be meant of not being under the Rule or directive power of it;
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for although the carnall Jewes were thus under it, yet the faithfull (whom the Apostle cals the heire and Lord of all, Gal. 4.1.) were not thus under it,
for although the carnal Jews were thus under it, yet the faithful (whom the Apostle calls the heir and Lord of all, Gal. 4.1.) were not thus under it,
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The doubt therefore still remaines, viz. How are we not now under the morall law? Will any say that we are not now under the malediction and curse and condemnation of it,
The doubt Therefore still remains, viz. How Are we not now under the moral law? Will any say that we Are not now under the malediction and curse and condemnation of it,
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and which shut up (not onely the Jewes) but all men under sinne, verse 22. which being the power of the morall law chiefely, the Apostle must therefore intend the morall law, under which the old Testament Beleevers were shut up, and we now are not:
and which shut up (not only the Jews) but all men under sin, verse 22. which being the power of the moral law chiefly, the Apostle must Therefore intend the moral law, under which the old Testament Believers were shut up, and we now Are not:
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wee are not therefore now in these new Testament times under the law as they were, the great difficulty therefore remaines to know how we are not under the law as they were.
we Are not Therefore now in these new Testament times under the law as they were, the great difficulty Therefore remains to know how we Are not under the law as they were.
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since faith is come and revealed, speakes as expresly that we are now no longer under the law as under a Schoolmaster, Gal. 3 25. and that now when the fulnesse of time is come, God sent his sonne, to redeem them that were under the law, that we might receive the Adoption of Sonnes, Gal. 4.3, 4, 5. which though it bee true of all men by nature, viz. that they are under the law,
since faith is come and revealed, speaks as expressly that we Are now no longer under the law as under a Schoolmaster, Gal. 3 25. and that now when the fullness of time is come, God sent his son, to Redeem them that were under the law, that we might receive the Adoption of Sons, Gal. 4.3, 4, 5. which though it be true of all men by nature, viz. that they Are under the law,
but the deare children of God and heires of eternall life in those times, as is evident from Gal. 4 1, 2, 3. but the Apostle speaking of the sonnes of God in Gospel-times,
but the deer children of God and Heirs of Eternal life in those times, as is evident from Gal. 4 1, 2, 3. but the Apostle speaking of the Sons of God in Gospel times,
It is very evident that the children and sonnes of God under the new Testament are not so under the Law as the children and sonnes of God were under the old Testament,
It is very evident that the children and Sons of God under the new Testament Are not so under the Law as the children and Sons of God were under the old Testament,
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for so the Apostle tels us in this place, Gal. 3.23. that before faith came, we were shut up under the Law, unto the faith, which should afterward be revealed :
for so the Apostle tells us in this place, Gal. 3.23. that before faith Come, we were shut up under the Law, unto the faith, which should afterwards be revealed:
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now we are no longer under the Law after this manner, neither ceremoniall or morall law are of any use to us to lead us unto Christ to come, for Christ is already come:
now we Are no longer under the Law After this manner, neither ceremonial or moral law Are of any use to us to led us unto christ to come, for christ is already come:
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now Christ is revealed chiefely (being come) the end of the Law, then the Law was revealed chiefely (Christ being not yet come) as the meanes to this end:
now christ is revealed chiefly (being come) the end of the Law, then the Law was revealed chiefly (christ being not yet come) as the means to this end:
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looke therefore as the promise before Christ, of which the Apostle speaks, Gal. 3.17, 18, 19, 21, 22. was fulfilled in Christ being come (as Divines speak) rather than abolished,
look Therefore as the promise before christ, of which the Apostle speaks, Gal. 3.17, 18, 19, 21, 22. was fulfilled in christ being come (as Divines speak) rather than abolished,
so the morall law is rather fulfilled than abolished in Christ being come, and yet as it did lead unto Christ to come, it is abolished to us now under the Gospel.
so the moral law is rather fulfilled than abolished in christ being come, and yet as it did led unto christ to come, it is abolished to us now under the Gospel.
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hence ariseth a third thing of the law from which we are now delivered, viz. they were therefore under more terrour and feare of the Law than we are (on Gods part revealing the Gospel more clearely) in these times;
hence arises a third thing of the law from which we Are now Delivered, viz. they were Therefore under more terror and Fear of the Law than we Are (on God's part revealing the Gospel more clearly) in these times;
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and therefore saith the Apostle, Gal. 4.4, 5, 6. that when the fulnesse of time came, God sent his Sonne to redeeme us from under the Law, that wee might receive the adoption of Sonnes,
and Therefore Says the Apostle, Gal. 4.4, 5, 6. that when the fullness of time Come, God sent his Son to Redeem us from under the Law, that we might receive the adoption of Sons,
could not they who were Sonnes under the Law call God Father? yes verily, doubtlesse thou art our Father say they, Isaiah 63.17. but they having lesse light they had more feare and lesse of the Spirit of Adoption, I say still (ex parte Dei revelantis) than we have in these dayes:
could not they who were Sons under the Law call God Father? yes verily, doubtless thou art our Father say they, Isaiah 63.17. but they having less Light they had more Fear and less of the Spirit of Adoption, I say still (ex parte Dei revelantis) than we have in these days:
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and the ministers of it (who were called Nazarei and Minei as Bullinger thinks) the Ministers of the letter, which although it was virtually abolished to the beleeving Jews before Gospell times (the vertue of Christs death extending to all times) yet it was not then abolished actually untill Christ came in the flesh,
and the Ministers of it (who were called Nazarei and Minei as Bullinger thinks) the Ministers of the Letter, which although it was virtually abolished to the believing jews before Gospel times (the virtue of Christ death extending to all times) yet it was not then abolished actually until christ Come in the Flesh,
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and lastly the Apostle may speak of the morall Law considered as a Covenant of life which the false teachers urged, in which respect he cals it the Ministry of death and the letter which killeth,
and lastly the Apostle may speak of the moral Law considered as a Covenant of life which the false Teachers urged, in which respect he calls it the Ministry of death and the Letter which kills,
but the meaning of this place is (as the former, Gal. 3.25.) for the Apostle speaking of the morall Law by a Synecdoche, comprehends the ceremoniall law also, both which the false Teachers, in those times urged as necessary to salvation and justification at least together with Christ, against whom the Apostle here disputes:
but the meaning of this place is (as the former, Gal. 3.25.) for the Apostle speaking of the moral Law by a Synecdoche, comprehends the ceremonial law also, both which the false Teachers, in those times urged as necessary to salvation and justification At least together with christ, against whom the Apostle Here disputes:
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The Apostle speakes of a law written and engraven on stones, and therefore of the morall Law, which is now abolished by Christ in the Gospel, 2 Cor. 3.6, 7, 11, 13. Is the morall law therefore abolished as a rule of life now? no verily,
The Apostle speaks of a law written and engraven on stones, and Therefore of the moral Law, which is now abolished by christ in the Gospel, 2 Cor. 3.6, 7, 11, 13. Is the moral law Therefore abolished as a Rule of life now? no verily,
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and now it is abolished both virtually and actually, that now we may with open face behold the glory of the Lord as the end of the law for righteousnesse to every one that doth beleeve.
and now it is abolished both virtually and actually, that now we may with open face behold the glory of the Lord as the end of the law for righteousness to every one that does believe.
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and wherein Christ was fi•st most gloriously manifested to have rested from it, Rom. 1.4, hence th• Lord Christ might have good cause to honour this day above all others:
and wherein christ was fi•st most gloriously manifested to have rested from it, Rom. 1.4, hence th• Lord christ might have good cause to honour this day above all Others:
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then this glorious work of Christs Resurrection, upon the same day which began their great joy for the rising of the Sun of righteousness, is scarce imaginable.
then this glorious work of Christ Resurrection, upon the same day which began their great joy for the rising of the Sun of righteousness, is scarce imaginable.
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the day of Christs resurrection being Christs joyfull day for his Peoples deliverance, and the worlds restitution and new Creation, it is no wonder if the Lord Christ appoint it,
the day of Christ resurrection being Christ joyful day for his Peoples deliverance, and the world's restitution and new Creation, it is no wonder if the Lord christ appoint it,
Thesis 10. Application of holy Time to the performance of holy duties on the Sabbath, (as to fix what houres to meet in upon that day) is left to humane prudence from generall rules of Conveniency, Order, Comelinesse:
Thesis 10. Application of holy Time to the performance of holy duties on the Sabbath, (as to fix what hours to meet in upon that day) is left to humane prudence from general rules of Conveniency, Order, Comeliness:
If the Scriptures may be judge herein, we shall finde that vvhen they forbid all manner of worke, they interpret this of Servile Worke. The vvorke forbidden in the annuall Sabbaths, (vvhich did but shaddow out the rest on this Sabbath) it is servile vvorke, Levit. 23.7, 8. and hence the rest on the Sabbath (in this fourth command) is opposed to the labour on the weeke daies vvhich is properly servile, lawfull to be done then,
If the Scriptures may be judge herein, we shall find that when they forbid all manner of work, they interpret this of Servile Work. The work forbidden in the annual Sabbaths, (which did but shadow out the rest on this Sabbath) it is servile work, Levit. 23.7, 8. and hence the rest on the Sabbath (in this fourth command) is opposed to the labour on the Week days which is properly servile, lawful to be done then,
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look therefore as he denies works to be antecedent conditions of our justification, he affirms the contrary of faith, which goes before our justification, as hath been explained:
look Therefore as he Denies works to be antecedent conditions of our justification, he affirms the contrary of faith, which Goes before our justification, as hath been explained:
When works and faith are opposed by the Apostle in point of justification, affirming that we are justified by faith not by works, he doth hereby plainly affirm and give that to faith which he denies to works;
When works and faith Are opposed by the Apostle in point of justification, affirming that we Are justified by faith not by works, he does hereby plainly affirm and give that to faith which he Denies to works;
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so faith must go before this righteousnesse as an instrument or applying cause of it, by which we are justified, that is, by meanes of which we apply that righteousnesse which makes us just.
so faith must go before this righteousness as an Instrument or applying cause of it, by which we Are justified, that is, by means of which we apply that righteousness which makes us just.
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because it do•h only antecedere or go before our justification (at least in order of nature) not to merit it but to receive it, not to make it but to make it our own, not as the matter of our righ•eousness or any part of it,
Because it do•h only antecedere or go before our justification (At least in order of nature) not to merit it but to receive it, not to make it but to make it our own, not as the matter of our righ•eousness or any part of it,
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Faith it selfe is no antecedent condition to our justification or salvation, take antecedent in the usuall sence of some Divines for affecting or meriting condition, which Iunius cals essentialis conditio: but take antecedent for a means or instrument of justification,
Faith it self is no antecedent condition to our justification or salvation, take antecedent in the usual sense of Some Divines for affecting or meriting condition, which Iunius calls essentialis Condition: but take antecedent for a means or Instrument of justification,
but because every condition is promised? no verily, for requiring the condition is the meanes to worke it (as might be plentifully demonstrated) and meanes and end should not be separated.
but Because every condition is promised? no verily, for requiring the condition is the means to work it (as might be plentifully demonstrated) and means and end should not be separated.
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and against the judgement of the most judicious of our Divines, who in dispute against Popish writers cannot but acknowledge them, only thus, viz. conditions and promises annexed to obedience are one thing (saith learned Perable ) and conditions annexed to perfect obedience are another:
and against the judgement of the most judicious of our Divines, who in dispute against Popish writers cannot but acknowledge them, only thus, viz. conditions and promises annexed to Obedience Are one thing (Says learned parable) and conditions annexed to perfect Obedience Are Another:
and for any to think that the Gospell requires no conditions, is a sudden dream against hundreds of Scriptures, which contain conditionall yet evangelicall promises,
and for any to think that the Gospel requires no conditions, is a sudden dream against hundreds of Scriptures, which contain conditional yet Evangelical promises,
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now the Gospell in this latter sence excludes all works, and requires no doing in point of justification and remission of sins before God, but only beleeving:
now the Gospel in this latter sense excludes all works, and requires no doing in point of justification and remission of Sins before God, but only believing:
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the Law of faith strictly taken is that doctrine which reveals remission of sins, reconciliation with God by Christs righteousnesse onely apprehended by faith:
the Law of faith strictly taken is that Doctrine which reveals remission of Sins, reconciliation with God by Christ righteousness only apprehended by faith:
and the Gospell for the whole doctrine of Christ and the Apostles in the New Testament. 2. Strictly, the Law pro lege operum (as Chamier distinguisheth) and the Gospell pro lege fidei, i. for the Law of faith:
and the Gospel for the Whole Doctrine of christ and the Apostles in the New Testament. 2. Strictly, the Law Pro lege Operum (as Chamier Distinguisheth) and the Gospel Pro lege fidei, i. for the Law of faith:
for the Commandment urged from Ch•ists love, may binde strongly yea most strongly to doe the same thing which the same Commandment propounded and received in way of hi•e, may binde also unto.
for the Commandment urged from Ch•ists love, may bind strongly yea most strongly to do the same thing which the same Commandment propounded and received in Way of hi•e, may bind also unto.
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a servant may be bound to do the same work, because he is hired and shall have wages ▪ if the son neglect his work, his punishment is only the chastisement of a father for his good;
a servant may be bound to do the same work, Because he is hired and shall have wages ▪ if the son neglect his work, his punishment is only the chastisement of a father for his good;
but also all preparing and humbling work of the law, and to make mens sinning the first foundation and ground of their beleeving, do therefore either abolish all the being of any sin, beside unbelief,
but also all preparing and humbling work of the law, and to make men's sinning the First Foundation and ground of their believing, do Therefore either Abolah all the being of any since, beside unbelief,
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Thesis 112. Some think that there is no sin but unbelief (which is a sin against the Gospel only) and therefore there being no sin against any law (Christ having by his death abolished all them) the law cannot be a rule to them.
Thesis 112. some think that there is no since but unbelief (which is a since against the Gospel only) and Therefore there being no since against any law (christ having by his death abolished all them) the law cannot be a Rule to them.
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nor watcht against, but only unbelief? Is there no day of judgement, wherein the Lord will judge men (not only for unbelief) but the secrets of all hearts,
nor watched against, but only unbelief? Is there no day of judgement, wherein the Lord will judge men (not only for unbelief) but the secrets of all hearts,
how can all flesh, Jews and Gentiles become guilty before God, that so they may beleeve in the Gospel (as 'tis, Rom. 3 21, 12, •3, 24) if they are all guiltlesse untill unbelief comes in? There is no sin indeed which shall condemn a man in case he shall beleeve;
how can all Flesh, jews and Gentiles become guilty before God, that so they may believe in the Gospel (as it's, Rom. 3 21, 12, •3, 24) if they Are all guiltless until unbelief comes in? There is no since indeed which shall condemn a man in case he shall believe;
but will it follow from hence that there is no sin in a man but only unbelief? A sick man shall not die in case he receive the Physick which will recover him;
but will it follow from hence that there is no since in a man but only unbelief? A sick man shall not die in case he receive the Physic which will recover him;
but only his wilfull refusing of the Physick? surely his refusing of the Physick is not the cause of his sicknesse which was before, not the naturall (for that his sicknesse is) but only the morall cause of his death.
but only his wilful refusing of the Physic? surely his refusing of the Physic is not the cause of his sickness which was before, not the natural (for that his sickness is) but only the moral cause of his death.
but that certainly the root of this accursed doctrine is either a loose heart, which is grown blind and bold and secretly glad of a liberty, not so much from the law of sin, as from the law God;
but that Certainly the root of this accursed Doctrine is either a lose heart, which is grown blind and bold and secretly glad of a liberty, not so much from the law of since, as from the law God;
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The first is a shamefull neglect (in some affecting foolishly the name of new Testament Ministers) of a wise and powerfull preaching of the law, to make way by the humbling work of it,
The First is a shameful neglect (in Some affecting foolishly the name of new Testament Ministers) of a wise and powerful preaching of the law, to make Way by the humbling work of it,
for through the righteous judgement of God, when men once begin to abandon this use of the law as a rule, they abolish much more readily this use of the law to prepare men thereby for the receiving of Christ:
for through the righteous judgement of God, when men once begin to abandon this use of the law as a Rule, they Abolah much more readily this use of the law to prepare men thereby for the receiving of christ:
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but assuredly they that have found and felt the fruit and comfort of this humbling way (for which I doubt not but that thousands and thousands are blessing God in heaven that ever they heard of it) do certainly and assuredly know, that these men (at least doctrines in this point) are not of God:
but assuredly they that have found and felt the fruit and Comfort of this humbling Way (for which I doubt not but that thousands and thousands Are blessing God in heaven that ever they herd of it) doe Certainly and assuredly know, that these men (At least doctrines in this point) Are not of God:
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When the Spirit comes, his first work (if Christ may be beleeved) even when he comes as a Comforter, is, To convince the world of sinne, Iohn 16.9.10. which we know is chiefly by the law, Rom. 3.20.
When the Spirit comes, his First work (if christ may be believed) even when he comes as a Comforter, is, To convince the world of sin, John 16.9.10. which we know is chiefly by the law, Rom. 3.20.
and shall the Ministers (not of the letter but of the Spirit) refuse to begin here? Especially in these times of wantonnesse, contention, confusion, famine, sword and bloud, wherein every thing almost cries aloud for sackcloth,
and shall the Ministers (not of the Letter but of the Spirit) refuse to begin Here? Especially in these times of wantonness, contention, confusion, famine, sword and blood, wherein every thing almost cries aloud for Sackcloth,
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Or as if the men of Sodom and Princes of Gomorah, should do well to mock at Lot for bidding him to hasten out of the city, because God would destroy it:
Or as if the men of Sodom and Princes of Gomorrah, should do well to mock At Lot for bidding him to hasten out of the City, Because God would destroy it:
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What will the Lord Jesus one day say to these sleepy watchmen, that never tell the secure world of their enemies at the door? I finde divers colours and pretences for this course of daubing.
What will the Lord jesus one day say to these sleepy watchmen, that never tell the secure world of their enemies At the door? I find diverse colours and pretences for this course of daubing.
1. Some say this savours of an old Testament spirit, which was w•nt to wound and then to heal, to humble and then to raise, to preach law and then Gospell;
1. some say this savours of an old Testament Spirit, which was w•nt to wound and then to heal, to humble and then to raise, to preach law and then Gospel;
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or together with Christ, as the false teachers did, 2 Cor. 3 6. may well be called (as Paul cals them) Ministers of the letter, not of the Spirit, of the old Testament, not of the New;
or together with christ, as the false Teachers did, 2 Cor. 3 6. may well be called (as Paul calls them) Ministers of the Letter, not of the Spirit, of the old Testament, not of the New;
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or to put a vail upon mens hearts that they cannot see the end of the law (as the old Testament vail did, 2 Cor. 3.14.) but it is to take away the vail of all conceit of mans own strength and righteousnesse, by seeing his curse, that so he may s•• to the end thereof the Lord Jesus, and embrace him for righteousnesse:
or to put a Vail upon men's hearts that they cannot see the end of the law (as the old Testament Vail did, 2 Cor. 3.14.) but it is to take away the Vail of all conceit of men own strength and righteousness, by seeing his curse, that so he may s•• to the end thereof the Lord jesus, and embrace him for righteousness:
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but because they preached the law for righteousnesse without Christ, whom he calls the spirit, vers. 17. and therefore cals them the Ministers of the letter,
but Because they preached the law for righteousness without christ, whom he calls the Spirit, vers. 17. and Therefore calls them the Ministers of the Letter,
and is separated indeed from it as soon as ever the soul is in Christ, Rom. 8.1. he is then free from the obligation of it to perform personall and perfect obedience to it, that so he may be just;
and is separated indeed from it as soon as ever the soul is in christ, Rom. 8.1. he is then free from the obligation of it to perform personal and perfect Obedience to it, that so he may be just;
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and to illustrate Ch•ists love, must either be accounted New Testament Ministers, or else (as hath been shewne) Christ Jesus and his Apostles were none.
and to illustrate Ch•ists love, must either be accounted New Testament Ministers, or Else (as hath been shown) christ jesus and his Apostles were none.
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and shews the love of God in the largest extent of it, and the illustrations and confirmations of it from the law, then such servants of Jesus Christ, who hold forth the law to make way for grace,
and shows the love of God in the Largest extent of it, and the illustrations and confirmations of it from the law, then such Servants of jesus christ, who hold forth the law to make Way for grace,
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the issue therefore is this that if the doctrine be taken strictly pro lege fidei (as Chamier cals it) or that doctrine which shews the way of mans righteousnesse and justification only, there indeed all the works of the law, all terrours and threatnings are to be excluded,
the issue Therefore is this that if the Doctrine be taken strictly Pro lege fidei (as Chamier calls it) or that Doctrine which shows the Way of men righteousness and justification only, there indeed all the works of the law, all terrors and threatenings Are to be excluded,
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those that are servants to sin under the new Testament have need of the law to shew them the condemnation and curse under which they lie by nature, and are now actually under:
those that Are Servants to since under the new Testament have need of the law to show them the condemnation and curse under which they lie by nature, and Are now actually under:
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but doth this Ministry advance the Physitians custome and honour, which where it comes must first tell all the crue of wretched drunkards, proud persons and villains, that they are already well and whole, loved and pardoned, blessed and saved,
but does this Ministry advance the Physicians custom and honour, which where it comes must First tell all the crew of wretched drunkards, proud Persons and villains, that they Are already well and Whole, loved and pardoned, blessed and saved,
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and not sick to death, but healed before they come to the Physitian, the Lord Iesus? surely that is Gospel Ministry which advanceth Christ not onely in word,
and not sick to death, but healed before they come to the physician, the Lord Iesus? surely that is Gospel Ministry which Advanceth christ not only in word,
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and that they need not fear condemnation, when the Scripture hath shut up all men under it, that the promise by faith might be given to those that beleeve,
and that they need not Fear condemnation, when the Scripture hath shut up all men under it, that the promise by faith might be given to those that believe,
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Must the Ministers of the new Testament therefore preach lies and falshoods, and tell proud women and poor drunkards and villains before they refuse the Gospel by unbelief, that the Lord Iesus loves them,
Must the Ministers of the new Testament Therefore preach lies and falsehoods, and tell proud women and poor drunkards and villains before they refuse the Gospel by unbelief, that the Lord Iesus loves them,
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If therefore such persons be in a state of wrath and death and condemnation, is not this like the old false prophets, crying peace, peace and salvation, where there is no peace? There is no peace to the wicked saith my God, Isa. 48. ult. Isa. 57. ult. This is truth before they reject the Gospel, is it not? This the law saith (say some) true,
If Therefore such Persons be in a state of wrath and death and condemnation, is not this like the old false Prophets, crying peace, peace and salvation, where there is no peace? There is no peace to the wicked Says my God, Isaiah 48. ult. Isaiah 57. ult. This is truth before they reject the Gospel, is it not? This the law Says (say Some) true,
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and I have read that we are by nature children of wrath, while dead in sin, Eph. 2 1, 2, 3. but never of this, viz. that we are in favour while we be in our sin, much lesse that we are to beleeve this, because we are such:
and I have read that we Are by nature children of wrath, while dead in since, Ephesians 2 1, 2, 3. but never of this, viz. that we Are in favour while we be in our since, much less that we Are to believe this, Because we Are such:
or a poor drunkard, a villain, who never yet beleeved, are in a state of condemnation, I or no? I have read indeed that There is no condemnation to them that are in Christ, Rom. 8.1. but never of any such freedom to them that are out of Christ, unlesse it was only in destination and merit;
or a poor drunkard, a villain, who never yet believed, Are in a state of condemnation, I or no? I have read indeed that There is no condemnation to them that Are in christ, Rom. 8.1. but never of any such freedom to them that Are out of christ, unless it was only in destination and merit;
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this is no good news to say Thou art condemned for these things, for the Gospel saith thus, Thou poor drunkard, thou proud woman here is a gracious God that hath loved thee,
this is no good news to say Thou art condemned for these things, for the Gospel Says thus, Thou poor drunkard, thou proud woman Here is a gracious God that hath loved thee,
Be it so that the sons of God under the new Testament are past the terrouring of this Schoolmasters is it not therefore the work of the new Testament Ministry to preach the law unto servants and slaves to sin and Satan in new Testament times? No (saith the same au•hor) for this is to preach bad news;
Be it so that the Sons of God under the new Testament Are passed the terrouring of this Schoolmasters is it not Therefore the work of the new Testament Ministry to preach the law unto Servants and slaves to since and Satan in new Testament times? No (Says the same au•hor) for this is to preach bad news;
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but •ow when Christ saith, Go preach the Gospel, thereby he would have them (he saith) Ministers of the new Testament to preach glad tidings (nothing but Gospel) but no had bidings (not a jot of the law) untill men positively reject the glad tidings of the Gospel.
but •ow when christ Says, Go preach the Gospel, thereby he would have them (he Says) Ministers of the new Testament to preach glad tidings (nothing but Gospel) but no had bidings (not a jot of the law) until men positively reject the glad tidings of the Gospel.
as the covetous gentleman did to his guests, and another (whom I spare to name) professeth, That the old Testament (because it urgeth the law to humble) containeth little good news but much bad news;
as the covetous gentleman did to his guests, and Another (whom I spare to name) Professes, That the old Testament (Because it urges the law to humble) Containeth little good news but much bad news;
or to hold forth the promises of grace to them that are qualified with the grace of the promise (as the old Testament Prophets did) is to give (as he thinks) the wine of the Gospel burning hot,
or to hold forth the promises of grace to them that Are qualified with the grace of the promise (as the old Testament prophets did) is to give (as he thinks) the wine of the Gospel burning hight,
Nor can it with any colour of reason be thought that the Prophets in the old Testament were herein Ministers of the letter, viz. when they did first wound and then heal,
Nor can it with any colour of reason be Thought that the prophets in the old Testament were herein Ministers of the Letter, viz. when they did First wound and then heal,
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Paul was no such Minister, neither (when as he would evince our justification by Christs righteousnesse only) in that he begins and spends so much time in proving Gentiles and Iews to be under sin and wrath, notwithstanding all the excuses of the one and priviledges of the other;
Paul was no such Minister, neither (when as he would evince our justification by Christ righteousness only) in that he begins and spends so much time in proving Gentiles and Iews to be under since and wrath, notwithstanding all the excuses of the one and privileges of the other;
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he that is angry with his brother is a murderer, and he that cals him fool is in danger of hell fire, Mat. 5.22. Peter was no Minister of the old Testament, because he first convinced and prickt the Iews to the heart for their murder of Christ Iesus.
he that is angry with his brother is a murderer, and he that calls him fool is in danger of hell fire, Mathew 5.22. Peter was no Minister of the old Testament, Because he First convinced and pricked the Iews to the heart for their murder of christ Iesus.
and therefore shews the spirituall sins against the law more clearly, and the heavy plagues for the breach of it more fully then the Scribes and Pharises:
and Therefore shows the spiritual Sins against the law more clearly, and the heavy plagues for the breach of it more Fully then the Scribes and Pharisees:
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wound that it may wound and terrifie only (which the law doth) then it (saith Chamier ) was all one with law which Bellarmine pleads for) but when it wounds that it may heal, this is not contrary but agreeable to the office of a good Physitian whose chiefe work is to heal,
wound that it may wound and terrify only (which the law does) then it (Says Chamier) was all one with law which Bellarmine pleads for) but when it wounds that it may heal, this is not contrary but agreeable to the office of a good physician whose chief work is to heal,
doubtlesse those mens blindenesse is exceeding great, who know not how to reconcile joy and sorrow in the same subject, who cannot with one eye behold their free justification,
doubtless those men's blindness is exceeding great, who know not how to reconcile joy and sorrow in the same Subject, who cannot with one eye behold their free justification,
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because now against more love and more nearnesse to Jesus Christ) that now a beleevers sorrow should be least monkish and macerating? sorrow indeed is loathsome,
Because now against more love and more nearness to jesus christ) that now a believers sorrow should be least monkish and macerating? sorrow indeed is loathsome,
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then this? which is a Spirit of mourning, Z•c. 12.10, 11. what doctrin more crosse to the expresse comand of Christ from heaven then this? who writes from heaven to the Church of Ephesus to remember from whence she is fallen and repent, Rev. 2.5.
then this? which is a Spirit of mourning, Z•c. 12.10, 11. what Doctrine more cross to the express command of christ from heaven then this? who writes from heaven to the Church of Ephesus to Remember from whence she is fallen and Repent, Rev. 2.5.
and make his forehead brasse and iron, even unto the death, against the feeling of any sin? but what doctrine is more cross• to the Spirit of grace in Gospel times,
and make his forehead brass and iron, even unto the death, against the feeling of any since? but what Doctrine is more cross• to the Spirit of grace in Gospel times,
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it is an evidence if justification be first evident (say Den and Saltmarsh ) some men may be led to these opinions from other principles then a plain denyall of the directive use of the Law,
it is an evidence if justification be First evident (say Den and Saltmarsh) Some men may be led to these opinions from other principles then a plain denial of the directive use of the Law,
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It is a doubtfull evidence (saith D• Crisp ) an argument, not an evidence, it is a carnall and an inferiour evidence, the last and the least, not the first evidence;
It is a doubtful evidence (Says D• Crisp) an argument, not an evidence, it is a carnal and an inferior evidence, the last and the least, not the First evidence;
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although sanctification be no part of our righteousnesse before God, and in this sence is no evidence of our justification, yet there is scarce any clearer truth in all the Scrip•u•e then this, viz. that it is an evidence that a man is in a justified estate;
although sanctification be no part of our righteousness before God, and in this sense is no evidence of our justification, yet there is scarce any clearer truth in all the Scrip•u•e then this, viz. that it is an evidence that a man is in a justified estate;
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why may not sanctification then (whereby we are set free from the power of sin) be a sure and certain evidence of our actuall justification? for hereby we know that we know him,
why may not sanctification then (whereby we Are Set free from the power of since) be a sure and certain evidence of our actual justification? for hereby we know that we know him,
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which is most false. 2. If he did not pray for all, then he hath not died for all, Ioh. 17.9. which Scripture never yet received scarce the shew of a rationall answer, though some have endeavoured it with all wilinesse.
which is most false. 2. If he did not pray for all, then he hath not died for all, John 17.9. which Scripture never yet received scarce the show of a rational answer, though Some have endeavoured it with all wiliness.
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3. That whereas by this doctrine they would clear up the way to a full and setled evidence and Christian assurance, they do hereby utterly subvert the principall foundation of all setlednesse,
3. That whereas by this Doctrine they would clear up the Way to a full and settled evidence and Christian assurance, they do hereby utterly subvert the principal Foundation of all Settledness,
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then he will certainly give all other things to me, if we were reconciled to God by the death of his son, much more shal we be saved by his life, if Christ hath died and risen for us, who then shall condemn? who shall then seperate us from Gods love? Rom. 8.32.
then he will Certainly give all other things to me, if we were reconciled to God by the death of his son, much more shall we be saved by his life, if christ hath died and risen for us, who then shall condemn? who shall then separate us from God's love? Rom. 8.32.
and that Christ hath died for him while he is a sinner, and as he is a sinner? or how any Minister of the New Testament can say to any man (under the power of his sins and the devil) that he is not condemned for his sins,
and that christ hath died for him while he is a sinner, and as he is a sinner? or how any Minister of the New Testament can say to any man (under the power of his Sins and the Devil) that he is not condemned for his Sins,
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then no man can be said to be in a state of reconciliation, and that God hath loved him untill he refuse the Gospel ▪ but every man is in a state of condemnation before he beleeve,
then no man can be said to be in a state of reconciliation, and that God hath loved him until he refuse the Gospel ▪ but every man is in a state of condemnation before he believe,
and therefore if those be Ministers of the new Testament who first preach to all the drunkards and whoremongers and villaines in a parish, that God loves them,
and Therefore if those be Ministers of the new Testament who First preach to all the drunkards and whoremongers and villains in a parish, that God loves them,
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and therefore they make (which I name with horrour) the sight of corruption and sinfull pollution, through the promise of the Gospel, the certain and setled evidence of life and salvation, which opinion the least I can say of it, is that which Calvin said in the like case, to be exundantis in mundum suroris Dei slagellum.
and Therefore they make (which I name with horror) the sighed of corruption and sinful pollution, through the promise of the Gospel, the certain and settled evidence of life and salvation, which opinion the lest I can say of it, is that which calvin said in the like case, to be exundantis in Mundum suroris Dei slagellum.
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because sometime it is, and at other times not discerned? I know there are some who perceiving the conceived uncertainty of all such evidences, have therefore found out a strange catholicon for these sick times, a sure way of evidencing and leding all mens consciences in a way of peace and unshaken assurance of the love of Christ;
Because sometime it is, and At other times not discerned? I know there Are Some who perceiving the conceived uncertainty of all such evidences, have Therefore found out a strange catholicon for these sick times, a sure Way of evidencing and leading all men's Consciences in a Way of peace and unshaken assurance of the love of christ;
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and the shinings, sheddings and actings of it never suspended, but that by some means or other they will be at a losse? why then should sanctification be excluded as a doubtfull evidence,
and the shinings, sheddings and actings of it never suspended, but that by Some means or other they will be At a loss? why then should sanctification be excluded as a doubtful evidence,
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but that some time or other it cannot be discerned? is the immediate testimony of Gods Spirit (which some would make the only evidence) alway evident,
but that Some time or other it cannot be discerned? is the immediate testimony of God's Spirit (which Some would make the only evidence) always evident,
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but partly through dimnesse and weaknesse of faith (which is but imperfect and therefore mixt with some doubtings all a mans life, sometime or other) and partly through the wise and adored providences of God to exercise our faith,
but partly through dimness and weakness of faith (which is but imperfect and Therefore mixed with Some doubtings all a men life, sometime or other) and partly through the wise and adored providences of God to exercise our faith,
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for by looking upon and in himself, he thought he was the womans husband, and yet by his new cut and habit, he almost beleeved that he was a Fryar, as his wife affirmed:
for by looking upon and in himself, he Thought he was the woman's husband, and yet by his new Cut and habit, he almost believed that he was a Friar, as his wife affirmed:
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and so abou• to befool and non-plus and puzzle the people of God (as the story relates of the German woman desirous to rid the house of her husband) who first making him drunk,
and so abou• to befool and nonplus and puzzle the people of God (as the story relates of the Germane woman desirous to rid the house of her husband) who First making him drunk,
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and whoever reades his book shall finde that he makes a Beleever such a creature as cannot tell certainly whether he be a sincere-hearted man or an arrand hypocrite, whe•her he be under the power of sin and Satan or not:
and whoever reads his book shall find that he makes a Believer such a creature as cannot tell Certainly whither he be a sincere-hearted man or an errand hypocrite, whe•her he be under the power of since and Satan or not:
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as the Devil himself usually doth by sinfull suspitions and suggestions, when God lets him loose for a season to buffet his people, that so they may never know (if it were possible) what great things the Lord hath done for their souls:
as the devil himself usually does by sinful suspicions and suggestions, when God lets him lose for a season to buffet his people, that so they may never know (if it were possible) what great things the Lord hath done for their Souls:
and cannot we? and yet the Doctor doth cast such stains upon sincerity, universall obedience, love to the brethren, &c. and heaps up the same cavils against the truth of them in the souls of the Saints,
and cannot we? and yet the Doctor does cast such stains upon sincerity, universal Obedience, love to the brothers, etc. and heaps up the same cavils against the truth of them in the Souls of the Saints,
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Could Paul discern (without extraordinary revelation because he speaks as an ordinary Christian) an inner man and a Law in his minde, delighting in the Law of God,
Could Paul discern (without extraordinary Revelation Because he speaks as an ordinary Christian) an inner man and a Law in his mind, delighting in the Law of God,
and graces of the Spirit of God, the things (which the Apostle cals love) are fr•ely given to them of God. 1 Cor. 2.12. Peters was imperfect, blotted and mixed, and yet he could say, Lord, thou knowest I love thee.
and graces of the Spirit of God, the things (which the Apostle calls love) Are fr•ely given to them of God. 1 Cor. 2.12. Peter's was imperfect, blotted and mixed, and yet he could say, Lord, thou Knowest I love thee.
and that cannot discern by the Spirit of God the great and wonderfull change from darknesse to light, from death to life, from Satan to God, the visible work of God,
and that cannot discern by the Spirit of God the great and wonderful change from darkness to Light, from death to life, from Satan to God, the visible work of God,
and the assumption the testimony of Gods Spirit to a mans own experience of the work of God in his heart) but it ill beseems a Minister of the Gospel of Christ to plead for such popish ignorance in a Christian as can see no further then his own buttons,
and the Assump the testimony of God's Spirit to a men own experience of the work of God in his heart) but it ill beseems a Minister of the Gospel of christ to plead for such popish ignorance in a Christian as can see no further then his own buttons,
yet it is (say some) so mixt with corruption, and is such a spotted and blurd evidence, that no man can discern it? I confesse such an answer would well become a blinde Papist who never knew where grace grew (for so they dispute against certitudo salutis certitudine fidei, when the conclusion of faith ariseth from such a proposition as is the word of God,
yet it is (say Some) so mixed with corruption, and is such a spotted and blurd evidence, that no man can discern it? I confess such an answer would well become a blind Papist who never knew where grace grew (for so they dispute against certitudo Salutis Certitude fidei, when the conclusion of faith arises from such a proposition as is the word of God,
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if we keep his Commandements, 1 Joh. 2 3. whereby it is manifest that the Apostle is not of their mindes who think the negative to be true, viz. that they that keep not Christs commandments are in a state of perdition,
if we keep his commandments, 1 John 2 3. whereby it is manifest that the Apostle is not of their minds who think the negative to be true, viz. that they that keep not Christ Commandments Are in a state of perdition,
If Jesus Christ be sent to blesse his people in turning them from their iniquities, Act. 3. ult. then they that know they are turned from their iniquities by him, may know certainly that they are blessed in him;
If jesus christ be sent to bless his people in turning them from their iniquities, Act. 3. ult. then they that know they Are turned from their iniquities by him, may know Certainly that they Are blessed in him;
while the Lion sleeps and God is silent, and conscience slumbers, all the beasts and wilde sinners of the world (and many preachers too) may think that there is no terrour in God, no curse,
while the lion sleeps and God is silent, and conscience slumbers, all the beasts and wild Sinners of the world (and many Preachers too) may think that there is no terror in God, no curse,
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but when this lion roars, and God awakens, and conscience looks above head, they shall then see how miserably they have been deceived, they may slight sin, abolish condemnation, talk of and wonder at free-grace now,
but when this Lion roars, and God awakens, and conscience looks above head, they shall then see how miserably they have been deceived, they may slight since, Abolah condemnation, talk of and wonder At Free grace now,
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And if this be thus, what doth this doctrine aim at, but to reconcile God and Belial, Christ and Mammon? not onely to open the door to all manner of wickednesse, but to comfort men therein,
And if this be thus, what does this Doctrine aim At, but to reconcile God and Belial, christ and Mammon? not only to open the door to all manner of wickedness, but to Comfort men therein,
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4. That so the true preaching and Ministry of the Gospel of Gods free-grace might be abolished (at least despised) which is this, viz. Thou poor condemned sinner, here is Christ Jesus,
4. That so the true preaching and Ministry of the Gospel of God's Free grace might be abolished (At least despised) which is this, viz. Thou poor condemned sinner, Here is christ jesus,
Ah wretched & unworthy speech, that when Jesus Christ himselfe would shew the great love of God unto the world, Ioh. 3.16. he makes it out by two expressions of it, 1. That the father sent his only Son;
Ah wretched & unworthy speech, that when jesus christ himself would show the great love of God unto the world, John 3.16. he makes it out by two expressions of it, 1. That the father sent his only Son;
Very true, as to beleeve of ones self, but what is this against the preaching and holding forth Christ and salvation upon condition of beleeving? For is not this preaching of the Gospel the instrument and means of working that faith in us, which the Lord requires of us in the Gospel? And must not Jesus Christ use the means for the end? Were not those three thousand brought into Christ by faith, by Peters promise of remission of sins upon their repentance? Were not many filled with the holy Ghost when they heard this Gospel thus preached upon condition of beleeving? Act. 10.43.
Very true, as to believe of ones self, but what is this against the preaching and holding forth christ and salvation upon condition of believing? For is not this preaching of the Gospel the Instrument and means of working that faith in us, which the Lord requires of us in the Gospel? And must not jesus christ use the means for the end? Were not those three thousand brought into christ by faith, by Peter's promise of remission of Sins upon their Repentance? Were not many filled with the holy Ghost when they herd this Gospel thus preached upon condition of believing? Act. 10.43.
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because therein is Christs righteousnesse revealed (not to sinners as sinners) but from faith to faith? The condition of works is impossible to be wrought in us by the Spirit,
Because therein is Christ righteousness revealed (not to Sinners as Sinners) but from faith to faith? The condition of works is impossible to be wrought in us by the Spirit,
but the condition of faith (though it be impossible for us to work it in our hearts) yet it is possible, easie and unusuall for God to work it by requiring of it, Ier. 3.22 ▪ which is no prejudice to Gods free-grace,
but the condition of faith (though it be impossible for us to work it in our hearts) yet it is possible, easy and unusual for God to work it by requiring of it, Jeremiah 3.22 ▪ which is no prejudice to God's Free grace,
because faith is purposely required and wrought, because it chiefly honours and advanceth free-grace, Rom. 4, 16. The promise is of faith that it might be by grace:
Because faith is purposely required and wrought, Because it chiefly honours and Advanceth Free grace, Rom. 4, 16. The promise is of faith that it might be by grace:
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but if they shall preach so to all sinners as sinners, and tell •hem absolutely God will work faith in them also, I suppose that the Church wals and plentifull and abundant experience would testifie against this falsehood;
but if they shall preach so to all Sinners as Sinners, and tell •hem absolutely God will work faith in them also, I suppose that the Church walls and plentiful and abundant experience would testify against this falsehood;
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Now I do beseech the God and father of lights to pitty his straying servants who are led into these deep and dangerous delusions thorow feeble mistake of the true difference between old and new Testament Ministries,
Now I do beseech the God and father of lights to pity his straying Servants who Are led into these deep and dangerous delusions thorough feeble mistake of the true difference between old and new Testament Ministries,
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and that he would pity his people for whose sins God hath let loose these blinding anct hardning doctrines, by means of which they are tempted to receive that as the Gospel of truth, which is but a meer lye,
and that he would pity his people for whose Sins God hath let lose these blinding anct hardening doctrines, by means of which they Are tempted to receive that as the Gospel of truth, which is but a mere lie,
how then is sanctification (so near akin to godlinesse) excluded from being any evidence? is there no inherent grace in a beleever that no inherent sanctification can be a true evidence? verily thus some do think;
how then is sanctification (so near akin to godliness) excluded from being any evidence? is there no inherent grace in a believer that no inherent sanctification can be a true evidence? verily thus Some do think;
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and that the Law speaks good news to a righteous man, quatenus a righteous man; but the Gospel quite contrary, it is to a man quatenus a sinner, not as a regenerate man,
and that the Law speaks good news to a righteous man, quatenus a righteous man; but the Gospel quite contrary, it is to a man quatenus a sinner, not as a regenerate man,
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though they be not humbled, broken-hearted sinners (as one Preacher tels them) nor beleeving sinners (as another Preacher tels them) yet if they see themselves sinners, they must know a sinner is the proper object of the Gospel,
though they be not humbled, brokenhearted Sinners (as one Preacher tells them) nor believing Sinners (as Another Preacher tells them) yet if they see themselves Sinners, they must know a sinner is the proper Object of the Gospel,
and that all those that are or shall be saved, are to acknowledge and aggrava•e Gods love toward them, in casting his eye upon them when they were sinners notwithstanding all their si•s;
and that all those that Are or shall be saved, Are to acknowledge and aggrava•e God's love towards them, in casting his eye upon them when they were Sinners notwithstanding all their si•s;
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yea, to all sinners as sinners and as miserable, yea, though they have sinned long by unbeleef, as is evident, Hos. 14.1. Rev. 3.17. Ier. 3 2•. Isa. 55.1. all are invited to come unto these waters freely without money or price:
yea, to all Sinners as Sinners and as miserable, yea, though they have sinned long by unbelief, as is evident, Hos. 14.1. Rev. 3.17. Jeremiah 3 2•. Isaiah 55.1. all Are invited to come unto these waters freely without money or price:
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but the question is not whether Remission of sins and reconciliation in the Gospel belong to sinners? but whether they belong to sinners immediately as sinners? not whether they are merited by Christs death,
but the question is not whither Remission of Sins and reconciliation in the Gospel belong to Sinners? but whither they belong to Sinners immediately as Sinners? not whither they Are merited by Christ death,
so as they may challenge them thus as their own, from this as from a full and sufficient evidence, viz. because they are sinners and because they see themselves sinners? for we grant that Jesus Christ came into the world actually to save sinners,
so as they may challenge them thus as their own, from this as from a full and sufficient evidence, viz. Because they Are Sinners and Because they see themselves Sinners? for we grant that jesus christ Come into the world actually to save Sinners,
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and the Scripture is so cleare in this point, that whoever doubts of it, must caecutire cum sole, and we may say to them as Paul to the Galathians, O foolish men, who hath bewitched you that you should not see this truth? For though Christ came to •ave sinners,
and the Scripture is so clear in this point, that whoever doubts of it, must caecutire cum sole, and we may say to them as Paul to the Galatians, Oh foolish men, who hath bewitched you that you should not see this truth? For though christ Come to •ave Sinners,
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yet he p•ofesseth that he came not to call the righteous, but the sick sinners, Mat. 9.13. though God justifieth the ungodly, yet 'tis such an ungodly man as beleeveth in him, whose faith is imputed unto righteousnesse, Rom 3.5. though grace abounds where sin abounds, yet 'tis not to all sinners (for then all should be saved) but to such as receive abundance of grace by faith, Rom. 5.17. although God holds forth Christ to be a propitiation for sinners, yet it's expresly said to be mediatly through faith in his bloud, Rom. 3.24.25:
yet he p•ofesseth that he Come not to call the righteous, but the sick Sinners, Mathew 9.13. though God Justifieth the ungodly, yet it's such an ungodly man as Believeth in him, whose faith is imputed unto righteousness, Rom 3.5. though grace abounds where since abounds, yet it's not to all Sinners (for then all should be saved) but to such as receive abundance of grace by faith, Rom. 5.17. although God holds forth christ to be a propitiation for Sinners, yet it's expressly said to be mediately through faith in his blood, Rom. 3.24.25:
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although the Scripture hath concluded all under sin, that the promise might be given, yet it is not said to be immediatly given to sinners as sinners,
although the Scripture hath concluded all under since, that the promise might be given, yet it is not said to be immediately given to Sinners as Sinners,
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and in one word, though it be true that Christ died for sinners and enemies, that they might have remission of sins (then procured and merited for them) yet we never actually have,
and in one word, though it be true that christ died for Sinners and enemies, that they might have remission of Sins (then procured and merited for them) yet we never actually have,
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but if thou beleeve with all thy heart thou shalt be saved, Rom. 10.5, 6, 7. if the love of God be revealed to a sinner as a sinner, this must be either, 1. by the witnesse of the Law;
but if thou believe with all thy heart thou shalt be saved, Rom. 10.5, 6, 7. if the love of God be revealed to a sinner as a sinner, this must be either, 1. by the witness of the Law;
for it reveals life and salvation only to a beleever, and confirms the sentence of the Law against such a sinner as beleeves not, Ioh. 3.17, 36. he that beleeves not is condemned already, not only for unbeleef (as some say) for this doth but aggravate condemnation) but also for sin, by which man is first condemned before he beleeves,
for it reveals life and salvation only to a believer, and confirms the sentence of the Law against such a sinner as believes not, John 3.17, 36. he that believes not is condemned already, not only for unbelief (as Some say) for this does but aggravate condemnation) but also for since, by which man is First condemned before he believes,
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for look as Christ hath taken away any mans condemnation in his death, just so hath he taken away his sin. 3. Or else by the witnesse and testimony of Gods spirit:
for look as christ hath taken away any men condemnation in his death, just so hath he taken away his since. 3. Or Else by the witness and testimony of God's Spirit:
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with 4 6. ye are all the sons of God by faith in Christ Iesus, and because ye are sons (not sinners) he hath sent the spirit of his son crying, Abba, Father, Gal. 4.4, 5, 6,
with 4 6. you Are all the Sons of God by faith in christ Iesus, and Because you Are Sons (not Sinners) he hath sent the Spirit of his son crying, Abba, Father, Gal. 4.4, 5, 6,
and verily if the love of God belong to sinners as sinners, then all sinners shall certainly be saved (for a quatenus ad omne val•• consequentia ) so that by this principle,
and verily if the love of God belong to Sinners as Sinners, then all Sinners shall Certainly be saved (for a quatenus ad omne val•• consequentia) so that by this principle,
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nor do I know what should make men embrace this principle, unlesse that they either secretly think that the strait gate and narrow way to life is now so wide and broad, that all men shall in Gospel times enter in thereat, which is prodigious,
nor do I know what should make men embrace this principle, unless that they either secretly think that the strait gate and narrow Way to life is now so wide and broad, that all men shall in Gospel times enter in thereat, which is prodigious,
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or else they must imagine some Arminian universall Redemption and reconciliation, and so put all men in a salvable and reconciled estate (such as it is) before faith,
or Else they must imagine Some Arminian universal Redemption and reconciliation, and so put all men in a salvable and reconciled estate (such as it is) before faith,
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and then the evidence and ground of their assurance must be built on this false and crazy foundation, viz. Iesus Christ had died to reconcile (and so hath reconciled) all sinners. But I am a sinner, And therefore I am reconciled:
and then the evidence and ground of their assurance must be built on this false and crazy Foundation, viz. Iesus christ had died to reconcile (and so hath reconciled) all Sinners. But I am a sinner, And Therefore I am reconciled:
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as any I know, for what can vilifie this grace of Christ more, then for Christ so to shed his bloud as that Peter and Abraham in heaven shall have no more cause to thank Iesus Christ for his love therein,
as any I know, for what can vilify this grace of christ more, then for christ so to shed his blood as that Peter and Abraham in heaven shall have no more cause to thank Iesus christ for his love therein,
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And if the word of grace to a sinner as a sinner, may give in a first evidence (as some imagine) then much more may it give in evidence•, where there is not only the word of grace,
And if the word of grace to a sinner as a sinner, may give in a First evidence (as Some imagine) then much more may it give in evidence•, where there is not only the word of grace,
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as if the work simply considered in it self could give in any evidence, but only as the free promise of grace is made to such as have such a work of grace;
as if the work simply considered in it self could give in any evidence, but only as the free promise of grace is made to such as have such a work of grace;
For I would thus argue, that this worke of grace (suppose love to the Saints, hunger and thirst after righteousnesse, universall respect to all Gods Commandments, &c. ) it is either common to hypocrites and unsound,
For I would thus argue, that this work of grace (suppose love to the Saints, hunger and thirst After righteousness, universal respect to all God's commandments, etc.) it is either Common to Hypocrites and unsound,
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but they can say, Thou Beleever are pardoned, thou that art sanctified art reconciled, &c. It is therefore an evill speech of one lately in print, who cals That a bastard assurance, arising from a lying spirit, which first proceeds from the sight of any grace,
but they can say, Thou Believer Are pardoned, thou that art sanctified art reconciled, etc. It is Therefore an evil speech of one lately in print, who calls That a bastard assurance, arising from a lying Spirit, which First proceeds from the sighed of any grace,
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4. If this be the first evidence, then no Minister, no nor any Apostle of Christ Jesus, can give any first evidence of Gods love by the ordinary dispensation of the Gospel;
4. If this be the First evidence, then no Minister, no nor any Apostle of christ jesus, can give any First evidence of God's love by the ordinary Dispensation of the Gospel;
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nay should not see and take notice of the being of them in themselves? Is not this a meer weaknesse and falsehood which is now made the mystery of this first evidence? and indeed somewhat like Cusanus his summa sapientia, which he makes to be this ▪ viz. Attingere illud quod est inattingibile inattingibiliter, That a Christian must see and touch Gods deep love,
nay should not see and take notice of thee being of them in themselves? Is not this a mere weakness and falsehood which is now made the mystery of this First evidence? and indeed somewhat like Cusanus his summa sapientia, which he makes to be this ▪ viz. Attingere illud quod est inattingibile inattingibiliter, That a Christian must see and touch God's deep love,
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but see it not in their assurance of Gods love (the eminency of the object and good of it swallowing up their thoughts and hearts from attending themselves) yet the question is quo jure, they do not see,
but see it not in their assurance of God's love (the eminency of the Object and good of it swallowing up their thoughts and hearts from attending themselves) yet the question is quo jure, they do not see,
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for it is a meer weaknesse not to see that which we should see, viz. the being of faith and grace in the heart, in which respect the promise is sealed,
for it is a mere weakness not to see that which we should see, viz. the being of faith and grace in the heart, in which respect the promise is sealed,
nay thus a Christian must receive the testimony of the Spirit which assures him that he is loved without understanding the meaning of the Spirit, which is (not thou sinner as such) but thou Beleever art beloved:
nay thus a Christian must receive the testimony of the Spirit which assures him that he is loved without understanding the meaning of the Spirit, which is (not thou sinner as such) but thou Believer art Beloved:
and then I thus argue, that this first evidence of speciall actuall love in beholding Gods free-grace to a sinner, it is either 1. Without the being of faith and other graces.
and then I thus argue, that this First evidence of special actual love in beholding God's Free grace to a sinner, it is either 1. Without the being of faith and other graces.
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or in sanctification which (strictly taken) followes our justification by faith) and take evidence not for evidence of the object (for Christ Jesus in his free-grace must be seen first as the ground on which faith rests) but for evidence of testimony to the subject,
or in sanctification which (strictly taken) follows our justification by faith) and take evidence not for evidence of the Object (for christ jesus in his Free grace must be seen First as the ground on which faith rests) but for evidence of testimony to the Subject,
first reveal it as an evidence that he is justified? What mortall man can limit the Spirit of God, to what evidence he shall first bring in to the conscience of a justified estate? For let sanctification be taken in the largest sense,
First reveal it as an evidence that he is justified? What Mortal man can limit the Spirit of God, to what evidence he shall First bring in to the conscience of a justified estate? For let sanctification be taken in the Largest sense,
For if it be (not a doubtfull) but a clear and certain evidence in it self (as hath been proved) why may it not be a first evidence? why may not the Spirit of God who works it in a person justified,
For if it be (not a doubtful) but a clear and certain evidence in it self (as hath been proved) why may it not be a First evidence? why may not the Spirit of God who works it in a person justified,
The second thing remains to be cleared, whether sanctification may not be a first evidence and therefore more then a carnall inferiour and last evidence, as Mr Saltmarsh cals it:
The second thing remains to be cleared, whither sanctification may not be a First evidence and Therefore more then a carnal inferior and last evidence, as Mr Saltmarsh calls it:
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And if the Spirit of God convince the world of sin (and consequently of condemnation) while they do not beleeve, Ioh. 16.9. I wonder how it can then convince them of pardon of sin and reconciliation, before they do beleeve? unlesse we will imagine it to be a lying spirit, which is blasphemous.
And if the Spirit of God convince the world of since (and consequently of condemnation) while they do not believe, John 16.9. I wonder how it can then convince them of pardon of since and reconciliation, before they do believe? unless we will imagine it to be a lying Spirit, which is blasphemous.
nor cry peace to the wicked, much lesse to sinners as sinners) both from the slanderous imputation of legall ministrations after an old Testament manner,
nor cry peace to the wicked, much less to Sinners as Sinners) both from the slanderous imputation of Legal ministrations After an old Testament manner,
or upon which faith is built, Rom. 3.24, 25. 1 Pet. 2.4, 5, 6. Mat. 16.18. This free-grace therefore must first be revealed by the Spirit of God in the Ministry of the Gospel in order unto faith, Rom. 10.14, 15. Eph. 1.13.
or upon which faith is built, Rom. 3.24, 25. 1 Pet. 2.4, 5, 6. Mathew 16.18. This Free grace Therefore must First be revealed by the Spirit of God in the Ministry of the Gospel in order unto faith, Rom. 10.14, 15. Ephesians 1.13.
but now this free-grace is revealed two waies. 1. In the free offer of it to be our own by receiving it, Act. 10.43. Gal. 2.16. 2. In the free promise of it revealing it as our own already, having actually and effectually received it, Ioh. 1.12. Rom. 5.1, 2. 1 Ioh. 5.12. The free offer of grace (containing Gods call, commandment and beseechings to beleeve and be reconciled) gives us right to this possession of Christ or to come and take and so possesse Christ Jesus by faith. Ierem. 3.22. 1 Cor. 1.9.
but now this Free grace is revealed two ways. 1. In the free offer of it to be our own by receiving it, Act. 10.43. Gal. 2.16. 2. In the free promise of it revealing it as our own already, having actually and effectually received it, John 1.12. Rom. 5.1, 2. 1 John 5.12. The free offer of grace (containing God's call, Commandment and beseechings to believe and be reconciled) gives us right to this possession of christ or to come and take and so possess christ jesus by faith. Jeremiah 3.22. 1 Cor. 1.9.
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Rom. 1.5, 6. The free promise of grace (containing revealed immutable purposes and actual assurances of present and future grace) gives us right to the fruition of Christ,
Rom. 1.5, 6. The free promise of grace (containing revealed immutable Purposes and actual assurances of present and future grace) gives us right to the fruition of christ,
and when it is received, his promise to us assuring us that it is and shall continue our own, gives us right and priviledge to enjoy it and make use of it.
and when it is received, his promise to us assuring us that it is and shall continue our own, gives us right and privilege to enjoy it and make use of it.
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For by two immutable things (the promise confirmed by oath) we have strong consolation who have fled for refuge to the hope before us, Heb. 6.17, 18, 19. The free offer is the first ground of our faith,
For by two immutable things (the promise confirmed by oath) we have strong consolation who have fled for refuge to the hope before us, Hebrew 6.17, 18, 19. The free offer is the First ground of our faith,
and that therefore it would receive Christ, hence it is that in this respect the soul is not bound first to see some good in it self and so to receive him,
and that Therefore it would receive christ, hence it is that in this respect the soul is not bound First to see Some good in it self and so to receive him,
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but rather is bound (at first breathings of God upon it) rather to see no good, i. nothing but sin and perdition, death and darknesse, enmity and weaknesse,
but rather is bound (At First breathings of God upon it) rather to see no good, i. nothing but since and perdition, death and darkness, enmity and weakness,
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because it hath received Christ already by which he is actually its own) hence it is that in this respect, the soul is bound to see some good or saving work of grace in it self first,
Because it hath received christ already by which he is actually its own) hence it is that in this respect, the soul is bound to see Some good or Saving work of grace in it self First,
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yet in receiving him as our own already, we must first see some good (the work of free grace in us) or else we have no just ground thus to receive him:
yet in receiving him as our own already, we must First see Some good (the work of free grace in us) or Else we have no just ground thus to receive him:
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Hence therefore they that say that the first evidence of Gods love and free grace or actuall favour, i• to a sinner as a sinner, had need consider what they say;
Hence Therefore they that say that the First evidence of God's love and free grace or actual favour, i• to a sinner as a sinner, had need Consider what they say;
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If they say the first, they then speak the truth, but then they raze down their own pernicious principle, that Christ and Gods love belongs to them As sinners :
If they say the First, they then speak the truth, but then they raze down their own pernicious principle, that christ and God's love belongs to them As Sinners:
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If they affirm the latter, then they do injuriously destroy Gods free grace and the glory of Christ, who think to possesse promises without possessing Christ,
If they affirm the latter, then they do injuriously destroy God's free grace and the glory of christ, who think to possess promises without possessing christ,
Briefly therefore. 1. The free offer of grace is the first evidence to a poor lost sinner that he may be beloved. 2. The receiving of this offer by faith (relatively considered in respect of Christs spotlesse righteousnesse) is the first evidence shewing why he is beloved,
Briefly Therefore. 1. The free offer of grace is the First evidence to a poor lost sinner that he may be Beloved. 2. The receiving of this offer by faith (relatively considered in respect of Christ spotless righteousness) is the First evidence showing why he is Beloved,
or what hath moved God actually to love him. 3. The worke of sanctification (which is the fruit of our receiving this offer) is the first evidence shewing that he is beloved.
or what hath moved God actually to love him. 3. The work of sanctification (which is the fruit of our receiving this offer) is the First evidence showing that he is Beloved.
as the superstitious Crew of blind Papists do at this day? But if God who is the Lord of time shall sanctifie any such day or time wherein any such action is done, such a day then is to be kept holy;
as the superstitious Crew of blind Papists do At this day? But if God who is the Lord of time shall sanctify any such day or time wherein any such actium is done, such a day then is to be kept holy;
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for they may all equally plead against the the Lord• strictnesse to any exact begining of time ▪ but if such a loose liberty were granted, a world of confusion, scandall, and division would soon appeare;
for they may all equally plead against thee the Lord• strictness to any exact beginning of time ▪ but if such a lose liberty were granted, a world of confusion, scandal, and division would soon appear;
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so as that the grinding of water-mills and wind-mills, as also the counsells of Lawyers to their Clients, the Herring Trade of Fishermen, are with them no servile works on this day;
so as that the grinding of water-mills and windmills, as also the Counsels of Lawyers to their Clients, the Herring Trade of Fishermen, Are with them no servile works on this day;
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The Schoolmen, and some of their late Idolizers (like the Pharises of old) over blind in interpreting the spiritualnesse of the Law of God, describe a servile worke in that manner,
The Schoolmen, and Some of their late Idolizers (like the Pharisees of old) over blind in interpreting the spiritualness of the Law of God, describe a servile work in that manner,
because the Jews did so, and why should Christians be more scant? then I see not but humane liberty may assume power to it self to impose monthly and annuall holy daies as well,
Because the jews did so, and why should Christians be more scant? then I see not but humane liberty may assume power to it self to impose monthly and annual holy days as well,
and if he declares his determination to a seventh, A seventh day is therefore morall. Gomarus confesseth that by the Analogy of this Commandment, not one day in a thousand,
and if he declares his determination to a seventh, A seventh day is Therefore moral. Gomarus Confesses that by the Analogy of this Commandment, not one day in a thousand,
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A fit proportion of time for God is morall because equal, man cannot determine nor set out this proportion, God therefore only can and must, A day therefore that he shall determine is morall,
A fit proportion of time for God is moral Because equal, man cannot determine nor Set out this proportion, God Therefore only can and must, A day Therefore that he shall determine is moral,
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and this neither Gomaras nor the words of the Commandment will allow, which sets and fixeth the day, which we see is one day in seven, which not man but God shall determine and therefore called The Sabbath of the Lord our God.
and this neither Gomaras nor the words of the Commandment will allow, which sets and fixeth the day, which we see is one day in seven, which not man but God shall determine and Therefore called The Sabbath of the Lord our God.
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There is therefore something else more particularly, yet primarily morall in this Command, and that is The Sabbath day, or such a day wherein there appears an equal division,
There is Therefore something Else more particularly, yet primarily moral in this Command, and that is The Sabbath day, or such a day wherein there appears an equal division,
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if this only be generally morall, then the rule of morality may be broken because the rule of equality may be thus broken by humane determination: For it may be very unequall and unjust to give God one day in a hundred or a thousand for his worship,
if this only be generally moral, then the Rule of morality may be broken Because the Rule of equality may be thus broken by humane determination: For it may be very unequal and unjust to give God one day in a hundred or a thousand for his worship,
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Thirdly, Not only a day, nor only a rest day, but the rest day or Sabbath day (which is expressed and expressely interpreted in the Commandment to be the seventh day, or a seventh day of Gods determining, and therefore called The Sabbath of the Lord our God ) is here also enjoined and commanded, as generally morall.
Thirdly, Not only a day, nor only a rest day, but the rest day or Sabbath day (which is expressed and expressly interpreted in the Commandment to be the seventh day, or a seventh day of God's determining, and Therefore called The Sabbath of the Lord our God) is Here also enjoined and commanded, as generally moral.
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as well as in Sabbaths? But it can never be proved that God hath left any humane wisdom at liberty to make holy daies, by the rule of Jewish proportions:
as well as in Sabbaths? But it can never be proved that God hath left any humane Wisdom At liberty to make holy days, by the Rule of Jewish proportions:
for in urging the letter of the Commandment to that particular Seventh, to abolish thereby the morality of a Seventh day, they do withall therein utterly abandon the morality of a day;
for in urging the Letter of the Commandment to that particular Seventh, to Abolah thereby the morality of a Seventh day, they do withal therein utterly abandon the morality of a day;
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or they that plead for a day (but God knowes when) of humane institution? and it's worth considering why any should be offended at the placing of the morality of the command in a Seventh, more then at their own placing of it in a day;
or they that plead for a day (but God knows when) of humane Institution? and it's worth considering why any should be offended At the placing of the morality of the command in a Seventh, more then At their own placing of it in a day;
and that the substance of the command is contained in those first words, Remember the Sabbath day to keep it holy, may appeare from the repetition of the same Commandment, Deut. 5.12. where these words, As the Lord thy God commanded thee, are immediately inserted before the rest of the words of the Commandement be set down, to shew thus much:
and that the substance of the command is contained in those First words, remember the Sabbath day to keep it holy, may appear from the repetition of the same Commandment, Deuteronomy 5.12. where these words, As the Lord thy God commanded thee, Are immediately inserted before the rest of the words of the Commandment be Set down, to show thus much:
and that this is the main scope and root of this opinion is palpably evident from most of the writings of our English adversaries in this controversie.
and that this is the main scope and root of this opinion is palpably evident from most of the writings of our English Adversaries in this controversy.
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but because divine wisdom having just measures and ballances in its hand, in proportioning time between God and man, it saw a seventh part of time (rather then a tenth of twentieth) to be most equall for himself to take, and for man to give:
but Because divine Wisdom having just measures and balances in its hand, in proportioning time between God and man, it saw a seventh part of time (rather then a tenth of twentieth) to be most equal for himself to take, and for man to give:
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now if this be the reason of the law, this must needs be the soul and substance of the morality of the law, viz. That a Seventh day be given to God, man having six,
now if this be the reason of the law, this must needs be the soul and substance of the morality of the law, viz. That a Seventh day be given to God, man having six,
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2. Because in the explication of those words [ the Sabbath ] it is not called That seventh, but The seventh, for so the words runne, Six daies shalt thou labour,
2. Because in the explication of those words [ the Sabbath ] it is not called That seventh, but The seventh, for so the words run, Six days shalt thou labour,
but the seventh day is the Sabbath of the Lord thy God, the meaning of which is thus much, to wit, that man taking six daies to himself for labour, that he leave the seventh to be the Lords:
but the seventh day is the Sabbath of the Lord thy God, the meaning of which is thus much, to wit, that man taking six days to himself for labour, that he leave the seventh to be the lords:
nor no other six daies but those six daies going before tha• seventh could be the six daies for labour, they can never prove that this fourth Commandment hath only a respect to That particular Seventh,
nor no other six days but those six days going before tha• seventh could be the six days for labour, they can never prove that this fourth Commandment hath only a respect to That particular Seventh,
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3. The change of the Sabbath undeniably proves thus much (if it can be proved) that the morality of this command did not lie in that particular day only:
3. The change of the Sabbath undeniably Proves thus much (if it can be proved) that the morality of this command did not lie in that particular day only:
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for if that only was morall, how could it be changed? and if it did not lie only in that Seventh, wherein then did it more generally lie? was it in a day more largely or in a Seventh day more narrowly? now let any indifferent conscience be herein judge, who they be that come nearest to the truth,
for if that only was moral, how could it be changed? and if it did not lie only in that Seventh, wherein then did it more generally lie? was it in a day more largely or in a Seventh day more narrowly? now let any indifferent conscience be herein judge, who they be that come nearest to the truth,
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not because of Gods will and determination, but because of the Churches will and determination, that so it being once granted, that the Church hath liberty to determine of such a day, she may not be denied liberty of making any other holidaies,
not Because of God's will and determination, but Because of the Churches will and determination, that so it being once granted, that the Church hath liberty to determine of such a day, she may not be denied liberty of making any other holidays,
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7. Because deep corruption is the ground of this opinion, the plucking up of Gods bounds and land-marks of a seventh, is to put the stakes into the Churches hands, to set them where she pleaseth;
7. Because deep corruption is the ground of this opinion, the plucking up of God's bounds and landmarks of a seventh, is to put the stakes into the Churches hands, to Set them where she Pleases;
the disputers of this worl• may please themselves with such speculations and shifts, but the wisdom of God, which hath already appointed one day in seven rather then in six or ten, should be adored herein, by humble mindes, in cutting out this proportion of time, with far greater equity then man can now readily see.
the disputers of this worl• may please themselves with such speculations and shifts, but the Wisdom of God, which hath already appointed one day in seven rather then in six or ten, should be adored herein, by humble minds, in cutting out this proportion of time, with Far greater equity then man can now readily see.
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then let it be considered, whether it be not most satisfactory to a scrupling conscience, to allow God a seventh day which he hath appointed, which is confessed to be most just and perpetually equall, and consequently morall:
then let it be considered, whither it be not most satisfactory to a Scrutining conscience, to allow God a seventh day which he hath appointed, which is confessed to be most just and perpetually equal, and consequently moral:
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yet it's not more just, then to give God one in six, or five, or four, there being no naturall justice in the number of seven more then in the number of six or four :
yet it's not more just, then to give God one in six, or five, or four, there being no natural Justice in the number of seven more then in the number of six or four:
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Now if it be by his confession, 1. just, 2. most just. 3. manifestly just. 4. perpetually just, to give God precisely one day in seven: the cause is then yeelded:
Now if it be by his Confessi, 1. just, 2. most just. 3. manifestly just. 4. perpetually just, to give God precisely one day in seven: the cause is then yielded:
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and that in this reason there is manifest justice and equity which abideth for ever, to dedicate to God precisely a seventh day after we have bestowed six daies upon our selves:
and that in this reason there is manifest Justice and equity which Abideth for ever, to dedicate to God precisely a seventh day After we have bestowed six days upon our selves:
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we have heard the judgement of Gomaras herein, Thesis 44. and M. Primrose who speaks with most weight and spirit in this controversie, professeth plainly, That if God give us six daies for our own affairs, there is then good reason to consecrate a Seventh to his service,
we have herd the judgement of Gomaras herein, Thesis 44. and M. Primrose who speaks with most weight and Spirit in this controversy, Professes plainly, That if God give us six days for our own affairs, there is then good reason to consecrate a Seventh to his service,
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For clearing up of this difficulty therefore, and leaving the dispute of the change of the Sabbath to it's p••per place, it may be made good, that not that seventh day from the creation,
For clearing up of this difficulty Therefore, and leaving the dispute of the change of the Sabbath to it's p••per place, it may be made good, that not that seventh day from the creation,
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'tis in the beginning and so 'tis in the end of this Commandment, where it is not said that God blessed That Seventh day, but The Sabbath day, by which expression the wisdom of God,
it's in the beginning and so it's in the end of this Commandment, where it is not said that God blessed That Seventh day, but The Sabbath day, by which expression the Wisdom of God,
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because they contain the most equall and fittest proportion of a Seventh day in them; there was also another reason why That Seventh was sanctified, viz. Gods rest in it,
Because they contain the most equal and Fittest proportion of a Seventh day in them; there was also Another reason why That Seventh was sanctified, viz. God's rest in it,
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and because a seventh was the fittest proportion of time for God, hence this or that individual and particular seventh in the second place fall out to be morall,
and Because a seventh was the Fittest proportion of time for God, hence this or that Individu and particular seventh in the second place fallen out to be moral,
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but because a Seventh was now equall in the eye of God for God to take to himself, man having the full and fittest proportion of six daies together for himself;
but Because a Seventh was now equal in the eye of God for God to take to himself, man having the full and Fittest proportion of six days together for himself;
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how can they upon this ground draw out the morality of a day? 4. Because (we know) that ratio legis est anima legis, i. the reason of a law is the soul and life of the law:
how can they upon this ground draw out the morality of a day? 4. Because (we know) that ratio Legis est anima Legis, i. the reason of a law is the soul and life of the law:
A seventh day therefore is primarily morall, yet (as was formerly said Thesis. 48.) there is something else in this commandment which is secundarily morall, viz. This or that particular seventh day, I will not say that it is accidentally morall (as some do) but rather secundarily, and consequently morall:
A seventh day Therefore is primarily moral, yet (as was formerly said Thesis. 48.) there is something Else in this Commandment which is secondarily moral, viz. This or that particular seventh day, I will not say that it is accidentally moral (as Some do) but rather secondarily, and consequently moral:
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for it is not morall firstly, because it is this particular seventh, but because it hath a seventh part of time, divinely proportioned and appointed for rest, falling into it, and of which it participates:
for it is not moral firstly, Because it is this particular seventh, but Because it hath a seventh part of time, divinely proportioned and appointed for rest, falling into it, and of which it participates:
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for if we are to give almes according to our ability and others necessity, then this or that particular quantity thus suting their necessity must be given:
for if we Are to give alms according to our ability and Others necessity, then this or that particular quantity thus suiting their necessity must be given:
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and consequently both commanded together? and after narrow search into this Commandement we shall finde both the generall and particular seventh, not onely inferring one the other,
and consequently both commanded together? and After narrow search into this Commandment we shall find both the general and particular seventh, not only inferring one the other,
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himself acknowledgeth that out of it may be gathered the morality of a day, and why not of a seventh day also as well as of a day? He saith that it is a bold assertion to say that this genus of a seventh is herein commanded:
himself acknowledgeth that out of it may be gathered the morality of a day, and why not of a seventh day also as well as of a day? He Says that it is a bold assertion to say that this genus of a seventh is herein commanded:
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but only that particular seventh from the creation, he had then enough to shew that (this day being justly changed) the Commandment is not morall of perpetuall, but out or this particular seventh which now is changed;
but only that particular seventh from the creation, he had then enough to show that (this day being justly changed) the Commandment is not moral of perpetual, but out or this particular seventh which now is changed;
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the morall duty of observing a seventh day is not changed, but only the day. If Mr. Primrose could prove that there is nothing else commanded in this fourth command,
the moral duty of observing a seventh day is not changed, but only the day. If Mr. Primrose could prove that there is nothing Else commanded in this fourth command,
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because it is part of the Decalogue and set in the heart of it, with a speciall note of remembrance affixed to it, &c. Mr. Ironside and others doe usually dash all such reasonings out of countenance, with this answer, viz. That by this argument, That particular seventh from the creation is morall, which we see is changed;
Because it is part of the Decalogue and Set in the heart of it, with a special note of remembrance affixed to it, etc. Mr. Ironside and Others do usually dash all such reasonings out of countenance, with this answer, viz. That by this argument, That particular seventh from the creation is moral, which we see is changed;
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For 1. We do not say that it is any seventh, but A seventh determined and appointed of God for holy rest, which is herein commanded. 2. The Lord hath in wisdom appointed such a seventh as that man may have six whole daies together to labour in:
For 1. We do not say that it is any seventh, but A seventh determined and appointed of God for holy rest, which is herein commanded. 2. The Lord hath in Wisdom appointed such a seventh as that man may have six Whole days together to labour in:
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but either upon the last of seven which was the Jewish, or the first of seven which now is (as shall be shewn) the Christian Sabbath. 3. As God hath appointed one day in seven for mans rest,
but either upon the last of seven which was the Jewish, or the First of seven which now is (as shall be shown) the Christian Sabbath. 3. As God hath appointed one day in seven for men rest,
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'Tis true that the Sabbath day and that seventh day from the creation, are indifferently taken sometimes the one for the other, the one being the exegesis or the explication of the other,
It's true that the Sabbath day and that seventh day from the creation, Are indifferently taken sometime the one for the other, the one being the exegesis or the explication of the other,
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And look as when God commanded them to keep holy the Sabbath in ceremoniall duties, he did therein virtually command us to keep it holy in Evangelicall duties;
And look as when God commanded them to keep holy the Sabbath in ceremonial duties, he did therein virtually command us to keep it holy in Evangelical duties;
so when he commanded them to observe that day because it was actually appointed and sanctified and blessed of God, he commanded us virtually and analogically therein to observe our seventh day also if ever he should actually appoint and blesse this other.
so when he commanded them to observe that day Because it was actually appointed and sanctified and blessed of God, he commanded us virtually and analogically therein to observe our seventh day also if ever he should actually appoint and bless this other.
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Otherwise how will M. Primrose maintain the morality of a day of worship out of this commandment? for the same objection may be made against a day, which himself acknowledgeth,
Otherwise how will M. Primrose maintain the morality of a day of worship out of this Commandment? for the same objection may be made against a day, which himself acknowledgeth,
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because God actually blessed and sanctified that Sabbath day, because God cannot actually blesse a seventh, being an unlimited, indefinite and uncertain indetermined time:
Because God actually blessed and sanctified that Sabbath day, Because God cannot actually bless a seventh, being an unlimited, indefinite and uncertain indetermined time:
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That particular day indeed wherein God actually and particularly rested, he particularly blessed, but there was a seventh day also more generall which he generally blessed also;
That particular day indeed wherein God actually and particularly rested, he particularly blessed, but there was a seventh day also more general which he generally blessed also;
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he generally blest the Sabbath day, he particularly blest that Sabbath day, and in blessing of that he did virtually and by Analogy blesse our particular Christian Sabbath also, which was to come:
he generally blessed the Sabbath day, he particularly blessed that Sabbath day, and in blessing of that he did virtually and by Analogy bless our particular Christian Sabbath also, which was to come:
As Moses in his actuall blessing of the tribe of Levi, Deut. 23.7, 10. he did virtually and by Analogy blesse all the Ministers of the Gospel not then in being:
As Moses in his actual blessing of the tribe of Levi, Deuteronomy 23.7, 10. he did virtually and by Analogy bless all the Ministers of the Gospel not then in being:
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so as that if more or lesse be done or given in way of justice, that then the rule of justice is thereby broken, ex. gr. it's just to give alms and pay tribute;
so as that if more or less be done or given in Way of Justice, that then the Rule of Justice is thereby broken, ex. Great. it's just to give alms and pay tribute;
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And therefore if Mr Primrose thinks, that a seventh part of time is not morall, upon this ground, viz. because it is as equall and just to dedicate more time to God,
And Therefore if Mr Primrose thinks, that a seventh part of time is not moral, upon this ground, viz. Because it is as equal and just to dedicate more time to God,
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for as humane wisdom, if lest to it self, may readily give too few, so it may superstitiously give too many (as hath been said:) But if four or three or six be alike equall in themselves to give to God,
for as humane Wisdom, if lest to it self, may readily give too few, so it may superstitiously give too many (as hath been said:) But if four or three or six be alike equal in themselves to give to God,
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as one in seven, then if he thinks it a morall duty to observe any such day in case it should be imposed and consecrated by humane determination, I hope he will not be offended at us if we think it a morall duty also to observe a seventh day, which we are certain divine wisdom hath judged most equall,
as one in seven, then if he thinks it a moral duty to observe any such day in case it should be imposed and consecrated by humane determination, I hope he will not be offended At us if we think it a moral duty also to observe a seventh day, which we Are certain divine Wisdom hath judged most equal,
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then it will necessarily follow, that many of those holy rules and principles are not the law of nature, which were the most perfect impressions of the law of nature, in mans first creation and perfection,
then it will necessarily follow, that many of those holy rules and principles Are not the law of nature, which were the most perfect impressions of the law of nature, in men First creation and perfection,
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but now by mans apostacy are obliterated and blotted out, unlesse any shall thinke worse than the blinde Papists, either that mans minde is not now corrupted by the fall, in losing any of the first impressions of innocent nature;
but now by men apostasy Are obliterated and blotted out, unless any shall think Worse than the blind Papists, either that men mind is not now corrupted by the fallen, in losing any of the First impressions of innocent nature;
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then the imperfect light of mans corrupt minde must bee the principall judge of that which is morall, rather than the perfect rule of morality contained in the Scripture, which Assertion would not a little advance corrupt and blinde Nature,
then the imperfect Light of men corrupt mind must be the principal judge of that which is moral, rather than the perfect Rule of morality contained in the Scripture, which Assertion would not a little advance corrupt and blind Nature,
but solid Arguments of men judicious and most indifferent. 3. If that onely is to be accounted morall which is so easily knowne of all men, by the light of nature corrupted,
but solid Arguments of men judicious and most indifferent. 3. If that only is to be accounted moral which is so Easily known of all men, by the Light of nature corrupted,
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or shall maintaine with them, that the Image of God (of which those first impressions were a part) was not naturall to man in that estate. 2. It will then follow that there is no morale discipline, (as they call it) that is, nothing morall by discipline informing,
or shall maintain with them, that the Image of God (of which those First impressions were a part) was not natural to man in that estate. 2. It will then follow that there is no morale discipline, (as they call it) that is, nothing moral by discipline informing,
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even in nature corrupted, have still in their hearts, which either they doe acknowledge, or may at least bee convinced of without the Scriptures, by principles still left in the hearts of all men.
even in nature corrupted, have still in their hearts, which either they do acknowledge, or may At least be convinced of without the Scriptures, by principles still left in the hearts of all men.
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but rather made entrance into his labour and sorrow, who then began the wo•k of Humiliation, Gal. 4.4, 5. and in the day of his passion, he was then under the so•est part and feeling of his labour, •n bitter Agonies upon the Crosse and in the Garden.
but rather made Entrance into his labour and sorrow, who then began the wo•k of Humiliation, Gal. 4.4, 5. and in the day of his passion, he was then under the so•est part and feeling of his labour, •n bitter Agonies upon the Cross and in the Garden.
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nor could the day of his Ascension be fit to be made out Sabbath, because although Christ then and thereby entred into his place of Rest (the third Heavens) yet he did not then make his first entrance into his estate of rest, which was in the day of his Resurrection;
nor could the day of his Ascension be fit to be made out Sabbath, Because although christ then and thereby entered into his place of Rest (the third Heavens) yet he did not then make his First Entrance into his estate of rest, which was in the day of his Resurrection;
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Why the Will of God should honour the day of Christs Resurrection as holy, rather then any other day of his Incarnation, Birth, Passion, Ascension: It is this;
Why the Will of God should honour the day of Christ Resurrection as holy, rather then any other day of his Incarnation, Birth, Passion, Ascension: It is this;
and to begin the time when we lift, it may sometime arise from weaknesse, but usually tis a fruit of loosnesse of heart, which secretly loves to live as it lists, which would not conform to Gods rule,
and to begin the time when we lift, it may sometime arise from weakness, but usually this a fruit of looseness of heart, which secretly loves to live as it lists, which would not conform to God's Rule,
But if we consult with Scriptures and the very words of this fourth Commandement, we shall finde two things concurring to make up a servile worke. 1. If any worke be done for any worldly gaine profit,
But if we consult with Scriptures and the very words of this fourth Commandment, we shall find two things concurring to make up a servile work. 1. If any work be done for any worldly gain profit,
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or livelyhood to acquire and purchase the things of this life by; (which is the principall end of weeke day labour, Eph. 4.28. 1 Thes. 4.12.) this is a servile worke, all one with what the Commandement calls Thy work :
or livelihood to acquire and purchase the things of this life by; (which is the principal end of Week day labour, Ephesians 4.28. 1 Thebes 4.12.) this is a servile work, all one with what the Commandment calls Thy work:
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hence also worldly sports and pastimes (which are ordained of God to whet on worldly labour, not necessary every day but onely at some seasons) are therefore most proper appurtenances unto daies of labour,
hence also worldly sports and pastimes (which Are ordained of God to whet on worldly labour, not necessary every day but only At Some seasons) Are Therefore most proper appurtenances unto days of labour,
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because they respect not worldly gaine, are no servile workes nor yet unlawfull, but may be more lawfully done for the comfort of man then to lead his horse to the water this day, Luke 6.2. & 13.15 & 14.5.
Because they respect not worldly gain, Are no servile works nor yet unlawful, but may be more lawfully done for the Comfort of man then to led his horse to the water this day, Lycia 6.2. & 13.15 & 14.5.
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hence also such works as are done onely for the preservation of the Creatures, as to pull a sheepe out of a ditch, to quench fire in a Towne, to save Corne and Hay from the sudden inundation of Water, to keepe Fire in the Iron mills, to sit at sterne and guide the ship,
hence also such works as Are done only for the preservation of the Creatures, as to pull a sheep out of a ditch, to quench fire in a Town, to save Corn and Hay from the sudden inundation of Water, to keep Fire in the Iron mills, to fit At stern and guide the ship,
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as killing the Sacrifices in the Temple, travelling a Sabbath daies journey to the publique assemblies, being no servile workes for outward gaine, are not unlawfull upon this day.
as killing the Sacrifices in the Temple, traveling a Sabbath days journey to the public assemblies, being no servile works for outward gain, Are not unlawful upon this day.
for thus the Commandment expresseth it, Six daies thou mayst doe all thy work, (meaning which can be done as well the week before) and if all cannot be done, it may therefore be as well done the week after.
for thus the Commandment Expresses it, Six days thou Mayest do all thy work, (meaning which can be done as well the Week before) and if all cannot be done, it may Therefore be as well done the Week After.
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Hence the building of the Tabernacle (which was not so much for mans profit as Gods honour) because it might be done upon the six daies seasonably enough ▪ hence it is prohibited upon the Sabbath day, Exod. 31. If a man hath Corn in the field,
Hence the building of the Tabernacle (which was not so much for men profit as God's honour) Because it might be done upon the six days seasonably enough ▪ hence it is prohibited upon the Sabbath day, Exod 31. If a man hath Corn in the field,
how much more is allowed to the comfort of the life of man? the Disciples possibly might have lived longer then the Sabbath without rubbing Corn eares,
how much more is allowed to the Comfort of the life of man? the Disciples possibly might have lived longer then the Sabbath without rubbing Corn ears,
Hence also to put on comely garments, to wash hands and face, and many such things as are necessary for the comelinesse as well as the comfort of life, are not unlawfull now:
Hence also to put on comely garments, to wash hands and face, and many such things as Are necessary for the comeliness as well as the Comfort of life, Are not unlawful now:
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in a word, he that shall conscientiously endeavour that no more work be done on the Sabbath then what must be done for the ends mentioned, that so he may have nothing else to doe but to be with God that day, shall have much peace to his own conscience herein, against Satans clamours:
in a word, he that shall conscientiously endeavour that no more work be done on the Sabbath then what must be done for the ends mentioned, that so he may have nothing Else to do but to be with God that day, shall have much peace to his own conscience herein, against Satan clamours:
if therefore any time for worship be required in the fourth command (which none can deny) it must not be such a time as is connaturall & which is necessarily tyed to the action;
if Therefore any time for worship be required in the fourth command (which none can deny) it must not be such a time as is connatural & which is necessarily tied to the actium;
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and therefore they think it not morall) but it was and is an act of his wisdom also according to a morall rule of justice, viz. to give unto God that which is most fit, most just and most equall;
and Therefore they think it not moral) but it was and is an act of his Wisdom also according to a moral Rule of Justice, viz. to give unto God that which is most fit, most just and most equal;
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if he had seen a third or fifth or ninth or twentieth part of time more equal then a seventh, he would have fixed the bounds of labour and rest out of a seventh;
if he had seen a third or fifth or ninth or twentieth part of time more equal then a seventh, he would have fixed the bounds of labour and rest out of a seventh;
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or nine, to be as equall a proportion of time as one day in seven, that he would then have left it free to man to take and consecrate either the one or the other (the Spirit of God not usually restraining where there is a liberty) and on the other side,
or nine, to be as equal a proportion of time as one day in seven, that he would then have left it free to man to take and consecrate either the one or the other (the Spirit of God not usually restraining where there is a liberty) and on the other side,
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or a ninth, not simply because it was this seventh, or a seventh, but because in his wise determination thereof, he knew it to be the most just and equall division of time between man and himself;
or a ninth, not simply Because it was this seventh, or a seventh, but Because in his wise determination thereof, he knew it to be the most just and equal division of time between man and himself;
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and in this respect a seventh part of time is commanded because it is good (according to the description of a morall law) and not only good because it is commanded.
and in this respect a seventh part of time is commanded Because it is good (according to the description of a moral law) and not only good Because it is commanded.
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yet if the most equall proportion of time for God be lotted out in a seventh, there is then something naturall and morall in it rather then in any other partition of time, viz. to give God that proportion of time which is most just and most equall;
yet if the most equal proportion of time for God be lotted out in a seventh, there is then something natural and moral in it rather then in any other partition of time, viz. to give God that proportion of time which is most just and most equal;
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and therefore although there is no naturall justice (as Mr Primrose cals it) in a seventh simply and abstractly considered, rather then in a sixth or tenth,
and Therefore although there is no natural Justice (as Mr Primrose calls it) in a seventh simply and abstractly considered, rather then in a sixth or tenth,
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Thesis 131. 'Tis true, that in private duties of worship, as to reade the Scriptures, meditate, pray, &c. the time for these and the like duties is left to the will and determination of man according to generall rules of conveniency and seasonablenesse set down in the word;
Thesis 131. It's true, that in private duties of worship, as to read the Scriptures, meditate, pray, etc. the time for these and the like duties is left to the will and determination of man according to general rules of conveniency and seasonableness Set down in the word;
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and therefore our adversaries should not think it as free for man to change the Sabbath seasons, from the seventh to the fifth or fourth or tenth day, &c. as to alter and pick our times for p•ivate duties.
and Therefore our Adversaries should not think it as free for man to change the Sabbath seasons, from the seventh to the fifth or fourth or tenth day, etc. as to altar and pick our times for p•ivate duties.
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but it's such a time as Counsell (not nature) sees most meet, and especially That counsell which is most able to make the most equall proportions of time, which we know is not in the liberty or ability of men or Angels,
but it's such a time as Counsel (not nature) sees most meet, and especially That counsel which is most able to make the most equal proportions of time, which we know is not in the liberty or ability of men or Angels,
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because those private duties are to be done in that time, which is necessarily annexed to the duties themselves, which time is therefore there commanded, where and when the duty is commanded:
Because those private duties Are to be done in that time, which is necessarily annexed to the duties themselves, which time is Therefore there commanded, where and when the duty is commanded:
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and therefore for any to make Gods example of rest on That Seventh day, an argument that God commanded the observation of that Seventh day only, is a groundlesse assertion,
and Therefore for any to make God's Exampl of rest on That Seventh day, an argument that God commanded the observation of that Seventh day only, is a groundless assertion,
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and give God the seventh, which he should appoint, as well as to direct to that particular day which for that time (it's granted) it also pointed unto;
and give God the seventh, which he should appoint, as well as to Direct to that particular day which for that time (it's granted) it also pointed unto;
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but look as our six daies labour is appointed for other and higher ends, then to remember the six daies worke of God, it being a morall duty to attend our callings therein;
but look as our six days labour is appointed for other and higher ends, then to Remember the six days work of God, it being a moral duty to attend our callings therein;
so the Seventh day of rest, is appointed for higher and larger ends (as Didoclavius observes) then onely to remember that notable rest of God from all his works, it being a morall duty to rest the Seventh day in all holinesse.
so the Seventh day of rest, is appointed for higher and larger ends (as Didoclavius observes) then only to Remember that notable rest of God from all his works, it being a moral duty to rest the Seventh day in all holiness.
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for so the example speaks, God laboured six daies, and rested the seventh, therefore do you do the like. 2. To direct the people of God to That particular Seventh, which for that time when the Law was given God would have them then to observe,
for so the Exampl speaks, God laboured six days, and rested the seventh, Therefore do you do the like. 2. To Direct the people of God to That particular Seventh, which for that time when the Law was given God would have them then to observe,
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for the Seventh day Sabbath being to be mans rest day, it was therefore suitable to Gods wisdom to give man an example of rest from himselfe, to encourage him thereunto (for we know how strongly examples perswade) now rest b•ing a cessation from labour, it therefore supposes labour to goe before;
for the Seventh day Sabbath being to be men rest day, it was Therefore suitable to God's Wisdom to give man an Exampl of rest from himself, to encourage him thereunto (for we know how strongly Examples persuade) now rest b•ing a cessation from labour, it Therefore supposes labour to go before;
I say, beside all this, it is observable what Iunius notes herein, The Lord (saith he) challengeth one day in seven jure creationis, by right of creation;
I say, beside all this, it is observable what Iunius notes herein, The Lord (Says he) Challengeth one day in seven jure creationis, by right of creation;
as of old it was among the Jew•• for beside what hath been said formerly, viz. that one yeere in seven was meerly ceremoniall, one day in seven is not so (saith Wallaeus ) but morall;
as of old it was among the Jew•• for beside what hath been said formerly, viz. that one year in seven was merely ceremonial, one day in seven is not so (Says Wallaeus) but moral;
so tis in the fourth Commandement, where though the particular day be changed, yet the duty remains morall and unchangeable in observing a seventh day;
so this in the fourth Commandment, where though the particular day be changed, yet the duty remains moral and unchangeable in observing a seventh day;
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Look therefore as 'tis in the second Commandement, although the particular instituted worship is changed under the Gospel, from what it was under the Law,
Look Therefore as it's in the second Commandment, although the particular instituted worship is changed under the Gospel, from what it was under the Law,
he that shall doubt of such a powerfull influence of speciall time for the furthering of what is specially good, may look upon the art, skill, trade, learning,
he that shall doubt of such a powerful influence of special time for the furthering of what is specially good, may look upon the art, skill, trade, learning,
for then it might be said as wel that the Sabbath is ceremoniall, because it it is placed in order of writing among things ceremoniall, Lev. 23. but if it be one link of the chain,
for then it might be said as well that the Sabbath is ceremonial, Because it it is placed in order of writing among things ceremonial, Lev. 23. but if it be one link of the chain,
and commanded us to remember to keep it above any other Law, seems very unlike to truth, to a serene and sober minde, not disturbed with such mud, which usually lies at the bottome of the heart, and turns light into darknesse:
and commanded us to Remember to keep it above any other Law, seems very unlike to truth, to a serene and Sobrium mind, not disturbed with such mud, which usually lies At the bottom of the heart, and turns Light into darkness:
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surely if this Commandment be not morall, then there are but nine Commandments left to us of the morall Law, which is expresly contrary to Gods account, Deut. 4.
surely if this Commandment be not moral, then there Are but nine commandments left to us of the moral Law, which is expressly contrary to God's account, Deuteronomy 4.
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for there is no ceremoniall law of observing Jewish moons and festivals, but there was something generally morall in them, viz. That (in respect of the purpose and intention of the Law-giver) some time be set apart for God, just as he makes this of keeping the Sabbath.
for there is no ceremonial law of observing Jewish moons and festivals, but there was something generally moral in them, viz. That (in respect of the purpose and intention of the Lawgiver) Some time be Set apart for God, just as he makes this of keeping the Sabbath.
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I do not say that that Law which is set and placed among the morall Laws in order of writing (as our adversaries too frequently mistake us in) that it is therefore morall,
I do not say that that Law which is Set and placed among the moral Laws in order of writing (as our Adversaries too frequently mistake us in) that it is Therefore moral,
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nor is there indeed any need of putting in one ceremoniall law, considering how easily they are and may be reduced to sundry precepts of the morall law as appendices thereof, without such shuffling as is contended for here.
nor is there indeed any need of putting in one ceremonial law, considering how Easily they Are and may be reduced to sundry Precepts of the moral law as Appendices thereof, without such shuffling as is contended for Here.
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and therefore why may there not (saith he) be one ceremoniall among them? But by this reason he may as well exclude all the other nine from being morall also;
and Therefore why may there not (Says he) be one ceremonial among them? But by this reason he may as well exclude all the other nine from being moral also;
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For although it be true that sometime the denomination is according to the greater part, viz. when there is a necessity of mixing divers things together as in a heap of corn with much chaff,
For although it be true that sometime the denomination is according to the greater part, viz. when there is a necessity of mixing diverse things together as in a heap of corn with much chaff,
for the same answer will serve the turn for cashiering three or four more, the greater part (suppose six) remaining morall, according to which the denomination ariseth:
for the same answer will serve the turn for cashiering three or four more, the greater part (suppose six) remaining moral, according to which the denomination arises:
and that they are called ten in respect of the greater part according to which things are usually denominated, is an invention of M. Primrose, which contains a pernicious and poysonfull seed of making way for the razing out of the Decalogue more laws then one:
and that they Are called ten in respect of the greater part according to which things Are usually denominated, is an invention of M. Primrose, which contains a pernicious and poisonful seed of making Way for the razing out of the Decalogue more laws then one:
whereinto I would not search, lest I should seem to affect curiosity, but that our criticall adversaries put us upon it, with whom there is nothing lost in case we• gaine nothing by wrastling a little with them upon their owne grounds, where for a while we shall come up to them.
whereinto I would not search, lest I should seem to affect curiosity, but that our critical Adversaries put us upon it, with whom there is nothing lost in case we• gain nothing by wrestling a little with them upon their own grounds, where for a while we shall come up to them.
They who define a morall law, to be such a law as is perpetuall and universall, binding all persons in all ages and times, doe come somewhat nearer to the marke,
They who define a moral law, to be such a law as is perpetual and universal, binding all Persons in all ages and times, do come somewhat nearer to the mark,
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Those that goe about (as some of late have done) to make Christs Ascension-day the ground of our Sabbath-day, had need be fearefull left they lose the truth and goe beyond it,
Those that go about (as Some of late have done) to make Christ Ascension day the ground of our Sabbath-day, had need be fearful left they loose the truth and go beyond it,
For through Christ at his Ascension entred into his place of Rest, yet the place is but an Accidental thing to Christs Rest it selfe, the State of which was begun in the day of his Resurrection;
For through christ At his Ascension entered into his place of Rest, yet the place is but an Accidental thing to Christ Rest it self, the State of which was begun in the day of his Resurrection;
and why we should build such a vast change upon an uncertainty, I know not. And yet suppose that by deduction and strength of wit •t might be found out,
and why we should built such a vast change upon an uncertainty, I know not. And yet suppose that by deduction and strength of wit •t might be found out,
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yet wee see not the Holy Ghost expressely setting it down, viz. That Christ ascended upon the first day of the week, which if he had intended to have made the ground of our Christian Sabbath, he would surely have done:
yet we see not the Holy Ghost expressly setting it down, viz. That christ ascended upon the First day of the Week, which if he had intended to have made the ground of our Christian Sabbath, he would surely have done:
and reveale himselfe more fully and familiarly to us (as friends do when they get alone) having called and carried us out of the noyse and crowd of all worldly occasions and things.
and reveal himself more Fully and familiarly to us (as Friends do when they get alone) having called and carried us out of the noise and crowd of all worldly occasions and things.
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but that having no work of our own to mind or do, we might be wholly taken up with Gods worke, being wholly taken off from our own, that he may speak with us,
but that having no work of our own to mind or do, we might be wholly taken up with God's work, being wholly taken off from our own, that he may speak with us,
If this law be not morall, why is it crowned with the same honour, that the rest of the morall precepts are? if its dignity be not equall with the rest ▪ Why hath it been exalted so high in equall glory with them? Were the other nine spoken immediatly by the voice of God on mount Sinai with great terrour and majesty before all the people? Were they written upon Tables of stone with Gods owne finger twice? Were they put into the Arke as most holy and sacred? so was this of the Sabbath also:
If this law be not moral, why is it crowned with the same honour, that the rest of the moral Precepts Are? if its dignity be not equal with the rest ▪ Why hath it been exalted so high in equal glory with them? Were the other nine spoken immediately by the voice of God on mount Sinai with great terror and majesty before all the people? Were they written upon Tables of stone with God's own finger twice? Were they put into the Ark as most holy and sacred? so was this of the Sabbath also:
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and yet I think it easie to demonstrate that this law was immediatly spoken by God, and the reasons against it are long since answered by Iunius, on Heb. 2.2, 3. but it's uselesse here to enter into this controversie.
and yet I think it easy to demonstrate that this law was immediately spoken by God, and the Reasons against it Are long since answered by Iunius, on Hebrew 2.2, 3. but it's useless Here to enter into this controversy.
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Thesis 141. Our adversaries turn every stone to make answer to this known argument, and they tell us that it's disputable and very questionable whether this law was spoken immediatly by God and not rather by Angels:
Thesis 141. Our Adversaries turn every stone to make answer to this known argument, and they tell us that it's disputable and very questionable whither this law was spoken immediately by God and not rather by Angels:
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and therefore while Mr Ironside goes about to put the same honour upon ceremoniall laws, he doth not a little obscure and cast dishonour upon those that are morall, by making this honour to be common with ceremoniall and not proper only to morall laws.
and Therefore while Mr Ironside Goes about to put the same honour upon ceremonial laws, he does not a little Obscure and cast dishonour upon those that Are moral, by making this honour to be Common with ceremonial and not proper only to moral laws.
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but because he thus spake and in such a manner openly and to all people, young and old, Jews and Proselyte Gentiles then present, with such great glory and terrour and majesty.
but Because he thus spoke and in such a manner openly and to all people, young and old, jews and Proselyte Gentiles then present, with such great glory and terror and majesty.
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Surely it stands not (saith holy Brigh•man ) with the majesty of the universall Lord who is God not only of the Jews but also of the Gentiles, speaking thus openly (not privately) and gloriously and most immediatly, to prescribe laws to one people only which were small in number,
Surely it Stands not (Says holy Brigh•man) with the majesty of the universal Lord who is God not only of the jews but also of the Gentiles, speaking thus openly (not privately) and gloriously and most immediately, to prescribe laws to one people only which were small in number,
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and therefore is said to adde no more, Deut. 5.22, It was a glory of the Gospel above all other messages in that it was immediatly spoken by Christ, Heb. 1.2. & 2.3. and so Gods immediate publication of the morall law puts a glory and honour upon it above any other laws;
and Therefore is said to add no more, Deuteronomy 5.22, It was a glory of the Gospel above all other messages in that it was immediately spoken by christ, Hebrew 1.2. & 2.3. and so God's immediate publication of the moral law puts a glory and honour upon it above any other laws;
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Nor do I say that the writing of the law on stone argues it to be morall (for some laws not morall were mediatly writ on stone by Ioshuah, Josh. 8.32.) but because it was writ immediatly by the finger of God on such Tables of stone,
Nor do I say that the writing of the law on stone argues it to be moral (for Some laws not moral were mediately writ on stone by Joshua, Josh. 8.32.) but Because it was writ immediately by the finger of God on such Tables of stone,
and tis true that the stony Tables did signifie stony hearts, but its false that the writing on stone did not signifie continuance also, according to Scripture phrase:
and this true that the stony Tables did signify stony hearts, but its false that the writing on stone did not signify Continuance also, according to Scripture phrase:
what doe these things argue, but at least thus much, that if any Law was to be perpetuated, this surely ought so to be? Mr. Primrose tels us, that the writing upon stone did not signifie continuance of the Law,
what do these things argue, but At least thus much, that if any Law was to be perpetuated, this surely ought so to be? Mr. Primrose tells us, that the writing upon stone did not signify Continuance of the Law,
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and to make just and righteous before God, all that shall be saved, of all whom the righteousnesse of this Law, according to justice was to be exacted;
and to make just and righteous before God, all that shall be saved, of all whom the righteousness of this Law, according to Justice was to be exacted;
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and therefore Mr. Primrose 's argument is weake, who thinks that this honour put upon the Decalogue doth not argue it to be morall, Because then many other particular morall Laws set down in Scripture, not in Tables of stone,
and Therefore Mr. Primrose is argument is weak, who thinks that this honour put upon the Decalogue does not argue it to be moral, Because then many other particular moral Laws Set down in Scripture, not in Tables of stone,
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but some things so spoken may be peculiar and proper to the Jews, because some things thus spoken were promises or motives only, annexed to the Law to perswade to the obedience thereof; but they were not Laws ;
but Some things so spoken may be peculiar and proper to the jews, Because Some things thus spoken were promises or motives only, annexed to the Law to persuade to the Obedience thereof; but they were not Laws;
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as Master Primrose pleads (which yet many strong reasons from Eph. 6.2. may induce one to deny) what is this to the question, which is not concerning Promises, but Commandements and Laws :
as Master Primrose pleads (which yet many strong Reasons from Ephesians 6.2. may induce one to deny) what is this to the question, which is not Concerning Promises, but commandments and Laws:
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and from the motive of redemption out of the house of bondage, in the preface to the Commandments, both which (they say) were spoken immediatly, but yet were both of them proper unto the Iews :
and from the motive of redemption out of the house of bondage, in the preface to the commandments, both which (they say) were spoken immediately, but yet were both of them proper unto the Iews:
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and whose day we are to sanctifie according to the fourth, and whose wil we are to doe in all duties of love toward man, according to the severall duties of the second Table;
and whose day we Are to sanctify according to the fourth, and whose will we Are to do in all duties of love towards man, according to the several duties of the second Table;
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yet this is also evident, that such reasons and motives as are proper to some, and perhaps ceremoniall, may be annexed to morall laws which are common to all;
yet this is also evident, that such Reasons and motives as Are proper to Some, and perhaps ceremonial, may be annexed to moral laws which Are Common to all;
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We that dwel in America may be perswaded to love and feare God (which are morall duties) in regard of our redemption and deliverances from out of the vast sea storms we once had,
We that dwell in America may be persuaded to love and Fear God (which Are moral duties) in regard of our redemption and Deliverances from out of the vast sea storms we once had,
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but if these words contain a motive pressing to the obedience of the whole, how is it possible that they should be a part of the law or of any one law ? For what force of a law can there be in that which only declares unto us who it is that redeemed them out of Egypts bondage? For it cannot be true (which the same Author affirms) that in these words is set forth only who that God is whom we are to have to be our God in the first Commandement;
but if these words contain a motive pressing to the Obedience of the Whole, how is it possible that they should be a part of the law or of any one law? For what force of a law can there be in that which only declares unto us who it is that redeemed them out of Egypts bondage? For it cannot be true (which the same Author affirms) that in these words is Set forth only who that God is whom we Are to have to be our God in the First Commandment;
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Thesis 146. It is a truth as immovable as the pillars of Heaven, That God hath given to all men universally a rule of life to conduct them to their end:
Thesis 146. It is a truth as immovable as the pillars of Heaven, That God hath given to all men universally a Rule of life to conduct them to their end:
and as the Antinomians at this day do all? and have they not a good ground laid for it, who may hence safely say that the Decalogue is not a rule of life for all? Mr. Primrose, that he might keep himselfe from a broken head here, sends us for salve to the light of nature and the testimony of tbe Gospel, both which (saith he) maintain and confirm the morality of all the other Commandements,
and as the Antinomians At this day do all? and have they not a good ground laid for it, who may hence safely say that the Decalogue is not a Rule of life for all? Mr. Primrose, that he might keep himself from a broken head Here, sends us for salve to the Light of nature and the testimony of The Gospel, both which (Says he) maintain and confirm the morality of all the other commandments,
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But as it shall appeare that the Law of the Sabbath hath confirmation from both (if this direction was sufficient and good) so it may be in the mean time considered why the Gentiles who were universall Idolaters,
But as it shall appear that the Law of the Sabbath hath confirmation from both (if this direction was sufficient and good) so it may be in the mean time considered why the Gentiles who were universal Idolaters,
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and therefore blotted out the light of nature (as Mr. Primrose confesseth) against the second Commandment, might not as wel blot out much of that light of nature about the Sabbath also;
and Therefore blotted out the Light of nature (as Mr. Primrose Confesses) against the second Commandment, might not as well blot out much of that Light of nature about the Sabbath also;
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and of which the Ceremoniall Laws were a part, but of offending against that part of the word, to wit, the morall Law, of which, he that offends against any one is guilty of the breach of all ;
and of which the Ceremonial Laws were a part, but of offending against that part of the word, to wit, the moral Law, of which, he that offends against any one is guilty of the breach of all;
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and therefore the whole Decalogue, and not some parts of it only, is the morall Law, from whence it is manifest that the Apostle doth not speak (as M. Primrose would interpret him) of offending against the Word at large,
and Therefore the Whole Decalogue, and not Some parts of it only, is the moral Law, from whence it is manifest that the Apostle does not speak (as M. Primrose would interpret him) of offending against the Word At large,
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and therefore it's meant of the Law morall. 4. 'Tis that Law of which, Thou shalt not kill nor commmit adultery are parts, vers. 11. Now these Laws are part of the Decalogue only,
and Therefore it's meant of the Law moral. 4. It's that Law of which, Thou shalt not kill nor commmit adultery Are parts, vers. 11. Now these Laws Are part of the Decalogue only,
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which cannot be meant of the ceremoniall Law in whole or in part, which is called a Law of bondage, not worthy the royall and kingly spirit of a Christian to stoop to, Gal. 4.9. 3. 'Tis that law by the works of which all men are bound to manifest their faith,
which cannot be meant of the ceremonial Law in Whole or in part, which is called a Law of bondage, not worthy the royal and kingly Spirit of a Christian to stoop to, Gal. 4.9. 3. It's that law by the works of which all men Are bound to manifest their faith,
and therefore it cannot be meant of the ceremoniall Law which did neither binde Gentiles or Jews at that time wherein the Apostle writ. 2 He speaks of such a Law as is called a royall Law,
and Therefore it cannot be meant of the ceremonial Law which did neither bind Gentiles or jews At that time wherein the Apostle writ. 2 He speaks of such a Law as is called a royal Law,
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Our Saviour indeed doth not speak particularly about the law of the Sabbath, as he doth of killing and adultery, &c. but if therefore it be not morall because not spoken of here,
Our Saviour indeed does not speak particularly about the law of the Sabbath, as he does of killing and adultery, etc. but if Therefore it be not moral Because not spoken of Here,
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but by Law is meant the morall Law, and by Prophets those propheticall illustrations and interpretations thereof, in which the Prophets do abound ▪ for 1. The Lord Christ speaks of that law only, which whosoever should teach men to break and cast off, he should be least in the Kingdom of Heaven, Matth. 5.19. but the Apostles did teach men to cast off the Ceremoniall Law, and yet were never a whit lesse in the Kingdom of Heaven. 2. He speaks of that Law by conformity to which all his true Disciples should exceed the righteousnesse of Scribes and Pharisees:
but by Law is meant the moral Law, and by prophets those prophetical illustrations and interpretations thereof, in which the prophets do abound ▪ for 1. The Lord christ speaks of that law only, which whosoever should teach men to break and cast off, he should be least in the Kingdom of Heaven, Matthew 5.19. but the Apostles did teach men to cast off the Ceremonial Law, and yet were never a whit less in the Kingdom of Heaven. 2. He speaks of that Law by conformity to which all his true Disciples should exceed the righteousness of Scribes and Pharisees:
but that was not by being externally ceremonious or morall, but by internall conformity to the spiritualnesse of Gods Law, which the Pharisees then regarded not. 3. Christ speaks of the least Commandements,
but that was not by being externally ceremonious or moral, but by internal conformity to the spiritualness of God's Law, which the Pharisees then regarded not. 3. christ speaks of the least commandments,
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and of these least Commandments, NONLATINALPHABET, now what should those least Commandements be, but those which he afterward interprets of rash anger, adulterous eyes, unchaste thoughts, love to enemies? &c. which are called least, in opposition to the Pharisaicall Doctors conceits in those times, who urged the grosse duties commanded,
and of these lest commandments,, now what should those lest commandments be, but those which he afterwards interprets of rash anger, adulterous eyes, unchaste thoughts, love to enemies? etc. which Are called least, in opposition to the Pharisaical Doctors conceits in those times, who urged the gross duties commanded,
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and therefore by the least of those Commandments is meant no other then those which he afterward sets down in his spirituall interpretation of the Law, vers. 21. never a one of which Commandments are Ceremoniall, but morall Laws;
and Therefore by the least of those commandments is meant no other then those which he afterwards sets down in his spiritual Interpretation of the Law, vers. 21. never a one of which commandments Are Ceremonial, but moral Laws;
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the conclusion of which is, to be perfect as our heavenly Father is perfect, who is never made a pattern of perfection to us in ceremoniall, but only in morall matters:
the conclusion of which is, to be perfect as our heavenly Father is perfect, who is never made a pattern of perfection to us in ceremonial, but only in moral matters:
for the scope of our Saviour was to speak against the Pharisaicall interpretations of the Law, in curtalling of it, in making grosse murder to be forbidden, but not anger;
for the scope of our Saviour was to speak against the Pharisaical interpretations of the Law, in curtaling of it, in making gross murder to be forbidden, but not anger;
And hence it is that the Church before Christs coming might have good reason to sanctifie that day, which was instituted upon the actuall finishing of the work of Creation,
And hence it is that the Church before Christ coming might have good reason to sanctify that day, which was instituted upon the actual finishing of the work of Creation,
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so neither was it meet that this day should be changed, untill Christ Jesus had actually finished (and not meritoriously only) the work of Redemption or Restoration:
so neither was it meet that this day should be changed, until christ jesus had actually finished (and not meritoriously only) the work of Redemption or Restoration:
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But if the Day-light be the measure of the Sabbath, those that live in some pa•ts of the Russia and East-land must have once a yeere a very long Sabbath:
But if the Daylight be the measure of the Sabbath, those that live in Some pa•ts of the Russia and Eastland must have once a year a very long Sabbath:
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If therefore the Commandment is to be accounted morall, which the Gospel reinforceth, and commends unto us (according to Mr. Primrose principles) then the fourth Commandment may wel come into the account of such as are morall;
If Therefore the Commandment is to be accounted moral, which the Gospel reinforceth, and commends unto us (according to Mr. Primrose principles) then the fourth Commandment may well come into the account of such as Are moral;
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Thesis 152. One would thinke that the words of the Text, Gen. 2.2, 3. were so plain to prove a Sabbath in that innocent estate, that there could be no evasion made from the evidence of them;
Thesis 152. One would think that the words of the Text, Gen. 2.2, 3. were so plain to prove a Sabbath in that innocent estate, that there could be no evasion made from the evidence of them;
but also what curious Cabilismes and fond interpretations men make of the Hebrew Text, the answer to which learned Rivet hath long since made, which therefore I mention not.
but also what curious Cabilismes and found interpretations men make of the Hebrew Text, the answer to which learned Rivet hath long since made, which Therefore I mention not.
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for so things far distant in time, may •e coupled together by this copulative particle And, as Mr. Primrose truly shews, Exod. 16.32, 33. 1 Sam. 17.54. but they are coupled and knit together in respect of time;
for so things Far distant in time, may •e coupled together by this copulative particle And, as Mr. Primrose truly shows, Exod 16.32, 33. 1 Sam. 17.54. but they Are coupled and knit together in respect of time;
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so what else should be the scope in making mention of the seventh day, unlesse it was to shew what God did then on that day? and that is, he then rested,
so what Else should be the scope in making mention of the seventh day, unless it was to show what God did then on that day? and that is, he then rested,
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Shall Gods work be presently blessed, and shall his rest be then without any? Was Gods rest a cause of sanctifying the day many hundred yeers after (as our adversaries say) and was the•e not as much cause then when the memory of the creation was most fresh, which was the fittest time to remember Gods work in? M. Primrose tels us that the creatures were blessed with a present benediction,
Shall God's work be presently blessed, and shall his rest be then without any? Was God's rest a cause of sanctifying the day many hundred Years After (as our Adversaries say) and was the•e not as much cause then when the memory of the creation was most fresh, which was the Fittest time to Remember God's work in? M. Primrose tells us that the creatures were blessed with a present benediction,
or that which ex natura re• follows the finishing of his work, for it's then an unfit and improper speech to limit Gods rest within the ci•cle of a day;
or that which ex Nature re• follows the finishing of his work, for it's then an unfit and improper speech to limit God's rest within the ci•cle of a day;
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The Rest of God (which none question to be in innocency immediatly after the creation) was either a naturall rest (as I may call it) that is, a bare cessation from labour,
The Rest of God (which none question to be in innocency immediately After the creation) was either a natural rest (as I may call it) that is, a bore cessation from labour,
but we see God speaks of a day ▪ the seventh day. God hath rested with a naturall rest or cessation from creation ever since the end of the first sixt day of the world untill now;
but we see God speaks of a day ▪ the seventh day. God hath rested with a natural rest or cessation from creation ever since the end of the First sixt day of the world until now;
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nor will any say that his life should be spent only in labour, and never have any speciall day of rest (unlesse the Antinomians, who herein sin against the light of nature) if therefore God was exemplary in his six daies labour,
nor will any say that his life should be spent only in labour, and never have any special day of rest (unless the Antinomians, who herein since against the Light of nature) if Therefore God was exemplary in his six days labour,
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why did he make it then in six daies, and rested the seventh day, but that it might be an example to man? Its evident that ever since the world began, mans life was to be spent in labour and action which God could have appointed to contemplation only;
why did he make it then in six days, and rested the seventh day, but that it might be an Exampl to man? Its evident that ever since the world began, men life was to be spent in labour and actium which God could have appointed to contemplation only;
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Thesis 156. It cannot be shewn that ever God made himself an example of any act, but that in the present example there was and is a present rule, binding immediatly to •ollow that example:
Thesis 156. It cannot be shown that ever God made himself an Exampl of any act, but that in the present Exampl there was and is a present Rule, binding immediately to •ollow that Exampl:
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And to say that those words in the Commandment (viz. Six daies thou shalt labour ) are no way preceptive but meerly promissive, is both crosse to the expresse letter of the text,
And to say that those words in the Commandment (viz. Six days thou shalt labour) Are no Way preceptive but merely promissive, is both cross to the express Letter of the text,
But let a plain analysis be made of the motives used to presse obedience to the fourth command and we shall finde (according to the consent of all the Orthodox not prejudiced in this controversie, that Gods example of working six daies in creating the world, is held forth as a motive to presse Gods people to do all their work within six daies also;
But let a plain analysis be made of the motives used to press Obedience to the fourth command and we shall find (according to the consent of all the Orthodox not prejudiced in this controversy, that God's Exampl of working six days in creating the world, is held forth as a motive to press God's people to do all their work within six days also;
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A meet time for holy rest, the end of all holy and honest labour, was much more morall (the end being better then the means) why then was not the example of this also seen in Gods rest? M. Ironside indeed is at a stand here, and confesseth his ignorance In conceiving how Gods working six daies should be exemplary to man in innocency, it being not preceptive but permissive only to man in his apostasie.
A meet time for holy rest, the end of all holy and honest labour, was much more moral (the end being better then the means) why then was not the Exampl of this also seen in God's rest? M. Ironside indeed is At a stand Here, and Confesses his ignorance In conceiving how God's working six days should be exemplary to man in innocency, it being not preceptive but permissive only to man in his apostasy.
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why should any think but that he was thus also in his seventh daies rest? Pointing out unto man most visibly (as it were) thereby on what day he should rest:
why should any think but that he was thus also in his seventh days rest? Pointing out unto man most visibly (as it were) thereby on what day he should rest:
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Thesis 158. God did not sanctifie the Sabbath by infusion of any habituall holinesse into it, for the circumstance of a seventh day is not capable thereof, whereof only rationall creatures, men and Angels are.
Thesis 158. God did not sanctify the Sabbath by infusion of any habitual holiness into it, for the circumstance of a seventh day is not capable thereof, whereof only rational creatures, men and Angels Are.
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yet still the Resurrection of Christ is the ground of the institution of the Sabbath, which one consideration dasheth all those devices of some mens Heads, who puzzle their Readers with many intricacies and difficulties, in shewing that the first day of Christs Resurrection could not be the first Sabbath,
yet still the Resurrection of christ is the ground of the Institution of the Sabbath, which one consideration dasheth all those devices of Some men's Heads, who puzzle their Readers with many intricacies and difficulties, in showing that the First day of Christ Resurrection could not be the First Sabbath,
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If God give us six naturall daies to labour in, is it not fit that the seventh day should beare an equall proportion with every working day? and therefore it is not an Artificiall,
If God give us six natural days to labour in, is it not fit that the seventh day should bear an equal proportion with every working day? and Therefore it is not an Artificial,
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for we are commanded to be holy in all manner of conversation all the week in our worldly affaires, 1 Pet. 1.17. Holinesse is to be writ upon our cups and pots, and hors-bridles, and ploughs, and sickles, Zach. 14.20.21. but this holinesse is more immediate;
for we Are commanded to be holy in all manner of Conversation all the Week in our worldly affairs, 1 Pet. 1.17. Holiness is to be writ upon our cups and pots, and Horse-bridles, and ploughs, and sickles, Zach 14.20.21. but this holiness is more immediate;
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or that man might observe it as a holy day to God, but what dishonour is it to God to put him upon the observation of a holy day? and therefore it was dedicated and consecrated for mans sake and use, that so he might observe it as holy unto God.
or that man might observe it as a holy day to God, but what dishonour is it to God to put him upon the observation of a holy day? and Therefore it was dedicated and consecrated for men sake and use, that so he might observe it as holy unto God.
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Thesis 162. 'Tis therefore evident that when God is said to sanctifie the Sabbath, Gen. 2.2, 3. that man is commanded hereby to sanctifie it, and dedicate it to the holy use of God:
Thesis 162. It's Therefore evident that when God is said to sanctify the Sabbath, Gen. 2.2, 3. that man is commanded hereby to sanctify it, and dedicate it to the holy use of God:
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And therefore if M Primrose and others desire to know where God commandeth the observation of the Sabbath in Gen. 2.2. they may see it here necessarily implied in the word Sanctifie :
And Therefore if M Primrose and Others desire to know where God commands the observation of the Sabbath in Gen. 2.2. they may see it Here necessarily implied in the word Sanctify:
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Thesis 163. Our adversaries therefore dazled with the clearnesse of the light shining forth from the text, Gen. 2.2. to wit, that the Sabbath was comman•ed to be sanctified before the fall, do fly to their shifts and seek for refuge from severall answers;
Thesis 163. Our Adversaries Therefore dazzled with the clearness of the Light shining forth from the text, Gen. 2.2. to wit, that the Sabbath was comman•ed to be sanctified before the fallen, do fly to their shifts and seek for refuge from several answers;
sometimes they say 'tis sanctified by way of destination, sometimes they •ell u• of anticipation, sometime they think the Book of Genesis was writ after Exodus, and many such inventions;
sometime they say it's sanctified by Way of destination, sometime they •ell u• of anticipation, sometime they think the Book of Genesis was writ After Exodus, and many such Inventions;
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and indeed do argue much uncertainty to be in the mindes of those that make these and the like answers, a• not knowing certainly what to say, nor where to stand: yet let us examine them.
and indeed do argue much uncertainty to be in the minds of those that make these and the like answers, a• not knowing Certainly what to say, nor where to stand: yet let us examine them.
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Thesis 164. To imagine that the Book of Genesis was writ after Exodus, and yet to affirm that the Sabbath in Genesis is said to be sanctified and blest, only in way of destination, i. because God destinated and ordained that it should be sanctified many years after;
Thesis 164. To imagine that the Book of Genesis was writ After Exodus, and yet to affirm that the Sabbath in Genesis is said to be sanctified and blessed, only in Way of destination, i. Because God destinated and ordained that it should be sanctified many Years After;
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what need was there to say that it was destinated and ordained to be sanctified for time to come? when as upon this supposition the Sabbath was already sanctified for time past,
what need was there to say that it was destinated and ordained to be sanctified for time to come? when as upon this supposition the Sabbath was already sanctified for time past,
That it is a meer uncertain shift to affirm that Genesis was writ after Exodus ; M. Ironside tels us he could give strong reasons for it, but he produceth none;
That it is a mere uncertain shift to affirm that Genesis was writ After Exodus; M. Ironside tells us he could give strong Reasons for it, but he Produceth none;
and hence he might call them his sanctified ones, but in this place of Gen. 2.2. Moses (not God immediatly) speaks of this sanctifying in way of Historicall narration only;
and hence he might call them his sanctified ones, but in this place of Gen. 2.2. Moses (not God immediately) speaks of this sanctifying in Way of Historical narration only;
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M. Ironside confesseth, That Gods resting and sanctifying the Sabbath, are ••etaneous, and acknowledgeth the connexion of them together at the same time, by the c•pulative And,
M. Ironside Confesses, That God's resting and sanctifying the Sabbath, Are ••etaneous, and acknowledgeth the connexion of them together At the same time, by the c•pulative And,
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so that in effect this evasion amounts to thus much, viz. that God did actually purpose to sanctifie it, about 2500. years after the giving of the Law,
so that in Effect this evasion amounts to thus much, viz. that God did actually purpose to sanctify it, about 2500. Years After the giving of the Law,
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but yet did not actually sanctifie it, and if this be the meaning, it is all one as if he had said in plain terms, viz. that when God is said to sanctifie the Sabbath, he did not indeed sanctifie it, only he purposed so to do,
but yet did not actually sanctify it, and if this be the meaning, it is all one as if he had said in plain terms, viz. that when God is said to sanctify the Sabbath, he did not indeed sanctify it, only he purposed so to do,
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if they say that this latter cannot be the meaning, because we reade not in Scripture of any such proclamation that this should be the Sabbath, the like may be said (upon the reasons mentioned) concerning their destination of it thereunto:
if they say that this latter cannot be the meaning, Because we read not in Scripture of any such proclamation that this should be the Sabbath, the like may be said (upon the Reasons mentioned) Concerning their destination of it thereunto:
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and yet suppose they are called his sanctified ones in way of destination, yet there is not the like reason so to interpret it here, for in Isa. 13.3.
and yet suppose they Are called his sanctified ones in Way of destination, yet there is not the like reason so to interpret it Here, for in Isaiah 13.3.
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as soon as Gods rest, the cause and foundation of sanctifying of it, was existing? will any say with Gomarus that the Sabbath was first sanctified, Exod. 16. because God blessed them so much the day before with Manna, whenas in the Commandment it selfe, Exod. 20. the reason of it is plainly set down to be Gods resting on the seveth day,
as soon as God's rest, the cause and Foundation of sanctifying of it, was existing? will any say with Gomarus that the Sabbath was First sanctified, Exod 16. Because God blessed them so much the day before with Manna, whenas in the Commandment it self, Exod 20. the reason of it is plainly Set down to be God's resting on the seveth day,
It cannot be denied but that it is a usuall thing in Scripture to set down things in way of Prolepsis and Anticipation, as they call it, i. to set down things aforehand in the history, which many years hapned and came after in order of time,
It cannot be denied but that it is a usual thing in Scripture to Set down things in Way of Prolepsis and Anticipation, as they call it, i. to Set down things aforehand in the history, which many Years happened and Come After in order of time,
but there is no such Prolepsis or Anticipation here (as our adversaries dream) so that when God is said to sanctifie the Sabbath in Genesis, the meaning should be, that this he did 2500. years after the creation,
but there is no such Prolepsis or Anticipation Here (as our Adversaries dream) so that when God is said to sanctify the Sabbath in Genesis, the meaning should be, that this he did 2500. Years After the creation,
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but Rivet, Ames, and others have scattered this mist long since, and therefore I shall leave but this one consideration against it, viz. That throughout all the Scripture we shall not finde one Prolepsis, but that the history is evident and apparently false,
but Rivet, Ames, and Others have scattered this missed long since, and Therefore I shall leave but this one consideration against it, viz. That throughout all the Scripture we shall not find one Prolepsis, but that the history is evident and apparently false,
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can any say that the story is apparently false, unlesse we imagine a Prolepsis? and the Sabbath to be first sanctified in mount Sinai, Exod. 20. for might not God sanctifie it in Paradise,
can any say that the story is apparently false, unless we imagine a Prolepsis? and the Sabbath to be First sanctified in mount Sinai, Exod 20. for might not God sanctify it in Paradise,
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now there is no reason to thinke that this is a command peculiarly binding Adam himselfe only, there being the same cause for his posterity to observe a Sabbath,
now there is no reason to think that this is a command peculiarly binding Adam himself only, there being the same cause for his posterity to observe a Sabbath,
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yet Mr. Primrose for feare lest he should shoot short in one of his answers, wherein he tels us, that it did derogate much from the excellency of Adams condition to have any one day for God appointed unto him :
yet Mr. Primrose for Fear lest he should shoot short in one of his answers, wherein he tells us, that it did derogate much from the excellency of Adams condition to have any one day for God appointed unto him:
and was there but one thing in innocency wherein God made himself eminen•ly exemplary in labour and rest? & shal we think that that one thing was rather a point of order proper to Adam, then a part of Gods image common to all? the appointment of that royall seat of Eden, was an act of heavenly bounty,
and was there but one thing in innocency wherein God made himself eminen•ly exemplary in labour and rest? & shall we think that that one thing was rather a point of order proper to Adam, then a part of God's image Common to all? the appointment of that royal seat of Eden, was an act of heavenly bounty,
and that a man may as well conclude that it was a morall thing to serve God in Eden, because it was a place which God had appointed Adam to serve him in, as the seventh day to be morall because it was the time thereof :
and that a man may as well conclude that it was a moral thing to serve God in Eden, Because it was a place which God had appointed Adam to serve him in, as the seventh day to be moral Because it was the time thereof:
hence therefore it is of little force which some object, that if the Commandment to man in innocency be morall, that then we are bound to observe the same Seventh day, which Adam in innocency did:
hence Therefore it is of little force which Some Object, that if the Commandment to man in innocency be moral, that then we Are bound to observe the same Seventh day, which Adam in innocency did:
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so although we now do not observe that Seventh day which Adam did, yet the substance of the morality of this command given unto him is observed still by us, in observing the Seventh day which God hath appointed, to which the equity of this command bindes generally all mankinde:
so although we now do not observe that Seventh day which Adam did, yet the substance of the morality of this command given unto him is observed still by us, in observing the Seventh day which God hath appointed, to which the equity of this command binds generally all mankind:
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A law more strictly and specially morall, which concernes the manners of all men, and of which wee now speake, may bee thus described, viz. It is such a Law, which is therefore commanded because it is good,
A law more strictly and specially moral, which concerns the manners of all men, and of which we now speak, may be thus described, viz. It is such a Law, which is Therefore commanded Because it is good,
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So this work being spoiled and marred by mans sin, and the new Creation being finished and ended, the Lord therefore rested the first day of the week, and therefore sanctified it.
So this work being spoiled and marred by men since, and the new Creation being finished and ended, the Lord Therefore rested the First day of the Week, and Therefore sanctified it.
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but rather in respect of this new Creation or Restoration of all things by Christ, after the actuall Accomplishment thereof in the day of his Resurrection.
but rather in respect of this new Creation or Restoration of all things by christ, After the actual Accomplishment thereof in the day of his Resurrection.
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but now in a more speciall manner all these are to be done; the Sabbath is not onely called holy, but holinesse to the Lord, Exod. 31.15. which shewes that the day is exceeding holy, and suitably our affections and hearts ought therefore so to be:
but now in a more special manner all these Are to be done; the Sabbath is not only called holy, but holiness to the Lord, Exod 31.15. which shows that the day is exceeding holy, and suitably our affections and hearts ought Therefore so to be:
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when all his Saints compass• his Throne and presence, with our most beautifull Garments, mourning, especially that we fall so farre short of Sabbath acts and services? we should not content our selves with working-day holinesse, joyes, feares, hopes, prayers, praises:
when all his Saints compass• his Throne and presence, with our most beautiful Garments, mourning, especially that we fallen so Far short of Sabbath acts and services? we should not content our selves with working-day holiness, Joys, fears, hope's, Prayers, praises:
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that as God gives us this day, speciall grace, means of grace, seasons of grace, speciall occasions of grace, by reviewing all our experiences the week past,
that as God gives us this day, special grace, means of grace, seasons of grace, special occasions of grace, by reviewing all our experiences the Week past,
If because we reade not any expresse mention that the Patriarchs before Moses time did sanctifie a Sabbath, that therefore the Sabbath was not sanctified at that time, we may as well argue that it was not observed all the time of the Judges,
If Because we read not any express mention that the Patriarchs before Moses time did sanctify a Sabbath, that Therefore the Sabbath was not sanctified At that time, we may as well argue that it was not observed all the time of the Judges,
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for if it be said that there is no doubt but that they observed it because it was published on Mount Sinai, the like we may say concerning the Patriarchall times, who had such a fam•us manifestation of Gods minde herein, from the known story, Commandment and example of God in the first creation, Gen. 2.2. it is not •aid expresly that Abram kept the Sabbath, but he is commended for keeping Gods Commandments, Gen. 26.5.
for if it be said that there is no doubt but that they observed it Because it was published on Mount Sinai, the like we may say Concerning the Patriarchal times, who had such a fam•us manifestation of God's mind herein, from the known story, Commandment and Exampl of God in the First creation, Gen. 2.2. it is not •aid expressly that Abram kept the Sabbath, but he is commended for keeping God's commandments, Gen. 26.5.
and is not the Sabbath one of those Commandments, the breach of which is accounted the breaking of all? Exod. 16.27, 28. and may we lawfully and charitably think that Abram neglected other morall duties because they are not exp•esly mentioned? again it may be as well doubted of,
and is not the Sabbath one of those commandments, the breach of which is accounted the breaking of all? Exod 16.27, 28. and may we lawfully and charitably think that Abram neglected other moral duties Because they Are not exp•esly mentioned? again it may be as well doubted of,
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so that as the approved practise of holy men doth necessarily imply a command, so the command given (as hath been shewn) to Adam, doth as necessarily inferre a practise:
so that as the approved practice of holy men does necessarily imply a command, so the command given (as hath been shown) to Adam, does as necessarily infer a practice:
again if no duties to God were performed by the Patriarchs, but such as are expresly mentioned and held forth in their examples, we should then behold a strange face of a Church for many hundred years together,
again if no duties to God were performed by the Patriarchs, but such as Are expressly mentioned and held forth in their Examples, we should then behold a strange face of a Church for many hundred Years together,
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and necessarily condemn the generatio• of the just ▪ for living in grosse neglects and impieties, t•ere being many singular and speciall duties which doubtlesse were done that were not meet particularly to be mentioned in that short epitome of above 2000 years together, in the book •f Genesis :
and necessarily condemn the generatio• of the just ▪ for living in gross neglects and impieties, t•ere being many singular and special duties which doubtless were done that were not meet particularly to be mentioned in that short epitome of above 2000 Years together, in the book •f Genesis:
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and therefore for M. Ironside and Primrose to conclude that the keeping of the Sabbath had certainly been mentioned if it had been observed, is very unsound.
and Therefore for M. Ironside and Primrose to conclude that the keeping of the Sabbath had Certainly been mentioned if it had been observed, is very unsound.
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But what is this kinde of arguing, but to teach the holy Ghost, what and when and how to speak? for there be many lesser matters exprest in many other historicall parts of the Scripture,
But what is this kind of arguing, but to teach the holy Ghost, what and when and how to speak? for there be many lesser matters expressed in many other historical parts of the Scripture,
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and most famous from the beginning of the world, as R•vet demonstrates out of the best Antiquaries) rather then at the end of the moneths of the yeere? But 'tis not good to wrastle with probabilities, of which many are given, which do rather darken then clear up this cause:
and most famous from the beginning of the world, as R•vet demonstrates out of the best Antiquaries) rather then At the end of the months of the year? But it's not good to wrestle with probabilities, of which many Are given, which do rather darken then clear up this cause:
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Thesis 171. It is not improbable but that the Sacrifices of Cain and Abel, Gen. 4.3. were upon the Sabbath day, the usuall stated time then for such services;
Thesis 171. It is not improbable but that the Sacrifices of Cain and Abel, Gen. 4.3. were upon the Sabbath day, the usual stated time then for such services;
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But beside what hath been said, how will it appeare that the posterity of Seth called the sons of God, Gen. 6.1, 2. were not a numerous people? Or that Abrahams family was so small? out of which he could gather three hundred fighting men to pursue five mighty Princes in battell? But suppose they were few,
But beside what hath been said, how will it appear that the posterity of Seth called the Sons of God, Gen. 6.1, 2. were not a numerous people? Or that Abrahams family was so small? out of which he could gather three hundred fighting men to pursue five mighty Princes in battle? But suppose they were few,
before Gods rest on it, which was a motive to the observance of it, as he was to acquaint his people with his purpose for a holy Passeover before the occasion of it fell out:
before God's rest on it, which was a motive to the observance of it, as he was to acquaint his people with his purpose for a holy Passover before the occasion of it fell out:
If Adams fall was before the Sabbath (as Mr. Broad and some others otherwise orthodox in this point of the Sabbath, conceive, by too much inconsiderate wresting of Psal. 49.12. Iohn 8.44.) yet it will not hence follow that he had no such command in innocency to observe the Sabbath before his fall:
If Adams fallen was before the Sabbath (as Mr. Broad and Some Others otherwise orthodox in this point of the Sabbath, conceive, by too much inconsiderate wresting of Psalm 49.12. John 8.44.) yet it will not hence follow that he had no such command in innocency to observe the Sabbath before his fallen:
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and indeed the seventh daies rest depends no more upon mans fall, then the six daies worke of creation, which we see were all finished before the fall;
and indeed the seventh days rest depends no more upon men fallen, then the six days work of creation, which we see were all finished before the fallen;
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and so answerably writ upon his heart before he fell, or came actually to rest upon the Sabbath? Little of Adams universall obedience to the Law of workes, was as yet actuall while he remained innocent;
and so answerably writ upon his heart before he fell, or Come actually to rest upon the Sabbath? Little of Adams universal Obedience to the Law of works, was as yet actual while he remained innocent;
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as it were aforehand, and why might not thi• Law of the Sabbath be writ so aforehand? And therefore M. Broad need not trouble himself or others in enquiring whether God sanctified the Sabbath before or after the first seventh day wherein God rested;
as it were aforehand, and why might not thi• Law of the Sabbath be writ so aforehand? And Therefore M. Broad need not trouble himself or Others in inquiring whither God sanctified the Sabbath before or After the First seventh day wherein God rested;
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and if before it, how Adam could know of the Sabbath before Gods compleat rest upon the first seventh day, the cause of it? for God was as well able to make Adam privy to his counsell aforehand concerning that day,
and if before it, how Adam could know of the Sabbath before God's complete rest upon the First seventh day, the cause of it? for God was as well able to make Adam privy to his counsel aforehand Concerning that day,
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his cessation from worke which is the naturall rest being the cause of resting the seventh day with a holy rest (as we have shewn) and therefore there is no reason to stay till the seventh day was past and then to sanctifie it against the next seventh day;
his cessation from work which is the natural rest being the cause of resting the seventh day with a holy rest (as we have shown) and Therefore there is no reason to stay till the seventh day was past and then to sanctify it against the next seventh day;
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the first seventh day, upon the ground mentioned, being first sanctified, and which Adam might be well enought acquainted with aforehand, as hath been shewn.
the First seventh day, upon the ground mentioned, being First sanctified, and which Adam might be well enough acquainted with aforehand, as hath been shown.
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and yet not being fallen the sixt day, he therefore fell upon the Sabbath day, that as the breach of every other command was wrapt up in that first sin, so this of the Sabbath.
and yet not being fallen the sixt day, he Therefore fell upon the Sabbath day, that as the breach of every other command was wrapped up in that First since, so this of the Sabbath.
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If the Scriptures may be judge of the time of mans fall (which yet is not momentous to cast the balance either way in this controversie) it will be found that neither Angels nor men did fall the sixt day before the Sabbath;
If the Scriptures may be judge of the time of men fallen (which yet is not momentous to cast the balance either Way in this controversy) it will be found that neither Angels nor men did fallen the sixt day before the Sabbath;
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that man in honour did not NONLATINALPHABET or abide one night in that estate, with some other conjecturall reasons taken from some of the Schoolmens Obs and Sols are easily answered by a serious and sober minde, and therefore I leave them.
that man in honour did not or abide one night in that estate, with Some other conjectural Reasons taken from Some of the Schoolmen's Obs and Sols Are Easily answered by a serious and Sobrium mind, and Therefore I leave them.
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Speciall time for action wherein he closed with God more mediatly throughout the six daies labour, might well stand with speciall time for contemplation of God upon the Sabbath, wherein he was to enjoy God more immediatly.
Special time for actium wherein he closed with God more mediately throughout the six days labour, might well stand with special time for contemplation of God upon the Sabbath, wherein he was to enjoy God more immediately.
For 1. Adam was to serve God in a particular calling then, as is manifest from, Gen ▪ 2.15. for he was then to keep and dresse the garden, and to act with and under God in the government of many inferiour creatures, Gen. 1.26.
For 1. Adam was to serve God in a particular calling then, as is manifest from, Gen ▪ 2.15. for he was then to keep and dress the garden, and to act with and under God in the government of many inferior creatures, Gen. 1.26.
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to what purpose then should any Sabbath be appointed unto him in that estate? But we must know, that the Hebrew word for Sabbath, signifies holy rest, and therefore as Rivet well shews, it's called NONLATINALPHABET not NONLATINALPHABET Menuchah, which signifies common rest from wearinesse;
to what purpose then should any Sabbath be appointed unto him in that estate? But we must know, that the Hebrew word for Sabbath, signifies holy rest, and Therefore as Rivet well shows, it's called not Menuchah, which signifies Common rest from weariness;
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Adam did not need a Sabbath upon the same ground of weaknesse that we do, viz. because we cannot be earnest enough (as M. Primrose objects) in holy services to God upon the week daies,
Adam did not need a Sabbath upon the same ground of weakness that we do, viz. Because we cannot be earnest enough (as M. Primrose objects) in holy services to God upon the Week days,
but we see it did not sute Gods wisdom nor mans holy estate, then to be intent and earnest only in the enjoyment of his rest, to which his intention on his calling and labour then, could not be any hinderance when the Sabbath came;
but we see it did not suit God's Wisdom nor men holy estate, then to be intent and earnest only in the enjoyment of his rest, to which his intention on his calling and labour then, could not be any hindrance when the Sabbath Come;
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viz. That it did derogate from the excellency of Adams condition to observe a seventh daies Sabbath, and that the determination of a time then, did argue Adams inability, or want of inclination and affection to serve God ordinarily,
viz. That it did derogate from the excellency of Adams condition to observe a seventh days Sabbath, and that the determination of a time then, did argue Adams inability, or want of inclination and affection to serve God ordinarily,
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and that if a day were needfull God would have left the choice thereof to his own freedom, considering the wisdom and godlinesse wherewith God had endowed him:
and that if a day were needful God would have left the choice thereof to his own freedom, considering the Wisdom and godliness wherewith God had endowed him:
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although he was not subject to any wearinesse in his holy work? 2. Though every day was to be spent in holinesse mediatly, both in seeing God in the creatures and meeting with God in his labour and calling:
although he was not Subject to any weariness in his holy work? 2. Though every day was to be spent in holiness mediately, both in seeing God in the creatures and meeting with God in his labour and calling:
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for if it was contrary to Adams holy estate to work six daies, how could it be agreeable or sutable to the holinesse of God to work six daies? If God did labour six daies and rested a seventh without any need of a rest in respect of any wearinesse in his work,
for if it was contrary to Adams holy estate to work six days, how could it be agreeable or suitable to the holiness of God to work six days? If God did labour six days and rested a seventh without any need of a rest in respect of any weariness in his work,
but doth it therefore follow that the state of innocency on earth, should have been in all things like (and particularly in this) to the sta•e of glory in heaven? No such matter;
but does it Therefore follow that the state of innocency on earth, should have been in all things like (and particularly in this) to the sta•e of glory in heaven? No such matter;
For should there have been no marriage, no dressing of the garden, no day nor night, &c. in Paradise? because there is no marriage nor dressing of gardens,
For should there have been no marriage, no dressing of the garden, no day nor night, etc. in Paradise? Because there is no marriage nor dressing of gardens,
but as a speciall mercy, yea as a sweeter mercy in some respect then the giving of any other laws, it being the sweetest mercy upon earth to rest in the bosom of God (which the law of the Sabbath cals to) and to know that it is our heavenly Fathers minde that we should do so upon every Sabbath day in a speciall manner, without the knowledge of which law we have lesse light of nature to hold the candle to us to the observance of it,
but as a special mercy, yea as a Sweeten mercy in Some respect then the giving of any other laws, it being the Sweetest mercy upon earth to rest in the bosom of God (which the law of the Sabbath calls to) and to know that it is our heavenly Father's mind that we should do so upon every Sabbath day in a special manner, without the knowledge of which law we have less Light of nature to hold the candle to us to the observance of it,
and they that think that it was the Jews prerogative and priviledge because of such Scriptures as affirm that God gave unto them his Sabbaths, Exod. 16.29. Nehem. 9.14. Ezek. 20.12. and such like;
and they that think that it was the jews prerogative and privilege Because of such Scriptures as affirm that God gave unto them his Sabbaths, Exod 16.29. Nehemiah 9.14. Ezekiel 20.12. and such like;
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they may as well imagine that neither the whole Decalogue or any part of it did belong to Adam, because the very same thing is affirmed of it, viz. That he gave his laws to Iacob, his statutes and judgements to Israel, Psal. 147.19. to them also it's said were committed the Oracles of God, Rom. 3.2.
they may as well imagine that neither the Whole Decalogue or any part of it did belong to Adam, Because the very same thing is affirmed of it, viz. That he gave his laws to Iacob, his statutes and Judgments to Israel, Psalm 147.19. to them also it's said were committed the Oracles of God, Rom. 3.2.
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but although the tree of life and sundry other things in Paradise, are made Similitudes to set forth Christ Jesus in his Church by the holy Ghost, Rev. 22. yet it's a grosse mistake and most absurd to make every metaphor or similitude and allusion, to be a type:
but although the tree of life and sundry other things in Paradise, Are made Similitudes to Set forth christ jesus in his Church by the holy Ghost, Rev. 22. yet it's a gross mistake and most absurd to make every metaphor or similitude and allusion, to be a type:
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an effectionate lover and husband is in sundry Scriptures a similitude and resemblance of Christs affection and love to his Church and spouse, the head and members of mans body are similitudes of Christ the head and the Church his members;
an effectionate lover and husband is in sundry Scriptures a similitude and resemblance of Christ affection and love to his Church and spouse, the head and members of men body Are Similitudes of christ the head and the Church his members;
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but will any affirm that these are also types of Christ? and just thus was Paradise and the Tree of life in it, they were similitudes to which the holy Ghost alludes in making mention of Christ and his Church,
but will any affirm that these Are also types of christ? and just thus was Paradise and the Tree of life in it, they were Similitudes to which the holy Ghost alludes in making mention of christ and his Church,
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there was typus fictus in them or arbitrarius (which is all one with a similitude) but there was no Typus destinatus therein, being never purposely ordained to shadow out Christ:
there was Typhus fictus in them or arbitrarius (which is all one with a similitude) but there was no Typhus destinatus therein, being never purposely ordained to shadow out christ:
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by which we are to live, Christ is revealed only in the Covenant of grace, and therefore could not be so revealed in the Covenant of works directly contrary thereunto.
by which we Are to live, christ is revealed only in the Covenant of grace, and Therefore could not be so revealed in the Covenant of works directly contrary thereunto.
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for (with leave) I think that look as Adam breaking the first Covenant by sinne, he is become immutably evill and miserable in himself, according to the rule of justice in that Covenant;
for (with leave) I think that look as Adam breaking the First Covenant by sin, he is become immutably evil and miserable in himself, according to the Rule of Justice in that Covenant;
so suppose him to have kept that Covenant, all his posterity had been immutably happy and holy, (not meerly by grace) but by the same equity and justice of that first Covenant,
so suppose him to have kept that Covenant, all his posterity had been immutably happy and holy, (not merely by grace) but by the same equity and Justice of that First Covenant,
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for it's clear enough by the Apostles verdict that grace strictly taken, is opposite to works, Rom. 11.6. the law of works which only reveals doing and life, to the law of faith which only reveals Christ and life;
for it's clear enough by the Apostles verdict that grace strictly taken, is opposite to works, Rom. 11.6. the law of works which only reveals doing and life, to the law of faith which only reveals christ and life;
to say that Paradise and the Tree of life were types by way of anticipation (as some lately affirm) is as much as to say that they were not types then:
to say that Paradise and the Tree of life were types by Way of anticipation (as Some lately affirm) is as much as to say that they were not types then:
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then Damascenes types in the fourth Commandment, who makes, Thou, thy son, thy daughter, thy servant, the stranger, to be types of our sinfull affections of spirit,
then Damascenes types in the fourth Commandment, who makes, Thou, thy son, thy daughter, thy servant, the stranger, to be types of our sinful affections of Spirit,
Pererius who collects out of Hugo de vict. a type of the whole new Creation, in all the works of six daies first Creation, may please himself (as other Popish Proctors do) with such like shady speculations and Phantasmes,
Pererius who Collects out of Hugo de vict. a type of the Whole new Creation, in all the works of six days First Creation, may please himself (as other Popish Proctors do) with such like shady speculations and Phantasms,
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and then why should not all marriages cease, when Christ the Antitype is come? nay they make the rivers and precious stones and gold in Paradise thus Typicall of Christ and his Church, Rev. 21. and then why may they not make the Angels in heaven Typicall,
and then why should not all marriages cease, when christ the Antitype is come? nay they make the Rivers and precious stones and gold in Paradise thus Typical of christ and his Church, Rev. 21. and then why may they not make the Angels in heaven Typical,
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for as they make the Tree of life Typicall by Anticipation, so they make the marriage of Adam and Eve, and consequently the marriage of all mankinde typicall,
for as they make the Tree of life Typical by Anticipation, so they make the marriage of Adam and Eve, and consequently the marriage of all mankind typical,
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because in performing such obediences is meerely ceremoniall, wee shew our love to God also, It being a branch of love to have respect unto all Gods Commandments, Deut. 6.1, 2, 3. with 5, 6. Onely herein our love toward God appeares in ceremoniall duties,
Because in performing such obediences is merely ceremonial, we show our love to God also, It being a branch of love to have respect unto all God's commandments, Deuteronomy 6.1, 2, 3. with 5, 6. Only herein our love towards God appears in ceremonial duties,
they resemble God as he is a being, but not as he is holy, just and good in himselfe, the rule of which resemblance is the morall law, which therefore commands things because they are good.
they resemble God as he is a being, but not as he is holy, just and good in himself, the Rule of which resemblance is the moral law, which Therefore commands things Because they Are good.
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as God himselfe is good in himselfe, now the morall law is an exact rule of nothing else but Gods Image, as is evident, Eph. 4.24. where the Image of God is made to consist in holinesse and righteousnesse, the first Table being the rule of the one, the second Table being the rule of the other;
as God himself is good in himself, now the moral law is an exact Rule of nothing Else but God's Image, as is evident, Ephesians 4.24. where the Image of God is made to consist in holiness and righteousness, the First Table being the Rule of the one, the second Table being the Rule of the other;
because these lawes are commanded, our love appeares in the other, because the things commanded are also lovely in themselves ▪ The Image of God is good in it selfe,
Because these laws Are commanded, our love appears in the other, Because the things commanded Are also lovely in themselves ▪ The Image of God is good in it self,
and were therefore commanded of God, and here called by the Prophet good. The summe of morall obedience is love to God and man, Matth. 22. But what love is this? surely tis in such things •• are in themselves lovely,
and were Therefore commanded of God, and Here called by the Prophet good. The sum of moral Obedience is love to God and man, Matthew 22. But what love is this? surely this in such things •• Are in themselves lovely,
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and 6.19, 20. Isa. 1.14, 16, Psal. 50.13, 14, 15. but such morall obedience as th• Prophet mentions, viz. to shew mercy and to walk humbly, were good in themselves,
and 6.19, 20. Isaiah 1.14, 16, Psalm 50.13, 14, 15. but such moral Obedience as th• Prophet mentions, viz. to show mercy and to walk humbly, were good in themselves,
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The Prophet Micah therefore perceiving how forward many were in ceremonial duties & sacrifices, in opposition hereunto, he tels them, The Lord hath shewed thee, O man, what is good (speaking of morall duties, of shewing mercy,
The Prophet micah Therefore perceiving how forward many were in ceremonial duties & Sacrifices, in opposition hereunto, he tells them, The Lord hath showed thee, Oh man, what is good (speaking of moral duties, of showing mercy,
and therefore in this thing, morall lawes are in a higher degree good, than such as were onely ceremoniall, which were therefore good meerely because commanded.
and Therefore in this thing, moral laws Are in a higher degree good, than such as were only ceremonial, which were Therefore good merely Because commanded.
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and hence we see that when the Apostle would set forth the glory and excellency of the morall law (for of no other law can he speake, Rom. 7.7, 12.) he gives these titles to it, that it is holy, just and good:
and hence we see that when the Apostle would Set forth the glory and excellency of the moral law (for of no other law can he speak, Rom. 7.7, 12.) he gives these titles to it, that it is holy, just and good:
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and therefore it had been simply evill to burne Incense, offer Sacrifice, or performe any ceremoniall duty in the worship of God, unlesse they had been commanded.
and Therefore it had been simply evil to burn Incense, offer Sacrifice, or perform any ceremonial duty in the worship of God, unless they had been commanded.
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if therefore the Lord betake himselfe to work a new work, new Creation or Renovation of all things in and by his Son, in which he will for ever Rest, may not the day of his rest be then justly changed into the first of seven, on which day his rest in his new work began, whereof he will never repent? If the Lord vary his rest, may not be vary the time and day of it,? nay must not the time and day of our rest be varied,
if Therefore the Lord betake himself to work a new work, new Creation or Renovation of all things in and by his Son, in which he will for ever Rest, may not the day of his rest be then justly changed into the First of seven, on which day his rest in his new work began, whereof he will never Repent? If the Lord vary his rest, may not be vary the time and day of it,? nay must not the time and day of our rest be varied,
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so as if that night therefore had not been part of the Sabbath, they could not ther••y provoke the Jews to prophane the Sabbath day, by which Nehemiah tels them they had provoked the wrath of God.
so as if that night Therefore had not been part of the Sabbath, they could not ther••y provoke the jews to profane the Sabbath day, by which Nehemiah tells them they had provoked the wrath of God.
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If Nehemiah shut the gates of the City when it began to be dark least that night time should be prophaned by bearing burdens in it, then certainly the time of night was sanctified of God as well as the day;
If Nehemiah shut the gates of the city when it began to be dark lest that night time should be Profaned by bearing burdens in it, then Certainly the time of night was sanctified of God as well as the day;
for, if God allows men six daies and nights to labour in, what equity can there be in forbidding all servile worke a whole night together which God hath allowed man for labour? and although we ought to make preparation for the Sabbath,
for, if God allows men six days and nights to labour in, what equity can there be in forbidding all servile work a Whole night together which God hath allowed man for labour? and although we ought to make preparation for the Sabbath,
and although we cannot perfectly doe it, yet its a most sweet and glorious work in it selfe, to think that the infinite glorious God should call a poor sinfull creature to be with him and attend upon him all the day long;
and although we cannot perfectly do it, yet its a most sweet and glorious work in it self, to think that the infinite glorious God should call a poor sinful creature to be with him and attend upon him all the day long;
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and how exceeding unworthy to come into it, cannot but infinitely and excessively prize that love of Jesus Christ, this day to come and enter into his rest,
and how exceeding unworthy to come into it, cannot but infinitely and excessively prize that love of jesus christ, this day to come and enter into his rest,
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nor have we that end of resting which was under the Law, but this end only, that we might more immediatly and specially converse with God, which was the main end of the Sabbaths rest before mans fall;
nor have we that end of resting which was under the Law, but this end only, that we might more immediately and specially converse with God, which was the main end of the Sabbaths rest before men fallen;
As before the Fall, the Sabbath was originally and essentially morall, so after the fall it became accidentally typicall, i. it had a type affixed to it,
As before the Fallen, the Sabbath was originally and essentially moral, so After the fallen it became accidentally typical, i. it had a type affixed to it,
There are sundry Scriptures alledged to prove the Sabbath to be typicall and ceremoniall, out of the old and new Testament, as Isa. 66.23. Gal, 4.10. Rom. 14.4, 5. Col. 2.16.
There Are sundry Scriptures alleged to prove the Sabbath to be typical and ceremonial, out of the old and new Testament, as Isaiah 66.23. Gall, 4.10. Rom. 14.4, 5. Col. 2.16.
but if we suppose that these places be meant of the weekly Sabbath (which some deny) and rigidly urge them, we may quickly presse blood instead of milke out of them,
but if we suppose that these places be meant of the weekly Sabbath (which Some deny) and rigidly urge them, we may quickly press blood instead of milk out of them,
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as we see publique prayer is still used, but the type of incense removed, and the first-borne still retaine that which is morall, the type affixed to them being now abolished? The reason of this is,
as we see public prayer is still used, but the type of incense removed, and the firstborn still retain that which is moral, the type affixed to them being now abolished? The reason of this is,
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and least through the typicalnesse of it mans corrupt heart should abuse it, so I may say concerning the Sabbath, it did not sute with the wisdom of God to wipe off the ceremony affixed to that Seventh day,
and lest through the typicalness of it men corrupt heart should abuse it, so I may say Concerning the Sabbath, it did not suit with the Wisdom of God to wipe off the ceremony affixed to that Seventh day,
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Thesis 183. 'Tis true, the Sabbath is called a sign between God and us, Exod. 31.13. Ezek. 20.20. but it doth not follow that therefore it is originally significative and typicall;
Thesis 183. It's true, the Sabbath is called a Signen between God and us, Exod 31.13. Ezekiel 20.20. but it does not follow that Therefore it is originally significative and typical;
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as circumcision and the Passeover were; for it might be only an indicant sign and declarative, as Num. 16.38. & 17.10. and as the fruits of Gods regenerating Spirit are signs of our translation from death to life, 1 Ioh. 3, 14. which signes still continue:
as circumcision and the Passover were; for it might be only an indicant Signen and declarative, as Num. 16.38. & 17.10. and as the fruits of God's regenerating Spirit Are Signs of our Translation from death to life, 1 John 3, 14. which Signs still continue:
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The Sabbath being no visible signe of invisible grace, it cannot therefore be any Sacramentall sign or typicall, tis therefore an indicant and declarative signe of our communion with God,
The Sabbath being no visible Signen of invisible grace, it cannot Therefore be any Sacramental Signen or typical, this Therefore an indicant and declarative Signen of our communion with God,
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and although the Sabbath it selfe be called a signe, Exod 31. yet it is explained vers. 13. to be such a signe as to know hereby that the Lord our God sanctifies us; and in Ezek. 20.20. that we may know hereby that he is the Lord our God:
and although the Sabbath it self be called a Signen, Exod 31. yet it is explained vers. 13. to be such a Signen as to know hereby that the Lord our God Sanctifies us; and in Ezekiel 20.20. that we may know hereby that he is the Lord our God:
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and in no other respect (as Wallaeus would stretch it) and hence it is that whoever makes a conscience of sanctifying the Sabbath aright, shall not long want assurance of Gods love, by this blessed signe.
and in no other respect (as Wallaeus would stretch it) and hence it is that whoever makes a conscience of sanctifying the Sabbath aright, shall not long want assurance of God's love, by this blessed Signen.
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where tis called a sign, it is not made a signe simply and nakedly considered in it selfe (as all Sacramentall and typicall signes be) but it is so called in respect of our keeping of it,
where this called a Signen, it is not made a Signen simply and nakedly considered in it self (as all Sacramental and typical Signs be) but it is so called in respect of our keeping of it,
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or if it be, yet not such a type as was to cease at the comming of Christ (as our adversaries would have the Sabbath) but when the Antitype is come of that seven thousand years:
or if it be, yet not such a type as was to cease At the coming of christ (as our Adversaries would have the Sabbath) but when the Antitype is come of that seven thousand Years:
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yet what sober minde ever made a type of seven, more then of six or ten? Some have made the week a short summary and epitome and resemblance of that old prophesie of the worlds continuance for 6000. yeares (a thousand years being with God but as one day) and the seventh thousand the great day of rest and peace to the weary world;
yet what Sobrium mind ever made a type of seven, more then of six or ten? some have made the Week a short summary and epitome and resemblance of that old prophesy of the world's Continuance for 6000. Years (a thousand Years being with God but as one day) and the seventh thousand the great day of rest and peace to the weary world;
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but it is but gratis dictum, affirmed by some godly learned, who herein symbolize with Popish postillers, who please themselves much in this and such like allegoricall significations of the Sabbaths rest:
but it is but gratis dictum, affirmed by Some godly learned, who herein symbolise with Popish Postillers, who please themselves much in this and such like allegorical significations of the Sabbaths rest:
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how then could the rest of the Sabbath type out his rest in the grave, which was part of his most heavy labour of humiliation, Act. 2.24. and no part of his rest, unlesse it was in respect of cessation therein from actions of naturall life? but the rest of one day is very unfit to resemble and type out the rest of three daies in the grave;
how then could the rest of the Sabbath type out his rest in the grave, which was part of his most heavy labour of humiliation, Act. 2.24. and no part of his rest, unless it was in respect of cessation therein from actions of natural life? but the rest of one day is very unfit to resemble and type out the rest of three days in the grave;
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Why may not our Libertines make abstinence from adultery forbidden in the seventh Command, a type of our spirituall chastity (as the Gnosticks did of old) as well as the rest from labour on the Sabbath a type of our rest from sin? And by this liberty how easie is it for f•othy allegorizing wits, which my heart abhors, to typifie (as it were) and allegorize all the commandments out of the world.
Why may not our Libertines make abstinence from adultery forbidden in the seventh Command, a type of our spiritual chastity (as the Gnostics did of old) as well as the rest from labour on the Sabbath a type of our rest from since? And by this liberty how easy is it for f•othy allegorizing wits, which my heart abhors, to typify (as it were) and allegorise all the Commandments out of the world.
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because God never made himself an example of any ceremoniall thing; Gods own immediate acts cannot without much injury to God be made types and ceremonies;
Because God never made himself an Exampl of any ceremonial thing; God's own immediate acts cannot without much injury to God be made types and ceremonies;
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God out of his absolute soveraignty could have made lawes binding all persons in all ages (and in this respect morall) without having any more goodnesse in them,
God out of his absolute sovereignty could have made laws binding all Persons in all ages (and in this respect moral) without having any more Goodness in them,
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so also it is not necessary orderly to observe those six dayes of labour, wherein He first laboured and built the world, of which for the sin of man he is said to have repented;
so also it is not necessary orderly to observe those six days of labour, wherein He First laboured and built the world, of which for the since of man he is said to have repented;
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yet his labour in the work of Redemption three and thirty yeers and upward, all the dayes of his life and humiliation, could not nor cannot justly be made the ground or example of our labour,
yet his labour in the work of Redemption three and thirty Years and upward, all the days of his life and humiliation, could not nor cannot justly be made the ground or Exampl of our labour,
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and hence it follows that although the Lord Christs Rest on the Day of his Resurrection (the first day of the week) might and may justly be taken as a ground of our rest on the same day;
and hence it follows that although the Lord Christ Rest on the Day of his Resurrection (the First day of the Week) might and may justly be taken as a ground of our rest on the same day;
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Yet he could not make the example of Christs labour thirty three yeers together, the ground or example of our continuance in our work, without manifest breach of that Morall Rule, viz. That man shal have six dayes together for labour,
Yet he could not make the Exampl of Christ labour thirty three Years together, the ground or Exampl of our Continuance in our work, without manifest breach of that Moral Rule, viz. That man shall have six days together for labour,
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and therefore that Argument of Master Brabourne against 〈 ◊ 〉 Christian Sabbath melt• into Vanity, wherein he urgeth an equity of the Change of the Dayes of our 〈 ◊ 〉, either three Dayes onely together (as Christ did lie in the grave) or 33. yeers together (as he did all the dayes of his Humiliation) in case we will make a Change of the Sabbath, from the Change of the Day of Christs Rest. And yet I confesse ingenuously with him, that if the Lord had not instituted the first Day of the week to be our Christian Sabbath, all these,
and Therefore that Argument of Master Brabourne against 〈 ◊ 〉 Christian Sabbath melt• into Vanity, wherein he urges an equity of the Change of the Days of our 〈 ◊ 〉, either three Days only together (as christ did lie in the grave) or 33. Years together (as he did all the days of his Humiliation) in case we will make a Change of the Sabbath, from the Change of the Day of Christ Rest. And yet I confess ingenuously with him, that if the Lord had not instituted the First Day of the Week to be our Christian Sabbath, all these,
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and such like arguings and reasonings were invalid to prove a Change ; for mans reason hath nothing to do to Change dayes without Divine appointment and institution:
and such like arguings and reasonings were invalid to prove a Change; for men reason hath nothing to do to Change days without Divine appointment and Institution:
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so as we must labour and worke thirty three yeeres together before we keep a Sabbath the Day of Christs Rest. Because although God could alter and change the Day of Rest without infringment of the Morality of the fourth Commandment;
so as we must labour and work thirty three Years together before we keep a Sabbath the Day of Christ Rest. Because although God could altar and change the Day of Rest without infringement of the Morality of the fourth Commandment;
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Thesis 18. The fourth is, This holinesse ought not onely to be immediate, speciall and constant, but all these holy duties are thus to be performed of us as that hereby we may enter into Rest;
Thesis 18. The fourth is, This holiness ought not only to be immediate, special and constant, but all these holy duties Are thus to be performed of us as that hereby we may enter into Rest;
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that as Christ after his labours entred into his Rest, Heb 4. so we ought to labour after the same Sabbatisme begun here on earth, but perfected in Heaven;
that as christ After his labours entered into his Rest, Hebrew 4. so we ought to labour After the same Sabbatism begun Here on earth, but perfected in Heaven;
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but because of our great high Priests holinesse, who hath it written upon his forehead to take away the iniquity of all our holy Offerings: Ex. 28.36.38.
but Because of our great high Priests holiness, who hath it written upon his forehead to take away the iniquity of all our holy Offerings: Ex. 28.36.38.
but from the writings of the Iewish Commonwealth, all those heathenish testimonies about the Sabbath, being published and writ long after the delivering of the law upon mount Sinai :
but from the writings of the Jewish Commonwealth, all those Heathenish testimonies about the Sabbath, being published and writ long After the delivering of the law upon mount Sinai:
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insomuch as that the last refuge both of Gomarus and Primrose is this, viz. That all those Heathens who writ about the Sabbath and in honour of it, received not their light from nature,
insomuch as that the last refuge both of Gomarus and Primrose is this, viz. That all those heathens who writ about the Sabbath and in honour of it, received not their Light from nature,
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their observation of holy daies and festivals did argue some imperfect light of nature left, concerning the Sabbath, which once nature had more perfectly,
their observation of holy days and festivals did argue Some imperfect Light of nature left, Concerning the Sabbath, which once nature had more perfectly,
yet the want of such light argues only the want of perfection of the light of nature, which we should not expect to finde in the present light of nature in matters of the first Table,
yet the want of such Light argues only the want of perfection of the Light of nature, which we should not expect to find in the present Light of nature in matters of the First Table,
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for it was a priviledge of the Jews to have Gods Oracles revealed to them, and especially this of the Sabbath, Nehem. 9.14. Rom. 3.2. so it was a curse upon the Gentiles to live without Christ, and so also without Sabbaths, Ephes. 2.12. The times of which ignorance God is said to wink at, Acts 17.30.
for it was a privilege of the jews to have God's Oracles revealed to them, and especially this of the Sabbath, Nehemiah 9.14. Rom. 3.2. so it was a curse upon the Gentiles to live without christ, and so also without Sabbaths, Ephesians 2.12. The times of which ignorance God is said to wink At, Acts 17.30.
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The Gentiles did know that that some daies were to be kept holy to God (saith M. Primrose ) and they should have known the fittest proportion and most suitable frequency of such daies, which the same author acknowledgeth to be morall;
The Gentiles did know that that Some days were to be kept holy to God (Says M. Primrose) and they should have known the Fittest proportion and most suitable frequency of such days, which the same author acknowledgeth to be moral;
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therefore they should have known the seventh daies Sabbath, and possibly might have known it if they had not held truth in righteousnesse, but made improvement thereof;
Therefore they should have known the seventh days Sabbath, and possibly might have known it if they had not held truth in righteousness, but made improvement thereof;
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As it is no argument that that Law is according to the light of nature, which the Gentiles generally practised (for then Polytheisme and Sacrificing of beasts,
As it is no argument that that Law is according to the Light of nature, which the Gentiles generally practised (for then Polytheism and Sacrificing of beasts,
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yea wil-worship should be according to the light of nature, because these sins were generally practised) so it is no argument that that Law is not according to the light of nature which they generally neglected;
yea will-worship should be according to the Light of nature, Because these Sins were generally practised) so it is no argument that that Law is not according to the Light of nature which they generally neglected;
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I know M. Primrose thinks that the Sacrifices were by an instinct of nature, Because it dictates that all sinnes whereof mortall men are guilty, are to be expiated by Sacrifice and Offerings to God offended:
I know M. Primrose thinks that the Sacrifices were by an instinct of nature, Because it dictates that all Sins whereof Mortal men Are guilty, Are to be expiated by Sacrifice and Offerings to God offended:
for what light of nature could make men think that an infinite Deity offended could be pacified by such carnall observances as the Sacrifices of brute beasts,
for what Light of nature could make men think that an infinite Deity offended could be pacified by such carnal observances as the Sacrifices of brutus beasts,
and their blood, which never offended? This custome the Gentiles might retain as a Relique of former instruction and institution, by their first Fathers after the flood:
and their blood, which never offended? This custom the Gentiles might retain as a Relic of former instruction and Institution, by their First Father's After the flood:
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The Law of pure nature was the Law of God writ on Adams heart in innocency, which was nothing else but that holy bent and inclination of the heart within, to act according to the holy Law of God revealed,
The Law of pure nature was the Law of God writ on Adams heart in innocency, which was nothing Else but that holy bent and inclination of the heart within, to act according to the holy Law of God revealed,
The Law of corrupt nature is that dimme light left in the minde, and morall inclination left in the will in respect of some things contained in the Law of God, which the Apostle cals Conscience, Rom. 2.15.
The Law of corrupt nature is that dim Light left in the mind, and moral inclination left in the will in respect of Some things contained in the Law of God, which the Apostle calls Conscience, Rom. 2.15.
which naturall conscience is nothing but the remnants and generall principles of the law of pure nature, left in all men since the fall, which may be increased by more knowledge of the Law of God,
which natural conscience is nothing but the remnants and general principles of the law of pure nature, left in all men since the fallen, which may be increased by more knowledge of the Law of God,
although it be not immediatly known by the light of nature, and thus many judiciall laws are naturall and morall (though positive) and of binding nature unto this day.
although it be not immediately known by the Light of nature, and thus many judicial laws Are natural and moral (though positive) and of binding nature unto this day.
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The principles of the law of nature are in some respect many, yet may be reduced to this one head, viz. That good is to be followed, evill to be avoided.
The principles of the law of nature Are in Some respect many, yet may be reduced to this one head, viz. That good is to be followed, evil to be avoided.
although it be true that now this light in corrupt nature (as in many other morall duties) is almost wholly extinct and worn out, as hath been formerly shewn;
although it be true that now this Light in corrupt nature (as in many other moral duties) is almost wholly extinct and worn out, as hath been formerly shown;
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there is indeed no expresse Scripture which makes this description of the Law of nature (as they object) and so it is of many other things which are virtually and for substance contained in the Scripture,
there is indeed no express Scripture which makes this description of the Law of nature (as they Object) and so it is of many other things which Are virtually and for substance contained in the Scripture,
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such therefore as are otherwise Orthodox in this point, and yet make this description of the Law of nature ( viz. which was written on mans heart in his first first Creation) to be both uncertain and impertinent, doe unwarily pull down one of the strongest bulwarks,
such Therefore as Are otherwise Orthodox in this point, and yet make this description of the Law of nature (viz. which was written on men heart in his First First Creation) to be both uncertain and impertinent, do unwarily pull down one of the Strongest bulwarks,
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and it serves to dash to peeces and grinde to powder and dust most effectually and strongly, the dreams and devices of such as would make the Sabbath not morall,
and it serves to dash to Pieces and grind to powder and dust most effectually and strongly, the dreams and devices of such as would make the Sabbath not moral,
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And to speak plainly, this great and first impression left on mans heart in pure nature, is the first rule according to which we are now to judge of what is the law of nature,
And to speak plainly, this great and First impression left on men heart in pure nature, is the First Rule according to which we Are now to judge of what is the law of nature,
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and therefore he hath generally printed the notions of the second Table upon mens hearts to set bounds (as by sea-banks) unto the overflowings thereof,
and Therefore he hath generally printed the notions of the second Table upon men's hearts to Set bounds (as by Seabanks) unto the overflowings thereof,
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then it may be safely affirmed, that although the Sabbath should not be in this sence naturall, yet it will not follow that it is not therefore morall:
then it may be safely affirmed, that although the Sabbath should not be in this sense natural, yet it will not follow that it is not Therefore moral:
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and for my own part I think that in this respect the law of the Sabbath was as fairly writ on mans hea•• in innocency as many other morall laws, which none question the morality of at this day:
and for my own part I think that in this respect the law of the Sabbath was as fairly writ on men hea•• in innocency as many other moral laws, which none question the morality of At this day:
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but a speciall time and a fit proportion of time for worship. 2. That it's most meet that he should make this proportion. 3. The Lord having given man six daies and taken a Seventh to himself, mans reason cannot but confesse that it is most just to dedicate that time to God:
but a special time and a fit proportion of time for worship. 2. That it's most meet that he should make this proportion. 3. The Lord having given man six days and taken a Seventh to himself, men reason cannot but confess that it is most just to dedicate that time to God:
If we speak of the law of corrupt nature largely taken, for that law which when 'tis made known by divine determination and declaration is both sutable and congruous to naturall reason and equity, we may then say that the Law of the Sabbath is according to the light of nature,
If we speak of the law of corrupt nature largely taken, for that law which when it's made known by divine determination and declaration is both suitable and congruous to natural reason and equity, we may then say that the Law of the Sabbath is according to the Light of nature,
for though there is an appointed speciall time (as shall hereafter appeare) for the publique exercise of all holy duties not being limited to those times,
for though there is an appointed special time (as shall hereafter appear) for the public exercise of all holy duties not being limited to those times,
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Hence it will follow, that now under the Gospel there is no set Sabbath (as M. Primrose would) because our Saviour at the first institution of the Lords Supper limits no particular day for the celebration thereof,
Hence it will follow, that now under the Gospel there is no Set Sabbath (as M. Primrose would) Because our Saviour At the First Institution of the lords Supper Limits no particular day for the celebration thereof,
the second of these, viz. the will of Gods command, enjoynes the practise of such a duty, the rule and law to guide which is first made good (if it bee a morall law) by the wisdome and power of the will of Gods decree;
the second of these, viz. the will of God's command, enjoins the practice of such a duty, the Rule and law to guide which is First made good (if it be a moral law) by the Wisdom and power of the will of God's Decree;
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but we know there is voluntas decreti, and voluntas mandati, the first of which, viz. the will of Gods decree (as it appeares in the execution of it) makes a thing to be good,
but we know there is Voluntas Decree, and Voluntas Mandati, the First of which, viz. the will of God's Decree (as it appears in the execution of it) makes a thing to be good,
The Resurrection of Christ may therefore be one ground, not onely of the Sanctification of the Christian Sabbath, but also a sufficient ground of the abrogation of the Jewish Sabbath. For,
The Resurrection of christ may Therefore be one ground, not only of the Sanctification of the Christian Sabbath, but also a sufficient ground of the abrogation of the Jewish Sabbath. For,
if Christ had not given the Father Rest, for whose sake the world was made, Revel. 4.11. and by whose meanes and mediation the World continues as now it doth, Ioh. 5.22.
if christ had not given the Father Rest, for whose sake the world was made, Revel. 4.11. and by whose means and mediation the World continues as now it does, John 5.22.
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first, the greater light may darken the lesse, and a greater work (as the Restoration of the World above the Creation of it) may overshadow the lesse, Ierem 23.7, 8. Exod. 12.2.
First, the greater Light may darken the less, and a greater work (as the Restoration of the World above the Creation of it) may overshadow the less, Jeremiah 23.7, 8. Exod 12.2.
Lastly, to make the Light to begin the day, because the time of light is a certaine principle of compu•ation (the space of darknesse before that light was created being unknown) is all one,
Lastly, to make the Light to begin the day, Because the time of Light is a certain principle of compu•ation (the Molle of darkness before that Light was created being unknown) is all one,
or of a naturall day (as in al other daies works of creation) and which is sufficient to break down this principle, viz. that the first Day in Genesis began with Morning Light.
or of a natural day (as in all other days works of creation) and which is sufficient to break down this principle, viz. that the First Day in Genesis began with Morning Light.
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the end of light and beginning of darknesse, Ios. 10.26, 27. Psal. 104.23. but also for the whole time of darknesse, as tis here in this first of Genesis, and as we shall prove in due place;
the end of Light and beginning of darkness, Ios. 10.26, 27. Psalm 104.23. but also for the Whole time of darkness, as this Here in this First of Genesis, and as we shall prove in due place;
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and what though evening be oftentimes taken for the latter part of the Daylight? yet its too well known to those who have waded the deepe in this controversy, that it is oftentimes taken not only for the bound between light and Darkenesse, 1. e.
and what though evening be oftentimes taken for the latter part of the Daylight? yet its too well known to those who have waded the deep in this controversy, that it is oftentimes taken not only for the bound between Light and Darkness, 1. e.
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for though God calls the light Day and the darkenesse Night, (as we shall doe when speake of the artificiall Day) yet withall he called the Evening of the morning the first day;
for though God calls the Light Day and the darkness Night, (as we shall do when speak of the artificial Day) yet withal he called the Evening of the morning the First day;
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as it is apparently true that within six Daies the Lord made Heaven and Earth, Ex. 20 11. for before the creating of that Light which God calls Day, the Heavens and with them the Angels,
as it is apparently true that within six Days the Lord made Heaven and Earth, Ex. 20 11. for before the creating of that Light which God calls Day, the Heavens and with them the Angels,
Thou, thy Sonne, thy Daughter, thy Servants, the Stranger within thy Gates ; the excellency of Christs holinesse consists in making us like himsele in holinesse;
Thou, thy Son, thy Daughter, thy Servants, the Stranger within thy Gates; the excellency of Christ holiness consists in making us like himself in holiness;
Now when the Lord hath inclined us thus to Rest and sanctifie his Sabbath, what should the last act of our holinesse be bvt diffusive and communicative, viz. in doing our utmost that others under us or that have relation to us, that they sanctifie the Sabbath also, according to the Lords expresse particular charg in the Commandement;
Now when the Lord hath inclined us thus to Rest and sanctify his Sabbath, what should the last act of our holiness be but diffusive and communicative, viz. in doing our utmost that Others under us or that have Relation to us, that they sanctify the Sabbath also, according to the lords express particular charge in the Commandment;
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Man (saith Solomon ) knowes not his time, Eccles. 9.12. It is therefore most just and meet, that he who hath the disposing of all other things lesse precious and momentous, should also be the supreme Lord and disposer of all our times.
Man (Says Solomon) knows not his time, Eccles. 9.12. It is Therefore most just and meet, that he who hath the disposing of all other things less precious and momentous, should also be the supreme Lord and disposer of all our times.
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and therefore in those things which shine forth with lesse evidence, it is no wonder if it casts such blots and staines upon them as that they can fear 〈 … 〉 discerned, Nil magis inimicum veritati, acumine 〈 … 〉 therfore be wise with sobriety,
and Therefore in those things which shine forth with less evidence, it is no wonder if it Cast such blots and stains upon them as that they can Fear 〈 … 〉 discerned, Nil magis Inimicum Veritati, acumine 〈 … 〉 Therefore be wise with sobriety,
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Yet upon sad examination and search into them they prove too light, and consequently occasion the temptation of scrupling the truth and validity of others more cleare.
Yet upon sad examination and search into them they prove too Light, and consequently occasion the temptation of Scrutining the truth and validity of Others more clear.
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and by writing about other matters tanquam aliud agens, it brings forth to light by the By revelations of great concernment, which it saw meet purposely in that manner to make known.
and by writing about other matters tanquam Aliud agens, it brings forth to Light by thee By revelations of great concernment, which it saw meet purposely in that manner to make known.
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Like Naaman, who, because the Prophet went not about the cure of his Leprosie in that way and fashion which he would have him, did not therefore (for a time) see that way of cure which God had revealed to him.
Like Naaman, who, Because the Prophet went not about the cure of his Leprosy in that Way and fashion which he would have him, did not Therefore (for a time) see that Way of cure which God had revealed to him.
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And verily when I meet with such like speeches and objections as these, viz. Where is it expressely said that the old Sabbath is abrogated? and what one Scripture is there in the N. Testament declaring expressely that the Lords day is substituted and put in its roome ? I cannot from such expressions but think and fear that the ignorance of this change in some doth not spring so much from deficiency and want of light on Gods part,
And verily when I meet with such like Speeches and objections as these, viz. Where is it expressly said that the old Sabbath is abrogated? and what one Scripture is there in the N. Testament declaring expressly that the lords day is substituted and put in its room? I cannot from such expressions but think and Fear that the ignorance of this change in Some does not spring so much from deficiency and want of Light on God's part,
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THESIS 1. ITS a holy labour (saith one) to enquire after the Beginning of holy Rest. The Sabbath cannot be so sweetly sanctified unlesse we know the time when to begin and end it the different apprehensions of such as have inquired after the Truth in this particular, have mad way for the more clear and distinct knowledge of it;
THESIS 1. ITS a holy labour (Says one) to inquire After the Beginning of holy Rest. The Sabbath cannot be so sweetly sanctified unless we know the time when to begin and end it the different apprehensions of such as have inquired After the Truth in this particular, have mad Way for the more clear and distinct knowledge of it;
it being the priviledge of truth to be more purified and shine the brighter by passing thorough the heats and fires of mens contentions and disputations.
it being the privilege of truth to be more purified and shine the Brighter by passing through the heats and fires of men's contentions and disputations.
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THe word Sabbath properly signifies, not common, but sacred or holy Rest. The Lord therefore enjoyns this Rest from labour upon this day, not so much for the Rest sake,
THe word Sabbath properly signifies, not Common, but sacred or holy Rest. The Lord Therefore enjoins this Rest from labour upon this day, not so much for the Rest sake,
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why may it not then be as well accounted morall? 4. One may as well argue that the not keeping company with Publicanes and sinners was a ceremoniall thing,
why may it not then be as well accounted moral? 4. One may as well argue that the not keeping company with Publicans and Sinners was a ceremonial thing,
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because the Lord Jesus useth the same Proverbiall speech, I will have mercy not sacrifice, Mat. 9.13. upon which he defends the lawfullnesse of pulling the ears of corn upon the Sabbath day, in this Mat. 12.15.
Because the Lord jesus uses the same Proverbial speech, I will have mercy not sacrifice, Mathew 9.13. upon which he defends the lawfulness of pulling the ears of corn upon the Sabbath day, in this Mathew 12.15.
upon this ground the Sabbath hath no morality at all in it, no more then shew-bread and sacrifices which were wholly ceremoniall. 3. The Sabbath is in the same place reckoned among things which are morall,
upon this ground the Sabbath hath no morality At all in it, no more then shewbread and Sacrifices which were wholly ceremonial. 3. The Sabbath is in the same place reckoned among things which Are moral,
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only this is considerable, suppose the Sabbath was ceremoniall, yet it's doubtfull whether Christ Jesus who came in the daies of his flesh to fulfill all righteousnesse, could abolish or break the law ceremoniall untill his death was past, by which this handwriting of Ordinances was blotted out, Colos. 2.14.
only this is considerable, suppose the Sabbath was ceremonial, yet it's doubtful whither christ jesus who Come in the days of his Flesh to fulfil all righteousness, could Abolah or break the law ceremonial until his death was passed, by which this handwriting of Ordinances was blotted out, Colos 2.14.
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and this middle wall of partition was broken down, Ephes. 2.14, 15, 16. But let it be yeelded that Christ had power to break ceremoniall laws then before his death,
and this middle wall of partition was broken down, Ephesians 2.14, 15, 16. But let it be yielded that christ had power to break ceremonial laws then before his death,
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for the words contain a clear proof for the right observance of the Sabbath against the over-rigid conceptions of the superstitious and proud Pharisees, who as they thought it unlawfull for Christ to heal the sick upon the Sabbath,
for the words contain a clear proof for the right observance of the Sabbath against the overrigid conceptions of the superstitious and proud Pharisees, who as they Thought it unlawful for christ to heal the sick upon the Sabbath,
so to rub out, and eat a few corn ears upon it, although hunger and want (and perhaps more then ordinary in the Disciples here) should force men hereunto, which was no servile work (as Mr Primrose would) but a work of necessity and mercy in this case;
so to rub out, and eat a few corn ears upon it, although hunger and want (and perhaps more then ordinary in the Disciples Here) should force men hereunto, which was no servile work (as Mr Primrose would) but a work of necessity and mercy in this case;
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and hence our Saviour argues, That if they attending upon David might eat the Shew-bread, much more his hungry Disciples might eat the corn while they attended upon him that day, who was Lord of the Sabbath,
and hence our Saviour argues, That if they attending upon David might eat the Shewbread, much more his hungry Disciples might eat the corn while they attended upon him that day, who was Lord of the Sabbath,
and thence 'tis that God cals mens to rest from all worldly occasions (which he doth not on the weeke daies) that they might honour God in speciall upon the Sabbath, as shall hereafter appear.
and thence it's that God calls men's to rest from all worldly occasions (which he does not on the Week days) that they might honour God in special upon the Sabbath, as shall hereafter appear.
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and therefore he might well say that the Sabbath was made for man, the rest of it being no further good then as it was helpfull to man in duties of piety or mercy required of man, in the sanctification thereof:
and Therefore he might well say that the Sabbath was made for man, the rest of it being no further good then as it was helpful to man in duties of piety or mercy required of man, in the sanctification thereof:
M. Primrose confessing that man is made for the sanctification of the Sabbath, would therefore winde out from this, by making this sanctification on the Sabbath to be no more then what is equally required of man all the week beside:
M. Primrose confessing that man is made for the sanctification of the Sabbath, would Therefore wind out from this, by making this sanctification on the Sabbath to be no more then what is equally required of man all the Week beside:
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It's a monkish speculation of M. Broad to distinguish so of the Sabbath in sensu mystico, and sensu literali, as that the mysticall sense like the lean and ill-favoured kine in Pharoah's dream shall eat up the literal sense,
It's a monkish speculation of M. Broad to distinguish so of the Sabbath in sensu mystico, and sensu literali, as that the mystical sense like the lean and ill-favoured kine in pharaoh's dream shall eat up the literal sense,
for the Lord never meant by the Sabbath such a mysticall thing as the resting from the works of the old man only every day, no more then when he commands us to labour six daies, he permits us to labour in the works of the old man all the six daies.
for the Lord never meant by the Sabbath such a mystical thing as the resting from the works of the old man only every day, no more then when he commands us to labour six days, he permits us to labour in the works of the old man all the six days.
For 1. Upon the same ground Adam should have had no Sabbath, because he was to rest from sin every day. 2. The Jews also before Christ, should have rejected all Sabbaths,
For 1. Upon the same ground Adam should have had no Sabbath, Because he was to rest from since every day. 2. The jews also before christ, should have rejected all Sabbaths,
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because they were then bound to rest from sin as well as Christians now. 3. Upon the same ground there must be no daies of fasting or feasting under the Gospel,
Because they were then bound to rest from since as well as Christians now. 3. Upon the same ground there must be no days of fasting or feasting under the Gospel,
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but upon the same ground there should have been none under the law neither, for they were then bound as well as we to fast from sin. 4. Hence neither should any man pay his debts,
but upon the same ground there should have been none under the law neither, for they were then bound as well as we to fast from since. 4. Hence neither should any man pay his debts,
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but while I was writing this, came to my hearing concerning a seaman who came to these coasts from London, miserably deluded with principles of Familisme, who when an honest New-English man his Cabbin-mate invited him to go along and pray together, considering their necessities, he would professedly refuse to doe it upon this ground, viz. Dost not pray continually? Why then should we pray together now? 6. The Commandment of the Sabbath doth not therefore presse us to rest only from such works as are in themselves evil, which God allows at no ti•• ▪ but from the works of our callings and weekly imployments which are in themselves lawfull and of necessity to be attended on at some time.
but while I was writing this, Come to my hearing Concerning a seaman who Come to these coasts from London, miserably deluded with principles of Familism, who when an honest New-English man his Cabin-mate invited him to go along and pray together, considering their necessities, he would professedly refuse to do it upon this ground, viz. Dost not pray continually? Why then should we pray together now? 6. The Commandment of the Sabbath does not Therefore press us to rest only from such works as Are in themselves evil, which God allows At no ti•• ▪ but from the works of our callings and weekly employments which Are in themselves lawful and of necessity to be attended on At Some time.
To think that the Sabbath was proper to the Jews, because they only were able to keep and exactly observe the time of it, being shut up (as M. Primrose saith) within a little corner of the earth,
To think that the Sabbath was proper to the jews, Because they only were able to keep and exactly observe the time of it, being shut up (as M. Primrose Says) within a little corner of the earth,
and that the Gentiles therefore are not bound to it, because they cannot exactly observe the time of it, in severall quarters of the earth so far distant, is a very feeble argument:
and that the Gentiles Therefore Are not bound to it, Because they cannot exactly observe the time of it, in several quarters of the earth so Far distant, is a very feeble argument:
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For why might not all nations exactly observe the rising and the setting of the sun according to severall climates by which the naturall day and so this of a Sabbath is exactly measured? and which God hath appointed (without limitation to any hour) to be the bounds of the Sabbath as it sooner or later rises or sets? were not the mariners of the men of Iudah bound to observe the Seventh day in all the severall coasts where they made their voyages? did God limit them to the rising or setting sun of Iudaea only? what colour is there to think thus of them? indeed it's true that in some habitable Northern coasts, the Sun is not out of sight some moneths together,
For why might not all Nations exactly observe the rising and the setting of the sun according to several climates by which the natural day and so this of a Sabbath is exactly measured? and which God hath appointed (without limitation to any hour) to be the bounds of the Sabbath as it sooner or later rises or sets? were not the Mariners of the men of Iudah bound to observe the Seventh day in all the several coasts where they made their voyages? did God limit them to the rising or setting sun of Iudaea only? what colour is there to think thus of them? indeed it's true that in Some habitable Northern coasts, the Sun is not out of sighed Some months together,
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and therefore can exactly tell you the daies of which those weeks consist, and therefore they have their exact rules and measures to know East and West, the place of the sun-rising and sun-setting,
and Therefore can exactly tell you the days of which those weeks consist, and Therefore they have their exact rules and measures to know East and West, the place of the sunrising and sunsetting,
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If this truth concerning the morality of the Sabbath did depend upon the testimony of ancient writers, it were easie to bring them up here in the rear, notwithstanding the flourishes of the great Historian;
If this truth Concerning the morality of the Sabbath did depend upon the testimony of ancient writers, it were easy to bring them up Here in the rear, notwithstanding the flourishes of the great Historian;
for the feet of those his messengers as preach peace, yet me thinks it argues great blindnesse in those men who plead for a morality in a tenth pigge or sheaf of corn,
for the feet of those his messengers as preach peace, yet me thinks it argues great blindness in those men who plead for a morality in a tenth pig or sheaf of corn,
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but this hath been done sufficiently by others, nor doth it sute our scope who aim at only the clearing up of the meaning of the fourth command, which must stand firm;
but this hath been done sufficiently by Others, nor does it suit our scope who aim At only the clearing up of the meaning of the fourth command, which must stand firm;
I shall therefore conclude and shut up these things with answer to M. Carpenters and Heylins NONLATINALPHABET an argument against the Sabbath, which they have gone compassing the whole earth and heavens about to finde out, never heard of till their daies,
I shall Therefore conclude and shut up these things with answer to M. Carpenters and Heylins an argument against the Sabbath, which they have gone compassing the Whole earth and heavens about to find out, never herd of till their days,
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the morality of the Sabhath is not built upon Astronomicall or Geometricall principles, and therefore it cannot fall by any shady speculations so far fetcht.
the morality of the Sabbath is not built upon Astronomical or Geometrical principles, and Therefore it cannot fallen by any shady speculations so Far fetched.
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but going some Eastward, some Westward, some Southward, some Northward, they spread themselves over the face of the whole earth, some at a shorter, some at a farther distance,
but going Some Eastward, Some Westward, Some Southward, Some Northward, they spread themselves over the face of the Whole earth, Some At a shorter, Some At a farther distance,
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besides 'tis not probable that any nations were thus put to it to travell round about the whole earth (although some particular persons in this later age have sailed round about it) and therefore could not vary a whole day possibly,
beside it's not probable that any Nations were thus put to it to travel round about the Whole earth (although Some particular Persons in this later age have sailed round about it) and Therefore could not vary a Whole day possibly,
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and to observe that time in every place which was at first instituted, and it's probable that the nations in their severall transmigrations and transportations never used any such course. The answer is obvious;
and to observe that time in every place which was At First instituted, and it's probable that the Nations in their several transmigrations and transportations never used any such course. The answer is obvious;
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The answer is ready and easie, viz. Although the nations issued out of Noahs ark, and spread themselves over the face of the whole earth, some farther, some at a shorter distance,
The answer is ready and easy, viz. Although the Nations issued out of Noahs Ark, and spread themselves over the face of the Whole earth, Some farther, Some At a shorter distance,
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neither can any exactly and precisely observe any one day, either as it was appointed by Moses, or as it was instituted by Christs Apostles afterwards, by reason of the manifold transportation of Colonies,
neither can any exactly and precisely observe any one day, either as it was appointed by Moses, or as it was instituted by Christ Apostles afterwards, by reason of the manifold transportation of Colonies,
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because the nations issuing out of Noahs ark spread themelves from thence over the face of the whole earth, some farther, some at a shorter distance, whereby changing the longitude with their habitation, they must of necessity alter the differences of times,
Because the Nations issuing out of Noahs Ark spread themselves from thence over the face of the Whole earth, Some farther, Some At a shorter distance, whereby changing the longitude with their habitation, they must of necessity altar the differences of times,
and is it not as good reason that a traveller who opposing the Suns diurnall course continually shortens somewhat of his day, till at last in compassing the earth round he gains a whole day, should cut off in his accounts that day which he hath gained by anticipating the Suns course,
and is it not as good reason that a traveller who opposing the Suns diurnal course continually shortens somewhat of his day, till At last in compassing the earth round he gains a Whole day, should Cut off in his accounts that day which he hath gained by anticipating the Suns course,
Gregory the 13. having found the Julian year to be too great for the Motion of the Sun, cut off ten daies by which the AEquinoxes and Solstices had anticipated their proper places, that so the year might be kept at it's right periods:
Gregory the 13. having found the Julian year to be too great for the Motion of the Sun, Cut off ten days by which the AEquinoxes and Solstices had anticipated their proper places, that so the year might be kept At it's right periods:
and thereby varying continually the quantity of the day, at length gain or loose a day, according to their reckoning, they may and ought then to correct their accounts:
and thereby varying continually the quantity of the day, At length gain or lose a day, according to their reckoning, they may and ought then to correct their accounts:
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I answet, what though a traveller varying perpetually the quantity of the day, by reason of his continuall moving with or against the Suns motion, in time get or loose a day in his account, is the day therefore of it's own nature variable or changeable? God hath placed the Sun in the Firmament,
I answet, what though a traveller varying perpetually the quantity of the day, by reason of his continual moving with or against the Suns motion, in time get or lose a day in his account, is the day Therefore of it's own nature variable or changeable? God hath placed the Sun in the Firmament,
yea, the Hollanders after their discovery of Fretum de Mayre, comming home to their countrey, found by comparing their accounts with thtir countreymen at home, that they had lost a day, having gone Westward,
yea, the Hollanders After their discovery of Fretum de Mary, coming home to their country, found by comparing their accounts with thtir countrymen At home, that they had lost a day, having gone Westward,
and transmigration of nations from one region unto another, hinder not at all, but that they may exactly and precisely observe the same day, which was instituted and appointed:
and transmigration of Nations from one region unto Another, hinder not At all, but that they may exactly and precisely observe the same day, which was instituted and appointed:
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but the same day as it is measured by the Sun in this or that place, which may begin in places more easterly many hours sooner then in other places more westerly;
but the same day as it is measured by the Sun in this or that place, which may begin in places more easterly many hours sooner then in other places more westerly;
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But will any of our Adversaries hence say, that because it was meet and worthy to bee observed, that therefore it was a morall law from the beginning of the world,
But will any of our Adversaries hence say, that Because it was meet and worthy to be observed, that Therefore it was a moral law from the beginning of the world,
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yet that it was secundum rationem honesti, hoc est dignè steri. i. It was congruous, and a thing meet and worthy to bee observed even from the first creation:
yet that it was secundum rationem honesti, hoc est dignè steri. i. It was congruous, and a thing meet and worthy to be observed even from the First creation:
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and one of the most ancient and best of the Schoolemen, though he thinks that the observance of the Sabbath before Moses time was not secund•m rationem praecepti, or debitè fieri, i. was not actually commanded;
and one of the most ancient and best of the Schoolmen, though he thinks that the observance of the Sabbath before Moses time was not secund•m rationem Precepts, or debitè fieri, i. was not actually commanded;
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for it would be in this case with man as 'tis in brute creatures, who doe many things unnaturall (as to eate up and destroy their owne young) which yet are not morally sinfull,
for it would be in this case with man as it's in brutus creatures, who do many things unnatural (as to eat up and destroy their own young) which yet Are not morally sinful,
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but such sutablenesse or unsutablenesse, as they make things fundamentally good or evill, so they cannot make any thing morally good or evill, unlesse we suppose some Law;
but such suitableness or unsuitableness, as they make things fundamentally good or evil, so they cannot make any thing morally good or evil, unless we suppose Some Law;
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but (to omit other answers) if such suppositions may bee rationally made (which some deny) yet it may bee upon good grounds denyed, that any duty can be morally good,
but (to omit other answers) if such suppositions may be rationally made (which Some deny) yet it may be upon good grounds denied, that any duty can be morally good,
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before any law commands them (as to love and magnifie God) and that some sinnes (as to curse and blaspheme God) are morally evill, before any law forbids them:
before any law commands them (as to love and magnify God) and that Some Sins (as to curse and Blaspheme God) Are morally evil, before any law forbids them:
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No man should therefore thinke, that this description given of a morall law, should give occasion to any to imagine, that some things are morally good or evill,
No man should Therefore think, that this description given of a moral law, should give occasion to any to imagine, that Some things Are morally good or evil,
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for then the Law commands a thing that is good, and because 'tis good i• is therefore commanded, which goodnesse wee must a little more narrowly now enquire into.
for then the Law commands a thing that is good, and Because it's good i• is Therefore commanded, which Goodness we must a little more narrowly now inquire into.
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But wee must know that as transgression of any law doth not make a thing morally sinfull (for then to breake a ceremoniall law would be a morall sinne) so also obedience to every law doth not make a duty morally lawfull and good (for then obedience to a ceremoniall law, must be a morall obedience;) morall transgression therefore is a breach of such a law, which forbids a thing because it is evill,
But we must know that as Transgression of any law does not make a thing morally sinful (for then to break a ceremonial law would be a moral sin) so also Obedience to every law does not make a duty morally lawful and good (for then Obedience to a ceremonial law, must be a moral Obedience;) moral Transgression Therefore is a breach of such a law, which forbids a thing Because it is evil,
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For (saith he) cannot we in England as well as they at Jerusalem remember that Sabbath? Secondly rest in it. Thirdly, Keep it holy. Fourthly, keep the whole day holy.
For (Says he) cannot we in England as well as they At Jerusalem Remember that Sabbath? Secondly rest in it. Thirdly, Keep it holy. Fourthly, keep the Whole day holy.
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as well as other types, in respect of the affixed Type, which was but accidentall; and yet be continued and preserved in another Day, being originally, and essentially Moral:
as well as other types, in respect of the affixed Type, which was but accidental; and yet be continued and preserved in Another Day, being originally, and essentially Moral:
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For besides the change of Gods Rest through the work of the Sonne, there was a Type affixed to that Jewish Sabbath, for which cause it may justly vanish at Christs death,
For beside the change of God's Rest through the work of the Son, there was a Type affixed to that Jewish Sabbath, for which cause it may justly vanish At Christ death,
And therefore this dasheth another of Mr. Brabournes dreames, who argues the continuance of the Jewish Sabbath, because there is a possibility for all Nations still to observe it.
And Therefore this dasheth Another of Mr. Brabournes dreams, who argues the Continuance of the Jewish Sabbath, Because there is a possibility for all nations still to observe it.
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and therefore it is for substance Moral. Yet the word Sabbatisme, Heb. 4.9. and the Apostles gradation from yeerely Holy-dayes to monthly new-moons, and from them to weekly Sabbaths, which are called shadowes of things to come, Colos. 2.16. seemes strongly to argue some type affixed to those individual Sabbaths, or Jewish seventh dayes;
and Therefore it is for substance Moral. Yet the word Sabbatism, Hebrew 4.9. and the Apostles gradation from yearly Holy-days to monthly New moons, and from them to weekly Sabbaths, which Are called shadows of things to come, Colos 2.16. seems strongly to argue Some type affixed to those Individu Sabbaths, or Jewish seventh days;
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A Sabbath was instituted in Paradise, equally honoured by God in the Decalogue with all other Moral Lawes, foretold to continue in the dayes of the Gospel by Ezekiel and Isaiah, Ezek. 43. ult. Isa. 56.4.6. and commended by Christ, who bids his people pray, that their flight may not be in the winter or Sabbath-day, as it were easie to open these places against all Cavils;
A Sabbath was instituted in Paradise, equally honoured by God in the Decalogue with all other Moral Laws, foretold to continue in the days of the Gospel by Ezekielem and Isaiah, Ezekiel 43. ult. Isaiah 56.4.6. and commended by christ, who bids his people pray, that their flight may not be in the winter or Sabbath-day, as it were easy to open these places against all Cavils;
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Thesis 20. Some say the Sabbath is significative of Heaven, and therefore it onely comprehends the day light which is fit to signifie the lightsome Day of Heaven, which darknesse is not:
Thesis 20. some say the Sabbath is significative of Heaven, and Therefore it only comprehends the day Light which is fit to signify the lightsome Day of Heaven, which darkness is not:
yet why may not the Sabbath continue the space of a naturall as well as of an artificiall Day, considering that the naturall Day of the World or of both Hemispheres consists onely of light, which these men say is significative of Heaven?
yet why may not the Sabbath continue the Molle of a natural as well as of an artificial Day, considering that the natural Day of the World or of both Hemispheres consists only of Light, which these men say is significative of Heaven?
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What account the Papists put upon the Sabbath's not only their writings (which level it with all other Holy-dayes) but also their loose practice in sports and revellings upon this day beare sufficient witnesse:
What account the Papists put upon the Sabbath's not only their writings (which level it with all other Holy-days) but also their lose practice in sports and revellings upon this day bear sufficient witness:
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and oh that we had no cause to wash off this spot with our teares from the beautifull and pleasant face of the glorious grace and peace, which once shined in the German Churches, by whose Graves we may stand weeping and say, this is your misery for this your provoking sin:
and o that we had no cause to wash off this spot with our tears from the beautiful and pleasant face of the glorious grace and peace, which once shined in the Germane Churches, by whose Graves we may stand weeping and say, this is your misery for this your provoking since:
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some of the Ancients thinke that the Lord brought the flood of Waters upon the Sabbath day as they gather from Gen. 7.10. because they were growne to be great prophane•s of the Sabbath;
Some of the Ancients think that the Lord brought the flood of Waters upon the Sabbath day as they gather from Gen. 7.10. Because they were grown to be great prophane•s of the Sabbath;
it was never heard of untill now of late that any of Gods Prophets, Apostles, Martyrs, faithfull Witnesses, &c. that they ever pleaded for liberty in errour,
it was never herd of until now of late that any of God's prophets, Apostles, Martyrs, faithful Witnesses, etc. that they ever pleaded for liberty in error,
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for if upon this ground the Magistrate hath no power over his Subjects in matters of the first Table, he may have also all his feathers pul'd from him,
for if upon this ground the Magistrate hath no power over his Subject's in matters of the First Table, he may have also all his Feathers pulled from him,
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If civill Magistrates have nothing to do herein, they then have nothing to do to preserve their Crownes, Kingdomes, Sceptets, Subjects from fire and Bloud and utter ruine:
If civil Magistrates have nothing to do herein, they then have nothing to do to preserve their Crowns, Kingdoms, Sceptets, Subject's from fire and Blood and utter ruin:
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If Kings and Princes and civill Magistrates have nothing to do in matters of the first Table (and consequently must give any man liberty to Prophane the Sabbath that pretends Conscience,) why then doth Ieremy call upon Princes to see that it be not prophaned, with promise of having their Crownes and Kingdomes preserved from wrath if thus they do,
If Kings and Princes and civil Magistrates have nothing to do in matters of the First Table (and consequently must give any man liberty to Profane the Sabbath that pretends Conscience,) why then does Ieremy call upon Princes to see that it be not Profaned, with promise of having their Crowns and Kingdoms preserved from wrath if thus they do,
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Nehem. 13.21.) certainly he thought himselfe bound in conscience to see that the Sabbath should not be prophaned by any that were within his Gates, according to this fourth Commandement.
Nehemiah 13.21.) Certainly he Thought himself bound in conscience to see that the Sabbath should not be Profaned by any that were within his Gates, according to this fourth Commandment.
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By what Rule did Nehemiah not onely forbid the breach of the Sabbath, but did also threaten bodily punishment upon the men of Tyre? (although they were Heathens,
By what Rule did Nehemiah not only forbid the breach of the Sabbath, but did also threaten bodily punishment upon the men of Tyre? (although they were heathens,
The Lord grant his poor people to see cause at last to mourn for this sin, that the rest of the Sabbath may be rest to their souls, especially in this weary hour of Temptation, which is shaking all things,
The Lord grant his poor people to see cause At last to mourn for this since, that the rest of the Sabbath may be rest to their Souls, especially in this weary hour of Temptation, which is shaking all things,
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that now when God is wasting the Land, and burning down its glory, for the sins against his Sabbaths, that just at this time, more then ever, they should rise up to polute and prophane this day.
that now when God is wasting the Land, and burning down its glory, for the Sins against his Sabbaths, that just At this time, more then ever, they should rise up to pollute and profane this day.
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and unto his people his Sabbaths and dayes of rest every way, that now they above all others should offer to pull them out of his hand, tread them under foot,
and unto his people his Sabbaths and days of rest every Way, that now they above all Others should offer to pull them out of his hand, tread them under foot,
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It's matter of the greatest mourning, that they above all other should trouble Gods rest, wherein perhaps their souls have found so much rest, or might have done;
It's matter of the greatest mourning, that they above all other should trouble God's rest, wherein perhaps their Souls have found so much rest, or might have done;
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and love the place where his Honour dwels, and long for the time wherein his presence and blessing shall appear and be poured out upon the Sabbath day.
and love the place where his Honour dwells, and long for the time wherein his presence and blessing shall appear and be poured out upon the Sabbath day.
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but woe then to them that give su•k, woe then to the high Ministry that should have kept these gates, woe then to that loose and wanton generation rising up, who think such outward formes and observation of dayes to be too course and too low and mean a work for their enobled spirits which are now raised higher and neerer God then to look much after Sabbaths or Ordinances, graces or duties, or any such outward forms;
but woe then to them that give su•k, woe then to the high Ministry that should have kept these gates, woe then to that lose and wanton generation rising up, who think such outward forms and observation of days to be too course and too low and mean a work for their ennobled spirits which Are now raised higher and nearer God then to look much After Sabbaths or Ordinances, graces or duties, or any such outward forms;
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but the time hastens wherein the assault will be great and fierce, and I much fear that for the secret contempt of these things, the Lord in dreadful justice will strengthen delusions about this day to break forth and prosper;
but the time hastens wherein the assault will be great and fierce, and I much Fear that for the secret contempt of these things, the Lord in dreadful Justice will strengthen delusions about this day to break forth and prosper;
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and the external brightnesse of the beauty of them, do still remaine on many with that strength and glory, that it is not good policy for the prince of darknesse now to imploy all his forces against the gates of the Sabbath:
and the external brightness of the beauty of them, do still remain on many with that strength and glory, that it is not good policy for the Prince of darkness now to employ all his forces against the gates of the Sabbath:
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and humiliation, and such like, are the secret contempt of many, and the base drudgery for a •ll-horse and legal Christian, rather then for one that is of an Evangelical frame;
and humiliation, and such like, Are the secret contempt of many, and the base drudgery for a •ll-horse and Legal Christian, rather then for one that is of an Evangelical frame;
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and almost all Gods Ordinances out of the world, and cast such pretended Antichristian filth and pollution upon them, that spiritual men must not now meddle with them;
and almost all God's Ordinances out of the world, and cast such pretended Antichristian filth and pollution upon them, that spiritual men must not now meddle with them;
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but not necessary (in respect of any command of God;) nay some think it superstition to observe a weekly Sabbath, which should be every day (as they imagine,) they have allegorized Gods Sabbaths,
but not necessary (in respect of any command of God;) nay Some think it Superstition to observe a weekly Sabbath, which should be every day (as they imagine,) they have allegorized God's Sabbaths,
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now I say when one would think the precious Sabbaths (which so many of Gods servants in former time have brought down to this generation, swiming in their teares and prayers,
now I say when one would think the precious Sabbaths (which so many of God's Servants in former time have brought down to this generation, swimming in their tears and Prayers,
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and hath given to them the desires of their hearts, that they may now be as holy on the Sabbath as they will, without any to reproach them, at least to countenance such reproaches of them:
and hath given to them the Desires of their hearts, that they may now be as holy on the Sabbath as they will, without any to reproach them, At least to countenance such Reproaches of them:
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and reproach of men, but a company of poor weaklings, for going out a few miles to hear a faithful, painful Preacher, from those idle Shepheards, who either could not feed them with knowledge and understanding at home or else would not do it through grosse prophanesse,
and reproach of men, but a company of poor Weaklings, for going out a few miles to hear a faithful, painful Preacher, from those idle Shepherds, who either could not feed them with knowledge and understanding At home or Else would not do it through gross profaneness,
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hence it is that though he hath no power to make Holy daies and to impose the observation of them upon the Consciences of his subjects, (because these are his own Lawes) yet he may and should see that the Sabbath Day (the Lords holy Day) that this he observed,
hence it is that though he hath no power to make Holy days and to impose the observation of them upon the Consciences of his subject's, (Because these Are his own Laws) yet he may and should see that the Sabbath Day (the lords holy Day) that this he observed,
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provided alwaies that herein he walke according to the Law and Rule of God, viz. that. 1. Ignorant Consciences in cleare and momentous matters be first instructed. 2. Doubting Consciences have sufficient means of being resolved. 3. Bold and audacious Consciences be first forewarned:
provided always that herein he walk according to the Law and Rule of God, viz. that. 1. Ignorant Consciences in clear and momentous matters be First instructed. 2. Doubting Consciences have sufficient means of being resolved. 3. Bold and audacious Consciences be First forewarned:
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and madde mirth, to Dreame them away with Vanity, to Drinke, to Sweare, to Ryot, to Whore, to Sport, to Play, to Card, to Dice, to put on their best Apparrell that they may dishonour God with greater pompe and bravery, to talke of the World, to be later up that d•y then any other day of the Weeke,
and mad mirth, to Dream them away with Vanity, to Drink, to Swear, to Riot, to Whore, to Sport, to Play, to Carded, to Dice, to put on their best Apparel that they may dishonour God with greater pomp and bravery, to talk of the World, to be later up that d•y then any other day of the Week,
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And if superiours in Families are to see their Gates preserved unspotted from such provoking evils, can any thinke but that the same bond lies upon Superiours in Common Wealths, who are the Fathers of those great Families, whose subjects also are within their Gates and the power of their Jurisdictions? the Civill Magistrate though he hath no power to impose new Lawes upon the Consciences of his subjects,
And if superiors in Families Are to see their Gates preserved unspotted from such provoking evils, can any think but that the same bound lies upon Superiors in Common Wealths, who Are the Father's of those great Families, whose subject's also Are within their Gates and the power of their Jurisdictions? the Civil Magistrate though he hath no power to impose new Laws upon the Consciences of his subject's,
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to tell Tales, and breake Jests at home, or (at best) to talke of Forraigne or Domesticall newes onely to passe away the time, rather then to see God in his Workes and warme their hearts thereby:
to tell Tales, and break Jests At home, or (At best) to talk of Foreign or Domestical news only to pass away the time, rather then to see God in his Works and warm their hearts thereby:
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to draw neere to God in their bodies, when their Thoughts, and Hearts and Affections are gone a Hunting or Ravening after the World the Lord knowes where,
to draw near to God in their bodies, when their Thoughts, and Hearts and Affections Are gone a Hunting or Ravening After the World the Lord knows where,
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do you thus requite the Lord for this great love, oh foolish people and unwise? do you thus make the daies of your rest and joy, the daies of the Lords sorrow and trouble? do you thus weary the Lord when he gives rest unto you? was there ever such mercy shewen,
do you thus requite the Lord for this great love, o foolish people and unwise? do you thus make the days of your rest and joy, the days of the lords sorrow and trouble? do you thus weary the Lord when he gives rest unto you? was there ever such mercy shown,
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or can there be any greater love upon Earth, then for the Lord to call to a wicked sinfull Creature, which deserves to be banisht for ever out of his Presence, to come unto him, enter into his Rest, take his fill of love,
or can there be any greater love upon Earth, then for the Lord to call to a wicked sinful Creature, which deserves to be banished for ever out of his Presence, to come unto him, enter into his Rest, take his fill of love,
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and refresh it selfe in his Bosome in a speciall manner all this day? And therefore can there be a greater sinne above ground committed out of Hell then thus to sinne against this love? I do not thinke that the single breach of the Sabbath (as to sport or feast inordinately) is as great a sinne as to murther a man (which some have cast out to the reproach of some zealous for the observation of the Sabbath day,
and refresh it self in his Bosom in a special manner all this day? And Therefore can there be a greater sin above ground committed out of Hell then thus to sin against this love? I do not think that the single breach of the Sabbath (as to sport or feast inordinately) is as great a sin as to murder a man (which Some have cast out to the reproach of Some zealous for the observation of the Sabbath day,
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especially the English Nation and People to do it, upon whom the Lord hath shined out of Heaven with greater light and glory in this point of the Sabbath, above any other places and Churches in the World, what will they have to say for themselves, with what Fig-leaves will they hide this nakednesse before the Tribunal of God?
especially the English nation and People to do it, upon whom the Lord hath shined out of Heaven with greater Light and glory in this point of the Sabbath, above any other places and Churches in the World, what will they have to say for themselves, with what Fig leaves will they hide this nakedness before the Tribunal of God?
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its onely his pitty, which seeing us wearied with sorrowes and wearying our selves in our sinnes, makes him call us back to a Weekly rest in his Bosome, who might have let us alone and tyred out our hearts in our own folly and madnesse all our daies;
its only his pity, which seeing us wearied with sorrows and wearying our selves in our Sins, makes him call us back to a Weekly rest in his Bosom, who might have let us alone and tired out our hearts in our own folly and madness all our days;
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and do we thus requite the Lord? Certainly the time will come wherein we shall thinke (as once Ierusalem did in the daies of her affliction) of all our pleasant things we once had in the daies of our prosperity;
and do we thus requite the Lord? Certainly the time will come wherein we shall think (as once Ierusalem did in the days of her affliction) of all our pleasant things we once had in the days of our Prosperity;
and (above al times) for the losse of their precious pleasant Sabbath seasons of refreshing, which once they had given them to finde rest and peace in;
and (above all times) for the loss of their precious pleasant Sabbath seasons of refreshing, which once they had given them to find rest and peace in;
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you shall mourne then to see Abrahams bosome a farre off, and thousand thousands at rest in it, where you also might have bin as well as they if you had not despised the rest of God here in the bosome of his Sabbaths.
you shall mourn then to see Abrahams bosom a Far off, and thousand thousands At rest in it, where you also might have been as well as they if you had not despised the rest of God Here in the bosom of his Sabbaths.
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and yet weepe to think that if you had had a heart to have spent that very time of the Sabbath in seeking God, in drawing neare to God, in resting in God, which you dispend in idle Talke,
and yet weep to think that if you had had a heart to have spent that very time of the Sabbath in seeking God, in drawing near to God, in resting in God, which you dispend in idle Talk,
and felt the unknown refreshings of this sweet Rest, but that they will mourne for their cold affections to them and unfruitfull spending of them before they die;
and felt the unknown refreshings of this sweet Rest, but that they will mourn for their cold affections to them and unfruitful spending of them before they die;
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is the infinite Majesty and glory of God so vile in your eyes that you do not thinke him worthy of speciall attendance one day in a Weeke? doth he call you now to Rest in his Bosome,
is the infinite Majesty and glory of God so vile in your eyes that you do not think him worthy of special attendance one day in a Week? does he call you now to Rest in his Bosom,
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and thy selfe in thine iniquities all the weeke long (for which God might justly cut thee off from seeing any more Sabbath) and doth the Lord Jesus (instead of recompencing thee thus) call you back againe to your resting place? and will you now weary the Lord againe, that he cannot have rest or quiet for you one day in a Weeke? Oh that we could mourne for these things:
and thy self in thine iniquities all the Week long (for which God might justly Cut thee off from seeing any more Sabbath) and does the Lord jesus (instead of recompensing thee thus) call you back again to your resting place? and will you now weary the Lord again, that he cannot have rest or quiet for you one day in a Week? O that we could mourn for these things:
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And yet walke abroad the face of the whole earth at this day, and then say where shall you finde almost Gods Sabbaths exactly kept? viz. with meet preparation for them, delight in them, with wonderment and thankfulnesse to God after the enjoyment of them? all the world knowes to whom the barbarous Turks do dedicate their Frydayes, the Jewes also how they sanctifie their saturdayes, to the Lord Iehovah indeed,
And yet walk abroad the face of the Whole earth At this day, and then say where shall you find almost God's Sabbaths exactly kept? viz. with meet preparation for them, delight in them, with wonderment and thankfulness to God After the enjoyment of them? all the world knows to whom the barbarous Turks do dedicate their Fridays, the Jews also how they sanctify their saturdays, to the Lord Jehovah indeed,
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I could therefore desire to conclude this doctrine of the Sabbath with teares, and I wish it might be matter of bitter lamentation to the mourners in Sion, everywhere to behold the universall prophanation of these precious times and seasons of refreshing, toward which, through the abounding of iniquity, the love of many who once seemed zealous for them, is now grown cold:
I could Therefore desire to conclude this Doctrine of the Sabbath with tears, and I wish it might be matter of bitter lamentation to the mourners in Sion, everywhere to behold the universal profanation of these precious times and seasons of refreshing, towards which, through the abounding of iniquity, the love of many who once seemed zealous for them, is now grown cold:
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but such is the overflowing and abundant love of a blessed God, that it cannot containe it selfe (as it were) so long a time from speciall fellowship with his people here in a strange land,
but such is the overflowing and abundant love of a blessed God, that it cannot contain it self (as it were) so long a time from special fellowship with his people Here in a strange land,
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A good is said to be utile & delectabile in respect of some profit or delight which comes to man by it, but bonum honestum in genere moris (as Suarez and his fellowes call it) consists in a kinde of decency, comlinesse and sweet proportion between such an act,
A good is said to be utile & delectabile in respect of Some profit or delight which comes to man by it, but bonum Honesty in genere moris (as Suarez and his Fellows call it) consists in a kind of decency, comeliness and sweet proportion between such an act,
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for infused and supernaturall vertues and graces (to which therefore humane nature is not inclined) are (as Vasquez truly and strongly maintaines) in some sense naturall and good in themselves, not because humane nature is inclined to them,
for infused and supernatural Virtues and graces (to which Therefore humane nature is not inclined) Are (as Vasquez truly and strongly maintains) in Some sense natural and good in themselves, not Because humane nature is inclined to them,
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if he had pleased to put no more in morall lawes) but also because of some goodnesse in the things commanded, which is nothing else but such sutablenes as is mentioned unto the common good of man.
if he had pleased to put no more in moral laws) but also Because of Some Goodness in the things commanded, which is nothing Else but such suitableness as is mentioned unto the Common good of man.
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And look as nationall Lawes binde not meerly by the meere will of the Law-giver, but from the goodnesse and sutablenesse in the thing unto their common good;
And look as national Laws bind not merely by the mere will of the Lawgiver, but from the Goodness and suitableness in the thing unto their Common good;
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If it be demanded therefore, What is that goodnesse in a morall law for which it is therefore commanded? The Answer is given by Vasques, Suarez, Smifinga, and most of the Schoolemen,
If it be demanded Therefore, What is that Goodness in a moral law for which it is Therefore commanded? The Answer is given by Vasques, Suarez, Smifinga, and most of the Schoolmen,
and sundry of our owne Writers, that it is nothing else, but That comely sutablenesse and meetnesse in the thing commanded unto humane nature as rationall,
and sundry of our own Writers, that it is nothing Else, but That comely suitableness and meetness in the thing commanded unto humane nature as rational,
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When I say as sutable to man, and consequently to every man, I hereby exclude all lawes meerely Judiciall and Evangelicall from being morall, the first of which are sutable to some men onely, the other are not sutable to men as men,
When I say as suitable to man, and consequently to every man, I hereby exclude all laws merely Judicial and Evangelical from being moral, the First of which Are suitable to Some men only, the other Are not suitable to men as men,
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for the multiplying of Sacrifice (which were 〈 … 〉) on this Day proves rather a specialty of worshipping God more aboundantly on this Day, then any Ceremonialnesse in it;
for the multiplying of Sacrifice (which were 〈 … 〉) on this Day Proves rather a specialty of worshipping God more abundantly on this Day, then any Ceremonialness in it;
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for if the offering of Sacrifices meerly, should make a day Ceremonial, why did it not make every Day Ceremonial in respect of every dayes offering of the Morning and Evening Sacrifice? Some think that our Rest upon the Sabbath (not God the Fathers Rest,
for if the offering of Sacrifices merely, should make a day Ceremonial, why did it not make every Day Ceremonial in respect of every days offering of the Morning and Evening Sacrifice? some think that our Rest upon the Sabbath (not God the Father's Rest,
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Bullinger and some others think that it was Typical in respect of the peculiar Sacrifices annexed to it, which Sacrifices were Types of Christ, Numb, 28.9.
Bullinger and Some Others think that it was Typical in respect of the peculiar Sacrifices annexed to it, which Sacrifices were Types of christ, Numb, 28.9.
as Mr. Brabourne turnes it) was made not onely a resemblance, but also a Type of our Rest in Christ, of which the Apostle speaks, Heb. 4.3. which is therefore called a Sabbatisme, v•r. 9. or a keeping of a Sabbath at the word signifies.
as Mr. Brabourne turns it) was made not only a resemblance, but also a Type of our Rest in christ, of which the Apostle speaks, Hebrew 4.3. which is Therefore called a Sabbatism, v•r. 9. or a keeping of a Sabbath At the word signifies.
and what Mr. Brabourne would answer from hence, that it is not at all Ceremonial, may both of them be easily answered here again as already they have been in some of the former Theses. Some scruples I see not yet through about this text, inforce me herein to be silent,
and what Mr. Brabourne would answer from hence, that it is not At all Ceremonial, may both of them be Easily answered Here again as already they have been in Some of the former Theses. some scruples I see not yet through about this text, enforce me herein to be silent,
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and therefore to abolish the Sabbath Night from being any part of the Sabbath, because we cannot (as some think) sanctifie time by sleeping no more then by working, is very unsound.
and Therefore to Abolah the Sabbath Night from being any part of the Sabbath, Because we cannot (as Some think) sanctify time by sleeping no more then by working, is very unsound.
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The second is, de lege naturae latè sumpta, and these lawes doe much depend upon the will of the Law-giver, but yet they are very congruous and suitable to humane nature,
The second is, de lege naturae latè sumpta, and these laws do much depend upon the will of the Lawgiver, but yet they Are very congruous and suitable to humane nature,
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yet they are not all alike suitable thereunto, and consequently not equally good in themselves; for some lawes are more immediately suitable and good, others mediately:
yet they Are not all alike suitable thereunto, and consequently not equally good in themselves; for Some laws Are more immediately suitable and good, Others mediately:
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and because the Scripture is so plain and expresse in it, I 〈 ◊ 〉 inclined to think the same which Iunius doth, that this is the Type rather then any other I have yet heard of:
and Because the Scripture is so plain and express in it, I 〈 ◊ 〉 inclined to think the same which Iunius does, that this is the Type rather then any other I have yet herd of:
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for their solemne Commemoration of their deliverance out of Egypt, which we know typified our deliverance by Christ, Deut. 5.15. Some think indeed that their deliverance out of Egypt was upon the Sabbath day;
for their solemn Commemoration of their deliverance out of Egypt, which we know typified our deliverance by christ, Deuteronomy 5.15. some think indeed that their deliverance out of Egypt was upon the Sabbath day;
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And that it was not a Motive only to observe that day (as it is in the Preface to the Decalogue) but a superadded ground of it, may appear from this one consideration, viz. because that very ground on which the Lord urgeth the observation of the Sabbath in Exod. 20.11, it is wholly left out in the repetition of the Law, Deut. 5.15. and their deliverance out of Egypt put into the rome thereof:
And that it was not a Motive only to observe that day (as it is in the Preface to the Decalogue) but a superadded ground of it, may appear from this one consideration, viz. Because that very ground on which the Lord urges the observation of the Sabbath in Exod 20.11, it is wholly left out in the repetition of the Law, Deuteronomy 5.15. and their deliverance out of Egypt put into the room thereof:
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Which seems to argue strongly that these words are not a meer Motive but another ground of the observation of the Sabbath. And why might not the generall Motive in the Preface of the Decalogue, serve as a sufficient Motive to the obedience of this Commandment,
Which seems to argue strongly that these words Are not a mere Motive but Another ground of the observation of the Sabbath. And why might not the general Motive in the Preface of the Decalogue, serve as a sufficient Motive to the Obedience of this Commandment,
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if there was no more but a Motive in these words of Deutr. and therefore I suppose this was also the ground and affixed Type unto the Jewish Sabbath.
if there was no more but a Motive in these words of Deuteronomy and Therefore I suppose this was also the ground and affixed Type unto the Jewish Sabbath.
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Hence therefore it followes, that because morall precepts are of such things as are good in themselves, they are therefore perpetuall and unchangeable,
Hence Therefore it follows, that Because moral Precepts Are of such things as Are good in themselves, they Are Therefore perpetual and unchangeable,
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and because they are in this respect good in themselves, to wit, because they are suitable and comely to mans nature as rationall; hence also they are universall:
and Because they Are in this respect good in themselves, to wit, Because they Are suitable and comely to men nature as rational; hence also they Are universal:
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and consequently against a m•••ll Law, as is evident, Leviticus 18. Onely let it bee here remembred that when I call morall Lawes perpetuall and universall, that I speake of such lawes as are primarily morall, which doe firstly and originally suit with humane nature:
and consequently against a m•••ll Law, as is evident, Leviticus 18. Only let it be Here remembered that when I call moral Laws perpetual and universal, that I speak of such laws as Are primarily moral, which do firstly and originally suit with humane nature:
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Nor do I doubt but that those Scriptures which are sometimes alledged for the Change of the Sabbath, although at first blush they may not seeme to heare up the we•ght of this cause,
Nor do I doubt but that those Scriptures which Are sometime alleged for the Change of the Sabbath, although At First blush they may not seem to hear up the we•ght of this cause,
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here therefore let it be again observed, that we are not to expect such evidence from Scripture concerning this Change, (as fond and humorous wit sometimes pleads for) In this controversie,
Here Therefore let it be again observed, that we Are not to expect such evidence from Scripture Concerning this Change, (as found and humorous wit sometime pleads for) In this controversy,
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but what ground is there from Scripture for the institution of another Sabbath, as well as of the abrogation of the old? which if it be not cleared. I confesse this cause sinks;
but what ground is there from Scripture for the Institution of Another Sabbath, as well as of the abrogation of the old? which if it be not cleared. I confess this cause sinks;
yet being throughly considered, they are not onely sufficent to stablish modest minds, but are also such as may NONLATINALPHABET or stop the mouths even of wranglers themselves.
yet being thoroughly considered, they Are not only sufficient to establish modest minds, but Are also such as may or stop the mouths even of wranglers themselves.
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if therefore some day be morall, although all dayes by creation be indifferent and equall, according to his owne confession, what then should hinder the quota pars, or the seventh part of time from being morall? will he say because all dayes are equally holy,
if Therefore Some day be moral, although all days by creation be indifferent and equal, according to his own Confessi, what then should hinder the quota pars, or the seventh part of time from being moral? will he say Because all days Are equally holy,
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because the Sabbath day hath (in respect of its inward nature) no more holines and goodnes than any other day, all the dayes of the week being equally good by creation.
Because the Sabbath day hath (in respect of its inward nature) no more holiness and Goodness than any other day, all the days of the Week being equally good by creation.
When as we know that some such lawes as are most entirely morall, yet in respect of their inward nature generally considered, they are indifferent also:
When as we know that Some such laws as Are most entirely moral, yet in respect of their inward nature generally considered, they Are indifferent also:
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and some obedience which is not directed by any law, both which are impossible and abominable. 3. He makes morall lawes by externall imposition and constitution onely, to be such,
and Some Obedience which is not directed by any law, both which Are impossible and abominable. 3. He makes moral laws by external imposition and constitution only, to be such,
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Some are common and generall for all mankinde, as the law of Polygamy. 2. Hee seemes to make lawes simply and intirely morall to bee such as are in their inward nature morally good,
some Are Common and general for all mankind, as the law of Polygamy. 2. He seems to make laws simply and entirely moral to be such as Are in their inward nature morally good,
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For lawes positively morall (he saith) are either personall onely, as was Abrahams comming out of his owne Countrey, Gen. 12.1. Some are for one Nation or Republick onely, Exod. 22.1, 3•7.
For laws positively moral (he Says) Are either personal only, as was Abrahams coming out of his own Country, Gen. 12.1. some Are for one nation or Republic only, Exod 22.1, 3•7.
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and good by creation? then why should hee grant any day at all to bee entirely morall in respect of a sufficient and convenient time to bee set apart for God? If hee saith the will and imposition of the Law-giver abolisheth its morality,
and good by creation? then why should he grant any day At all to be entirely moral in respect of a sufficient and convenient time to be Set apart for God? If he Says the will and imposition of the Lawgiver abolisheth its morality,
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but we know, that the Sabbath Day is sanctified to begin and end according to the setting and rising Sun in each Hemisphere and Longitude of places respectively.
but we know, that the Sabbath Day is sanctified to begin and end according to the setting and rising Sun in each Hemisphere and Longitude of places respectively.
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then by beginning it at Morning light (for thus some argue) for what is said of the Evening of both Hemisphers, that the second Evening would begin 12 houres after the first,
then by beginning it At Morning Light (for thus Some argue) for what is said of the Evening of both Hemispheres, that the second Evening would begin 12 hours After the First,
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for then there might be two Sabbaths, yea many Sabbaths in a week, because there may be many holy duties in severall dayes of the week, which we know is against the Morality of the fourth Commandment.
for then there might be two Sabbaths, yea many Sabbaths in a Week, Because there may be many holy duties in several days of the Week, which we know is against the Morality of the fourth Commandment.
Love also between man and wife is pressed as a comely duty by the Apostle, from that near relation betweene them, being made one flesh, Ephes. 5.28, 29. there are scarce any who question the morality of the duties of the second Table,
Love also between man and wife is pressed as a comely duty by the Apostle, from that near Relation between them, being made one Flesh, Ephesians 5.28, 29. there Are scarce any who question the morality of the duties of the second Table,
But it may be as well doubted whether acts of bounty and mercy (to which hee thinks wee are bound meerely from Gods example) in respect of the particular application of these acts, to enemies of God and of our selves as well as to friends, be of binding vertue meerly by Gods example,
But it may be as well doubted whither acts of bounty and mercy (to which he thinks we Are bound merely from God's Exampl) in respect of the particular application of these acts, to enemies of God and of our selves as well as to Friends, be of binding virtue merely by God's Exampl,
But (saith he) if God had not declared his will by a Commandment particularly to labour six dayes and rest the seventh, the Jewes would not have thought themselves bound to this observation from Gods example onely;
But (Says he) if God had not declared his will by a Commandment particularly to labour six days and rest the seventh, the Jews would not have Thought themselves bound to this observation from God's Exampl only;
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And whereas hee affirmes that this example was not morall, because it was not it self imitable, being grounded onely upon Gods free will: The reason is weake;
And whereas he affirms that this Exampl was not moral, Because it was not it self imitable, being grounded only upon God's free will: The reason is weak;
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As for example, though wee are not to imitate God in his miraculous works (as in the burning of Sodome and such like) yet there may bee that justice and wisedome of God shining therein which wee ought to imitate,
As for Exampl, though we Are not to imitate God in his miraculous works (as in the burning of Sodom and such like) yet there may be that Justice and Wisdom of God shining therein which we ought to imitate,
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yet its obvious to common sense, that such acts which arise from such attributes as cannot be imitated of us, in respect of the particular effects which are produced by them,
yet its obvious to Common sense, that such acts which arise from such attributes as cannot be imitated of us, in respect of the particular effects which Are produced by them,
as mercy, bounty, &c. but from one of those attributes as is not imitable, and which wee ought not to imitate, viz. his omnipotency. But suppose it did flow from his omnipotency,
as mercy, bounty, etc. but from one of those attributes as is not imitable, and which we ought not to imitate, viz. his omnipotency. But suppose it did flow from his omnipotency,
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then to be like unto God, and to attend unto those rules which guide thereunto? Hence to be mercifull to men in misery, to forgive our enemies and those that doe us wrong, to be bountifull to those that be in want, to be patient when we suffer evill, are all morall duties,
then to be like unto God, and to attend unto those rules which guide thereunto? Hence to be merciful to men in misery, to forgive our enemies and those that do us wrong, to be bountiful to those that be in want, to be patient when we suffer evil, Are all moral duties,
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then 'tis very fit and comely for all men to have some set and stated time of worship, according to some fit proportion, which the Lord of time onely can best make,
then it's very fit and comely for all men to have Some Set and stated time of worship, according to Some fit proportion, which the Lord of time only can best make,
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and if he must be thus worshipped, and yet at all times (in respect of our necessary worldly imploiments) cannot be so solemnly honoured and worshipped as is comely and meet for so great a God,
and if he must be thus worshipped, and yet At all times (in respect of our necessary worldly employments) cannot be so solemnly honoured and worshipped as is comely and meet for so great a God,
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then it's very comely and meet for man to honour, love, feare him, delight, trust in him, &c. and if this God must be worshipped of man, in respect of the mutuall relation between them,
then it's very comely and meet for man to honour, love, Fear him, delight, trust in him, etc. and if this God must be worshipped of man, in respect of the mutual Relation between them,
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because they are so evidently comely, suitable and agreeable to humane nature, considered relatively, as man stands in relation to those who are or should bee unto him as his owne flesh;
Because they Are so evidently comely, suitable and agreeable to humane nature, considered relatively, as man Stands in Relation to those who Are or should be unto him as his own Flesh;
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which will bee sufficient to cleare up the Law of the Sabbath, to be truely morall (whether in a higher or lower degree of morality it makes no matter) and that it is not a law meerly temporary and ceremoniall.
which will be sufficient to clear up the Law of the Sabbath, to be truly moral (whither in a higher or lower degree of morality it makes no matter) and that it is not a law merely temporary and ceremonial.
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if therefore hee wants the light of a commandment or rule to direct and guide him to the fittest and most meet proportion of time for both, is hee not apt hereby to break the rule of morality, which consists (as hath been shewne) in that which is most suitable, comely and convenient for man to give to God or man? The commandment therefore in this case measuring out and declaring such a proportion,
if Therefore he Wants the Light of a Commandment or Rule to Direct and guide him to the Fittest and most meet proportion of time for both, is he not apt hereby to break the Rule of morality, which consists (as hath been shown) in that which is most suitable, comely and convenient for man to give to God or man? The Commandment Therefore in this case measuring out and declaring such a proportion,
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and therefore such a time as is most good in it selfe, because most comely and proportionable, which being therefore commanded is a morall duty in man,
and Therefore such a time as is most good in it self, Because most comely and proportionable, which being Therefore commanded is a moral duty in man,
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3. Such lawes which mans reason may see, either by innate light, or by any other externall helpe and light to bee just and good and fit for man to observe, such lawes are congruous and suitable to humane nature.
3. Such laws which men reason may see, either by innate Light, or by any other external help and Light to be just and good and fit for man to observe, such laws Are congruous and suitable to humane nature.
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I say by any external helpe, as well as by innate light, for neither internall nor externall light doe make a thing just and suitable to man, no more than the light of the Sun or the light of a Lanthorne doe make the Kings high-way to the City,
I say by any external help, as well as by innate Light, for neither internal nor external Light do make a thing just and suitable to man, no more than the Light of the Sun or the Light of a Lanthorn do make the Kings highway to the city,
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so that reason shall acknowledge it equall and good, that if we have sixe dayes for our selves, God should have one for himselfe, this is a strong argument that such a command is morall,
so that reason shall acknowledge it equal and good, that if we have sixe days for our selves, God should have one for himself, this is a strong argument that such a command is moral,
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and yet may readily erre and misconceive the most suitable and convenient proportion and division of time, it's then a sufficient proof of the morality of such a command,
and yet may readily err and misconceive the most suitable and convenient proportion and division of time, it's then a sufficient proof of the morality of such a command,
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Hence as nothing was writ then but what was common to all men, so such things thus writ were good for all men and suitable to all men, it being most injurious to God, to think that any thing evill should be imprinted there:
Hence as nothing was writ then but what was Common to all men, so such things thus writ were good for all men and suitable to all men, it being most injurious to God, to think that any thing evil should be imprinted there:
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for if that which is morall in marriage is to be searched for, in the first and ancient records of our first creation by the appointment of our Saviour;
for if that which is moral in marriage is to be searched for, in the First and ancient records of our First creation by the appointment of our Saviour;
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and therefore in this controversie we may lawfully enquire after it, considering especially that this being which once it had, may be suffiently knowne by the contrary being of universall corruption that is in us now,
and Therefore in this controversy we may lawfully inquire After it, considering especially that this being which once it had, may be suffiently known by the contrary being of universal corruption that is in us now,
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and these Daies be only such as consist of Day-light, when then was the third Heaven and Chaos made which did exist before light? those Fathers and Schoolemen who set such narrow bounds to the Day, had need consider of it,
and these Days be only such as consist of Daylight, when then was the third Heaven and Chaos made which did exist before Light? those Father's and Schoolmen who Set such narrow bounds to the Day, had need Consider of it,
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least their answer be like his who hearing a simple Preacher desiring the continuance of the life of the King so long as Sun and Moone endured? and being askt,
lest their answer be like his who hearing a simple Preacher desiring the Continuance of the life of the King so long as Sun and Moon endured? and being asked,
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If Evening, Morning, light and night, made up every day the Creation, why shall we think but that the Sabbath day also consisted of the same parts? and if the whole world was made in six Daies,
If Evening, Morning, Light and night, made up every day the Creation, why shall we think but that the Sabbath day also consisted of the same parts? and if the Whole world was made in six Days,
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Yet notwithstanding although holy duties on a Day doe not argue such a Day to be our Sabbath ▪ yet that Day which is set apart for Sabbath services rather then any other Day,
Yet notwithstanding although holy duties on a Day do not argue such a Day to be our Sabbath ▪ yet that Day which is Set apart for Sabbath services rather then any other Day,
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for divine determination is many times no more but a plain and positive declaration of that which is suitable, just and good and equall for man to observe:
for divine determination is many times no more but a plain and positive declaration of that which is suitable, just and good and equal for man to observe:
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For a morall law commanding that which is suitable and good (as hath been shewne) it is impossible that the Commandment which determineth and directeth to that which is good, that by this determination it should overthrow the being of such a good law,
For a moral law commanding that which is suitable and good (as hath been shown) it is impossible that the Commandment which determineth and directeth to that which is good, that by this determination it should overthrow the being of such a good law,
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unlesse any shall think that the Apostles sometime went beyond their Commission to teach that to others which Christ never commanded, which is blasphemous to imagine;
unless any shall think that the Apostles sometime went beyond their Commission to teach that to Others which christ never commanded, which is blasphemous to imagine;
yet in in their publike ministry they were infallibly and extraordinarily assisted, especially in such things which they hold forth as patterns for after times:
yet in in their public Ministry they were infallibly and extraordinarily assisted, especially in such things which they hold forth as patterns for After times:
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which not being well considered by some, this fourth commandment (having some more positivenesse and determination then divers of the rest) hath therefore been the chiefe stumbling stone and rock of offence to many against the morality of it, by which they have miserably bruised themselves,
which not being well considered by Some, this fourth Commandment (having Some more positiveness and determination then diverse of the rest) hath Therefore been the chief stumbling stone and rock of offence to many against the morality of it, by which they have miserably Bruised themselves,
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because it points out unto man that which is most meet and equall: Hence therefore it follows, that a seventh day is therefore commanded because it is good,
Because it points out unto man that which is most meet and equal: Hence Therefore it follows, that a seventh day is Therefore commanded Because it is good,
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and God should notwithstanding command a seventh day, then the commandment of such a day with such positive determination could not bee morall any more then the determination of sacrrifices and such like.
and God should notwithstanding command a seventh day, then the Commandment of such a day with such positive determination could not be moral any more then the determination of sacrrifices and such like.
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hence because a man may give too much or too little to him, that determination which directs us to that particular which is Caesars due and most meet for him to receive,
hence Because a man may give too much or too little to him, that determination which directs us to that particular which is Caesars due and most meet for him to receive,
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and hence it is that if Gods Commandment positively determines us to observe any part of instituted worship (suppose Sacraments or Sacrifices) yet such lawes are not morall (although it bee morall in generall to worship God after his owne will;) because the things themselves are not good in themselves nor needfull:
and hence it is that if God's Commandment positively determines us to observe any part of instituted worship (suppose Sacraments or Sacrifices) yet such laws Are not moral (although it be moral in general to worship God After his own will;) Because the things themselves Are not good in themselves nor needful:
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but as ordinary Pastours, and consequently as fallible men, not only in commanding this Change of the Sabba•h, but in all other matters of Church government (among which he reckons this of the Sabbath to be one) which he thinks were imposed according to their private wisdome as most fit for those times,
but as ordinary Pastors, and consequently as fallible men, not only in commanding this Change of the Sabba•h, but in all other matters of Church government (among which he reckons this of the Sabbath to be one) which he thinks were imposed according to their private Wisdom as most fit for those times,
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Others allow the Lord his whole time, but they thinke that he hath fixed the beginning of it at the gates of midnight, which Midnight they call morning or Morning Midnight, or midnight Morning,
Others allow the Lord his Whole time, but they think that he hath fixed the beginning of it At the gates of midnight, which Midnight they call morning or Morning Midnight, or midnight Morning,
It is true that God out of his absolute soveraignty and good pleasure of his will, might have determined us to observe a fourth, a ninth, a twentieth part of our time in holy rest more or lesse,
It is true that God out of his absolute sovereignty and good pleasure of his will, might have determined us to observe a fourth, a ninth, a twentieth part of our time in holy rest more or less,
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and then (with leave of better thoughts when I see better reason) I suppose no man can prove (unlesse hee bee made privy to the unknowne secrets of the wisdome of God) that any other proportion had been as meet as this now made by the actuall determination of God;
and then (with leave of better thoughts when I see better reason) I suppose no man can prove (unless he be made privy to the unknown secrets of the Wisdom of God) that any other proportion had been as meet as this now made by the actual determination of God;
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But if the first day and consequently the Sabbath day should begin at midnight, it were meet to give a demonstration that this first darknesse should continue just six houres,
But if the First day and consequently the Sabbath day should begin At midnight, it were meet to give a demonstration that this First darkness should continue just six hours,
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It is a common, but a most perilous, and almost groundlesse mistake of many in this controversie, who when they would know what is morall and what is not so, of such things as are set downe in the Scriptures, they then •lye to the light of corrupt nature, making it to bee the supream Judge hereof,
It is a Common, but a most perilous, and almost groundless mistake of many in this controversy, who when they would know what is moral and what is not so, of such things as Are Set down in the Scriptures, they then •lye to the Light of corrupt nature, making it to be the supreme Judge hereof,
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and there fall to examining of them, whether they are seen by the light of nature or no, which is no lesse folly than to set up a corrupt and blinde Judge to determine and declare that which is morall, to make the perfect rule of morality in Scripture to bow downe its back to the imperfection and weaknesse of nature, to pull out the Sunne in heaven from giving light,
and there fallen to examining of them, whither they Are seen by the Light of nature or no, which is no less folly than to Set up a corrupt and blind Judge to determine and declare that which is moral, to make the perfect Rule of morality in Scripture to bow down its back to the imperfection and weakness of nature, to pull out the Sun in heaven from giving Light,
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The Schoolmen, and most of the popish generation not considering these things (which notwithstanding are some of their owne principles) have digged pits for themselves,
The Schoolmen, and most of the popish generation not considering these things (which notwithstanding Are Some of their own principles) have dug pits for themselves,
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because 'tis imperfect, which in its perfection it did see, and this consideration of the great imperfection of the light of nature, is alone sufficient for ever to stop their mouthes and silence their hearts, who goe about to make an imperfect light and law of nature, the perfect rule and onely measure of morall duties;
Because it's imperfect, which in its perfection it did see, and this consideration of the great imperfection of the Light of nature, is alone sufficient for ever to stop their mouths and silence their hearts, who go about to make an imperfect Light and law of nature, the perfect Rule and only measure of moral duties;
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If the light of nature be imperfect in us since the fall (which no wise man doubts of) then there may be many things truely morall, which the light of nature now sees not,
If the Light of nature be imperfect in us since the fallen (which no wise man doubts of) then there may be many things truly moral, which the Light of nature now sees not,
untill the law fell upon him with mighty efficacy and power, Romans 7. for God is not bound to crook his morall lawes to what our corrupt mindes are actually able of themselves to see, any more than to what our corrupt wils are actually able to doe:
until the law fell upon him with mighty efficacy and power, Romans 7. for God is not bound to crook his moral laws to what our corrupt minds Are actually able of themselves to see, any more than to what our corrupt wills Are actually able to do:
If that commandment be morall which is therefore commanded because it is good, then hence it followes in the second place, that such lawes onely are not morall lawes, which are known to all men by the light of corrupt nature:
If that Commandment be moral which is Therefore commanded Because it is good, then hence it follows in the second place, that such laws only Are not moral laws, which Are known to all men by the Light of corrupt nature:
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and to cast that Anchor on which deceivers rely, and by which they hope to save themselves when they know not how otherwise to defend their falshoods.
and to cast that Anchor on which deceivers rely, and by which they hope to save themselves when they know not how otherwise to defend their falsehoods.
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To make Apostolicall unwritten inspirations notified and made known in their dayes to the Churches, to be the cause of the change of the Day, is to plough with a Popish Heifer,
To make Apostolical unwritten inspirations notified and made known in their days to the Churches, to be the cause of the change of the Day, is to plough with a Popish Heifer,
There being therefore Five severall opinions concerning this particular, it may not be unusefull to bring them all to the Balance and Touchstone, that so by snuffing the Candle,
There being Therefore Five several opinions Concerning this particular, it may not be unuseful to bring them all to the Balance and Touchstone, that so by snuffing the Candle,
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For the eighth Commandement which would not have us steale, commands us therefore to labour for our Families and comforts in all the seasons of labour.
For the eighth Commandment which would not have us steal, commands us Therefore to labour for our Families and comforts in all the seasons of labour.
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yet was it meet for them thus to do, before they were sufficiently instructed about Gods mind for setting apart some other time? and how could they be sufficiently and seasonably instructed herein without watching the advantage of those times which the Jewes yet thought were the only Sabbaths? The dayes of Pentecost, Passeover and houres of prayer in the Temple, are to be observed still as well as the Iewish Sabbath,
yet was it meet for them thus to do, before they were sufficiently instructed about God's mind for setting apart Some other time? and how could they be sufficiently and seasonably instructed herein without watching the advantage of those times which the Jews yet Thought were the only Sabbaths? The days of Pentecost, Passover and hours of prayer in the Temple, Are to be observed still as well as the Jewish Sabbath,
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When the Apostles came among the Jewes, they preached usually upon the Jewish Sabbaths, but this was not because they did thinke or appoint it herein to be the Christian Sabbath,
When the Apostles Come among the Jews, they preached usually upon the Jewish Sabbaths, but this was not Because they did think or appoint it herein to be the Christian Sabbath,
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both which are the fruits of Gods heavy curse upon their hearts, who because they did not love the truth to seed upon it, are therefore fed with vanity of mind.
both which Are the fruits of God's heavy curse upon their hearts, who Because they did not love the truth to seed upon it, Are Therefore fed with vanity of mind.
I suppose men are wiser now then to be fed with wind and chaffe, and to build their faith upon cozening allegories of humane wit, by which as the blind Monkes of old did feede the people,
I suppose men Are Wiser now then to be fed with wind and chaff, and to built their faith upon cozening allegories of humane wit, by which as the blind Monks of old did feed the people,
Thesis 30. Some would prove the Sabbath to begin at Midnight because Christ arose at Midnight, and he arose at Midnight because Sampson a Type of Christ carried away the gates of Gaza at midnight, Iudg. 16, 3. but such allegoricall reasonings were fit tooles for blind Monkes in former times to delude the simple people with;
Thesis 30. some would prove the Sabbath to begin At Midnight Because christ arose At Midnight, and he arose At Midnight Because Sampson a Type of christ carried away the gates of Gaza At midnight, Judges 16, 3. but such allegorical reasonings were fit tools for blind Monks in former times to delude the simple people with;
and all particular precepts (saith hee perhaps unawares) are conclusions flowing from these principles, out of Matth. 22. And are the principles good in themselves,
and all particular Precepts (Says he perhaps unawares) Are conclusions flowing from these principles, out of Matthew 22. And Are the principles good in themselves,
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And if the Commandments of the second Table be thus farre good in themselves, are not those of the first Table much more? Is love to man (when drawne out into all the six streames of the second Table) good in it selfe,
And if the commandments of the second Table be thus Far good in themselves, Are not those of the First Table much more? Is love to man (when drawn out into all the six streams of the second Table) good in it self,
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and all of them morally good, and God have but foure, and some one or more of them not so? Is it comely and good to have God to be our God in the first Commandment, to worship him after his owne minde in the second, to give him his worship with all the highest respect and reverence of his Name in the third,
and all of them morally good, and God have but foure, and Some one or more of them not so? Is it comely and good to have God to be our God in the First Commandment, to worship him After his own mind in the second, to give him his worship with all the highest respect and Reverence of his Name in the third,
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and is it not as comely, good and suitable, that this great God and King should have some magnificent day of state to be attended on by his poore servants and creatures, both publikely and privately, with speciall respect and service,
and is it not as comely, good and suitable, that this great God and King should have Some magnificent day of state to be attended on by his poor Servants and creatures, both publicly and privately, with special respect and service,
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as oft as himselfe sees meer, and which we cannot but see and confesse to be most equall and just, according to the fourth Commandment? If mans life must bee divided into labour and rest, is it not equall and good if wee have six dayes, that God should have a seventh? If the bruit beasts could speake they would say that a seventh dayes rest is good for them, Exod. 23.12.
as oft as himself sees mere, and which we cannot but see and confess to be most equal and just, according to the fourth Commandment? If men life must be divided into labour and rest, is it not equal and good if we have six days, that God should have a seventh? If the bruit beasts could speak they would say that a seventh days rest is good for them, Exod 23.12.
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and shall man (who hath more cause and more need of rest, even of holy rest) say that it is not good for him even to rest in the bosome of God himselfe, to which he is called this day? Take away a Sabbath, who can defend us from Atheisme, Barbarisme,
and shall man (who hath more cause and more need of rest, even of holy rest) say that it is not good for him even to rest in the bosom of God himself, to which he is called this day? Take away a Sabbath, who can defend us from Atheism, Barbarism,
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and shall it not be good to have it? I confesse if God had commanded a perpetuall Sabbath, it had not then been good but sinfull to observe any set Sabbath:
and shall it not be good to have it? I confess if God had commanded a perpetual Sabbath, it had not then been good but sinful to observe any Set Sabbath:
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but is therefore commanded, because it is good and suitable to humane nature: When I say, suitable to humane nature, I doe not meane humane nature considered absolutely,
but is Therefore commanded, Because it is good and suitable to humane nature: When I say, suitable to humane nature, I do not mean humane nature considered absolutely,
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for not onely the light of nature, but of common sense also, beare witnesse that every precept of the second Table, wherein man is considered in relation to man, is thus farre good:
for not only the Light of nature, but of Common sense also, bear witness that every precept of the second Table, wherein man is considered in Relation to man, is thus Far good:
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for how comely and good is it to honour Parents, to be tender of other mens lives and comforts, to preserve ones selfe and others from filthy pollutions, to doe no wrong but all the good we can to other mens estates? &c. Nor doe I thinke that any will question any one Commandment of this Table to bee good and suitable to humane nature,
for how comely and good is it to honour Parents, to be tender of other men's lives and comforts, to preserve ones self and Others from filthy pollutions, to do no wrong but all the good we can to other men's estates? etc. Nor do I think that any will question any one Commandment of this Table to be good and suitable to humane nature,
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If lastly, those things which are thus commanded because they are good, be morall, then the whole Decalogue may hence appeare to be the morall law of God,
If lastly, those things which Are thus commanded Because they Are good, be moral, then the Whole Decalogue may hence appear to be the moral law of God,
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and so growne Master of his owne Conscience, and that can audaciously out-face the very light of nature and common sense, through the righteous judgement of God blinding and hardning his heart:
and so grown Master of his own Conscience, and that can audaciously outface the very Light of nature and Common sense, through the righteous judgement of God blinding and hardening his heart:
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like the bigger fishes of the Sea, to swallow up the lesser in case they bee hungry) or some Turkish Tartar or Caniball, or some surfetted Professor, transformed into some licentious opinionist,
like the bigger Fish of the Sea, to swallow up the lesser in case they be hungry) or Some Turkish Tartar or Cannibal, or Some surfeited Professor, transformed into Some licentious opinionist,
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and if Paul observed purposely a Iewish Ceremony of Circumcision, which was not necessary, nay which was not lawfull to be observed among the Gentiles, Galat. 5.2. and yet he observed it to gaine the Iewes:
and if Paul observed purposely a Jewish Ceremony of Circumcision, which was not necessary, nay which was not lawful to be observed among the Gentiles, Galatians 5.2. and yet he observed it to gain the Iewes:
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and hence Paul Circumcised Timothy because of the Iewes, Acts. 16.3. and did otherwise conforme to them, that so he might winne and gaine the more upon them:
and hence Paul Circumcised Timothy Because of the Iewes, Acts. 16.3. and did otherwise conform to them, that so he might win and gain the more upon them:
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for, suppose he had such a power, yet whether it was so mee• for him to pu••t forth in appointing other times, may be easily judged of by what hath been said.
for, suppose he had such a power, yet whither it was so mee• for him to pu••t forth in appointing other times, may be Easily judged of by what hath been said.
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then assume it to himself, Acts 28 23. It is therefore false and unsound which Master Brabourne affirmes, viz. That Paul did preach on the Iewish Sabbath in conscience of the Day, not merely with respect of the opportunity he then tooke from their owne publike meetings then to preach to them ;
then assume it to himself, Acts 28 23. It is Therefore false and unsound which Master Brabourne affirms, viz. That Paul did preach on the Jewish Sabbath in conscience of the Day, not merely with respect of the opportunity he then took from their own public meetings then to preach to them;
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yet had he power to do thus in all places where he came? or was it meet for him so to do? Did not he submit the appointment of a sacred Assembly to heare the word rather unto them,
yet had he power to do thus in all places where he Come? or was it meet for him so to do? Did not he submit the appointment of a sacred Assembly to hear the word rather unto them,
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yet it being done not in conscience of the Day, but in conscience of taking so fit a season to preach the Gospel in, it could not nor cannot be any sinful Iudaizing, especially while then, the Iews were not sufficiently instructed about the abolishing of those things.
yet it being done not in conscience of the Day, but in conscience of taking so fit a season to preach the Gospel in, it could not nor cannot be any sinful Judaizing, especially while then, the Iews were not sufficiently instructed about the abolishing of those things.
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supposing that their Sabbaths should not be still observed, they should then Iudaiz and after Ceremonies, saith he, and so build up those things which they laboured to destroy :
supposing that their Sabbaths should not be still observed, they should then Judaize and After Ceremonies, Says he, and so built up those things which they laboured to destroy:
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when many are met together, and which may lawfully be done, and be contented onely to seek their good in such private waies? and what although Paul did assemble the chiefe of the Iewes together at Rome when he was a prisoner, to acquant them with Civill matters about his imprisonment, Acts. 28.17.
when many Are met together, and which may lawfully be done, and be contented only to seek their good in such private ways? and what although Paul did assemble the chief of the Iewes together At Room when he was a prisoner, to acquaint them with Civil matters about his imprisonment, Acts. 28.17.
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and therefore might lawfully be observed for such an end among the Iewes, which among the Gentiles might be unlawful? Suppose therefore that the Apostles might have taught the Iewes from house to house (as Mr. Brabourne argues against the necessity put upon the Apostles to preach upon the Iewish Sabbath) yet what Reason or Conscience was there to lose the opportunity of publike preaching for the more plentiful gathering in of soules,
and Therefore might lawfully be observed for such an end among the Iewes, which among the Gentiles might be unlawful? Suppose Therefore that the Apostles might have taught the Iewes from house to house (as Mr. Brabourne argues against the necessity put upon the Apostles to preach upon the Jewish Sabbath) yet what Reason or Conscience was there to loose the opportunity of public preaching for the more plentiful gathering in of Souls,
And he might have continued a shorter time then the Sabbath continued, as our Saviour himselfe did before Sun-set, Mark 1.22.32. for the bounds of of continuance of the Sabbath are not set according to the beginning and end of any mans Preaching, which is so exceeding uncertaine:
And he might have continued a shorter time then the Sabbath continued, as our Saviour himself did before Sunset, Mark 1.22.32. for the bounds of of Continuance of the Sabbath Are not Set according to the beginning and end of any men Preaching, which is so exceeding uncertain:
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Paul might have continued Preaching longer then the Sabbath or midnight, the case being extraordinary in respect of his departure the next day never to see their faces more.
Paul might have continued Preaching longer then the Sabbath or midnight, the case being extraordinary in respect of his departure the next day never to see their faces more.
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for to make any law in the Decalogue proper, is an assertion springing from a false and blinde principle, viz. That that law onely is morall which is naturall;
for to make any law in the Decalogue proper, is an assertion springing from a false and blind principle, viz. That that law only is moral which is natural;
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then as hath been shewn, an imperfect light, and a blinde guide, and a corrupt judge must be the chief rule of discerning that which is morall, from that which is peculiar and proper,
then as hath been shown, an imperfect Light, and a blind guide, and a corrupt judge must be the chief Rule of discerning that which is moral, from that which is peculiar and proper,
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Thesis 31. It is therefore at least an indigested assertion of those who affirme that the Decalogue sets out the precepts of the law of Nature, and yet withall doth superad certaine precepts proper to the Jewish people;
Thesis 31. It is Therefore At least an indigested assertion of those who affirm that the Decalogue sets out the Precepts of the law of Nature, and yet withal does superadd certain Precepts proper to the Jewish people;
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in which last respect they say all men are not bound to the observance thereof (and they produce the fourth Commandment for proof) but in respect of the first they are:
in which last respect they say all men Are not bound to the observance thereof (and they produce the fourth Commandment for proof) but in respect of the First they Are:
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not naturall, as suitable to humane nature, but which is seene and knowne by the common light of corrupt nature without the helpe of any externall usher or teacher.
not natural, as suitable to humane nature, but which is seen and known by the Common Light of corrupt nature without the help of any external usher or teacher.
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If also any lawes in the Decalogue be proper, how will any finde out and discerne morall lawes which concerne all, from proper laws which appertaine onely to some? For if God hath made such a mingling,
If also any laws in the Decalogue be proper, how will any find out and discern moral laws which concern all, from proper laws which appertain only to Some? For if God hath made such a mingling,
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and not severed morall lawes by themselves, then man hath no law or revelation by any dictinct and severed lawes left unto him to discerne lawes proper and peculiar, from laws morall and common, which how pernicious it may bee to mens soules to bee left to such uncertainty,
and not severed moral laws by themselves, then man hath no law or Revelation by any dictinct and severed laws left unto him to discern laws proper and peculiar, from laws moral and Common, which how pernicious it may be to men's Souls to be left to such uncertainty,
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Nor is there a foundation here laid of making all other actions of the Apostles unwarrantable or unimitable (as Mr. Brabourne saith) because we are not to imitate the Apostles herein in preaching upon the Iewish Sabbaths.
Nor is there a Foundation Here laid of making all other actions of the Apostles unwarrantable or unimitable (as Mr. Brabourne Says) Because we Are not to imitate the Apostles herein in preaching upon the Jewish Sabbaths.
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because we know that these actions were meerly occasioned in respect of speciall reasons (as the eating of the Passeover with ones own family, Christs family not consisting of women) so it is here in respect of the Sabbath ;
Because we know that these actions were merely occasioned in respect of special Reasons (as the eating of the Passover with ones own family, Christ family not consisting of women) so it is Here in respect of the Sabbath;
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The Apostles preaching upon the Iewish Sabbaths was meerely occasionall, by occasion of the publique meetings (their fittest time to doe good in) which were upon this and any other day.
The Apostles preaching upon the Jewish Sabbaths was merely occasional, by occasion of the public meetings (their Fittest time to do good in) which were upon this and any other day.
did therefore orderly call their naturall day NONLATINALPHABET and is it probable that Moses would speake disorderly, & ordine retrogrado here? and not rather according to the interpretation of Daniel, who calls 2300 daies by name of Ghne•eb Boker, which signifies Evenings Mornings,
did Therefore orderly call their natural day and is it probable that Moses would speak disorderly, & Order retrogrado Here? and not rather according to the Interpretation of daniel, who calls 2300 days by name of Ghne•eb Boker, which signifies Evenings Morning's,
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and by this shift they thinke to avoid the absurdity of flying to the blinde guide of corrupt nature to judge of these colours, viz. what is morall and what is not, Mr. Primrose therefore excludes the fourth Commandment from being morall, the other nine being ratified by the light of the Gospell, which this (he saith) is not:
and by this shift they think to avoid the absurdity of flying to the blind guide of corrupt nature to judge of these colours, viz. what is moral and what is not, Mr. Primrose Therefore excludes the fourth Commandment from being moral, the other nine being ratified by the Light of the Gospel, which this (he Says) is not:
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and let him turne over al the leaves of the Gospell, hee shall not finde that proportion of time which himselfe affirmes to be morall in the fourth Commandment, to bee expressely and particularly mentioned in the Gospell;
and let him turn over all the leaves of the Gospel, he shall not find that proportion of time which himself affirms to be moral in the fourth Commandment, to be expressly and particularly mentioned in the Gospel;
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there being many judiciall lawes of Moses, of which some are wholly morall, others containing in them something of common and morall equity, which we have no expresse mention of in the blessed Gospell:
there being many judicial laws of Moses, of which Some Are wholly moral, Others containing in them something of Common and moral equity, which we have no express mention of in the blessed Gospel:
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But if his meaning be• this, that the Gospell must particularly mention, and so make a particular ratification (as it were) by name of every morall law, then his assertion is unsound;
But if his meaning be• this, that the Gospel must particularly mention, and so make a particular ratification (as it were) by name of every moral law, then his assertion is unsound;
for therein wee read that the morall law is holy, just and good, Rom. 7. and that Christ came not to destroy the least jot or tittle of the law, Matth. 5. much lesse a whole law of the fourth Commandment.
for therein we read that the moral law is holy, just and good, Rom. 7. and that christ Come not to destroy the least jot or tittle of the law, Matthew 5. much less a Whole law of the fourth Commandment.
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yet will it follow that these were not Iewes? might not the Iewes be in a Gentile City for a time without any Synagogue? especially if their number be but small,
yet will it follow that these were not Iewes? might not the Iewes be in a Gentile city for a time without any Synagogue? especially if their number be but small,
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but why might not Lydia and her company be Iewes or Iewish Proselytes, vvho vve know did observe the Iewish Sabbath strictly till they were better instructed,
but why might not Lydia and her company be Iewes or Jewish Proselytes, who we know did observe the Jewish Sabbath strictly till they were better instructed,
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For, 'tis no wonder if the Apostles yield to their desires in preaching any time of the weeke, which they thought the best time, even upon the Iewish Sabbath;
For, it's no wonder if the Apostles yield to their Desires in preaching any time of the Week, which they Thought the best time, even upon the Jewish Sabbath;
but as yet no Church or Christian Church of Gentiles actually under Christs Government and Ordinances, among whom (I say) the first day of the weeke was so much honoured above any other day for sacred Assemblies.
but as yet no Church or Christian Church of Gentiles actually under Christ Government and Ordinances, among whom (I say) the First day of the Week was so much honoured above any other day for sacred Assemblies.
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the weeke betweene, or any Day betweene till the next Sabbath (as some translate it) or (if Master Brabourne will) the next Sabbath, or Iewish Sabbath,
the Week between, or any Day between till the next Sabbath (as Some translate it) or (if Master Brabourne will) the next Sabbath, or Jewish Sabbath,
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Which one thing seriously minded (if proved) doth utterly subvert the whole frame and force of Master Brabournes shady Discourse for the observation of the Jewish Sabbath,
Which one thing seriously minded (if proved) does utterly subvert the Whole frame and force of Master Brabournes shady Discourse for the observation of the Jewish Sabbath,
nay another day, the first day in the weeke is honoured and preferred by the Apostles above any other day in the weeke for religious and Sabbath services.
nay Another day, the First day in the Week is honoured and preferred by the Apostles above any other day in the Week for religious and Sabbath services.
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yet we shall finde that among the Christian Gentile Churches and believers (where no Iudaisme was to be so much as tolerated for a time) not any such day was thus observed,
yet we shall find that among the Christian Gentile Churches and believers (where no Judaism was to be so much as tolerated for a time) not any such day was thus observed,
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why did they choose the Sabbath day (which the Iewes so much set by) rather then any other, to pray and worship God together in? But verily such answers as these wherewith the poor man abounds in his Treatise, make me extreamly fear that he rather stretcht his Conscience,
why did they choose the Sabbath day (which the Iewes so much Set by) rather then any other, to pray and worship God together in? But verily such answers as these wherewith the poor man abounds in his Treatise, make me extremely Fear that he rather stretched his Conscience,
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and this small number consist chiefly of women, as it seemes this did, whose hearts God touched, leaving their husbands to their owne waies? If they were not Iewes or rather Iewish Prosely•es,
and this small number consist chiefly of women, as it seems this did, whose hearts God touched, leaving their Husbands to their own ways? If they were not Iewes or rather Jewish Prosely•es,
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and therefore the first darknesse could not possibly begin at the Morning or Midnight Morning, 2. Because the Scope of Moses in this Chapter is to set down not onely the work of Creation,
and Therefore the First darkness could not possibly begin At the Morning or Midnight Morning, 2. Because the Scope of Moses in this Chapter is to Set down not only the work of Creation,
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But secondly, Let it be granted that the Decalogue comprehends summarily all the lawes which are particularly dispersed here and there in the writings of Moses, yet it doth not follow that there must bee one ceremoniall law written by the finger of God,
But secondly, Let it be granted that the Decalogue comprehends summarily all the laws which Are particularly dispersed Here and there in the writings of Moses, yet it does not follow that there must be one ceremonial law written by the finger of God,
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and therefore there is an expresse difference put in the same chapter, verse 27, 28. between the covenant written by Moses, and the ten Commandments written by the finger of God.
and Therefore there is an express difference put in the same chapter, verse 27, 28. between the Covenant written by Moses, and the ten commandments written by the finger of God.
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but suppose this covenant written by Moses comprehends sundry ceremoniall lawes, will it therefore follow that the Tables of the Covenant written with the finger of God did the like? No such matter,
but suppose this Covenant written by Moses comprehends sundry ceremonial laws, will it Therefore follow that the Tables of the Covenant written with the finger of God did the like? No such matter,
so also when the Lord saith, Exod. 34.10. that he will make a Covenant, his meaning is that he will revive his Covenant by writing (as it is there set downe in the same chapter) in which writing it is very true that there is mentioned made of many ceremoniall lawes;
so also when the Lord Says, Exod 34.10. that he will make a Covenant, his meaning is that he will revive his Covenant by writing (as it is there Set down in the same chapter) in which writing it is very true that there is mentioned made of many ceremonial laws;
for in that place of Exodus 24.7. it is not said that the Tables of the Covenant, but the Booke of the Covenant was read in the audience of all the people;
for in that place of Exodus 24.7. it is not said that the Tables of the Covenant, but the Book of the Covenant was read in the audience of all the people;
and in this strict sense the word Covenant comprehends no other lawes but morall, nor can the places and texts which they alleadge evince the contrary,
and in this strict sense the word Covenant comprehends no other laws but moral, nor can the places and texts which they allege evince the contrary,
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But for answer to this wily notion, unjustly father'd upon Austin and Calvin by some, it may thus farre be granted, that as the word Law is sometimes taken more strictly for the Decalogue onely, Rom. 3.20. Iames 3.8. and sometimes more largely, for the whole doctrine contained in all the writings of the Old Testament, wherein the Gospel also is comprehended, Psal. 19.7. Psalme 119.1.51, 55. so the word Covenant is sometime taken more strictly for the covenant of works, which is contained compendiously in the Decalogue onely, writ by the finger of God, in two Tables, Deut. 4.13, 14 Exod. 34.38. and sometime more largely for all the holy writings of Moses, Exodus 24.7, 8. and 34.10. Levit. 26.14. Ier. 34.13.
But for answer to this wily notion, unjustly fathered upon Austin and calvin by Some, it may thus Far be granted, that as the word Law is sometime taken more strictly for the Decalogue only, Rom. 3.20. James 3.8. and sometime more largely, for the Whole Doctrine contained in all the writings of the Old Testament, wherein the Gospel also is comprehended, Psalm 19.7. Psalm 119.1.51, 55. so the word Covenant is sometime taken more strictly for the Covenant of works, which is contained compendiously in the Decalogue only, writ by the finger of God, in two Tables, Deuteronomy 4.13, 14 Exod 34.38. and sometime more largely for all the holy writings of Moses, Exodus 24.7, 8. and 34.10. Levit. 26.14. Jeremiah 34.13.
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for they make it the excellency of the Decalogue to comprehend, as a short epitome, all Gods Ordinances, both morall and ceremoniall, which epitome is more largely opened in the writings of Moses, where not onely morall,
for they make it the excellency of the Decalogue to comprehend, as a short epitome, all God's Ordinances, both moral and ceremonial, which epitome is more largely opened in the writings of Moses, where not only moral,
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and yet it will not follow from hence that one of the lawes in the Decalogue must be a judiciall law as the summary of all judicials, which are branches of the Covenant as well as Master Primrose his ceremonials.
and yet it will not follow from hence that one of the laws in the Decalogue must be a judicial law as the summary of all judicials, which Are branches of the Covenant as well as Master Primrose his ceremonials.
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and the other nine of them of the morals, for we know that many judiciall lawes are comprehended under morall lawes, being referred as appendices thereunto by Calvin, Martyr, Chemnitius, Ames, and sundry others,
and the other nine of them of the morals, for we know that many judicial laws Are comprehended under moral laws, being referred as Appendices thereunto by calvin, Martyr, Chemnitz, Ames, and sundry Others,
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and therefore it hath the Lords name upon it (an usual signe of things Holy to him) and therefore called the Lords Day, as is evident, Revel 1.10. but these things need more particular explication.
and Therefore it hath the lords name upon it (an usual Signen of things Holy to him) and Therefore called the lords Day, as is evident, Revel 1.10. but these things need more particular explication.
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Which being taken joyntly together, hold these three things: 1. That the first Day of the week was honoured above any other day for Sabbath services in the Primitive Churches practise,
Which being taken jointly together, hold these three things: 1. That the First Day of the Week was honoured above any other day for Sabbath services in the Primitive Churches practise,
as may appear to any who seriously ponders these and such like Scriptures, Hab. 1.8. Ps. 92.2. Iob. 7.4. Deut. 28.66, 67. Zach 14.7. Isa. 21.12.
as may appear to any who seriously ponders these and such like Scriptures, Hab. 1.8. Ps. 92.2. Job 7.4. Deuteronomy 28.66, 67. Zach 14.7. Isaiah 21.12.
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It should not seem strange that that law which in the generall nature of it is moral, may in the particular application of it be unto a thing ceremoniall,
It should not seem strange that that law which in the general nature of it is moral, may in the particular application of it be unto a thing ceremonial,
but it will not hence follow (as Mr. Primrose inferres) that one law in the Decalogue must be ceremoniall as the head and summary of all ceremoniall lawes,
but it will not hence follow (as Mr. Primrose infers) that one law in the Decalogue must be ceremonial as the head and summary of all ceremonial laws,
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Now in the application of this law the Lord points out his owne instituted worship in sundry significant ceremonies, sacrifices, sacraments, &c. which particular institutions (though ceremoniall) are to be referred unto,
Now in the application of this law the Lord points out his own instituted worship in sundry significant ceremonies, Sacrifices, Sacraments, etc. which particular institutions (though ceremonial) Are to be referred unto,
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for if God will be worshipped with his owne worship according to this Commandment, then its necessary for the Lord to shew (and that under his Commandment) what those institutions be, wherein he will bee worshipped, many of which are ceremoniall, which are therefore directly comprehended here.
for if God will be worshipped with his own worship according to this Commandment, then its necessary for the Lord to show (and that under his Commandment) what those institutions be, wherein he will be worshipped, many of which Are ceremonial, which Are Therefore directly comprehended Here.
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But besides that which hath been said to dasht his Dreame, Thes. 27. the falsenesse of this common and bold assertion will appeare more fully in the explication of the second text, 1 Cor. 16.1, 2. which now followes, wherein it will appeare to be an Apostolical (and therefore a Divine) Institution from Jesus Christ.
But beside that which hath been said to dashed his Dream, Thebes 27. the falseness of this Common and bold assertion will appear more Fully in the explication of the second text, 1 Cor. 16.1, 2. which now follows, wherein it will appear to be an Apostolical (and Therefore a Divine) Institution from jesus christ.
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& therefore tels us that suppose it was a Sabbath, yet that it might be taken up from the Churches Liberty and Custome, rather then from any Divine institution:
& Therefore tells us that suppose it was a Sabbath, yet that it might be taken up from the Churches Liberty and Custom, rather then from any Divine Institution:
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and people comming •ushing upon it without any serious examination or preparation or singing of Psalms, because no such Duties as these are mentioned to be upon this Day.
and people coming •ushing upon it without any serious examination or preparation or singing of Psalms, Because no such Duties as these Are mentioned to be upon this Day.
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yet if he beleeves that no more was done this day but what is expressely set downe, Mr. Brabourne must needs see a pitiful face of Christ in the Lords Supper,
yet if he believes that no more was done this day but what is expressly Set down, Mr. Brabourne must needs see a pitiful face of christ in the lords Supper,
yet will it follow that no other part of the day was spent before, either in any private or publique holy duties? possibly they might receive the Lords Supper in the evening of this Sabbath (for the time of this action is in the general indifferent) yet might they not spend the rest of the morning in publike Duties,
yet will it follow that no other part of the day was spent before, either in any private or public holy duties? possibly they might receive the lords Supper in the evening of this Sabbath (for the time of this actium is in the general indifferent) yet might they not spend the rest of the morning in public Duties,
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will Mr. Brabourne argue from thence, that the Jewish Sabbath was not wholly holy unto God? But againe, suppose the latter part of the day was spent in breaking of Bread,
will Mr. Brabourne argue from thence, that the Jewish Sabbath was not wholly holy unto God? But again, suppose the latter part of the day was spent in breaking of Bred,
the naming of the particular day for such ends, implies the Holinesse of it, and the time is purposely mentioned, that others in after times might purposely and specially observe that Day.
the naming of the particular day for such ends, Implies the Holiness of it, and the time is purposely mentioned, that Others in After times might purposely and specially observe that Day.
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Nor do I finde in all the Scripture a day distinctly mentioned for holy duties (as this first day of the week is) wherein a whole people or Church meet t•gether for such ends; but that day was Holy:
Nor do I find in all the Scripture a day distinctly mentioned for holy duties (as this First day of the Week is) wherein a Whole people or Church meet t•gether for such ends; but that day was Holy:
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And yet suppose they did receive the Sacrament every day, yet here the breaking of Bread is made mention of as the opus diei, or the speciall businesse of the day;
And yet suppose they did receive the Sacrament every day, yet Here the breaking of Bred is made mention of as the opus Die, or the special business of the day;
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7. Nor is it said in the Text that the Church of Troas me• every day together to receive the Sacrament (as Master Pr•mrose suggests) and that therefore this action of breaking Bread was done without resp•ct to any particular or special Day, it being performed every Day.
7. Nor is it said in the Text that the Church of Troas me• every day together to receive the Sacrament (as Master Pr•mrose suggests) and that Therefore this actium of breaking Bred was done without resp•ct to any particular or special Day, it being performed every Day.
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and therefore comprehends all other Sabbath Duties? For there is no more reason to exclude prayer, preaching, singing of Psalmes, &c. because these are not mentioned,
and Therefore comprehends all other Sabbath Duties? For there is no more reason to exclude prayer, preaching, singing of Psalms, etc. Because these Are not mentioned,
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or else why did they not meet upon the last Day of the week, the Iewish Sabbath for these ends? For if the Christian Churches were bound to observe the Iewish Sabbath,
or Else why did they not meet upon the last Day of the Week, the Jewish Sabbath for these ends? For if the Christian Churches were bound to observe the Jewish Sabbath,
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and therefore it is said that when they came together to break bread ; and Paul therefore took his opportunity of preaching to them, and seemes to stay purposely,
and Therefore it is said that when they Come together to break bred; and Paul Therefore took his opportunity of preaching to them, and seems to stay purposely,
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or that they purposely declined the Lords Supper till that day, because then Paul was to depart (as Master Primrose urgeth) but the text speaks of it as of a time and Day usually observed of them before,
or that they purposely declined the lords Supper till that day, Because then Paul was to depart (as Master Primrose urges) but the text speaks of it as of a time and Day usually observed of them before,
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And although the Corinthians used their Love-Feasts in publike, yet they are sadly reproved for it by the Apostle, 1 Cor. 11.12. and therefore he would not allow it here.
And although the Corinthians used their Love-Feasts in public, yet they Are sadly reproved for it by the Apostle, 1 Cor. 11.12. and Therefore he would not allow it Here.
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as the phrase is expounded, Acts 2.43. which was therefore accompanied with preaching the word and prayer, Holy preparation and serious meditation about those great mysteries.
as the phrase is expounded, Acts 2.43. which was Therefore accompanied with preaching the word and prayer, Holy preparation and serious meditation about those great Mysteres.
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Yet this is sufficient to dash that Dream (besides what else might be said) viz That this phrase is expounded in other Scriptures to be the first day of the week, Luke 24, 1. Iohn 20, 1. but never to be found throughout all the Scriptures expounded of one day in the week.
Yet this is sufficient to dash that Dream (beside what Else might be said) videlicet That this phrase is expounded in other Scriptures to be the First day of the Week, Lycia 24, 1. John 20, 1. but never to be found throughout all the Scriptures expounded of one day in the Week.
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nay one Evangelicall law also as the head of all Evangelicals, sprinkled here and there in Moses his writings, of which we read Iohn 5.43. Rev. 10.6, 7, 8. with Deut. 30.12, 13. Gal. 3.8. with Gen. 12.3. for judicials and Evangelicals are branches of the Covenant, as well as ceremonials, if Mr. Primrose his principle be true;
nay one Evangelical law also as the head of all Evangelicals, sprinkled Here and there in Moses his writings, of which we read John 5.43. Rev. 10.6, 7, 8. with Deuteronomy 30.12, 13. Gal. 3.8. with Gen. 12.3. for judicials and Evangelicals Are branches of the Covenant, as well as ceremonials, if Mr. Primrose his principle be true;
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Thesis 35. There is therefore no necessity of making one law in the Decalogue to bee ceremoniall, that it may be the summary head of all ceremonials, viz. because ceremonialls are branches of the covenant, which is the Decalogue;
Thesis 35. There is Therefore no necessity of making one law in the Decalogue to be ceremonial, that it may be the summary head of all ceremonials, viz. Because ceremonials Are branches of the Covenant, which is the Decalogue;
The Apostle doth not onely limit them to this time, but also all the Churches of Galatia, verse. 1. and consequently all other Churches if that be true, 2 Cor. 8.13, 14. wherein the Apostle professeth he press•th not one Church, that he may ease another Church,
The Apostle does not only limit them to this time, but also all the Churches of Galatia, verse. 1. and consequently all other Churches if that be true, 2 Cor. 8.13, 14. wherein the Apostle Professes he press•th not one Church, that he may ease Another Church,
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and although I see no ground from this Text, that the maintenance of the Ministry should be raised every Sabbath day (for Christ would not have them reckoned among the poore, being labourers worthy of their Hire) and although this Collection was for the poore Saints of other Churches,
and although I see no ground from this Text, that the maintenance of the Ministry should be raised every Sabbath day (for christ would not have them reckoned among the poor, being labourers worthy of their Hire) and although this Collection was for the poor Saints of other Churches,
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yet the proportion strongly holds, that if there be ordinary cause of such Collections in every particular Church, these Collections should be made the first day of the week, much more carefully and religiously for the poore of ones own Church;
yet the proportion strongly holds, that if there be ordinary cause of such Collections in every particular Church, these Collections should be made the First day of the Week, much more carefully and religiously for the poor of ones own Church;
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for thus doing he should rather make snares then Lawes for Churches, 1 Cor. 7.27.35. and go expressely against his own Doctrine, Galat. 5.1. who bids them stand fast in their Liberty, and that in this very point of the observation of dayes, Galat. 4.10.
for thus doing he should rather make snares then Laws for Churches, 1 Cor. 7.27.35. and go expressly against his own Doctrine, Galatians 5.1. who bids them stand fast in their Liberty, and that in this very point of the observation of days, Galatians 4.10.
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But what fitnesse was there on this Day for such a service? Consider therefore. 5. That the Apostle doth not in this place immediatly appoint and institute the Sabbath,
But what fitness was there on this Day for such a service? Consider Therefore. 5. That the Apostle does not in this place immediately appoint and institute the Sabbath,
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but supposeth it to be so already (as Mr. Primrose is forced to acknowledge) and we know Duties of Mercy and Charity, as well as of necessity and piety, are Sabbath Duties;
but Supposeth it to be so already (as Mr. Primrose is forced to acknowledge) and we know Duties of Mercy and Charity, as well as of necessity and piety, Are Sabbath Duties;
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and therefore having received spirituall things from the Lord more plentifully on this Day, every man will be more free to impart of his temporal good things therein for refreshing of the poore Saints,
and Therefore having received spiritual things from the Lord more plentifully on this Day, every man will be more free to impart of his temporal good things therein for refreshing of the poor Saints,
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6. Suppose therefore that this Apostolical and Divine Institution is to give their Collections, but not to institute the Day (as Master Primrose pleads) suppose also that they were not every Lords Day or first Day,
6. Suppose Therefore that this Apostolical and Divine Institution is to give their Collections, but not to institute the Day (as Master Primrose pleads) suppose also that they were not every lords Day or First Day,
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but (NONLATINALPHABET) privately to lay it by on this Day by himselfe (as Mr. Brabourne urgeth against this Text) yet still the question remaines unanswered, viz. Why should the Apostle limit them to this Day, either for extraordinary or private Collections,
but () privately to lay it by on this Day by himself (as Mr. Brabourne urges against this Text) yet still the question remains unanswered, viz. Why should the Apostle limit them to this Day, either for extraordinary or private Collections,
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and such special acts of Mercy, unlesse the Lord had honoured this day for acts of mercy (and much more of Piety) above any other ordinary and common day? What then could this Day be but the Christian Sabbath imposed by the Apostles;
and such special acts of Mercy, unless the Lord had honoured this day for acts of mercy (and much more of Piety) above any other ordinary and Common day? What then could this Day be but the Christian Sabbath imposed by the Apostles;
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and magnified and honoured by all the Churches in those dayes? I know there are some other Replies made to this Scripture by Master Brabourne ▪ but they are wind-egges (as Plutarch calls That Philosophers notions) and have but little in them,
and magnified and honoured by all the Churches in those days? I know there Are Some other Replies made to this Scripture by Master Brabourne ▪ but they Are wind-eggs (as Plutarch calls That Philosophers notions) and have but little in them,
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If by Humane custome and tradition, then the Apostle assuredly would never have commended the observation of this Day, who elsewhere condemnes the observation of dayes,
If by Humane custom and tradition, then the Apostle assuredly would never have commended the observation of this Day, who elsewhere condemns the observation of days,
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but never by Divine Institution? Its, strange that the Churches of Galatia are forbidden the observation of dayes, Galat. 4.10. and yet commanded, 1 Cor. 16.1.2. a more sacred and solemne observation of the first Daye of the week rather then any other!
but never by Divine Institution? Its, strange that the Churches of Galatia Are forbidden the observation of days, Galatians 4.10. and yet commanded, 1 Cor. 16.1.2. a more sacred and solemn observation of the First Day of the Week rather then any other!
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In the second of the places therefore alledged, 1 Cor. 16.1, 2. These things are considerable to prove the first day in the week to be the Christian Sabbath,
In the second of the places Therefore alleged, 1 Cor. 16.1, 2. These things Are considerable to prove the First day in the Week to be the Christian Sabbath,
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yet why doth the Apostle here limit them to this day for the performance of this Duty? they that translate NONLATINALPHABET upon one day of the week, do miserably mistake the phrase, which in Scripture phrase onely signifies the first day of it,
yet why does the Apostle Here limit them to this day for the performance of this Duty? they that translate upon one day of the Week, do miserably mistake the phrase, which in Scripture phrase only signifies the First day of it,
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and Iosephus (who knew best his Countreymens manners) and who is one of most credit in his writings, tells us that they began their first Evening about three of the Clock in the afternoone.
and Iosephus (who knew best his Countrymen's manners) and who is one of most credit in his writings, tells us that they began their First Evening about three of the Clock in the afternoon.
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and they are overwhelmed with crosse Testimonies from most of their fellowes, who begin it some about one, some about two of the Clock in the afternoone,
and they Are overwhelmed with cross Testimonies from most of their Fellows, who begin it Some about one, Some about two of the Clock in the afternoon,
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unlesse it be (as was shewn) by flying for light to the dictates and instinct of nature, to shew unto poore deceitfull man, what lawes are morall and what not, wherein the remedy would have been as bad as the disease?
unless it be (as was shown) by flying for Light to the dictates and instinct of nature, to show unto poor deceitful man, what laws Are moral and what not, wherein the remedy would have been as bad as the disease?
except it be that which we have shewn will as strongly enforce an introduction of some one judiciall and another Evangelicall law into the Decalogue, as well as one ceremoniall;
except it be that which we have shown will as strongly enforce an introduction of Some one judicial and Another Evangelical law into the Decalogue, as well as one ceremonial;
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for it neither suits with Gods wisedome and end in giving the law, nor yet with mans weaknesse (which God pitties) to make such a jumbling and confusion of things together:
for it neither suits with God's Wisdom and end in giving the law, nor yet with men weakness (which God pities) to make such a jumbling and confusion of things together:
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It seems therefore to be the Lords Day, and consequently the Sabbath of the Lord our God. Two things are needfull here to be considered and cleared. 1. That this Day being called the Lords Day, it is therefore set apart and sanctified by the Lord Christ as holy. 2. That this Day thus sanctified is the first day of the week,
It seems Therefore to be the lords Day, and consequently the Sabbath of the Lord our God. Two things Are needful Here to be considered and cleared. 1. That this Day being called the lords Day, it is Therefore Set apart and sanctified by the Lord christ as holy. 2. That this Day thus sanctified is the First day of the Week,
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Thesis 37. We read indeed of the shadowes of the Evening, Ier. 6.4. but it doth not hence follow that the Evening begins at mid-day, but rather some time after it, the shadowes of the Evening being the shadowes of the day declining, which therefore grow long;
Thesis 37. We read indeed of the shadows of the Evening, Jeremiah 6.4. but it does not hence follow that the Evening begins At midday, but rather Some time After it, the shadows of the Evening being the shadows of the day declining, which Therefore grow long;
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Then (if this reasoning be solid) why was not one judiciall and another Evangelicall precept alike honoured also? For was there not as much need to procure Authority to this as well as to ceremonials? and yet wee see their Authority was sufficiently procured without being shusted into the Decalogue, and so might ceremonialls also.
Then (if this reasoning be solid) why was not one judicial and Another Evangelical precept alike honoured also? For was there not as much need to procure authority to this as well as to ceremonials? and yet we see their authority was sufficiently procured without being shusted into the Decalogue, and so might ceremonials also.
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If there must be one law in the Decalogue, ceremoniall, that so the more Authority may bee procured hereby (as Mr. Primrose pleads) unto all Gods Ordinances,
If there must be one law in the Decalogue, ceremonial, that so the more authority may be procured hereby (as Mr. Primrose pleads) unto all God's Ordinances,
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why is not this Day then Holy to the Lord, if it equally bears the Lords name? Master Primrose indeed puts us off with another shift, viz. That this Day being called so by the Churches customs ;
why is not this Day then Holy to the Lord, if it equally bears the lords name? Master Primrose indeed puts us off with Another shift, viz. That this Day being called so by the Churches customs;
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Thesis 38. The first Difficulty here to prove and cleare up, is, that, This Day which is here called the Lords Day, is a day instituted and sanctified for the Lords honour and service above any other Day.
Thesis 38. The First Difficulty Here to prove and clear up, is, that, This Day which is Here called the lords Day, is a day instituted and sanctified for the lords honour and service above any other Day.
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For, as the Sacrament of Bread and Wine is called the Lords Supper, and the Lords Table, for no other reason but because they were instituted by Christ,
For, as the Sacrament of Bred and Wine is called the lords Supper, and the lords Table, for no other reason but Because they were instituted by christ,
but because •t was in the like manner instituted and sanctified as they were? Master Brabourne here shifts away from the light of this Text, by affirming that it might be called the Lords Day in respect of God the Creator, not Christ the Redeemer,
but Because •t was in the like manner instituted and sanctified as they were? Master Brabourne Here shifts away from the Light of this Text, by affirming that it might be called the lords Day in respect of God the Creator, not christ the Redeemer,
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and therefore may be meant of the Iewish Sabbath which is called the Lords holy Day, Isaiah 58 3. But why might he not as well say that its called the Lords Supper & Table in respect of God the Creator, considering that in the New Testament since Christ is actually exalted to be Lord of all, this phrase is onely applyed to the Lord Christ as Redeemer? Look therefore as the Jewish Sabbath being called the Lords Sabbath,
and Therefore may be meant of the Jewish Sabbath which is called the lords holy Day, Isaiah 58 3. But why might he not as well say that its called the lords Supper & Table in respect of God the Creator, considering that in the New Testament since christ is actually exalted to be Lord of all, this phrase is only applied to the Lord christ as Redeemer? Look Therefore as the Jewish Sabbath being called the lords Sabbath,
Nor do I finde any one distinct thing in all the Scripture which hath the Lords superscription or name upon it (as the Lords Temple, the Lords Offerings, the Lords people, the Lords Priests &c.) but it is sanctified of God and holy to him:
Nor do I find any one distinct thing in all the Scripture which hath the lords superscription or name upon it (as the lords Temple, the lords Offerings, the lords people, the lords Priests etc.) but it is sanctified of God and holy to him:
Now, the Lords name being stamped upon this Day and so set apart for the honour of Christ, it cannot be that so it should be called in respect of the Churches customes;
Now, the lords name being stamped upon this Day and so Set apart for the honour of christ, it cannot be that so it should be called in respect of the Churches customs;
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for surely then they should have been condemned for wil-worship by some of the Apostles; and therefore it is in respect of the Lords institution hereof.
for surely then they should have been condemned for will-worship by Some of the Apostles; and Therefore it is in respect of the lords Institution hereof.
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Even from noone till Sun-set, yet its then called the Evening in respect of the Artificiall not Naturall day, of which Moses speakes when he divides the day into Morning and Evening, part of which afternoone is also called Evening by the Holy Ghost in Scripture;
Even from noon till Sunset, yet its then called the Evening in respect of the Artificial not Natural day, of which Moses speaks when he divides the day into Morning and Evening, part of which afternoon is also called Evening by the Holy Ghost in Scripture;
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Thesis 38. There were three sorts of laws which are commonly knowne, and which were most eminently appearing among the Jewes, 1. Morall. 2. Ceremoniall. 3. Judiciall.
Thesis 38. There were three sorts of laws which Are commonly known, and which were most eminently appearing among the Jews, 1. Moral. 2. Ceremonial. 3. Judicial.
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The second Difficulty now lies in clearing up this particular, viz. That this Day thus sanctified was the first Day of the week, which is therefore the Holy Day of the Lord our God, and consequently, the Christian Sabbath:
The second Difficulty now lies in clearing up this particular, viz. That this Day thus sanctified was the First Day of the Week, which is Therefore the Holy Day of the Lord our God, and consequently, the Christian Sabbath:
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1. That this Day of which Iohn speaks, is a known Day, and was generally known in those dayes by this glorious name of the Lords Day, and therefore the Apostle gives no other title to it but the Lords Day, as a known day in those times;
1. That this Day of which John speaks, is a known Day, and was generally known in those days by this glorious name of the lords Day, and Therefore the Apostle gives no other title to it but the lords Day, as a known day in those times;
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for the Scope of Iohn in this Vision is as in all other Prophetical Visions when they set down the day and time of it, to gain the more credit to the certain•y of it,
for the Scope of John in this Vision is as in all other Prophetical Visions when they Set down the day and time of it, to gain the more credit to the certain•y of it,
2. If it was a known Day, what Day can it be either by evidence of Scripture or any Antiquity but the first Day of the week? For, 1. There is no other Day on which mention is made of any other work or action of Christ which might occasion a Holy Day,
2. If it was a known Day, what Day can it be either by evidence of Scripture or any Antiquity but the First Day of the Week? For, 1. There is no other Day on which mention is made of any other work or actium of christ which might occasion a Holy Day,
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and by which work he is expressely said to have all power given him in heaven and earth, Matt. 28.18. and to be actually Lord of dead and living, Rom. 14.9.
and by which work he is expressly said to have all power given him in heaven and earth, Matt. 28.18. and to be actually Lord of dead and living, Rom. 14.9.
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and therefore why should any other Lords Day be dreamed of? why should Master Brabourne imagine that this day might be some superstitious Easter Day, which happens once a yeer? the Holy Ghost on the contrary, not setting downe the month or day of the yeer,
and Therefore why should any other lords Day be dreamed of? why should Master Brabourne imagine that this day might be Some superstitious Easter Day, which happens once a year? the Holy Ghost on the contrary, not setting down the Monn or day of the year,
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but of the week wherein Christ arose, and therefore it must be meant of a weekly Holy Day here called the Lords Day. 2. We do not read of any other Day (besides this first Day of the week) which was observed for Holy Sabbath Duties and honoured above any other day for breaking of Bread,
but of the Week wherein christ arose, and Therefore it must be meant of a weekly Holy Day Here called the lords Day. 2. We do not read of any other Day (beside this First Day of the Week) which was observed for Holy Sabbath Duties and honoured above any other day for breaking of Bred,
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for preaching the Word (which were acts of piety) nor for Collections for the poor (the most eminent act of mercy) why then should any imagine any other day to be the Lords day,
for preaching the Word (which were acts of piety) nor for Collections for the poor (the most eminent act of mercy) why then should any imagine any other day to be the lords day,
but that first day? 3. There seems to be much in that which Beza observes out of an ancient Greek Manuscript wherein that first Day of the week, 1 Cor. 16.2. is expressely called the Lords Day, and the Syriack Translation saith that their meeting together to receive the Sacrament, 1 Cor. 11.20. was upon the Lords Day;
but that First day? 3. There seems to be much in that which Beza observes out of an ancient Greek Manuscript wherein that First Day of the Week, 1 Cor. 16.2. is expressly called the lords Day, and the Syriac translation Says that their meeting together to receive the Sacrament, 1 Cor. 11.20. was upon the lords Day;
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as learned Rivet makes good against Gomarus, professing, that Quotquot Interpretes hactenus fuerunt, haec verba de die Resurrectionis Domini intellexerunt;
as learned Rivet makes good against Gomarus, professing, that Quotquot Interprets Hactenus fuerunt, haec verba de die Resurrectionis Domini intellexerunt;
Would we know whether 'tis the Christian Sabbath Day? Verily if it be the Day of the Lord our God (the Lords Day) why is it not the Sabbath of the Lord our God? If it be exalted and honoured by the Apostles of Christ above the Jewish Sabbath for Sabbath duties,
Would we know whither it's the Christian Sabbath Day? Verily if it be the Day of the Lord our God (the lords Day) why is it not the Sabbath of the Lord our God? If it be exalted and honoured by the Apostles of christ above the Jewish Sabbath for Sabbath duties,
For such an interpretation of the Lords Day, as if it was an uncertaine time, is directly crosse to the Scope of Iohn in setting downe this Vision, who to beget more credit to it, tels us,
For such an Interpretation of the lords Day, as if it was an uncertain time, is directly cross to the Scope of John in setting down this Vision, who to beget more credit to it, tells us,
indeeed Gomarus affirms that its called the Lords Day, because of the Lord Jesus apparition in Vision to Iohn, and therefore he tell us that in Scripture phrase, the Day of the Lord is such a Day wherein the Lord manifests himselfe either in wrath or in favour, as here to Iohn.
indeed Gomarus affirms that its called the lords Day, Because of the Lord jesus apparition in Vision to John, and Therefore he tell us that in Scripture phrase, the Day of the Lord is such a Day wherein the Lord manifests himself either in wrath or in favour, as Here to John.
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and the Church observed under the New Testament, and therefore called (as that was) the Lords Day? 5. There can be no other Day imagined but this to be the Lords Day;
and the Church observed under the New Testament, and Therefore called (as that was) the lords Day? 5. There can be no other Day imagined but this to be the lords Day;
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was the seventh Day in the week then in use in the Old Testament, so why should not this Lords Day be meant of some seventh Day (the first of seven in the week which the Lord appointed,
was the seventh Day in the Week then in use in the Old Testament, so why should not this lords Day be meant of Some seventh Day (the First of seven in the Week which the Lord appointed,
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because it wants a divine institution, and yet necessary to observe it in respect of the Churches Custome and constitution (as some pretend) why may not the Chu•ches Commandment be a rule of obedience in a thousand things else as well as in this? and so introduce Will-Worship, and to serve God after the tradition of men which God abhors?
Because it Wants a divine Institution, and yet necessary to observe it in respect of the Churches Custom and constitution (as Some pretend) why may not the Chu•ches Commandment be a Rule of Obedience in a thousand things Else as well as in this? and so introduce Will-Worship, and to serve God After the tradition of men which God abhors?
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nor do they make this variation to be according to that which God allows (suppose from Sun to Sun, sooner or later as the time of the yeere is) but according to the civill customs of severall Nations,
nor do they make this variation to be according to that which God allows (suppose from Sun to Sun, sooner or later as the time of the year is) but according to the civil customs of several nations,
yet it being De novo instituted by Christ as the Seale of Initiation into Christs mystical Body, 1 Cor. 12.12. it now stands by vertue of that general Rule by which Circumcision it selfe was administred, viz That the Seale of initiation into Christs Body be applyed to all the visible members of that Body:
yet it being De novo instituted by christ as the Seal of Initiation into Christ mystical Body, 1 Cor. 12.12. it now Stands by virtue of that general Rule by which Circumcision it self was administered, videlicet That the Seal of initiation into Christ Body be applied to all the visible members of that Body:
by the very same Rule, and on the very same ground we also are bound to keep this first day being also the Sabbath of the Lord our God, which he hath now appointed anew under the New Testament.
by the very same Rule, and on the very same ground we also Are bound to keep this First day being also the Sabbath of the Lord our God, which he hath now appointed anew under the New Testament.
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hence it followes that if the first seventh which is now abrogated, was once observed, because it was the Lords Sabbath or the Sabbath Day which God appointed;
hence it follows that if the First seventh which is now abrogated, was once observed, Because it was the lords Sabbath or the Sabbath Day which God appointed;
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Yet this is certaine, that when New things are instituted not by humane Analogy, but by Divine appointment, the Application of these may stand by vertue of old precepts and general Rules, from whence the Application even of old Institutions formerly arose.
Yet this is certain, that when New things Are instituted not by humane Analogy, but by Divine appointment, the Application of these may stand by virtue of old Precepts and general Rules, from whence the Application even of old Institutions formerly arose.
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Hence therefore it followes, that although this particular seventh day, which is the first of seven, be not particularly made mention of in the fourth Commandment;
Hence Therefore it follows, that although this particular seventh day, which is the First of seven, be not particularly made mention of in the fourth Commandment;
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For though it be true (as Mr. Brabourne urgeth) That New Institutions cannot be founded, no not by Analogy of proportion, meerly upon Old Institutions;
For though it be true (as Mr. Brabourne urges) That New Institutions cannot be founded, no not by Analogy of proportion, merely upon Old Institutions;
Nor indeed doe I see how that popish Argument will be otherwise answered, pleading for a possibility in man to keep the law perfectly in his lapsed and fallen estate in this life,
Nor indeed do I see how that popish Argument will be otherwise answered, pleading for a possibility in man to keep the law perfectly in his lapsed and fallen estate in this life,
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Hence the Lord hath in much pitty made knowne his law again, and given us a faire copy of it in the two Tables of stone, which are the copy of that which was writ upon mans heart at first,
Hence the Lord hath in much pity made known his law again, and given us a fair copy of it in the two Tables of stone, which Are the copy of that which was writ upon men heart At First,
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which holinesse and righteousnesse are the two parts of Gods Image which was once engraven upon mans soule, in his primitive and perfect estate, Ephes. 4.24.
which holiness and righteousness Are the two parts of God's Image which was once engraven upon men soul, in his primitive and perfect estate, Ephesians 4.24.
Man therefore having once power to keep the law, and now having no power, this argues strongly that the law of the Decalogue contains nothing but what was once written as a law of life upon his heart in his innocent estate:
Man Therefore having once power to keep the law, and now having no power, this argues strongly that the law of the Decalogue contains nothing but what was once written as a law of life upon his heart in his innocent estate:
and therefore it is a wilde notion of theirs who thinke that the Covenant of works which God made with Adam, is not the same for matter with the Covenant of works exprest in the morall law;
and Therefore it is a wild notion of theirs who think that the Covenant of works which God made with Adam, is not the same for matter with the Covenant of works expressed in the moral law;
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when it was made most perfect, therefore it is universall and perpetuall; the substance also of this law being love to God and man, holinesse toward God,
when it was made most perfect, Therefore it is universal and perpetual; the substance also of this law being love to God and man, holiness towards God,
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as Mr. Primrose truely concludes from Deut. 6.1, 2, 3, 4, 5, 6. and Matth. 22.37, 38, 40. but yet this love did arise by vertue of a morall rule, for therefore it was love to worship God in ceremoniall duties,
as Mr. Primrose truly concludes from Deuteronomy 6.1, 2, 3, 4, 5, 6. and Matthew 22.37, 38, 40. but yet this love did arise by virtue of a moral Rule, for Therefore it was love to worship God in ceremonial duties,
and that therefore Christian Emperours and Councels in after-times did well and wisely both to condemn the observations of the one and withal honour the other.
and that Therefore Christian emperors and Counsels in Aftertimes did well and wisely both to condemn the observations of the one and withal honour the other.
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Thesis 41. It is true, that some of the Primitive Churches in the Eastern parts, did for some hundred of yeers observe both Sabbaths, both Iewish and Christian.
Thesis 41. It is true, that Some of the Primitive Churches in the Eastern parts, did for Some hundred of Years observe both Sabbaths, both Jewish and Christian.
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for I think that Paul foreseeing this observation of dayes and Iewish Sabbaths to be stirring and ready to creep into the Church, that he did therefore condemne the same in his Epistles to the Galatians and Colosians ;
for I think that Paul Foreseeing this observation of days and Jewish Sabbaths to be stirring and ready to creep into the Church, that he did Therefore condemn the same in his Epistles to the Galatians and Colossians;
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and into Evening and Morning for Religious use, in respect of the Evening and Morning s•crifice along time after, is just such a device as his who would needs thinke that the first day of the we•ke was called NONLATINALPHABET,
and into Evening and Morning for Religious use, in respect of the Evening and Morning s•crifice along time After, is just such a device as his who would needs think that the First day of the we•ke was called,
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Adam called the names of things according to their natures and special use, and is it credible that before his fall where there was no use of Sacrifices, that he should know of Morning and Evening Sacrifi•es in which respect it was called Evening morning;
Adam called the names of things according to their nature's and special use, and is it credible that before his fallen where there was no use of Sacrifices, that he should know of Morning and Evening Sacrifi•es in which respect it was called Evening morning;
Thesis 41. The ceremoniall law consisting chiefly of types and shadowes of things to come, Heb. 8.5. and therefore being to cease when the body was come, Col. 2.17.
Thesis 41. The ceremonial law consisting chiefly of types and shadows of things to come, Hebrew 8.5. and Therefore being to cease when the body was come, Col. 2.17.
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Every ceremoniall law was temporary, but every temporary law was not ceremoniall (as some say) as is demonstrable from sundry judicials, which in their determinations were proper to that Nation,
Every ceremonial law was temporary, but every temporary law was not ceremonial (as Some say) as is demonstrable from sundry judicials, which in their determinations were proper to that nation,
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and that therefore the Sabbath ought still to be kept in reference to the work of Creation which concernes all men, rather then in respect of Redemption, which he imagines concerneth onely some few.
and that Therefore the Sabbath ought still to be kept in Referente to the work of Creation which concerns all men, rather then in respect of Redemption, which he imagines concerns only Some few.
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is called early Morning, and we read of the Morning watch before day light, Ex. 14.24, yet these places no way prove that which they are produced for, viz. That Morning begins at midnight:
is called early Morning, and we read of the Morning watch before day Light, Ex. 14.24, yet these places no Way prove that which they Are produced for, viz. That Morning begins At midnight:
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these places indeed shew thus much, That sometime before Day-light is sometime called Morning, which is readily acknowledged in the respects forementioned.
these places indeed show thus much, That sometime before Daylight is sometime called Morning, which is readily acknowledged in the respects forementioned.
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the duties of the first Table being also as much morall as those of the second, to the preserving of which later from hurt and spoil in respect of their morality, no wise man questions the extent of his power.
the duties of the First Table being also as much moral as those of the second, to the preserving of which later from hurt and spoil in respect of their morality, no wise man questions the extent of his power.
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when it is ordered for common and universall good, but chiefely in respect of the law which they safeguard and fence, which if it bee morall, it's most just and equall, that either the same or like judiciall fence (according to some fit proportion) should preserve it still,
when it is ordered for Common and universal good, but chiefly in respect of the law which they safeguard and fence, which if it be moral, it's most just and equal, that either the same or like judicial fence (according to Some fit proportion) should preserve it still,
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The Iudiciall lawes some of them being hedges and fences to safeguard both morall and ceremoniall precepts, their binding power was therefore mixt and various,
The Judicial laws Some of them being hedges and fences to safeguard both moral and ceremonial Precepts, their binding power was Therefore mixed and various,
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from whence by the way, the weaknesse of their reasonings may bee observed, who that they may take away the power of the civill Magistrate in matters of the first Table (which once he had in the Jewish common-wealth) affirm that such civill power,
from whence by the Way, the weakness of their reasonings may be observed, who that they may take away the power of the civil Magistrate in matters of the First Table (which once he had in the Jewish commonwealth) affirm that such civil power,
when as it's manifest that this his power in preserving Gods worship pure from Idolatrous and prophane mixtures, according to the judiciall lawes, was no more but a fence and safeguard set about morall Commandments;
when as it's manifest that this his power in preserving God's worship pure from Idolatrous and profane mixtures, according to the judicial laws, was no more but a fence and safeguard Set about moral commandments;
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But it doth not hence fellow (as Master Primrose imagines) that there is no Lords day Instituted in respect of Christs Resurrection because he hath not,
But it does not hence fellow (as Master Primrose imagines) that there is no lords day Instituted in respect of Christ Resurrection Because he hath not,
and that therefore they are called by Iob the Morning stars, Iob. 38.6, 7. as some imagine, will follow no more then as if one should affirm that the King of Babel (called Lucifer ) was certainly born in the Morning,
and that Therefore they Are called by Job the Morning Stars, Job 38.6, 7. as Some imagine, will follow no more then as if one should affirm that the King of Babel (called Lucifer) was Certainly born in the Morning,
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because he also is called a Morning star, Isa. 14 13. for who sees not but that the speech is metaphoricall in both? glorious excellency above others being bestowed on them,
Because he also is called a Morning star, Isaiah 14 13. for who sees not but that the speech is metaphorical in both? glorious excellency above Others being bestowed on them,
therefore the Earth is said to be dark and void ( i. e. of all Inhabitants and beautiful forms) in opposition to the third Heaven which was made with it, which was lightsome and full of Inhabitants, viz. the Angels;
Therefore the Earth is said to be dark and void (i. e. of all Inhabitants and beautiful forms) in opposition to the third Heaven which was made with it, which was lightsome and full of Inhabitants, viz. the Angels;
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If therefore the question be now made, whether the law of the fourth Commandment be morall or no, we must then remember that the true state of the question is not in this, to wit, Whether the law of the Sabbath be a principle of the light of nature, knowne and evident of it selfe,
If Therefore the question be now made, whither the law of the fourth Commandment be moral or no, we must then Remember that the true state of the question is not in this, to wit, Whither the law of the Sabbath be a principle of the Light of nature, known and evident of it self,
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or at least such as every man that hath the use of reason may readily finde out, without some externall revelation (as Mr. Ironside injuriously states it wrastling herein with his own shadow, with many others of his fellowship in this controversie.) For morality (as hath been declared) is of larger extent then such naturality. But the question is,
or At least such as every man that hath the use of reason may readily find out, without Some external Revelation (as Mr. Ironside injuriously states it wrestling herein with his own shadow, with many Others of his fellowship in this controversy.) For morality (as hath been declared) is of larger extent then such naturality. But the question is,
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and being thus commanded as such a law, whether it be not therefore of perpetuall and universall obligation, binding all Nations and persons in all ages, in their hearts, lives, manners, to the observance thereof,
and being thus commanded as such a law, whither it be not Therefore of perpetual and universal obligation, binding all nations and Persons in all ages, in their hearts, lives, manners, to the observance thereof,
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The heavie and visible judgements of God revealed from heaven against prophaners of this our Lords day Sabbath will one day be a convincing Argument of the Holinesse of this Day,
The heavy and visible Judgments of God revealed from heaven against profaners of this our lords day Sabbath will one day be a convincing Argument of the Holiness of this Day,
Thesis 44. Belshazar is said to be slain in the night, Dan. 5.30. which the Prophet Isaiah has foretold should be in the Morning, Isa. 47.11. but will it follow hence that this Morning is the time of midnight? might it not be after midnight as well? for the Text is silent;
Thesis 44. Belshazzar is said to be slave in the night, Dan. 5.30. which the Prophet Isaiah has foretold should be in the Morning, Isaiah 47.11. but will it follow hence that this Morning is the time of midnight? might it not be After midnight as well? for the Text is silent;
but by a metaphor the apparent time of the beginning of his misery (the light of the Morning manifesting all things apparently) the Lord also alluding to the manner of humane Judicatures;
but by a metaphor the apparent time of the beginning of his misery (the Light of the Morning manifesting all things apparently) the Lord also alluding to the manner of humane Judicatures;
It being therefore confessed on all hands that the Sabbath is morall (though I confesse at other times our Adversaries unsay this at least in their Arguments;) the Controversie therefore onely lies in this, viz. How and in what respect it should be so?
It being Therefore confessed on all hands that the Sabbath is moral (though I confess At other times our Adversaries unsay this At least in their Arguments;) the Controversy Therefore only lies in this, viz. How and in what respect it should be so?
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All sides agree in this, viz. That the law of this fourth Commandment concerning the Sabbath, is morall. But as the differences about the meaning of Tu es Petrus are many,
All sides agree in this, viz. That the law of this fourth Commandment Concerning the Sabbath, is moral. But as the differences about the meaning of Tu es Peter Are many,
Master Primrose also (when he is awake) expressely confesseth thus much, viz. That the Sabbath is morall in its foundation, end, marrow and principall substance;
Master Primrose also (when he is awake) expressly Confesses thus much, viz. That the Sabbath is moral in its Foundation, end, marrow and principal substance;
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and consequently that they have appointed times to attend upon them, wherein the word of God be read and preached as under the old Testament every Sabbath day:
and consequently that they have appointed times to attend upon them, wherein the word of God be read and preached as under the old Testament every Sabbath day:
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nay he yields yet more, viz. That not onely stinted times, but that also there should be a convenient proportion and suitable frequency of time for Gods service,
nay he yields yet more, viz. That not only stinted times, but that also there should be a convenient proportion and suitable frequency of time for God's service,
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as the Sabbath did, which returned weekly, and therefore he saith that the Commandment runs not thus, viz. Remember to keep the new Moons, but Remember to keep holy the Sabbath day.
as the Sabbath did, which returned weekly, and Therefore he Says that the Commandment runs not thus, viz. remember to keep the new Moons, but remember to keep holy the Sabbath day.
So that by Mr. Primrose concession, not onely a time, but a stinted time, not onely a stinted, but also such a convenient proportion and suitable frequency of time, as is once in seven dayes, is morally holy by vertue of the fourth Commandment.
So that by Mr. Primrose concession, not only a time, but a stinted time, not only a stinted, but also such a convenient proportion and suitable frequency of time, as is once in seven days, is morally holy by virtue of the fourth Commandment.
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Gomarus also concludes that the publick worship of God required in the fourth Commandment, cals for observation, not onely of certain, but also of sufficient dayes for worship;
Gomarus also concludes that the public worship of God required in the fourth Commandment, calls for observation, not only of certain, but also of sufficient days for worship;
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and what these sufficient dayes bee, is to bee gathered from the fourth Commandment, viz. that they bee not more rare and lesse frequent, then the weekly Sabbaths of the Israelites,
and what these sufficient days be, is to be gathered from the fourth Commandment, viz. that they bee not more rare and less frequent, then the weekly Sabbaths of the Israelites,
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then the Jews were in celebrating their Sabbath, and his reason (labouring with some spice of a contradiction) is this, viz. because the obligation of our thankfulnesse to God is more then theirs,
then the jews were in celebrating their Sabbath, and his reason (labouring with Some spice of a contradiction) is this, viz. Because the obligation of our thankfulness to God is more then theirs,
Wallaeus comes almost quite over the threshold unto us, and maintains upon solid arguments, that by the force and analogy of this fourth Commandment, all the true worshippers of God, are bound to the exact observation of one day in the circle and compasse of seven;
Wallaeus comes almost quite over the threshold unto us, and maintains upon solid Arguments, that by the force and analogy of this fourth Commandment, all the true worshippers of God, Are bound to the exact observation of one day in the circle and compass of seven;
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and then he produceth a cloud of witnesses, both ancient Fathers, and the chief of our late reformers, testifying to th• same morality of one day in seven, which himself maintaines;
and then he Produceth a cloud of Witnesses, both ancient Father's, and the chief of our late reformers, testifying to th• same morality of one day in seven, which himself maintains;
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and many others) to imagine and go about to befoole the world, as if the morality of a seventh day was the late and soure fruit growing out of the crabbed and rigid stock of some English Puritans and reformers, wherein they are forsaken of all their fellowes, whom in all other things they so much admire in other Reformed Churches.
and many Others) to imagine and go about to befool the world, as if the morality of a seventh day was the late and sour fruit growing out of the crabbed and rigid stock of Some English Puritans and reformers, wherein they Are forsaken of all their Fellows, whom in all other things they so much admire in other Reformed Churches.
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Though also it be true that the Lord smote the Egyptians at midnight, and that the Israelites were prohibited from stirring out of doors till Morning, Exod. 12.22, 29, 30. and yet that they did stir up one another to depart before morning-light;
Though also it be true that the Lord smote the egyptians At midnight, and that the Israelites were prohibited from stirring out of doors till Morning, Exod 12.22, 29, 30. and yet that they did stir up one Another to depart before Morning light;
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yet if God and Pharoah and Moses will force them out, there is no rule broken by stirring out in such a case before day light morning. 3, 'Tis more then probable that there was some good space after midnight before they stird out, which is said to be in the Morning watch;
yet if God and Pharaoh and Moses will force them out, there is no Rule broken by stirring out in such a case before day Light morning. 3, It's more then probable that there was Some good Molle After midnight before they stirred out, which is said to be in the Morning watch;
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or to that one particular day, it is then impossible that any other day to which that first is changed, should be morall by vertue of the same Commandment:
or to that one particular day, it is then impossible that any other day to which that First is changed, should be moral by virtue of the same Commandment:
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for if the morality of it did lie in observing that particular day only, how could there bee a change of that day to another? For if the morality of a Sabbath was limited unto a particularity,
for if the morality of it did lie in observing that particular day only, how could there be a change of that day to Another? For if the morality of a Sabbath was limited unto a particularity,
Thesis 45. The generall consent herein also is this, to wit, That the morality of the Sabbath chiefly is in respect of some generality, or in respect of something which is more generall in this Commandment, rather then in respect of that particular day which the Commandment doth also point at:
Thesis 45. The general consent herein also is this, to wit, That the morality of the Sabbath chiefly is in respect of Some generality, or in respect of something which is more general in this Commandment, rather then in respect of that particular day which the Commandment does also point At:
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as may be seen Thesis 44. and truly thus much being acknowledged by them, one would think that the controversie (with this sort of men) was brought unto a comfortable and quiet issue and full agreement,
as may be seen Thesis 44. and truly thus much being acknowledged by them, one would think that the controversy (with this sort of men) was brought unto a comfortable and quiet issue and full agreement,
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and to such an appointed day as containes a sufficient proportion of time for God, with convenient frequency, no lesse frequent then theirs in the old Testament, which was every seventh day,
and to such an appointed day as contains a sufficient proportion of time for God, with convenient frequency, no less frequent then theirs in the old Testament, which was every seventh day,
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and resolve it into a day or some day for solemne worship, yet when they are forced to see and acknowledge by the dint of argument, that this is too generall,
and resolve it into a day or Some day for solemn worship, yet when they Are forced to see and acknowledge by the dint of argument, that this is too general,
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If God hath set any time to begin the Sabbath, surely 'tis such a time as may be ordinarily and readily known, that so here (as well as in all other Ordinances) the Sabbath may be begun with prayer, and ended with praise:
If God hath Set any time to begin the Sabbath, surely it's such a time as may be ordinarily and readily known, that so Here (as well as in all other Ordinances) the Sabbath may be begun with prayer, and ended with praise:
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but if it should begin at midnight, what man of a thousand can readily tell the certain time when it begins, that so they may in a holy manner begin the Sabbath with God? all men have not the midnight Clocks and Bells to awaken them,
but if it should begin At midnight, what man of a thousand can readily tell the certain time when it begins, that so they may in a holy manner begin the Sabbath with God? all men have not the midnight Clocks and Bells' to awaken them,
and if he cannot, then its very considerable and to me unquestionable, that that cannot be the beginning of holy Time which cannot be begun in a holy manner:
and if he cannot, then its very considerable and to me unquestionable, that that cannot be the beginning of holy Time which cannot be begun in a holy manner:
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or to such a seventh day as God shall determine, It is therefore needfull for the clearing up of this controversie, to seek out with an impartiall and sober mind, the true meaning of the fourth Commandment, and to enquire more particularly and exactly what is required it it,
or to such a seventh day as God shall determine, It is Therefore needful for the clearing up of this controversy, to seek out with an impartial and Sobrium mind, the true meaning of the fourth Commandment, and to inquire more particularly and exactly what is required it it,
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and what is commanded by vertue of it, which some able men not taking a right observation of in the dark and tempestuous times of controversie, have therefore made miserable shipwrack, not onely of the truth,
and what is commanded by virtue of it, which Some able men not taking a right observation of in the dark and tempestuous times of controversy, have Therefore made miserable shipwreck, not only of the truth,
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and because the determination of it may bee made by some, either more lax or narrow, viz. either to any day in seven, which man or the Church may appoint;
and Because the determination of it may be made by Some, either more lax or narrow, viz. either to any day in seven, which man or the Church may appoint;
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As also to be accurately wary least the rule of love be broken towards such gracious and learned servants of God• considering how much they have to say in this point, in which case, much love, respect and indulgence hath been ever accounted necessary by men of moderate and sober minds.
As also to be accurately wary lest the Rule of love be broken towards such gracious and learned Servants of God• considering how much they have to say in this point, in which case, much love, respect and indulgence hath been ever accounted necessary by men of moderate and Sobrium minds.
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who indeed are assisted with better proofs and stronger arguments then any of the rest, and therefore need tryall, and we have need to know what weight they are of.
who indeed Are assisted with better proofs and Stronger Arguments then any of the rest, and Therefore need trial, and we have need to know what weight they Are of.
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Thesis 48. Others there be who do not begin the Sabbath at Morning midnight, but begin and end it at Morning light, at the rising of the Sun and the light of it:
Thesis 48. Others there be who do not begin the Sabbath At Morning midnight, but begin and end it At Morning Light, At the rising of the Sun and the Light of it:
Thesis 48. The things which are morally enjoyned in this Commandment, are these two, 1. Some things are Primariò; i. Primarily, firstly and more generally morall. 2. Some things are secundariò; i. Secondarily, derivatively and consequently morall.
Thesis 48. The things which Are morally enjoined in this Commandment, Are these two, 1. some things Are Primariò; i. Primarily, firstly and more generally moral. 2. some things Are secundariò; i. Secondarily, derivatively and consequently moral.
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but to honour these or those particular superiors is secondarily morall, because our honouring of them ariseth from that primary and generall law of morall equity, viz. that if our fathers are to be honoured,
but to honour these or those particular superiors is secondarily moral, Because our honouring of them arises from that primary and general law of moral equity, viz. that if our Father's Are to be honoured,
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To keep a day, a seventh dayes Sabbath, is perpetual, it being primarily morall, but to observe this or that particular day, is of it selfe changeable being secondarily morall:
To keep a day, a seventh days Sabbath, is perpetual, it being primarily moral, but to observe this or that particular day, is of it self changeable being secondarily moral:
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wherein the law and rule is not changed (it being primarily morall) but onely the object, which wee are bound to honour secondarily in respect of the generall rule:
wherein the law and Rule is not changed (it being primarily moral) but only the Object, which we Are bound to honour secondarily in respect of the general Rule:
because, as hath been said, herein there is no change of the rule, but onely of the object or application of the rule, which may be variously and yet morally observed.
Because, as hath been said, herein there is no change of the Rule, but only of the Object or application of the Rule, which may be variously and yet morally observed.
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And when they did thus variously begin their days, there was no such undecent disproportion of Times as Reverend Mr. Cleaver imagines, in the like case,
And when they did thus variously begin their days, there was no such undecent disproportion of Times as Reverend Mr. Cleaver imagines, in the like case,
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so as that the bounds and limits of the Sabbath be not impared or transgressed: for there is no religious necessity to begin and end civill time with sacred:
so as that the bounds and Limits of the Sabbath be not impaired or transgressed: for there is no religious necessity to begin and end civil time with sacred:
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but whether this Commandment is so narrowly restrained, will appeare more fully in shewing the truth of this distinction out of the Cōmandment, more particularly.
but whither this Commandment is so narrowly restrained, will appear more Fully in showing the truth of this distinction out of the Commandment, more particularly.
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as is evident in the second and fifth Commandment, which Synechdoche, Master Broad acknowledgeth to bee in all other commands except the Sabbath, wherein he wil have no generall understood,
as is evident in the second and fifth Commandment, which Synecdoche, Master Broad acknowledgeth to be in all other commands except the Sabbath, wherein he will have no general understood,
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and therefore the observation of it is not an Act of Christian Liberty, but of Christian duty imposed by divine Auth•rity and by vertue of the moral Law.
and Therefore the observation of it is not an Act of Christian Liberty, but of Christian duty imposed by divine Auth•rity and by virtue of the moral Law.
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for Gospel-institutions when they be appointed by divine and soveraign Authority, yet they may then be observed and practised by vertue of some morall Law.
for Gospel-institutions when they be appointed by divine and sovereign authority, yet they may then be observed and practised by virtue of Some moral Law.
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only let this be supposed, that the day is now changed (as we shall hereafter prove) as also that the worship it self is changed by divine institution;
only let this be supposed, that the day is now changed (as we shall hereafter prove) as also that the worship it self is changed by divine Institution;
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for which purpose God hath made the lights of Heaven to be for seasons, Gen. 1.14. to be guides and helps to begin and end the seasons and daies which he shall appoint.
for which purpose God hath made the lights of Heaven to be for seasons, Gen. 1.14. to be guides and helps to begin and end the seasons and days which he shall appoint.
Thesis 50. The principall foundation of this Opinion, are the words of the four Evangelists, Mat. 28.1. Mark 1•. 1, 2. Luke 24.1. Iohn 20.1. Among all which that of Mat. 18.1.
Thesis 50. The principal Foundation of this Opinion, Are the words of the four Evangelists, Mathew 28.1. Mark 1•. 1, 2. Lycia 24.1. John 20.1. Among all which that of Mathew 18.1.
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hath most weight, wherein 'tis said, In the end of the Sabbath as it began to dawn toward the first day of the week, &c. from whence it seems to follow that if the Sabbath Day did end at the dawning of the first day of the week, that then the dawning of the daylight of the first day, must be the beginning of the Sabbath Day, or of the Christian Sabbath.
hath most weight, wherein it's said, In the end of the Sabbath as it began to dawn towards the First day of the Week, etc. from whence it seems to follow that if the Sabbath Day did end At the dawning of the First day of the Week, that then the dawning of the daylight of the First day, must be the beginning of the Sabbath Day, or of the Christian Sabbath.
and yet that which is more generall, is also herein forbidden, viz. the worship of God by humane inventions: and why may not the like generall bee enjoyned by commanding that particular seventh in the fourth Commandment? Others of our adversaries, on the contrary, acknowledge therefore, that in this particular seventh (which they make ceremoniall) something more generall and morall is herein required,
and yet that which is more general, is also herein forbidden, viz. the worship of God by humane Inventions: and why may not the like general be enjoined by commanding that particular seventh in the fourth Commandment? Others of our Adversaries, on the contrary, acknowledge Therefore, that in this particular seventh (which they make ceremonial) something more general and moral is herein required,
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But it is very observeable in this Controversie, that upon the same grounds on which they would exclude this generall of a seventh from being morall, they may as well exclude their owne generals, viz. a time or a day from being morall:
But it is very observable in this Controversy, that upon the same grounds on which they would exclude this general of a seventh from being moral, they may as well exclude their own generals, viz. a time or a day from being moral:
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Those things first which are primarily and more generally morall, and morally commanded, are these three, 1. That there be some solemne convenient time set apa•t for Gods worship. 2. That this time be not any small pittance of time,
Those things First which Are primarily and more generally moral, and morally commanded, Are these three, 1. That there be Some solemn convenient time Set apa•t for God's worship. 2. That this time be not any small pittance of time,
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3. That this day be not any day indefinitely which man sees meet, but (as 'tis in the Commandment) the Sabbath or Rest day, which God himself interprets and determines to a seventh day.
3. That this day be not any day indefinitely which man sees meet, but (as it's in the Commandment) the Sabbath or Rest day, which God himself interprets and determines to a seventh day.
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I confesse that That particular seventh is expressed and pointed at, but not onely expressed (as wee shall shew in fit place) but suppose it were granted, that That seventh onely is expressed,
I confess that That particular seventh is expressed and pointed At, but not only expressed (as we shall show in fit place) but suppose it were granted, that That seventh only is expressed,
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The consideration of this Scripture hath caused some, very judicious, ( viz. Beza, Iunius and others) who conceive the Sabbath to begin at even, to affirm upon very probable grounds, that there was among the Iews, at this time under their Roman bondage a double account,
The consideration of this Scripture hath caused Some, very judicious, (viz. Beza, Iunius and Others) who conceive the Sabbath to begin At even, to affirm upon very probable grounds, that there was among the Iews, At this time under their Roman bondage a double account,
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According to sacred account (they say) the Church of God began their Sabbath at Evening, not Morning, which they demonstrate from sundry pregnant Texts in the old and new Testament;
According to sacred account (they say) the Church of God began their Sabbath At Evening, not Morning, which they demonstrate from sundry pregnant Texts in the old and new Testament;
for if it bee impossible that any duty should bee performed without such time, then whereever that duty is required, the time which necessarily attends it must bee supposed and enjoyned in the same commandment:
for if it be impossible that any duty should be performed without such time, then wherever that duty is required, the time which necessarily attends it must be supposed and enjoined in the same Commandment:
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now this time must either be indeterminate time, which necessarily attends all acts of worship, and duties of piety, or else determinate and solemne time.
now this time must either be indeterminate time, which necessarily attends all acts of worship, and duties of piety, or Else determinate and solemn time.
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But if the severall Texts be duly examined, rightly compared and sincerely interpreted, there will not appear a necessity of such an account from this place,
But if the several Texts be duly examined, rightly compared and sincerely interpreted, there will not appear a necessity of such an account from this place,
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but rather that these Texts which are ordinarily produced to evince the beginning of the Sabbath at Morning, will bring in strong evidence to demonstrate its beginning rather on the Evening before.
but rather that these Texts which Are ordinarily produced to evince the beginning of the Sabbath At Morning, will bring in strong evidence to demonstrate its beginning rather on the Evening before.
and verily if the six days labour be required in the fourth Commandment, in case it be done in reference to the seventh days rest, much more all solemne time of worship,
and verily if the six days labour be required in the fourth Commandment, in case it be done in Referente to the seventh days rest, much more all solemn time of worship,
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But it's referred to this fourth Cōmandment as it stands in a generall reference and relation to a seventh dayes Sabbath, wherein this generall of solemne time is swallowed up and preserved;
But it's referred to this fourth Commandment as it Stands in a general Referente and Relation to a seventh days Sabbath, wherein this general of solemn time is swallowed up and preserved;
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Solemne time may be referred to the second Commandment, where solemne worship (in respect of the meanes of worship) is required, in some respect to the first Commandment, which requiring us to acknowledge God as our soveraigne Lord and happinesse, he would have us therefore to have some full scope of time to be serlous and solemnly taken up in the worship of him:
Solemn time may be referred to the second Commandment, where solemn worship (in respect of the means of worship) is required, in Some respect to the First Commandment, which requiring us to acknowledge God as our sovereign Lord and happiness, he would have us Therefore to have Some full scope of time to be serlous and solemnly taken up in the worship of him:
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for although the Evangelist sets down particularly when these things about the Resurrection of Christ happened to be, viz. at the dawning towards the first day of the Week,
for although the Evangelist sets down particularly when these things about the Resurrection of christ happened to be, viz. At the dawning towards the First day of the Week,
or the Light of the first Day of the week, as the word dawning implies, and the evidence of their fact in comming to the Sepulcher demonstrates as much;
or the Light of the First Day of the Week, as the word dawning Implies, and the evidence of their fact in coming to the Sepulcher demonstrates as much;
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and thus the Naturall day may be here comprehended also (which they plead for) the same day which Artificially begins at day-light, may naturally begin the night before.
and thus the Natural day may be Here comprehended also (which they plead for) the same day which Artificially begins At daylight, may naturally begin the night before.
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But, 1. There is I hope a first Artificiall day of the week as well as a Naturall. 2. This Artificiall day doth not in this account exclude the Night before as part of this first Day,
But, 1. There is I hope a First Artificial day of the Week as well as a Natural. 2. This Artificial day does not in this account exclude the Night before as part of this First Day,
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And the 5th day, verse 8. 2. This Artificiall day may be called the first day as that it may involve the Night before, (where we make the Sabbath to begin) as well as the Night after, on which they make the Sabbath to end;
And the 5th day, verse 8. 2. This Artificial day may be called the First day as that it may involve the Night before, (where we make the Sabbath to begin) as well as the Night After, on which they make the Sabbath to end;
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and they point us to the first of Genesis, where when the first or second day is mentioned, its constantly meant of a Naturall and not an Artificiall Day.
and they point us to the First of Genesis, where when the First or second day is mentioned, its constantly meant of a Natural and not an Artificial Day.
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so that this difference between dawning toward the first day, and dawning upon the first day seemes to be an English Cabalisme, and a meere curiosity exhaled and extracted out of the words, rather then any solid Truth which the Text holds forth or the Spirit of God aimed at. 2. A second exception is;
so that this difference between dawning towards the First day, and dawning upon the First day seems to be an English Cabalisme, and a mere curiosity exhaled and extracted out of the words, rather then any solid Truth which the Text holds forth or the Spirit of God aimed At. 2. A second exception is;
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and yet so speake of the Artificial day upon which some event begins, as not to exclude the Night before upon which the Naturall Day begins. 3. Compare the Evangelists;
and yet so speak of the Artificial day upon which Some event begins, as not to exclude the Night before upon which the Natural Day begins. 3. Compare the Evangelists;
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but if any speciall kinde of worship should be required and not the whole, then the Sabbath day is sanctified to some one kind of worship, rather then to the exercise of all kind of worship, which is most false and prophane:
but if any special kind of worship should be required and not the Whole, then the Sabbath day is sanctified to Some one kind of worship, rather then to the exercise of all kind of worship, which is most false and profane:
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and if ignorance or prejudice did not by asse and sway mens judgements from the naked and genuine meaning of each Commandment, it would soon appear that the whole worship of God it selfe, is contained in the three first Commandments,
and if ignorance or prejudice did not by Ass and sway men's Judgments from the naked and genuine meaning of each Commandment, it would soon appear that the Whole worship of God it self, is contained in the three First commandments,
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and if all naturall, instituted and common worship or holy manner of worship be required in the three first commands, I marvaile then how any worship (any further then as a time of worship, may be called worship,) can be required in this fourth command, The time therefore,
and if all natural, instituted and Common worship or holy manner of worship be required in the three First commands, I marvel then how any worship (any further then as a time of worship, may be called worship,) can be required in this fourth command, The time Therefore,
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I know a time of worship may in some respect be called worship, but the worship it selfe in all other respects is not required in this but in other Commandments;
I know a time of worship may in Some respect be called worship, but the worship it self in all other respects is not required in this but in other commandments;
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If we should suppose that this Day is meant of the Artificiall Day, yet there is a harder knot to be unloosed in the words of Matthew, who affirms that this Day-light or Day-dawn was the End of the Sabbath.
If we should suppose that this Day is meant of the Artificial Day, yet there is a harder knot to be unloosed in the words of Matthew, who affirms that this Daylight or Day-dawn was the End of the Sabbath.
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The worship it self is required in the three first commands, but the speciall exercise of all this worship at such a time, is required in the fourth Command:
The worship it self is required in the three First commands, but the special exercise of all this worship At such a time, is required in the fourth Command:
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as it began to dawn to •h• first day of the week, &c. which interpretation if it be made good will clear up this difficulty, viz. that the Jewish Sabbath did not end at the dawning of the First day of the week, but long before:
as it began to dawn to •h• First day of the Week, etc. which Interpretation if it be made good will clear up this difficulty, viz. that the Jewish Sabbath did not end At the dawning of the First day of the Week, but long before:
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It is generally and frequently affirmed by those who seek to support the morality of the Sabbath, to wit, that the exercise of worship and holy duties at this time, is required for the duties sake,
It is generally and frequently affirmed by those who seek to support the morality of the Sabbath, to wit, that the exercise of worship and holy duties At this time, is required for the duties sake,
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but when this night did first begin? and if this was so, it was then truly NONLATINALPHABET, a good while after the Sabbath was ended when this dawning toward the first day began, according to the interpretation given.
but when this night did First begin? and if this was so, it was then truly, a good while After the Sabbath was ended when this dawning towards the First day began, according to the Interpretation given.
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for we see they are this night busie about those things which they did forbear to do because of the Sabbath, Luke 23.52. 2. Hence it will also follow, that if the Sabbath was not ended before this dark time of the night,
for we see they Are this night busy about those things which they did forbear to do Because of the Sabbath, Lycia 23.52. 2. Hence it will also follow, that if the Sabbath was not ended before this dark time of the night,
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However the Evangelists be reconciled, this is evident, that the first stirring of the women about that work from which they abstained upon the Sabbath day, was very early in the depth of the morning Darknesse,
However the Evangelists be reconciled, this is evident, that the First stirring of the women about that work from which they abstained upon the Sabbath day, was very early in the depth of the morning Darkness,
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I forbear to instance in Greek Writers, because the Evangelist Iohn clears up this most fully, who expresly saith, that it was NONLATINALPHABET, it being yet dark: and though it be said Mark 16.2. that the women came to the Sepulchre about rising of the Sun;
I forbear to instance in Greek Writers, Because the Evangelist John clears up this most Fully, who expressly Says, that it was, it being yet dark: and though it be said Mark 16.2. that the women Come to the Sepulchre about rising of the Sun;
and hence Mark tels us it was very early, Mark 16.2. which cannot be at the rising of the Sun onely when tis said also that they came to the Sepulchre;
and hence Mark tells us it was very early, Mark 16.2. which cannot be At the rising of the Sun only when this said also that they Come to the Sepulchre;
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why should we not Harmonize the Evangelists by Mathews words, which tels us that it was long before? 2. The time of the coming of some of the women to the Sepulchre,
why should we not Harmonise the Evangelists by Matthews words, which tells us that it was long before? 2. The time of the coming of Some of the women to the Sepulchre,
For first, Mark, who writ after Matthew, and is best able to interpret his words, expresly saith, that the Sabbath was past when the women came to the Sepulchre; his words are NONLATINALPHABET.
For First, Mark, who writ After Matthew, and is best able to interpret his words, expressly Says, that the Sabbath was passed when the women Come to the Sepulchre; his words Are.
so that no time is holy but in the performance of holy duties, and these duties (upon narrow examination) onely publick duties, doth but open a gap for licentiousnesse, voluptuousnesse, sports, May-poles and Dog-markets,
so that no time is holy but in the performance of holy duties, and these duties (upon narrow examination) only public duties, does but open a gap for licentiousness, voluptuousness, sports, Maypoles and Dog-markets,
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and not the time for them, viz. That when the time of the exercise of some holy duties doth cease, the time of holy rest or holy time must then cease also.
and not the time for them, viz. That when the time of the exercise of Some holy duties does cease, the time of holy rest or holy time must then cease also.
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This time therefore may be considered two wayes, 1. Abstractly. 2. Concretely. 1. Abstractly, for the bare circumwance of time, abstracted and stript from all other considerations,
This time Therefore may be considered two ways, 1. Abstractly. 2. Concretely. 1. Abstractly, for the bore circumwance of time, abstracted and stripped from all other considerations,
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And therefore Wallaeus need not put us upon search to see whether the holy rest of the day be required in the second or any other Command, for 'tis not affirmed by any, that the naked circumstance of time is here onely required, without any holy rest;
And Therefore Wallaeus need not put us upon search to see whither the holy rest of the day be required in the second or any other Command, for it's not affirmed by any, that the naked circumstance of time is Here only required, without any holy rest;
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Again, suppose a double morning be acknowledged (as there was a double evening) yet it will not follow that this morning belongs onely to the day following,
Again, suppose a double morning be acknowledged (as there was a double evening) yet it will not follow that this morning belongs only to the day following,
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and it is improperly called Morning, because (as hath been formerly shewn) it is preparatively so, men usually preparing them for the work of the Day-light following.
and it is improperly called Morning, Because (as hath been formerly shown) it is preparatively so, men usually preparing them for the work of the Daylight following.
if therefore any plead for the beginning of the Sabbath at the morning light, these places of the Evangelist will not bear them out in it, it being dark morning when Christ arose;
if Therefore any plead for the beginning of the Sabbath At the morning Light, these places of the Evangelist will not bear them out in it, it being dark morning when christ arose;
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Which time if any humane power onely should put any holinesse in, and it therefore should be attended on, what would it bee else but an observing of dayes and times, condemned by the Apostle, Romans 14. Gal. 4. which dirty ditch of observing times, they unawares fall into who plead against a determined Sabbath, sanctified of God,
Which time if any humane power only should put any holiness in, and it Therefore should be attended on, what would it be Else but an observing of days and times, condemned by the Apostle, Romans 14. Gal. 4. which dirty ditch of observing times, they unawares fallen into who plead against a determined Sabbath, sanctified of God,
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And surely its of deepe consideration to all those who would have the beginning of the Sabbath to be just at the time of the Resurrection of Christ, on the morning, That not any one of the Evangelists do set forth,
And surely its of deep consideration to all those who would have the beginning of the Sabbath to be just At the time of the Resurrection of christ, on the morning, That not any one of the Evangelists do Set forth,
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nor is it their scope to shew exactly when he rose, but only to shew that he was risen and that he appeared to many being risen, who came to seek for him.
nor is it their scope to show exactly when he rose, but only to show that he was risen and that he appeared to many being risen, who Come to seek for him.
Now assuredly, if it had been the mind of God that his people should begin the Sabbath when Christ began his resurrection, he would have pointed out the exact time when he did arise, that so they might exactly begin the Sabbath;
Now assuredly, if it had been the mind of God that his people should begin the Sabbath when christ began his resurrection, he would have pointed out the exact time when he did arise, that so they might exactly begin the Sabbath;
& therefore I marvell at them who would prove the beginning of the Sabbath at the time of Christs Resurrection from the four Evangelists speaking exactly to the time of the womens rising in the morning to visit Christs Sepulchre,
& Therefore I marvel At them who would prove the beginning of the Sabbath At the time of Christ Resurrection from the four Evangelists speaking exactly to the time of the women's rising in the morning to visit Christ Sepulchre,
or the fourth Commandment from labouring with a needlesse Tautology, but by flying for refuge to this peculiar manner of holines which he thinks is required herein,
or the fourth Commandment from labouring with a needless Tautology, but by flying for refuge to this peculiar manner of holiness which he thinks is required herein,
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Hence therefore it still followes, that this peculiar manner of exercising holy duties upon this day, is chiefely with reference and relation to the time which God hath sanctified, that herein hee might be in a speciall manner worshipped and served:
Hence Therefore it still follows, that this peculiar manner of exercising holy duties upon this day, is chiefly with Referente and Relation to the time which God hath sanctified, that herein he might be in a special manner worshipped and served:
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for this higher degree and speciall manner of worship is not the substance of any new worship, it being onely a peculiar degree of worship, and therefore varies not the kinde:
for this higher degree and special manner of worship is not the substance of any new worship, it being only a peculiar degree of worship, and Therefore Varies not the kind:
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it may bee readily granted, if by peculiar manner of sanctification, be meant a more speciall degree and manner of exercising the whole worship of God, in respect of such a time :
it may be readily granted, if by peculiar manner of sanctification, be meant a more special degree and manner of exercising the Whole worship of God, in respect of such a time:
when the doors were shut, which (say they) was within night; and therefore the night following belongs to the day before, which was the Christian Sabbath:
when the doors were shut, which (say they) was within night; and Therefore the night following belongs to the day before, which was the Christian Sabbath:
because the day being far spent, ver. 29. and they constrained him to abide with them (which argues that it was late) and the distance of Emaus from Ierusalem being sixty furlongs,
Because the day being Far spent, ver. 29. and they constrained him to abide with them (which argues that it was late) and the distance of Emaus from Ierusalem being sixty furlongs,
It may not therefore be amisse, but bee rather of speciall use for the clearing up both of the meaning and morality of the fourth command, to demonstrate, that the instituted worship of God, (which Wallaeus cals, Cultus externus & instrumentalis salutis nostrae, per auditum verbi & sacramentorum usum, &c. ) is directly required in the affirmative part of the second command.
It may not Therefore be amiss, but be rather of special use for the clearing up both of the meaning and morality of the fourth command, to demonstrate, that the instituted worship of God, (which Wallaeus calls, Cultus externus & instrumentalis Salutis Nostrae, per auditum verbi & Sacramentorum usum, etc.) is directly required in the affirmative part of the second command.
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and hence it is that Wallaeus among many others, that he might make the worship it selfe to be required in the fourth Commandment, disputes therefore against those who place the instituted worship of God ▪ directly under the second Commandment, which if hee could make good, he had then the fairer probabilities to shew that the worship it selfe was required directly in the fourth Command;
and hence it is that Wallaeus among many Others, that he might make the worship it self to be required in the fourth Commandment, disputes Therefore against those who place the instituted worship of God ▪ directly under the second Commandment, which if he could make good, he had then the Fairer probabilities to show that the worship it self was required directly in the fourth Command;
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for if it be borne out of the same wombe the first seventh was, if it arise (I mean) from the same Commandment, Remember to keep holy the Sabbath day ;
for if it be born out of the same womb the First seventh was, if it arise (I mean) from the same Commandment, remember to keep holy the Sabbath day;
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such a Sabbath as is determined and appointed of God, (which may therefore be either the first or last of the seven dayes) Hence it is that the first of the seven,
such a Sabbath as is determined and appointed of God, (which may Therefore be either the First or last of the seven days) Hence it is that the First of the seven,
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and therefore it is no such piaculum nor delusion of the common People, as Mr. Brabourne would make it, to put the Title of the Lords Sabbath upon the Lords day,
and Therefore it is no such piaculum nor delusion of the Common People, as Mr. Brabourne would make it, to put the Title of the lords Sabbath upon the lords day,
Thesis 5. Tis true, that it suits not with Gods wisdome to determine all particular circumstances of things (which are almost innumerable and infinite) by the expresse letter of the Scripture;
Thesis 5. This true, that it suits not with God's Wisdom to determine all particular Circumstances of things (which Are almost innumerable and infinite) by the express Letter of the Scripture;
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For though it be sayd that the Iewes might not bake, nor seeth meat upon this day, Exod. 16.23. no nor make a fire upon it, Ex. 35.3. no nor gather sticks upon it without Death.
For though it be said that the Iewes might not bake, nor sees meat upon this day, Exod 16.23. no nor make a fire upon it, Ex. 35.3. no nor gather sticks upon it without Death.
and not eternall, an• therefore not being contiguous to that which is spirituall• eternall, are not so themselves ▪ and the reason of this i• because all inferiour Creatures,
and not Eternal, an• Therefore not being contiguous to that which is spirituall• Eternal, Are not so themselves ▪ and the reason of this i• Because all inferior Creatures,
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as they come out from God, so their motion is toward man, for whom they a•• nextly made, and they go out strait forward from God as it were in a strait line toward man, to the last end an• terme of which strait line when they are come, in the ser•vice of man, they then cannot proceed any further,
as they come out from God, so their motion is towards man, for whom they a•• nextly made, and they go out strait forward from God as it were in a strait line towards man, to the last end an• term of which strait line when they Are come, in the ser•vice of man, they then cannot proceed any further,
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or as 'tis in the Originall, NONLATINALPHABET i. untill the day declined, (just as it is here in Luke ;) and then when dinner was ended he perswades him to stay still,
or as it's in the Original, i. until the day declined, (just as it is Here in Luke;) and then when dinner was ended he persuades him to stay still,
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and therefore if the Levite came with his cumber and concubine so many miles before the second evening, notwithstanding all the Arguments used from the day declining,
and Therefore if the Levite Come with his cumber and concubine so many miles before the second evening, notwithstanding all the Arguments used from the day declining,
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and whose joy could not but adde wings to a very swift returne to the eleven before the second Evening, notwithstanding the like arguments here used in Luke, 24.29.
and whose joy could not but add wings to a very swift return to the eleven before the second Evening, notwithstanding the like Arguments Here used in Lycia, 24.29.
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And yet secondly suppose that they invited our Saviour to Supper, yet the former Evening beginning about two or three of the Clock in the after noon, our Saviour might stay some time to eat with them,
And yet secondly suppose that they invited our Saviour to Supper, yet the former Evening beginning about two or three of the Clock in the After noon, our Saviour might stay Some time to eat with them,
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whether on foot or horseback, no mention is made of either, and so be there within an houre and half or thereabout before the second Evening could come?
whither on foot or horseback, no mention is made of either, and so be there within an hour and half or thereabouts before the second Evening could come?
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as late as it was he departed and came to Ierusalem before night, and from thence to Gibeah (without any Miracle too) before Sun was set, or the latter evening;
as late as it was he departed and Come to Ierusalem before night, and from thence to Gibeah (without any Miracle too) before Sun was Set, or the latter evening;
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or at least could thinke of at such a time; and if our Saviour came to them when they were at Supper, Mark. 16.14. and if the ordinary time of the Iewes supper was a little after or about Sunset (as might be demonstrated) then the second Evening was not as yet begun, no not when Christ came, much lesse before the other two came, who were there from Emaus before.
or At least could think of At such a time; and if our Saviour Come to them when they were At Supper, Mark. 16.14. and if the ordinary time of the Iewes supper was a little After or about Sunset (as might be demonstrated) then the second Evening was not as yet begun, no not when christ Come, much less before the other two Come, who were there from Emaus before.
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and that appeares upon this undenyable ground, to wit, that if the first Commandment expressely enjoynes us to have no other God but Jehovah, to trust in, pray to, love, feare no other God but Jehovah,
and that appears upon this undeniable ground, to wit, that if the First Commandment expressly enjoins us to have no other God but Jehovah, to trust in, pray to, love, Fear no other God but Jehovah,
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Hence therefore it undenyably follows, that by the making to our selves a graven Image, in the second Commandment, somewhat else must be understood then the worshipping of Images terminatively as gods. 2. Or else they were worshipped relativè, i. Relatively or in reference to the true God,
Hence Therefore it undeniably follows, that by the making to our selves a graved Image, in the second Commandment, somewhat Else must be understood then the worshipping of Images terminatively as God's. 2. Or Else they were worshipped relativè, i. Relatively or in Referente to the true God,
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and if all humane institutions and devised meanes of worship, be herein directly forbidden, then certainly All divine institutions and meanes of worship, and consequently All Gods instituted worship, in Ministry, Sacraments, &c. is directly commanded in the affirmative part of this second Command;
and if all humane institutions and devised means of worship, be herein directly forbidden, then Certainly All divine institutions and means of worship, and consequently All God's instituted worship, in Ministry, Sacraments, etc. is directly commanded in the affirmative part of this second Command;
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then (by a usuall Synechdoche in every command) all humane inventions and institutions, and devised meanes of worship, or of carrying the heart better unto God, are forbidden in this Commandment;
then (by a usual Synecdoche in every command) all humane Inventions and institutions, and devised means of worship, or of carrying the heart better unto God, Are forbidden in this Commandment;
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Hence therefore it followes, that if the graven Image in the second Commandment, was not worshipped as God, but onely as a means devised and invented by man to carry the heart unto God,
Hence Therefore it follows, that if the graved Image in the second Commandment, was not worshipped as God, but only as a means devised and invented by man to carry the heart unto God,
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and hereby sets forth the abominable Idolatry of the Romish Church, for such a worship of their Images, which even themselves condemne in the Idolatrous Iews and Heathens, who had as much to say for their Image worship as the Papists have:
and hereby sets forth the abominable Idolatry of the Romish Church, for such a worship of their Images, which even themselves condemn in the Idolatrous Iews and heathens, who had as much to say for their Image worship as the Papists have:
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nor the Heathens in their deepest apostacies, did ever worship their Images any other wayes then relatively, as helps and meanes of the worship of the true God;
nor the heathens in their Deepest apostasies, did ever worship their Images any other ways then relatively, as helps and means of the worship of the true God;
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nor did her son Micah think so, and therefore he doth not say, Now I know that the Teraphim will blesse me, but that Iehovah will now blesse me, having set up an Image for his service.
nor did her son micah think so, and Therefore he does not say, Now I know that the Teraphim will bless me, but that Jehovah will now bless me, having Set up an Image for his service.
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and therefore the Feast was proclamed to Iehovah, Exod. 32.4, 5. Micha's Idolatrous mother professeth that shee had dedicated the eleven hundred shekels of silver to Iehovah to make a molten Image, Iudg 17.3.
and Therefore the Feast was proclaimed to Jehovah, Exod 32.4, 5. Michael's Idolatrous mother Professes that she had dedicated the eleven hundred shekels of silver to Jehovah to make a melted Image, Judge 17.3.
They were not growne so soon, so extreamly sottish, as to thinke that the golden Calfe was the true God himself which brought them a few weeks before out of the land of Egypt, but it was a visible help to carry their hearts to God onely,
They were not grown so soon, so extremely sottish, as to think that the golden Calf was the true God himself which brought them a few weeks before out of the land of Egypt, but it was a visible help to carry their hearts to God only,
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And thus the learned and well instructed Papists maintaine their abominable worship of Images, whether graven or painted, crosses, crucifixes, &c. to be good and lawfull;
And thus the learned and well instructed Papists maintain their abominable worship of Images, whither graved or painted, Crosses, crucifixes, etc. to be good and lawful;
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And if all Orthodox Divines condemn the Popish relative worship of Images, as directly crosse and contrary to the second Command, I then see no reason why any should question,
And if all Orthodox Divines condemn the Popish relative worship of Images, as directly cross and contrary to the second Command, I then see no reason why any should question,
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The second thing to be explained in this Commandment is, What is love to God and keeping of his Commandments, which we read of in the close of the Commandment? Love to God is here opposed to Hatred of God, and those that Love him, to those that Hate him :
The second thing to be explained in this Commandment is, What is love to God and keeping of his commandments, which we read of in the close of the Commandment? Love to God is Here opposed to Hatred of God, and those that Love him, to those that Hate him:
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Now this Hatred is not hating of God at large (for there is a hatred of God in every sinne, Prov. 1.29. and 8.36.) but in particular, when it appeares in this particular sin of setting up of Images and mens inventions, forbidden in this Commandment, which therefore sets down the proper punishment for this sin:
Now this Hatred is not hating of God At large (for there is a hatred of God in every sin, Curae 1.29. and 8.36.) but in particular, when it appears in this particular since of setting up of Images and men's Inventions, forbidden in this Commandment, which Therefore sets down the proper punishment for this since:
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Look therefore as hatred of God in setting up mans inventions and institutions (which superstitious persons thinke to be much love to God) is here condemned in the negative part of the Commandment;
Look Therefore as hatred of God in setting up men Inventions and institutions (which superstitious Persons think to be much love to God) is Here condemned in the negative part of the Commandment;
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so on the contrary, love to God in closing with him and seeking of him in his owne Institutions, whether Word or Sacraments, &c. is here enjoyned in the affirmative part of this Command,
so on the contrary, love to God in closing with him and seeking of him in his own Institutions, whither Word or Sacraments, etc. is Here enjoined in the affirmative part of this Command,
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and consequently not (as Wallaeus would have it) in the affirmative part of the fourth Command, Keeping my Commandments being set downe as a fruit of this love,
and consequently not (as Wallaeus would have it) in the affirmative part of the fourth Command, Keeping my commandments being Set down as a fruit of this love,
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Hence by Commandments, cannot be meant in generall, all the ten Commandments (as some imagine upon miserable weake grounds, which I lift not to mention) but in speciall, Gods Institutions and Ordinances commanded in speciall by him, to which humane inventions and Images of mens heads and hands, are commonly in Scripture opposed,
Hence by commandments, cannot be meant in general, all the ten commandments (as Some imagine upon miserable weak grounds, which I lift not to mention) but in special, God's Institutions and Ordinances commanded in special by him, to which humane Inventions and Images of men's Heads and hands, Are commonly in Scripture opposed,
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If therefore (againe) Gods Institutions and Commandments are here enjoyned in this second Commandment, they cannot bee directly required in the fourth Command.
If Therefore (again) God's Institutions and commandments Are Here enjoined in this second Commandment, they cannot be directly required in the fourth Command.
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For first, he saith, That from the negative part of this second Commandment cannot be gathered such an affirmative part as this is, viz. That God will be worshipped by the Word and Sacraments. But that this assertion thus barely propounded, but not proved, is false, appeares from what hath been said concerning the true meaning of the negative part of this Command:
For First, he Says, That from the negative part of this second Commandment cannot be gathered such an affirmative part as this is, viz. That God will be worshipped by the Word and Sacraments. But that this assertion thus barely propounded, but not proved, is false, appears from what hath been said Concerning the true meaning of the negative part of this Command:
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Hee saith again secondly, That if instituted worship was contained under the affirmative part of the second Commandment, then this Commandment is mutable,
He Says again secondly, That if instituted worship was contained under the affirmative part of the second Commandment, then this Commandment is mutable,
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For it is an immutable law that God must be worshipped with his owne worship, such as hee shall institute (and this is the summe of the second Commandment it selfe) yet the things instituted (wherein there is onely an application of the command) may be mutable:
For it is an immutable law that God must be worshipped with his own worship, such as he shall institute (and this is the sum of the second Commandment it self) yet the things instituted (wherein there is only an application of the command) may be mutable:
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But to observe Gods instituted worship, and to attend his appointments, which is the onely morall law and rule in the affirmative part of this Command.
But to observe God's instituted worship, and to attend his appointments, which is the only moral law and Rule in the affirmative part of this Command.
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Hee thirdly objects, That the worshipping of God in Word and Sacraments, &c. is never opposed in all the Scripture to the worshipping of Images. But this is false;
He Thirdly objects, That the worshipping of God in Word and Sacraments, etc. is never opposed in all the Scripture to the worshipping of Images. But this is false;
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for Gods Institutions (of which Word and Sacraments are a part) are frequently opposed to humane inventions, the worship appointed by God to the worship devised by man:
for God's Institutions (of which Word and Sacraments Are a part) Are frequently opposed to humane Inventions, the worship appointed by God to the worship devised by man:
and also to his presence in his Temple, which was the seat of instituted worship, Habak. 2.18, 19, 20. The worship of Images which God would have abolished, is opposed to the worship of God by Sacrifices and Ceremonies, in the place which God should chuse, Deuter. 12.1. to 20. but yet he tels us, That to worship God in Images, and to worship him in Spirit and Truth (which is inward worship) are opposite:
and also to his presence in his Temple, which was the seat of instituted worship, Habak. 2.18, 19, 20. The worship of Images which God would have abolished, is opposed to the worship of God by Sacrifices and Ceremonies, in the place which God should choose, Deuter 12.1. to 20. but yet he tells us, That to worship God in Images, and to worship him in Spirit and Truth (which is inward worship) Are opposite:
as also the lifting up of pure hands in every place, John 4.28. 1 Tim. 2.8. Hee tels us also that acknowledging of God in his Immensity and Infinite Majesty, are opposed to Image-worship, Rom. 1.20, 21, 22. Isa. 40.22. Bee it so:
as also the lifting up of pure hands in every place, John 4.28. 1 Tim. 2.8. He tells us also that acknowledging of God in his Immensity and Infinite Majesty, Are opposed to Image-worship, Rom. 1.20, 21, 22. Isaiah 40.22. Bee it so:
But will it therefore follow, that to worship God according to his own Institutions ▪ is not to worship him in Spirit and in Truth ? Is it rather a carnall than a spirituall worship, to attend on God in Word and Sacraments? May we not lift up pure hands in the use of Gods own institutions? Is not Gods Immensity and Majesty acknowledged and seen in the use of his owne Ordinances,
But will it Therefore follow, that to worship God according to his own Institutions ▪ is not to worship him in Spirit and in Truth? Is it rather a carnal than a spiritual worship, to attend on God in Word and Sacraments? May we not lift up pure hands in the use of God's own institutions? Is not God's Immensity and Majesty acknowledged and seen in the use of his own Ordinances,
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For I think the Apostle in Rom. 1. hath an eye principally at the most lascivious Idolaters in the world, viz. the Egyptians, among whom principally we read of those Images of creeping things and foure-footed beasts, in their Hier•gliphicks :
For I think the Apostle in Rom. 1. hath an eye principally At the most lascivious Idolaters in the world, viz. the egyptians, among whom principally we read of those Images of creeping things and fourfooted beasts, in their Hier•gliphicks:
otherwise what need such violent perswasions to stay with them? and for any to say, that the Paralell of the Levites Fathers perswasions to stay, upon weake grounds, is not the same with this,
otherwise what need such violent persuasions to stay with them? and for any to say, that the Parallel of the Levites Father's persuasions to stay, upon weak grounds, is not the same with this,
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for so the words in the Originall (NONLATINALPHABET) properly signifies: and hence it seemes that there was day enough above head to travaile farther in;
for so the words in the Original () properly signifies: and hence it seems that there was day enough above head to travail farther in;
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but it seemes (say they) they were strong because its said they constrained him ] but we know that much affection will some time urge a weake argument very far,
but it seems (say they) they were strong Because its said they constrained him ] but we know that much affection will Some time urge a weak argument very Far,
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〈 ◊ 〉 all such Churches as are framed into a spituall policy, after the fashion and patterne of the Word and primitive institution, are (with leave of Erastus and his disciples) enjoyned in the same Commandment,
〈 ◊ 〉 all such Churches as Are framed into a spituall policy, After the fashion and pattern of the Word and primitive Institution, Are (with leave of Erastus and his Disciples) enjoined in the same Commandment,
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But why should they think that publick worship is more required here than private? Will they say that the Sabbath is not to bee sanctified by private and inward worship,
But why should they think that public worship is more required Here than private? Will they say that the Sabbath is not to be sanctified by private and inward worship,
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so in the fourth Commandment he enjoyneth a service common and publick, which all must yeeld together unto him, forbearing in the mean while all other businesse.
so in the fourth Commandment he enjoineth a service Common and public, which all must yield together unto him, forbearing in the mean while all other business.
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Gomarus and Master Primrose therefore do much mistake the mark, and scope of the fourth Commandment, who affirme, That as in the three first Commandments, God ordained the inward and outward service, which hee will have every particular man to yeeld to him in private and severally from the society of men every day,
Gomarus and Master Primrose Therefore do much mistake the mark, and scope of the fourth Commandment, who affirm, That as in the three First commandments, God ordained the inward and outward service, which he will have every particular man to yield to him in private and severally from the society of men every day,
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they are mutually helpfull one to another, and therefore are appointed one for another, unlesse any will thinke that no more holinesse is required upon this day than while publick worship continues;
they Are mutually helpful one to Another, and Therefore Are appointed one for Another, unless any will think that no more holiness is required upon this day than while public worship continues;
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but 'tis in reference to the publick, and for the publick worship sake, it may be then as easily replyed, that the publick worship is also for the sake of the private, that each man secretly and privately might muse and feed upon the good of publick helps;
but it's in Referente to the public, and for the public worship sake, it may be then as Easily replied, that the public worship is also for the sake of the private, that each man secretly and privately might muse and feed upon the good of public helps;
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but doth it follow that therefore this publick worship it self falls directly under this command? For if publick Assemblies bee (as some think) a part of naturall worship,
but does it follow that Therefore this public worship it self falls directly under this command? For if public Assemblies be (as Some think) a part of natural worship,
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so as that the light of nature directs all men dwelling together as creatures, to worship God together publickly as Creator, then this worship fals directly under the first (not fourth) Commandment, where natural worship is directly commanded;
so as that the Light of nature directs all men Dwelling together as creatures, to worship God together publicly as Creator, then this worship falls directly under the First (not fourth) Commandment, where natural worship is directly commanded;
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for as all devised formes of Churches, whether Diocesan, Provinciall, Nationall, Universall (being the inventions of man to further the worship of God) are condemned directly in the second Command:
for as all devised forms of Churches, whither Diocesan, Provincial, National, Universal (being the Inventions of man to further the worship of God) Are condemned directly in the second Command:
and why might they not depart before the night came, and so stay with him onely so short a time? And yet if they did stay that Night, they might notwithstanding be said to stay that artificiall day onely, without reference to any Night before or after,
and why might they not depart before the night Come, and so stay with him only so short a time? And yet if they did stay that Night, they might notwithstanding be said to stay that artificial day only, without Referente to any Night before or After,
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for these Disciples comming to Christ at the tenth houre or foure of the Clock in the afternoone, there were then two houres remaining untill Night (the Iewes artificiall Day continuing from six to six) within which time our Saviour (who can do much worke in a small time) might sufficiently instruct them (for that time) within the space of two houres;
for these Disciples coming to christ At the tenth hour or foure of the Clock in the afternoon, there were then two hours remaining until Night (the Iewes artificial Day Continuing from six to six) within which time our Saviour (who can do much work in a small time) might sufficiently instruct them (for that time) within the Molle of two hours;
Thesis 63. Nor is it an Argument of any weight from Iohn 39.1. because the two Disciples are said to abide with Christ that Day, that therefore the night following did belong to that day (they staying as it is supposed all night) and consequently that the Day begins in the Morning;
Thesis 63. Nor is it an Argument of any weight from John 39.1. Because the two Disciples Are said to abide with christ that Day, that Therefore the night following did belong to that day (they staying as it is supposed all night) and consequently that the Day begins in the Morning;
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as well as new moones and other Jewish festivals, which upon his principles are lesse ceremoniall than the weekly Sabbath? It may be an audacious Familist, whose Conscience is growne Iron,
as well as new moons and other Jewish festivals, which upon his principles Are less ceremonial than the weekly Sabbath? It may be an audacious Familist, whose Conscience is grown Iron,
but those I now aime at, I suppose dare not, nor I hope any pious minde else, who considers but this one thing, viz. that when the Lord commands us to Remember to keep the Sabbath holy, hee must then (according to this interpretation) command us, that above all other Commandments wee observe his Ceremoniall worship (which they say is here enjoyned) rather than his morall worship which they acknowledge to be enjoyned in all the other nine Commands, at the gate of none of which Commands is written this word Remember ;
but those I now aim At, I suppose Dare not, nor I hope any pious mind Else, who considers but this one thing, viz. that when the Lord commands us to remember to keep the Sabbath holy, he must then (according to this Interpretation) command us, that above all other commandments we observe his Ceremonial worship (which they say is Here enjoined) rather than his moral worship which they acknowledge to be enjoined in all the other nine Commands, At the gate of none of which Commands is written this word remember;
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which undoubtedly implyes a speciall attendance to bee shewne unto this, above any other; for as wee shall shew, keepe this, keep all, break this, slight this, slight all;
which undoubtedly Implies a special attendance to be shown unto this, above any other; for as we shall show, keep this, keep all, break this, slight this, slight all;
and therefore no wonder if no other Command hath this word Remember writ upon the portall of •t, which word of fence, denotes speciall affection and action in the Hebrew Language:
and Therefore no wonder if not other Command hath this word remember writ upon the portal of •t, which word of fence, denotes special affection and actium in the Hebrew Language:
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but I suppose it may strike the hardest brow and heart with terrour and horrour, to go about to affix and impute such a meaning to this Commandment, viz. That principally above all other duties we remember to observe those things which are ceremoniall:
but I suppose it may strike the Hardest brow and heart with terror and horror, to go about to affix and impute such a meaning to this Commandment, viz. That principally above all other duties we Remember to observe those things which Are ceremonial:
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for although the observation of Ceremonies bee urged and required of God, as Master Primrose truely observes from Psalme 118.27. Ieremiah 17.26: Ioell 19.13.
for although the observation of Ceremonies be urged and required of God, as Master Primrose truly observes from Psalm 118.27. Jeremiah 17.26: Joel 19.13.
and expresly crosse to Scripture, Isaiah 1.11, 12, 13, 14, 15. Isaiah 66.3. Psalme 50.13. Ieremiah 6.20. Amos 3.21. Micah 6.7. To remember therefore to keepe the Sabbath, is not to remember to observe Ceremoniall duties.
and expressly cross to Scripture, Isaiah 1.11, 12, 13, 14, 15. Isaiah 66.3. Psalm 50.13. Jeremiah 6.20. Amos 3.21. micah 6.7. To Remember Therefore to keep the Sabbath, is not to Remember to observe Ceremonial duties.
and that therefore unto it all ceremoniall worship is to appertaine, then the observation of a Sabbath is the greatest Ceremony, according as wee see in all other Commandments, the lesser sinnes are condemned under the grosser,
and that Therefore unto it all ceremonial worship is to appertain, then the observation of a Sabbath is the greatest Ceremony, according as we see in all other commandments, the lesser Sins Are condemned under the grosser,
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If therefore the morall worship it self, whether publick, externall or private, be not directly required in this fourth Command, much lesse is the whole Ceremoniall worship here enjoyned, as Master Primrose maintaines,
If Therefore the moral worship it self, whither public, external or private, be not directly required in this fourth Command, much less is the Whole Ceremonial worship Here enjoined, as Master Primrose maintains,
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and that its unmeet for us to observe fewer dayes than the Iewes, in respect of weekly Sabbaths? Why is not the name and memoriall of the Sabbath abandoned wholly and utterly accursed from off the face of the earth,
and that its unmeet for us to observe fewer days than the Iewes, in respect of weekly Sabbaths? Why is not the name and memorial of the Sabbath abandoned wholly and utterly accursed from off the face of the earth,
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and whose brow is brasse, through a conceit of his immunity from, and Christian liberty in respect of any thing which hath the superscription of law or works upon it, may abandon all Sabbaths together with new Moones equally:
and whose brow is brass, through a conceit of his immunity from, and Christian liberty in respect of any thing which hath the superscription of law or works upon it, may abandon all Sabbaths together with new Moons equally:
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for suppose those who begin the Sabbath at Evening, that it should be said of such, that being met together the first day of the Week to break Bread, their Teacher being to depart on the morrow, Preached ▪ unto them and continued his speech till midnight, will this argue a continuance of the same day? No verily,
for suppose those who begin the Sabbath At Evening, that it should be said of such, that being met together the First day of the Week to break Bred, their Teacher being to depart on the morrow, Preached ▪ unto them and continued his speech till midnight, will this argue a Continuance of the same day? No verily,
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because it was an extraordinary cause which prest him hereunto. 2. That there is nothing in the Words which will evince the Sabbath to continue so long as Pauls Sermon did;
Because it was an extraordinary cause which pressed him hereunto. 2. That there is nothing in the Words which will evince the Sabbath to continue so long as Paul's Sermon did;
and yet they pertaking of the Sacrament this day, verse 7. it seems therefore that it was administred some time before this extraordinary course of Preaching began.
and yet they partaking of the Sacrament this day, verse 7. it seems Therefore that it was administered Some time before this extraordinary course of Preaching began.
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and talked a long time till breake of the day, he then departed, it being some ordinary repast for Paul after his long Preaching and before his long journey,
and talked a long time till break of the day, he then departed, it being Some ordinary repast for Paul After his long Preaching and before his long journey,
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the other is of holy bread in the Eucharist, verse 7. for the Syriak calls Tha• breaking of the bread which is mentioned verse 7. the Eucharist or Lords Supper;
the other is of holy bred in the Eucharist, verse 7. for the Syrian calls Tha• breaking of the bred which is mentioned verse 7. the Eucharist or lords Supper;
Thesis 64. Those who think that Paul would never have Preached till midnight Acts 20.7. if that night had not been part of the Sabbath which began the Morning before, much lesse would he after this long Sermon have communicated with them in the Sacrament, ver. 11. unlesse it had been the Sabbath Day, may do well to consider these things. 1. That the cause of taking in so much of the Night following for Preaching till midnight was extraordinary, viz. Pauls early departure never to see their faces more;
Thesis 64. Those who think that Paul would never have Preached till midnight Acts 20.7. if that night had not been part of the Sabbath which began the Morning before, much less would he After this long Sermon have communicated with them in the Sacrament, ver. 11. unless it had been the Sabbath Day, may do well to Consider these things. 1. That the cause of taking in so much of the Night following for Preaching till midnight was extraordinary, viz. Paul's early departure never to see their faces more;
which appendices, as they may be put to, so they may be taken off againe, the morall Commandment remaining entire: even as we know Calvin referres many ceremoniall duties as appendices to such Commands, concerning the morality of which Master Primrose doubts not:
which Appendices, as they may be put to, so they may be taken off again, the moral Commandment remaining entire: even as we know calvin refers many ceremonial duties as Appendices to such Commands, Concerning the morality of which Master Primrose doubts not:
for those Jewish holy dayes were principally instituted (as Wallaeus well observes) for signification of Christ and his benefits (as may appeare from • Cor. 5.7. Luke 4.19.
for those Jewish holy days were principally instituted (as Wallaeus well observes) for signification of christ and his benefits (as may appear from • Cor. 5.7. Lycia 4.19.
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than by retorting the argument, and upon the like ground prove it to be morall, because it is joyned with Morall Commandments, as honouring of Parents, Leviticus 19.3. and prayer, Isaiah 1.19. and by his owne confession with the other nine which are all of them morall also.
than by retorting the argument, and upon the like ground prove it to be moral, Because it is joined with Moral commandments, as honouring of Parents, Leviticus 19.3. and prayer, Isaiah 1.19. and by his own Confessi with the other nine which Are all of them moral also.
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Nor will it follow that the Sabbath begins in the Morning, because the Morning is set before the Night in the Psalm for the Sabbath, Psal. 92.1, 2. for 1. The scope of the Psalmist is not to set forth when the Sabbath begins:
Nor will it follow that the Sabbath begins in the Morning, Because the Morning is Set before the Night in the Psalm for the Sabbath, Psalm 92.1, 2. for 1. The scope of the Psalmist is not to Set forth when the Sabbath begins:
and therefore (suppose that this Psalm is specially applyable to the Sabbath, which we know some question) yet this place will as soon evince the Sabbath to begin in the Night before the Morning,
and Therefore (suppose that this Psalm is specially appliable to the Sabbath, which we know Some question) yet this place will as soon evince the Sabbath to begin in the Night before the Morning,
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and therefore in a holy gradation from the lesse to the greater, he first makes mention of the Morning. 2. The Hebrew word for every Night, is, in the Nights;
and Therefore in a holy gradation from the less to the greater, he First makes mention of the Morning. 2. The Hebrew word for every Night, is, in the Nights;
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but how it is to be sanctified, and that is, not onely by shewing forth the loving kindnesse of God every Morning or day time (for that perhaps, many will readily do) but also in the Night,
but how it is to be sanctified, and that is, not only by showing forth the loving kindness of God every Morning or day time (for that perhaps, many will readily do) but also in the Night,
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and therefore Mr. Primrose tels us, that the Gentiles having no other law but the light of nature, have appointed set dayes, for the exercise of their religion,
and Therefore Mr. Primrose tells us, that the Gentiles having no other law but the Light of nature, have appointed Set days, for the exercise of their Religion,
yet ••sufficiently and fully clears the point in hand, viz. that a Sabbath day is to be observed by the sonnes of the stranger or Gentiles who are called strangers to the Common-wealth of Irsael, Ephesians 2.12. and indeed Wallaeus freely confesseth and proveth that a whole day is here required;
yet ••sufficiently and Fully clears the point in hand, viz. that a Sabbath day is to be observed by the Sons of the stranger or Gentiles who Are called Strangers to the Commonwealth of Israel, Ephesians 2.12. and indeed Wallaeus freely Confesses and Proves that a Whole day is Here required;
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then (not some part of a day) but a day, a whole day, according to the reason and expresse words of the Commandment, should bee marked out and set apart for his work and service:
then (not Some part of a day) but a day, a Whole day, according to the reason and express words of the Commandment, should be marked out and Set apart for his work and service:
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Secondly, not onely a solemne time, but more particularly a solemne day, a whole day of worship is here also required by vertue of this fou•th Command;
Secondly, not only a solemn time, but more particularly a solemn day, a Whole day of worship is Here also required by virtue of this fou•th Command;
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and therefore they that place the morality of the fourth Command in requiring onely a time of worship (because say they a time of worship is necessary,) may upon this ground wholly and perfectly abolish the fourth Command as superfluous and needlesse,
and Therefore they that place the morality of the fourth Command in requiring only a time of worship (Because say they a time of worship is necessary,) may upon this ground wholly and perfectly Abolah the fourth Command as superfluous and needless,
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it is also considerable that if the three first Commandments requiring Gods worship, do consequently require some time for that worship (as being a necessary adjunct to all actions whether morall or civill,
it is also considerable that if the three First commandments requiring God's worship, do consequently require Some time for that worship (as being a necessary adjunct to all actions whither moral or civil,
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for at midnight there was a cry verse 30, 31. and this night they went from 〈 ◊ 〉 to Succoth, verse 37. with 46. and this time is expresly called the morrow after the Passeover, Numb. 33.3. nor is there any inconvenience or rule broken to kill the Passeover upon one day and continue eating of it some part of another, the Passeover being a Feast of more dayes then one.
for At midnight there was a cry verse 30, 31. and this night they went from 〈 ◊ 〉 to Succoth, verse 37. with 46. and this time is expressly called the morrow After the Passover, Numb. 33.3. nor is there any inconvenience or Rule broken to kill the Passover upon one day and continue eating of it Some part of Another, the Passover being a Feast of more days then one.
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which they might eat the night following, verse 8. yet so as to leave nothing of it till the Morning, verse 10. This night following i• not therefore any part of the fourteenth, but of the 15th. day:
which they might eat the night following, verse 8. yet so as to leave nothing of it till the Morning, verse 10. This night following i• not Therefore any part of the fourteenth, but of the 15th. day:
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but yet because when they have eaten, some bones and o•fals might remain, hence, 2. They are commanded to leave nothing till the Morning, which doth not argue that they had liberty to eat it as long as they might keep it,
but yet Because when they have eaten, Some bones and o•fals might remain, hence, 2. They Are commanded to leave nothing till the Morning, which does not argue that they had liberty to eat it as long as they might keep it,
it's meet and just that Gods Name should be magnified by us commonly every day, by setting a part some time which we may well spare (as whet to the sithe) out of our callings for God,
it's meet and just that God's Name should be magnified by us commonly every day, by setting a part Some time which we may well spare (as whet to the sith) out of our callings for God,
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but his wisdome saw this proportion of time every day to be more unmeet, in respect of mans daily cumbers, which doe so easily intangle mans thoughts and affections,
but his Wisdom saw this proportion of time every day to be more unmeet, in respect of men daily cumbers, which do so Easily entangle men thoughts and affections,
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so as within some smal piece of a day he cannot ordinarily nor so easily recover and unloose himselfe to find the end of a Sabbath service, which is most sweet and full rest in the bosome of his God,
so as within Some small piece of a day he cannot ordinarily nor so Easily recover and unloose himself to find the end of a Sabbath service, which is most sweet and full rest in the bosom of his God,
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Thesis 67. Nor doth it follow that because our Saviour tells Peter, Mark 14.30. Luke 22.34. that this Day, even this Night ( viz. of the Passeover) he should deny him, that this Night therefore was any part of the precedent day;
Thesis 67. Nor does it follow that Because our Saviour tells Peter, Mark 14.30. Lycia 22.34. that this Day, even this Night (viz. of the Passover) he should deny him, that this Night Therefore was any part of the precedent day;
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for so tis frequently figuratively taken without any respect to a day of 24 or 12 hours, viz, for a speciall season of Time wherein some speciall providence of God doth appeare and is put into execution, as Isay 29.18. and 25.9.
for so this frequently figuratively taken without any respect to a day of 24 or 12 hours, videlicet, for a special season of Time wherein Some special providence of God does appear and is put into execution, as Saiah 29.18. and 25.9.
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nor also that although the Night following the artificiall day, be not so frequently called to morrow, yet sometime it is so called, 1 Sam. 30.17. where the evening of their morrow stopt David, i. that night.
nor also that although the Night following the artificial day, be not so frequently called to morrow, yet sometime it is so called, 1 Sam. 30.17. where the evening of their morrow stopped David, i. that night.
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It answers many objections produced against the beginning of the day in the Evening, for the Morning, to consider, that the word Day is frequently taken in Scripture for an artificiall day,
It answers many objections produced against the beginning of the day in the Evening, for the Morning, to Consider, that the word Day is frequently taken in Scripture for an artificial day,
and that the word Morrow frequently signifies a new artificiall Day, which in respect of, and reference unto, the artificiall day going before or following after, is no part thereof;
and that the word Morrow frequently signifies a new artificial Day, which in respect of, and Referente unto, the artificial day going before or following After, is no part thereof;
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but as the Proverbe is, to morrow is a new day: and thus tis taken, Iohn 12.12. Iohn 6.22. Act. 21.7, 8. 1 Sam. 14.24. Acts 23.31.32. 2 Sam. 11.12, 13. Exod. 10.4.13. Deut. 21.22, 23. Iosh. 8.29. and 10.26. Exod. 7.4.11, 12, 17. with 8 6. to 13. Exod. 14, ult. with 34.2, 4, 28. Deut. 9.9.11.
but as the Proverb is, to morrow is a new day: and thus this taken, John 12.12. John 6.22. Act. 21.7, 8. 1 Sam. 14.24. Acts 23.31.32. 2 Sam. 11.12, 13. Exod 10.4.13. Deuteronomy 21.22, 23. Joshua 8.29. and 10.26. Exod 7.4.11, 12, 17. with 8 6. to 13. Exod 14, ult. with 34.2, 4, 28. Deuteronomy 9.9.11.
or unlesse it be pro re nata, or upon severall occasions, which speciall occasions are onely to give the Alarums for Church meetings and publick Christian Assemblies :
or unless it be Pro re Nata, or upon several occasions, which special occasions Are only to give the Alarms for Church meetings and public Christian Assemblies:
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an audacious assertion, crosse to the very light of nature among the blind heathens, who have universally allowed the deity whom they ignorantly worshipped, the honour of some solemn dayes;
an audacious assertion, cross to the very Light of nature among the blind Heathens, who have universally allowed the deity whom they ignorantly worshipped, the honour of Some solemn days;
crosse to the scope of the Law of the Sabbath, which if it hath any generall morality (not denyed scarce to any of Moses Judicials,) surely one would think it should lie in the observation of some day or days,
cross to the scope of the Law of the Sabbath, which if it hath any general morality (not denied scarce to any of Moses Judicials,) surely one would think it should lie in the observation of Some day or days,
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Crosse also to the appointment of the Gospel, foretold by Isaiah and Ezekiel, Isa. 56.4, 6. Ezek. 43.27. made mention of by our Saviour to continue long after the abolishing of all ceremonies by his death, Mat. 24.20.
Cross also to the appointment of the Gospel, foretold by Isaiah and Ezekielem, Isaiah 56.4, 6. Ezekiel 43.27. made mention of by our Saviour to continue long After the abolishing of all ceremonies by his death, Mathew 24.20.
who therefore bids them pray, that their flight may not be in the winter, nor on the Sabbath day, which whether it be the Jewish or Christian Sabbath, I dispute not, only this is evident, that he hath an eye to some speciall set day, and which was lastly ordained by Christ,
who Therefore bids them pray, that their flight may not be in the winter, nor on the Sabbath day, which whither it be the Jewish or Christian Sabbath, I dispute not, only this is evident, that he hath an eye to Some special Set day, and which was lastly ordained by christ,
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and which notion under pretence of more spiritualnes in making every day a Sabbath (which is utterly unlawfull and impossible, unlesse it be lawfull to neglect our own work all the week long and without which there can be no true Sabbath) doth really undermine the true Sabbath, in speciall set days;
and which notion under pretence of more spiritualness in making every day a Sabbath (which is utterly unlawful and impossible, unless it be lawful to neglect our own work all the Week long and without which there can be no true Sabbath) does really undermine the true Sabbath, in special Set days;
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and consequently the destruction of a civill government, so to crown every day with equall honour unto Gods set dayes and Sabbaths which he hath anointed and exalted above the rest, this anarchy and confusion of dayes, doth utterly subvert the true Sabbath :
and consequently the destruction of a civil government, so to crown every day with equal honour unto God's Set days and Sabbaths which he hath anointed and exalted above the rest, this anarchy and confusion of days, does utterly subvert the true Sabbath:
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There are some who confesse that the Jewish Sabbath began at the evening ever since the Creation unto the time of Christs resurrection ▪ but now they tell us that it begins in the morning,
There Are Some who confess that the Jewish Sabbath began At the evening ever since the Creation unto the time of Christ resurrection ▪ but now they tell us that it begins in the morning,
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so that as this makes the change of the day, so it makes a change of the beginning of the day from evening till morning when the Resurrection of Christ began:
so that as this makes the change of the day, so it makes a change of the beginning of the day from evening till morning when the Resurrection of christ began:
for those things which of themselves are common, may by divine appointment superadded to them become holy, witnesse the dedicated things of the Temple,
for those things which of themselves Are Common, may by divine appointment superadded to them become holy, witness the dedicated things of the Temple,
and five working dayes after it, and so there should not nor could not be six working dayes continued together, that the seventh might be the Lords according to the morality of the fourth Commandement.
and five working days After it, and so there should not nor could not be six working days continued together, that the seventh might be the lords according to the morality of the fourth Commandment.
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and if it did belong to the week following, then (if we suppose that the second day had been the Sabbath) there must be one working day, viz. the first day to go before it,
and if it did belong to the Week following, then (if we suppose that the second day had been the Sabbath) there must be one working day, viz. the First day to go before it,
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If God hath been accurately carefull to fix the beginning of other Feasts and Holy daies, far inferior unto this, as appeareth Levit. 23.23. Exod. 12.6.
If God hath been accurately careful to fix the beginning of other Feasts and Holy days, Far inferior unto this, as appears Levit. 23.23. Exod 12.6.
Now although in this returne of man to God, (suppo•sing it to be internall, regular and spirituall) mans blesse• being once lost is hereby recovered and preserved in God yet when man is left unto himselfe, the motions of his soul out of this circle, in straying from God, are innumerable and would be endlesse,
Now although in this return of man to God, (suppo•sing it to be internal, regular and spiritual) men blesse• being once lost is hereby recovered and preserved in God yet when man is left unto himself, the motions of his soul out of this circle, in straying from God, Are innumerable and would be endless,
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to what day or what week then must this night belong? they that maintain this opinion do roundly affirm, that its no absurdity to leave that one Night out from weekly,
to what day or what Week then must this night belong? they that maintain this opinion do roundly affirm, that its no absurdity to leave that one Night out from weekly,
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6. If the Jewish Sabbath began and ended at Even, and the Christian Sabbath bega• at morning, what must become of that night which is between them both,
6. If the Jewish Sabbath began and ended At Even, and the Christian Sabbath bega• At morning, what must become of that night which is between them both,
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5. Consid. That the seventh part of time cannot be orderly given to God, but it must be either the first or last seventh (as hath been shewn) and the morality of the fourth commandment cannot be observed without giving to God either of these;
5. Consider That the seventh part of time cannot be orderly given to God, but it must be either the First or last seventh (as hath been shown) and the morality of the fourth Commandment cannot be observed without giving to God either of these;
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or 2. they must make it belong to the Christian Sabbath, and then they cannot make it begin in the morning; or •. they must leave it out from all weekly account, and so take in the night following (which is part of the second day) as part of the Sabbath.
or 2. they must make it belong to the Christian Sabbath, and then they cannot make it begin in the morning; or •. they must leave it out from all weekly account, and so take in the night following (which is part of the second day) as part of the Sabbath.
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But we know that the Passeover began before the work which did occasion it, did actually exist, viz. the Angels passing over the Israelites at midnight, Exod. 12.29. with 12, 13, 14. and 6.8. indeed the Christian Sabbath day is not before the day of Christ Resurrection;
But we know that the Passover began before the work which did occasion it, did actually exist, viz. the Angels passing over the Israelites At midnight, Exod 12.29. with 12, 13, 14. and 6.8. indeed the Christian Sabbath day is not before the day of christ Resurrection;
or else he must lie three days according to the new account, which begins the third day in the morning, leaving out the night before as not appertaining to any part of the week before or after;
or Else he must lie three days according to the new account, which begins the third day in the morning, leaving out the night before as not appertaining to any part of the Week before or After;
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2. Consid. That if any of the Evangelists had intended a new beginning of the Sabbath at morning, that they would then have set down the exact time of the Lords Resurrection;
2. Consider That if any of the Evangelists had intended a new beginning of the Sabbath At morning, that they would then have Set down the exact time of the lords Resurrection;
and the Scripture hath expressely fore told in respect of place, that neither in Ierusalem, Iudea, nor Samaria, but that in every place incense should bee offered up to God, Malach. 1.11. but it hath not so spoken, but rather the contrary in respect of time.
and the Scripture hath expressly before told in respect of place, that neither in Ierusalem, Iudea, nor Samaria, but that in every place incense should be offered up to God, Malachi 1.11. but it hath not so spoken, but rather the contrary in respect of time.
for herein the Lord might easily appoint a particular day to be observed, according to the rising and setting of the Sunne proportionably throughout all the world:
for herein the Lord might Easily appoint a particular day to be observed, according to the rising and setting of the Sun proportionably throughout all the world:
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and various situations, which places are indeed for their generall nature commanded and necessary, but in respect of application to circumstances of this and that place and countrey, the variation of them is almost endlesse,
and various situations, which places Are indeed for their general nature commanded and necessary, but in respect of application to Circumstances of this and that place and country, the variation of them is almost endless,
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for it was not easie nor meet, but very dissonant from divine and heavenly wisdome, to appoint in his word all particular places where his people should meet, their meetings being to bee in so many thousand severall Countries,
for it was not easy nor meet, but very dissonant from divine and heavenly Wisdom, to appoint in his word all particular places where his people should meet, their meetings being to bee in so many thousand several Countries,
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but what glory doth Christ ga•• in the eyes of others, by making the Day to begin at the Time of his Resurrection by the losse of the whole Evening before, out of the account of weekely Time? or what glory doth Christ loose if he should begin the day at Evening when the Iewish Sabbath ended,
but what glory does christ ga•• in the eyes of Others, by making the Day to begin At the Time of his Resurrection by the loss of the Whole Evening before, out of the account of weekly Time? or what glory does christ lose if he should begin the day At Evening when the Jewish Sabbath ended,
when as the whole day thu• i• celebrated and sanctified for his glory in respect of his Resurrection upon this Day? and therefore 'tis a great mistake, to imagine as much reason for the violation of the course of Time in respect of Christ Resurrection) which makes so little for the glory of Christ) as there was for the variation of Time in the daies of Iosuah and Hezekiah, which made so apparently and evidently and exceedingly for the glory of God and the honour of those who were Types of Christ?
when as the Whole day thu• i• celebrated and sanctified for his glory in respect of his Resurrection upon this Day? and Therefore it's a great mistake, to imagine as much reason for the violation of the course of Time in respect of christ Resurrection) which makes so little for the glory of christ) as there was for the variation of Time in the days of Joshua and Hezekiah, which made so apparently and evidently and exceedingly for the glory of God and the honour of those who were Types of christ?
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and the Evening of the Passeover was sanctified before the Angel passed over the Israelites at midnight, which was the occasion of the sanctification of that day:
and the Evening of the Passover was sanctified before the Angel passed over the Israelites At midnight, which was the occasion of the sanctification of that day:
but what necessity is there to begin the day when Christ did first arise? for this action falling out upon the first day, might sanctifie the whole day which in ordinary course should have begun at Evening:
but what necessity is there to begin the day when christ did First arise? for this actium falling out upon the First day, might sanctify the Whole day which in ordinary course should have begun At Evening:
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3. In the daies of Iosuah and Hezekiah there was some necessity of prolonging those daies and that in a course of providence, supposing that God would worke wonders by his providence;
3. In the days of Joshua and Hezekiah there was Some necessity of prolonging those days and that in a course of providence, supposing that God would work wonders by his providence;
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and denying God a seventh day according to ordinary account and reckoning, and must fall to a disorderly beginning, upon pretence of a more then ordinary occasion;
and denying God a seventh day according to ordinary account and reckoning, and must fallen to a disorderly beginning, upon pretence of a more then ordinary occasion;
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or its going back, because though these things were longer then ordinary, yet they were but ordinary daies in this sence, viz. because there was no more to either day then that which ordinarily makes a day, to wit, that space of time wherein the Sun circularly compasseth the whole earth.
or its going back, Because though these things were longer then ordinary, yet they were but ordinary days in this sense, viz. Because there was no more to either day then that which ordinarily makes a day, to wit, that Molle of time wherein the Sun circularly Compasseth the Whole earth.
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ye• these twelve hours were part of that day, and of that which ordinarily makes the day, viz. the motion of the Sun aboue the Earth, which is ordinarily once in 24 houres, onely the Lord stopt it a while,
ye• these twelve hours were part of that day, and of that which ordinarily makes the day, viz. the motion of the Sun above the Earth, which is ordinarily once in 24 hours, only the Lord stopped it a while,
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Thesis 71. They tell us, That in Joshua's time, when the Sunne stood still, and in Hezekiah's time, when the Sunne went back, that there was as great a perverting of the order of Time as this comes to;
Thesis 71. They tell us, That in Joshua's time, when the Sun stood still, and in Hezekiah's time, when the Sun went back, that there was as great a perverting of the order of Time as this comes to;
Nor is any time morally holy, in this sense, viz. instrumentally holy, or as an instrument and meanes by which God will convey any spirituall and supernaturall grace (as Sacraments now doe,
Nor is any time morally holy, in this sense, viz. instrumentally holy, or as an Instrument and means by which God will convey any spiritual and supernatural grace (as Sacraments now do,
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and sacrifices of old did) but being sanctified of God, they are holy seasons, in which, God is pleased to meet and blesse his people rather then at other times and dayes of our owne devising,
and Sacrifices of old did) but being sanctified of God, they Are holy seasons, in which, God is pleased to meet and bless his people rather then At other times and days of our own devising,
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Thesis 72. To say that there is a necessity of beginning the Christian Sabbath, when Christ first entered into his Rest (the first moment of his Resurrection) because the Father began the Jewish Sabbath the first moment of his Rest after his six daies Labour, is not solid nor sound:
Thesis 72. To say that there is a necessity of beginning the Christian Sabbath, when christ First entered into his Rest (the First moment of his Resurrection) Because the Father began the Jewish Sabbath the First moment of his Rest After his six days Labour, is not solid nor found:
for if a whole night be lost (as these men reckon) only Time flowes on (they say) then it must be full seven daies and a halfe before God have a Sabbath to begin:
for if a Whole night be lost (as these men reckon) only Time flows on (they say) then it must be full seven days and a half before God have a Sabbath to begin:
and this absurdity in the course of Time, I believe will not be found, in Iosuahs time nor in altering the beginning of the yeere in Moses time Exod. 12. for •o morall rule was 〈 ◊ 〉 upon by these and such like alterations.
and this absurdity in the course of Time, I believe will not be found, in Iosuahs time nor in altering the beginning of the year in Moses time Exod 12. for •o moral Rule was 〈 ◊ 〉 upon by these and such like alterations.
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and I ingeniously confesse, that upon a rigidum examen of them, they are more weighty and heavy than the disputers in this controversie usually feele them,
and I ingeniously confess, that upon a rigidum examen of them, they Are more weighty and heavy than the disputers in this controversy usually feel them,
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yet will not acknowledge a seventh day to be morall, had not put weapons unawares into the hands of others, strengthening them thereby to destroy the morality of any day,
yet will not acknowledge a seventh day to be moral, had not put weapons unawares into the hands of Others, strengthening them thereby to destroy the morality of any day,
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There was a Type affixed (as hath bin shewen) to that It 〈 ◊ 〉 Sabbath ▪ but I never yet heard of any Type in respect of the beginning of the Sabbath. 2. Divine will and 〈 ◊ 〉 on changed 〈 … 〉 viz. That God hath one day in seven given him:
There was a Type affixed (as hath been shown) to that It 〈 ◊ 〉 Sabbath ▪ but I never yet herd of any Type in respect of the beginning of the Sabbath. 2. Divine will and 〈 ◊ 〉 on changed 〈 … 〉 viz. That God hath one day in seven given him:
Thesis 73. It is an ungrounded assertion to say that the Reasons of the change of the Day are the same for the change of the beginning of the Day ▪ 〈 ◊ 〉.
Thesis 73. It is an ungrounded assertion to say that the Reasons of the change of the Day Are the same for the change of the beginning of the Day ▪ 〈 ◊ 〉.
Indeed some understand by dayes and times (in Gal. 4.) heathenish dayes, but hee speaking of such dayes as are beggerly rudiments, under which not the Heathens,
Indeed Some understand by days and times (in Gal. 4.) Heathenish days, but he speaking of such days as Are beggarly rudiments, under which not the heathens,
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I know also that some understand that of Col. 2.16. to be meant of Iewish and ceremoniall Sabbaths, which were annuall, but this, the Apostles gradation seems to overthrow.
I know also that Some understand that of Col. 2.16. to be meant of Jewish and ceremonial Sabbaths, which were annual, but this, the Apostles gradation seems to overthrow.
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and from times he ascends yet higher to yeares, viz. their Sabbaticall yeares, because they were celebrated once in many years, sometime seven, sometime fifty years: by which gradation it seems evident, that the observation of dayes (which are lesse than moneths) and therefore of weekly Sabbaths, are hereby condemned.
and from times he ascends yet higher to Years, viz. their Sabbatical Years, Because they were celebrated once in many Years, sometime seven, sometime fifty Years: by which gradation it seems evident, that the observation of days (which Are less than months) and Therefore of weekly Sabbaths, Are hereby condemned.
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Thesis 73. The fairest colour and strongest force from Gal 4.10. and Col. 2.16. lies in the gradation which some suppose to be intended in both those places.
Thesis 73. The Fairest colour and Strongest force from Gall 4.10. and Col. 2.16. lies in the gradation which Some suppose to be intended in both those places.
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To thinke that the Sabbath must needs begin in the Morning, because we read not expressely after Christs Resurrection, that the Night should belong to the day following,
To think that the Sabbath must needs begin in the Morning, Because we read not expressly After Christ Resurrection, that the Night should belong to the day following,
nor is there any instance thereof as in the Old Testament and before Christs Resurrection it may be (they confesse) undeniably so found ] I say, to thinke the Sabbath must begin in the Morning upon this ground, is somewhat like to his conceit who finding in the Old Testament that the seventh day is to be sanctified;
nor is there any instance thereof as in the Old Testament and before Christ Resurrection it may be (they confess) undeniably so found ] I say, to think the Sabbath must begin in the Morning upon this ground, is somewhat like to his conceit who finding in the Old Testament that the seventh day is to be sanctified;
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so when he condemnes the observation of dayes, the Apostle doth not condemne the observation of all dayes (for then dayes of fasting and feasting must be condemned,
so when he condemns the observation of days, the Apostle does not condemn the observation of all days (for then days of fasting and feasting must be condemned,
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and therefore as we utterly abandon all that which was in the Sabbath ceremoniall, so we doe and should heartily retaine and observe that which is morall herein, with morall observance hereof.
and Therefore as we utterly abandon all that which was in the Sabbath ceremonial, so we do and should heartily retain and observe that which is moral herein, with moral observance hereof.
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but doth it hence follow that no dayes are to bee observed under the Gospel with morall observation, in hearing the Word, receiving the Sacraments, singing of Psalms? &c. There was no morality in the new moons, by vertue of any speciall commandment,
but does it hence follow that no days Are to be observed under the Gospel with moral observation, in hearing the Word, receiving the Sacraments, singing of Psalms? etc. There was no morality in the new moons, by virtue of any special Commandment,
So 'tis in respect of the Sabbath, no Sabbath day under the Gospel is to bee observed with ceremoniall or pharisa•call observation, with Jewish preparations, Sacrifices, needlesse abstinence from lawfull worke, and such like formalities;
So it's in respect of the Sabbath, no Sabbath day under the Gospel is to be observed with ceremonial or pharisa•call observation, with Jewish preparations, Sacrifices, needless abstinence from lawful work, and such like formalities;
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and which the Iewish teachers urged, besides the Sabbath; to instance onely in Circumcision which they zealously prest, Gal. 5.3. which we know was limited unto the eighth day, and which they might urge as well as Circumcision it selfe.
and which the Jewish Teachers urged, beside the Sabbath; to instance only in Circumcision which they zealously pressed, Gal. 5.3. which we know was limited unto the eighth day, and which they might urge as well as Circumcision it self.
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However, look as the Apostle when he condemnes them for observing times, NONLATINALPHABET which signifies Fit seasons, he doth not therin condemn them for observing all fit seasons (for then wee must not pray nor heare the word in fit seasons) but hee condemnes the Iewish Ceremoniall times and seasons;
However, look as the Apostle when he condemns them for observing times, which signifies Fit seasons, he does not therein condemn them for observing all fit seasons (for then we must not pray nor hear the word in fit seasons) but he condemns the Jewish Ceremonial times and seasons;
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when our Saviour expressely tels us that then his Disciples, even when they had the greatest measures of Christs spirituall presence, should fast, Matth. 9.15, 16.) But wee are to observe these dayes, with morall, not ceremoniall observation, such as the Iewes had, in sackcloth, ashes, tearing haire, rending Garments, and many other Ceremoniall trappings;
when our Saviour expressly tells us that then his Disciples, even when they had the greatest measures of Christ spiritual presence, should fast, Matthew 9.15, 16.) But we Are to observe these days, with moral, not ceremonial observation, such as the Iewes had, in Sackcloth, Ashes, tearing hair, rending Garments, and many other Ceremonial trappings;
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Secondly, Suppose the weekly Sabbath bee here comprehended under dayes, as also that by Sabbaths is meant weekly Sabbaths, Col. 2.16. yet hereby cannot be meant the Christian Sabbath, but the Iewish Sabbath:
Secondly, Suppose the weekly Sabbath be Here comprehended under days, as also that by Sabbaths is meant weekly Sabbaths, Col. 2.16. yet hereby cannot be meant the Christian Sabbath, but the Jewish Sabbath:
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now they never pleaded for the observation of the Christian Sabbath, but were zealous and strong procters for that particular seventh day from the creation, which the Iewes their fore-fathers for many yeares before observed,
now they never pleaded for the observation of the Christian Sabbath, but were zealous and strong proctors for that particular seventh day from the creation, which the Iewes their Forefathers for many Years before observed,
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Thesis 75. To argue the beginning of the Sabbath at Morning, from the congruity and fitnesse of the season for holy Time rather then Evening, is no way faire nor rationall:
Thesis 75. To argue the beginning of the Sabbath At Morning, from the congruity and fitness of the season for holy Time rather then Evening, is no Way fair nor rational:
the beginning of the Sabbath at Evening will force us in conscience •o lie down over nigh with Sabbath hearts, which marvellously prepares for the receiving of Sabbath blessing• the day ensuing.
the beginning of the Sabbath At Evening will force us in conscience •o lie down over High with Sabbath hearts, which marvellously prepares for the receiving of Sabbath blessing• the day ensuing.
but will i• hence follow that it is a part of Christian liberty & strength to abandon all dayes as ceremoniall? and that it is a part of Christian weaknes to observe any day under the Gospel? this verily hath not the face of any reason for it from this Scripture, wherein the Apostle (doubtlesse) speaks of ceremoniall, not morall dayes,
but will i• hence follow that it is a part of Christian liberty & strength to abandon all days as ceremonial? and that it is a part of Christian weakness to observe any day under the Gospel? this verily hath not the face of any reason for it from this Scripture, wherein the Apostle (doubtless) speaks of ceremonial, not moral days,
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Thesis 75. There were among the Jews, dayes ceremonially holy, as well as meats ceremonially uncleane, now in that other place which they urge against the observation of any dayes under the Gospel, Rom. 14.5. therein dayes ceremoniall are compared with meats ceremoniall, and not morall days with ceremoniall meats.
Thesis 75. There were among the jews, days ceremonially holy, as well as Meats ceremonially unclean, now in that other place which they urge against the observation of any days under the Gospel, Rom. 14.5. therein days ceremonial Are compared with Meats ceremonial, and not moral days with ceremonial Meats.
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nor at midnight, nor Morning, what Time then must it begin at (from any colour of Scripture,) but onely in the Evening? at Evening therefore after the setting of the Light of the body of the Sun, wherein darknesse begins to be predominant over the Light the Sabbath begins now,
nor At midnight, nor Morning, what Time then must it begin At (from any colour of Scripture,) but only in the Evening? At Evening Therefore After the setting of the Light of the body of the Sun, wherein darkness begins to be predominant over the Light the Sabbath begins now,
as the Iewish Sabbath began in former Times, and here let me say that old Testament proofes may be in this as in many other things, New Testament rules.
as the Jewish Sabbath began in former Times, and Here let me say that old Testament proofs may be in this as in many other things, New Testament rules.
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nor is it improbable but that Ezekiel fortells this that in the Christian Church, as the Gate for the Sabbath should not be shut untill the Evening, Ezek. 46.1, 2. so by just proportion the time for opening of it, was the Evening before, when the Sabbath began.
nor is it improbable but that Ezekielem foretells this that in the Christian Church, as the Gate for the Sabbath should not be shut until the Evening, Ezekiel 46.1, 2. so by just proportion the time for opening of it, was the Evening before, when the Sabbath began.
•f the Sabbath in the fi•st Institution began at Evening, why should not the Christian Sabbath be conformed as neere as may be to the first institution? but we see out of Gen. 1. That as all other daies began at the Evening or darke night,
•f the Sabbath in the fi•st Institution began At Evening, why should not the Christian Sabbath be conformed as near as may be to the First Institution? but we see out of Gen. 1. That as all other days began At the Evening or dark night,
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and yet were not exempted hereby from externall Sabbaths, onely because more grace is poured out upon the people of God under the new Testament then under the old,
and yet were not exempted hereby from external Sabbaths, only Because more grace is poured out upon the people of God under the new Testament then under the old,
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But if by this phrase From Sabbath to Sabbath, be meant, succession, i. one Sabbath after another successively, wherein Gods people shall enjoy blessed fellowship with God from Sabbath to Sabbath, successively in the worship of him, one Sabbath after another;
But if by this phrase From Sabbath to Sabbath, be meant, succession, i. one Sabbath After Another successively, wherein God's people shall enjoy blessed fellowship with God from Sabbath to Sabbath, successively in the worship of him, one Sabbath After Another;
then this place is such a weapon in their owne hands against themselves, as that it wounds to the heart that accursed conceit, that all dayes should be abandoned by those under the new Testament:
then this place is such a weapon in their own hands against themselves, as that it wounds to the heart that accursed conceit, that all days should be abandoned by those under the new Testament:
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But suppose that by Sabbath, is not meant the weekly Sabbath (for then, say some, what will you understand by new moons which are conjoyned with them?) yet these two things are evident, 1. That Sabbaths and new moons were set times of worshipping God under the old Testament. 2. That it is usuall with the Prophets to vaile, (and not alway to type out) the worship,
But suppose that by Sabbath, is not meant the weekly Sabbath (for then, say Some, what will you understand by new moons which Are conjoined with them?) yet these two things Are evident, 1. That Sabbaths and new moons were Set times of worshipping God under the old Testament. 2. That it is usual with the prophets to veil, (and not always to type out) the worship,
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and so the times of worship which were to be under the new Testament, under the Ordinances of God observed in the old, as may appeare Isa. 19.19. Mal. 1.11. as also by Ezekiels Temple, and such like:
and so the times of worship which were to be under the new Testament, under the Ordinances of God observed in the old, as may appear Isaiah 19.19. Malachi 1.11. as also by Ezekiel's Temple, and such like:
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yet it demonstrates at least thus much, that some let times and dayes shadowed out under the name of new moons and Sabbaths, are to be observed under the new Testament,
yet it demonstrates At least thus much, that Some let times and days shadowed out under the name of new moons and Sabbaths, Are to be observed under the new Testament,
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Now although some deny the beginning of the Sabbath in Gen. 1. to be in the Evening (deceiving themselves and their readers with the ambiguity and various acceptation of the words Evening and Morning ) yet this is most evident, That the First day began with Night or darkenesse which is called Night, Gen. 1.4, 5. and consequently ended with day-light;
Now although Some deny the beginning of the Sabbath in Gen. 1. to be in the Evening (deceiving themselves and their Readers with the ambiguity and various acceptation of the words Evening and Morning) yet this is most evident, That the First day began with Night or darkness which is called Night, Gen. 1.4, 5. and consequently ended with daylight;
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let Evening and Morning therefore be taken how they will, yet its sufficient to prove that which we aime at, viz. that as the first day began with Night,
let Evening and Morning Therefore be taken how they will, yet its sufficient to prove that which we aim At, viz. that as the First day began with Night,
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when we say that it begins then; which also the holy Ghost calls darkenesse, which darkenesse, Gen. 1.2. he calls Night, vers. 5. and which Night is all one with Evening.
when we say that it begins then; which also the holy Ghost calls darkness, which darkness, Gen. 1.2. he calls Night, vers. 5. and which Night is all one with Evening.
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and let such artists of licentiousnesse bring in all prophanesse into the world again, by a law from heaven, not condemning the acts of the outward man,
and let such artists of licentiousness bring in all profaneness into the world again, by a law from heaven, not condemning the acts of the outward man,
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Is it no honour to the King of glory (as it is to earthly Princes) to be served sometimes upon speciall Festivals, in speciall state, with speciall and glorious attendance by his people,
Is it not honour to the King of glory (as it is to earthly Princes) to be served sometime upon special Festivals, in special state, with special and glorious attendance by his people,
as well as after a common and usuall manner every day? We have seen some who have at first held community of dayes onely, to fall at last (through the righteous judgment of God blinding their hearts) to maintaine community of wives;
as well as After a Common and usual manner every day? We have seen Some who have At First held community of days only, to fallen At last (through the righteous judgement of God blinding their hearts) to maintain community of wives;
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and that because the kingdome of God hath (as they have thought) consisted no more in outward relations (as that is between Husbands and Wives) than in the observation of externall circumstances and dayes.
and that Because the Kingdom of God hath (as they have Thought) consisted no more in outward relations (as that is between Husbands and Wives) than in the observation of external Circumstances and days.
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but doth it from hence follow, that it consists not in things commanded, nor in any set dayes of worship which are commanded? If because the kingdom of God consists in internall peace and righteousnesse,
but does it from hence follow, that it consists not in things commanded, nor in any Set days of worship which Are commanded? If Because the Kingdom of God consists in internal peace and righteousness,
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and joy of the holy Ghost, that therefore all externall observances of times and duties of worship are not necessary to be attended by Gospel-worshippers (as some secretly imagine) then farewel all externall Preaching, Sacraments, Profession and Confession of the Name of Christ, as well as Sabbaths:
and joy of the holy Ghost, that Therefore all external observances of times and duties of worship Are not necessary to be attended by Gospel-worshippers (as Some secretly imagine) then farewell all external Preaching, Sacraments, Profession and Confessi of the Name of christ, as well as Sabbaths:
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as the abuses crept into the Lords Supper were by Paul. 1 Cor. 11.23. and as errors about Marriage wereby our Saviour, telling them that a• initio non suit sic.
as the Abuses crept into the lords Supper were by Paul. 1 Cor. 11.23. and as errors about Marriage whereby our Saviour, telling them that a• initio non suit sic.
yet he is called the eight, 2 Pet. 2.5. in that he was one of them (as the learned observe) qui octonarium numerum perficiebant, or who made up the number of eight:
yet he is called the eight, 2 Pet. 2.5. in that he was one of them (as the learned observe) qui octonarium Numerum perficiebant, or who made up the number of eight:
Mr. Brabournes Argument therefore is of no solidity, who goes about to prove the Christian Sabbath to be no Sabbath ▪ Because, That Sabbath which the fourth Commandement injoynes is called the seventh day;
Mr. Brabournes Argument Therefore is of no solidity, who Goes about to prove the Christian Sabbath to be no Sabbath ▪ Because, That Sabbath which the fourth Commandment enjoins is called the seventh day;
and limits of holy places (as appears in the Temple, Tabernacle, and all their appurtenances) why should we think that he hath left it to mans wisdome to limit and determine holy Time?
and Limits of holy places (as appears in the Temple, Tabernacle, and all their appurtenances) why should we think that he hath left it to men Wisdom to limit and determine holy Time?
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Thesis 7. Although also they were forbidden to kindle fire upon this lay, Exod. 35.3. in respect of some use, yet they are not forbidden so to do in respect of any use whatsoever.
Thesis 7. Although also they were forbidden to kindle fire upon this lay, Exod 35.3. in respect of Some use, yet they Are not forbidden so to do in respect of any use whatsoever.
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Nehemiah also a man most strict and zealous for the Sabbath, yet had such provision made every day as could not be drest nor eaten without some fire upon the Sabbath day, Neh. 5.18.
Nehemiah also a man most strict and zealous for the Sabbath, yet had such provision made every day as could not be dressed nor eaten without Some fire upon the Sabbath day, Neh 5.18.
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For there was fire kindled for the Sabbath sacrifices, and it would have bin a breach of the rule of mercy, not to kindle a fire for the sick and weake in the wildernesse.
For there was fire kindled for the Sabbath Sacrifices, and it would have been a breach of the Rule of mercy, not to kindle a fire for the sick and weak in the Wilderness.
or else we must understand it of kindling fires restrictively, for any servile worke which is there forbidden not only the Iewes but us Christians also:
or Else we must understand it of kindling fires restrictively, for any servile work which is there forbidden not only the Iewes but us Christians also:
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for its said whosoever shall do any worke therein, (1. any servile worke which is more proper for the weeke time) shall be put to death, verse 2. there is therefore either no dependance of these words in the third verse with those in the second,
for its said whosoever shall do any work therein, (1. any servile work which is more proper for the Week time) shall be put to death, verse 2. there is Therefore either no dependence of these words in the third verse with those in the second,
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hence its not unsutable to the time to have comfortable provisions made ready, provided that the dressing of mea• be not an ordinary hindrance to publike or private duties of holinesse upon this day, Exod. 12.16. this kindling of the fire here forbidden must therefore be understood in respect of the scope of the place, viz. not to kindle a fire for any servile work, no not in respect of this particular use of it, viz. to further the building of the Sanctuary and Tabernacle, made mention of in this Chapter:
hence its not unsuitable to the time to have comfortable provisions made ready, provided that the dressing of mea• be not an ordinary hindrance to public or private duties of holiness upon this day, Exod 12.16. this kindling of the fire Here forbidden must Therefore be understood in respect of the scope of the place, viz. not to kindle a fire for any servile work, no not in respect of this particular use of it, viz. to further the building of the Sanctuary and Tabernacle, made mention of in this Chapter:
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Thesis 7. Look therefore as when man hath run his race, finished his course, and passed through the bigger and larger circle of his life, he then returnes unto his eternall rest;
Thesis 7. Look Therefore as when man hath run his raze, finished his course, and passed through the bigger and larger circle of his life, he then returns unto his Eternal rest;
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so it 〈 ◊ 〉 contrived and ordered by divine wisdom, as that he shall •n a speciall manner returne unto and into his rest once •t least within the lesser and smaller circle of every week, •hat so his perfect blessednesse to come might be foretasted every Sabbath day, and so be begun here:
so it 〈 ◊ 〉 contrived and ordered by divine Wisdom, as that he shall •n a special manner return unto and into his rest once •t least within the lesser and smaller circle of every Week, •hat so his perfect blessedness to come might be foretasted every Sabbath day, and so be begun Here:
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that looke as man standing in innocency, had cause thus to returne •rom the pleasant labours of his weekly paradise imployments, (as shall be shewn in due place) so man fallen, much more from his toilsome and wearisome labours, to this his rest again:
that look as man standing in innocency, had cause thus to return •rom the pleasant labours of his weekly paradise employments, (as shall be shown in due place) so man fallen, much more from his toilsome and wearisome labours, to this his rest again:
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so man being made for God and his worship, thence it is that the Sabbath (wherein man was to draw most neare unto God) was appointed after the creation of man, as Peter Martyr observes:
so man being made for God and his worship, thence it is that the Sabbath (wherein man was to draw most near unto God) was appointed After the creation of man, as Peter Martyr observes:
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the Sabbath also being a day of Rest, was it not most proper to begin it then when man begins his rest which is the Night? when also God began Rest from his work in the first Creation.
the Sabbath also being a day of Rest, was it not most proper to begin it then when man begins his rest which is the Night? when also God began Rest from his work in the First Creation.
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as he is manifested in the flesh, and is an externall Mediator, whom some lately have also cast into same box with the rest, Being sent onely (as they think) to reveale, but not to procure the Fathers love of delight,
as he is manifested in the Flesh, and is an external Mediator, whom Some lately have also cast into same box with the rest, Being sent only (as they think) to reveal, but not to procure the Father's love of delight,
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and his glorious Name and blessed Spirit of grace, that he who hath his Furnace in Zion, and his fire in Ierusalem, will not beare it long, without making their judgements and plagues (at least spirituall) exemplary and wonderfull,
and his glorious Name and blessed Spirit of grace, that he who hath his Furnace in Zion, and his fire in Ierusalem, will not bear it long, without making their Judgments and plagues (At least spiritual) exemplary and wonderful,
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Are these abstracted notions of a Deity (into the vision and contemplation of whose amazing glory (without seeing him as he is in Christ) a Christian (they say) must be plunged, lost,
are these abstracted notions of a Deity (into the vision and contemplation of whose amazing glory (without seeing him as he is in christ) a Christian (they say) must be plunged, lost,
and swallowed up, and up to which hee must ascend, even to the unaproachable light) the true and onely Sabbath? Are these (I say) the new and glorious light breaking out in these dayes, which this age must wait for? which are nothing else (upon narrow search) than Monkish imaginations, the goodly cob-webs of the brain-imagery of those idolatrous and superstitious hypocrites the Anchorites, Monks and Fryers;
and swallowed up, and up to which he must ascend, even to the unaproachable Light) the true and only Sabbath? are these (I say) the new and glorious Light breaking out in these days, which this age must wait for? which Are nothing Else (upon narrow search) than Monkish Imaginations, the goodly cobwebs of the brain-imagery of those idolatrous and superstitious Hypocrites the Anchorites, Monks and Friars;
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Surely in these times of distraction, warre and bloud, if ever the Lord called for sackcloth, humiliation, repentance, faith, graces, holinesse, precious esteem of Gods Ordinances,
Surely in these times of distraction, war and blood, if ever the Lord called for Sackcloth, humiliation, Repentance, faith, graces, holiness, precious esteem of God's Ordinances,
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and must Gods people reject these things as their A. B. C? and must the new light of these times be the dreames and visions and slaverings of doting and deluded old Monks? Shall the simplicity of Gospel-ministery bee rejected,
and must God's people reject these things as their A. B. C? and must the new Light of these times be the dreams and visions and slaverings of doting and deluded old Monks? Shall the simplicity of Gospel ministry be rejected,
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as a common thing, and shall Harphius his Theologia Mystica, Augustinus Elutherius, Iacob Behmen, Cusanus, Raimundus Sebund, Theologia Germanica, and such like Monk-admirers, be set up as the new lights and beacons on the mountaine of these elevated times? Surely (if so) God hath his time and wayes of putting a better relish to his precious Gospel,
as a Common thing, and shall Harphius his Theology Mystica, Augustine Eleutherius, Iacob Behmen, Cusanus, Raimundus Second, Theology Germanica, and such like Monk-admirers, be Set up as the new lights and beacons on the mountain of these elevated times? Surely (if so) God hath his time and ways of putting a better relish to his precious Gospel,
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I answer, That let the difference be granted, yet that which I now dispute on is, this ground and supposition onely, viz. That if all set dayes are to bee abandoned,
I answer, That let the difference be granted, yet that which I now dispute on is, this ground and supposition only, viz. That if all Set days Are to be abandoned,
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as for them who think no holy day necessary, but holy duties lawfull every day, we have already and shall hereafter cleare up more fully in its proper place:
as for them who think no holy day necessary, but holy duties lawful every day, we have already and shall hereafter clear up more Fully in its proper place:
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Mean while it is yet doubtfull to me, whether those who follow Master Saltmarsh and some others, will acknowledge the lawfulnesse of any occasionall set times for publick worship, of hearing the word and prayer, &c. For he makes the bosome of the Father to bee the Christian Sabbath, typified in the seventh day of the first Creation,
Mean while it is yet doubtful to me, whither those who follow Master Saltmarsh and Some Others, will acknowledge the lawfulness of any occasional Set times for public worship, of hearing the word and prayer, etc. For he makes the bosom of the Father to be the Christian Sabbath, typified in the seventh day of the First Creation,
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as types and shadowes and figures, when once the substance is come, to wit, when they come in this life to the highest attainment, which is the bosome of the Father, which bosome is the true Sabbath of a Christian man.
as types and shadows and figures, when once the substance is come, to wit, when they come in this life to the highest attainment, which is the bosom of the Father, which bosom is the true Sabbath of a Christian man.
The Sabbath (saith one) is perpetuall and morall, but not the Sabbath day, the Sabbath (which some make continuall and inward onely) is perpetually to be observed, but not the Sabbath day;
The Sabbath (Says one) is perpetual and moral, but not the Sabbath day, the Sabbath (which Some make continual and inward only) is perpetually to be observed, but not the Sabbath day;
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Some convinced by the evidence of the Text, that darkenesse was before light, yet wrastle with their wits to make it neither part of the night nor part of time,
some convinced by the evidence of the Text, that darkness was before Light, yet wrestle with their wits to make it neither part of the night nor part of time,
and if the great designe of Christ in comming into the world, was not so much as to save man from affliction and sorrow (which are lesser evils) but chiefely from sinne (which is the greatest evill) then the chiefe end of his comming was not (as some imagine) to lift his people up into the love and abstracted speculation of the Father above the law of God:
and if the great Design of christ in coming into the world, was not so much as to save man from affliction and sorrow (which Are lesser evils) but chiefly from sin (which is the greatest evil) then the chief end of his coming was not (as Some imagine) to lift his people up into the love and abstracted speculation of the Father above the law of God:
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But was ever any punctum temporis (which is thought to be no part of time) called by the name of Night as this darkenesse is? Gen. 1.4, 5. with 2. Was the World made in six dayes and is there a Heaven and Earth made within the time of this darkenesse,
But was ever any punctum Temporis (which is Thought to be no part of time) called by the name of Night as this darkness is? Gen. 1.4, 5. with 2. Was the World made in six days and is there a Heaven and Earth made within the time of this darkness,
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there was not indeed any Celestiall motion of the Heavens to measure this Time by, (for Master Weemes objects tempus est mensura motus ) but by this Argument there was no Time till the fourth day,
there was not indeed any Celestial motion of the Heavens to measure this Time by, (for Master Weems objects Tempus est Mensura motus) but by this Argument there was no Time till the fourth day,
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I know that in beholding our free justification by the bloud of Christ, we are to exclude all law from our consciences as a covenant of life, not to see or feare any condemnation for sinne,
I know that in beholding our free justification by the blood of christ, we Are to exclude all law from our Consciences as a Covenant of life, not to see or Fear any condemnation for sin,
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though not to the eye of reason, and thus as by the eye of faith they should see no sin, so (it will follow) that by the same bloud they are bound to see no law, no not so much as their rule, which as a rule is index sui & obliqui, and in revealing mans duty declares his sinne.
though not to the eye of reason, and thus as by the eye of faith they should see no since, so (it will follow) that by the same blood they Are bound to see no law, no not so much as their Rule, which as a Rule is index sui & obliqui, and in revealing men duty declares his sin.
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and therefore lest they should be found out to bee grosse liars, they mince the matte•, they confesse that they may see sinne by the eye of sense and reason,
and Therefore lest they should be found out to be gross liars, they mince the matte•, they confess that they may see sin by the eye of sense and reason,
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It is therefore a most accursed doctrine of some Libertines, who imagining that (through the bloudshed and righteousnes of Christ in their free justification) God sees no sinne in his justified people, that therefore themselves are to see no sinne,
It is Therefore a most accursed Doctrine of Some Libertines, who imagining that (through the bloodshed and righteousness of christ in their free justification) God sees no sin in his justified people, that Therefore themselves Are to see no sin,
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after God hath poured out upon them the spirit of grace, as is evident, Zach. 12.10, 11. because the bloud of Christ which was shed for the killing of their sinne,
After God hath poured out upon them the Spirit of grace, as is evident, Zach 12.10, 11. Because the blood of christ which was shed for the killing of their sin,
but he dyed rather to make them sensible of sinne, for if he dyed to save men from sin (as is evident, 1 Iohn 3.5. Tit. 3.14.) then hee dyed to make his people sensible of sinne, because hereby his peoples hearts are chiefely weaned and sever'd from it and saved out of it (as by hardnesse and unsensiblenesse of heart under it, they chiefely cleave to it and it to them) and therefore we know that godly sorrow workes repentance, never to be repented of, 2 Cor. 7.10.
but he died rather to make them sensible of sin, for if he died to save men from since (as is evident, 1 John 3.5. Tit. 3.14.) then he died to make his people sensible of sin, Because hereby his peoples hearts Are chiefly weaned and severed from it and saved out of it (as by hardness and unsensibleness of heart under it, they chiefly cleave to it and it to them) and Therefore we know that godly sorrow works Repentance, never to be repented of, 2 Cor. 7.10.
if it be not blasphemous, yet it may be knowne to be very false and pernicious, by the old rule of judging false Doctrines, viz. if either they tend to extenuate sinne in man,
if it be not blasphemous, yet it may be known to be very false and pernicious, by the old Rule of judging false Doctrines, viz. if either they tend to extenuate sin in man,
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and dye to these (for then they say he is out of the flesh) and live in God, and God must bee himselfe, and such like language, which in truth is nothing else but the swelling leaven of the devout and proud Monks, laid up of late in that little peck of meale of Theologia Germanica, out of which some risen up of late have made their cakes,
and die to these (for then they say he is out of the Flesh) and live in God, and God must be himself, and such like language, which in truth is nothing Else but the swelling leaven of the devout and proud Monks, laid up of late in that little peck of meal of Theology Germanica, out of which Some risen up of late have made their cakes,
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and that the great sinne of man is to thinke that he doth sinne, and that this is to put off the old man, viz. Non cernendo amplius peccatum, i. by not seeing sinne.
and that the great sin of man is to think that he does sin, and that this is to put off the old man, viz. Non cernendo Amplius peccatum, i. by not seeing sin.
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So that when the Apostle tels us that sinne is the trangression of the law, Porquius tels us, That sinne is the seeing and taking notice of any such transgression;
So that when the Apostle tells us that sin is the Transgression of the law, Porquius tells us, That sin is the seeing and taking notice of any such Transgression;
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A Beleever indeed is to dye unto the Law, and to see no sinne in himselfe in point of imputation (for so he sees the truth, there being no condemnation to them in Christ Jesus) but thus to dye unto the law,
A Believer indeed is to die unto the Law, and to see no sin in himself in point of imputation (for so he sees the truth, there being no condemnation to them in christ jesus) but thus to die unto the law,
because forsooth they were so farre annihilated (as neither to vel•• so neither to scire or know any thing beside God, whom they pretended to be all unto them, and themselves nothing,
Because forsooth they were so Far annihilated (as neither to vel•• so neither to Scire or know any thing beside God, whom they pretended to be all unto them, and themselves nothing,
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and sometimes they would feigne themselves unable to beare the burthen of the species of their own pitchers in their cels from one end of them unto another,
and sometime they would feign themselves unable to bear the burden of the species of their own pitchers in their cells from one end of them unto Another,
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and yet such a kind of annihilation the old Monks have pleaded for, and preached also (as I could shew abundantly from out of their own writings) insomuch that sometime they counsell men not to pray,
and yet such a kind of annihilation the old Monks have pleaded for, and preached also (as I could show abundantly from out of their own writings) insomuch that sometime they counsel men not to pray,
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yet so to bee made nothing, as to see, know, thinke, feele, will, desire nothing in respect of ones selfe, doth inevitably lead to see no sinne in ones selfe, by seeing which the soule is most of all humbled,
yet so to be made nothing, as to see, know, think, feel, will, desire nothing in respect of ones self, does inevitably led to see no sin in ones self, by seeing which the soul is most of all humbled,
If sinne be the transgression of the law (which is a truth written by the Apostle with the beams of the Sunne, 1 Iohn 3.4.) then of necessity a Beleever is bound to attend the law as his rule, that so he may not sinne or transgresse that rule, Psalme 119.11.
If sin be the Transgression of the law (which is a truth written by the Apostle with the beams of the Sun, 1 John 3.4.) then of necessity a Believer is bound to attend the law as his Rule, that so he may not sin or transgress that Rule, Psalm 119.11.
and consequently whoever make no conscience of observing the rule doe openly professe thereby that they make no conscience of committing any sinne, which is palpable and downe-right Atheisme and prophanesse;
and consequently whoever make no conscience of observing the Rule do openly profess thereby that they make no conscience of committing any sin, which is palpable and downright Atheism and profaneness;
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Porquius therefore a great Libertine, and the Beelzebub of those flies in Calvins time, shuts his sore eyes against this definition of sinne, delivered by the Apostle,
Porquius Therefore a great Libertine, and the Beelzebub of those flies in Calvins time, shuts his soar eyes against this definition of sin, Delivered by the Apostle,
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when therefore the question is made, viz. Whether a Beleever be bound to the law as his rule? the meaning is not whether he hath power to keep it exactly as his rule,
when Therefore the question is made, viz. Whither a Believer be bound to the law as his Rule? the meaning is not whither he hath power to keep it exactly as his Rule,
Thesis 85. Suppose also that light and darknesse are contraria privantia, yet 'tis not true either in Philosophy or Divinity, that the habit must alway actually goe before the privation in the same subject;
Thesis 85. Suppose also that Light and darkness Are contraria privantia, yet it's not true either in Philosophy or Divinity, that the habit must always actually go before the privation in the same Subject;
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If the Apowle had thought that all Beleevers were free from this directive power of the law, he would never have perswaded them to love, upon this ground, viz. because all the law is fulfilled in love, Gal. 5.13, 14. for they might then have c•st off this argument as weak and feeble,
If the Apostle had Thought that all Believers were free from this directive power of the law, he would never have persuaded them to love, upon this ground, viz. Because all the law is fulfilled in love, Gal. 5.13, 14. for they might then have c•st off this argument as weak and feeble,
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It is therefore a great mistake to thinke, that because God translates the law without into a Beleevers heart, that therefore this heart-law is his only or principall rule of life,
It is Therefore a great mistake to think, that Because God translates the law without into a Believers heart, that Therefore this heart-law is his only or principal Rule of life,
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or to imagine that the spirit without the externall law is the rule of life; the spirit is the principle indeed of our obedience, whereby we conforme unto the rule,
or to imagine that the Spirit without the external law is the Rule of life; the Spirit is the principle indeed of our Obedience, whereby we conform unto the Rule,
but only by which or by meanes of which we come to walke, and are enclined, directed and inabled to walke according to the rule, which is the law of God without.
but only by which or by means of which we come to walk, and Are inclined, directed and enabled to walk according to the Rule, which is the law of God without.
The law of the Spirit of life (which is the internall law) is called a law, not in respect of perfect direction (which is essentiall to the rule) but in respect of mighty and effectuall operation, there being a power in it as of a strong law effectually and sweetly compelling to the obedience of the law:
The law of the Spirit of life (which is the internal law) is called a law, not in respect of perfect direction (which is essential to the Rule) but in respect of mighty and effectual operation, there being a power in it as of a strong law effectually and sweetly compelling to the Obedience of the law:
as by this meanes it is at this day, unlesse we imagine miracles without necessity; and that God then miraculously did it when there was no necessity of it.
as by this means it is At this day, unless we imagine Miracles without necessity; and that God then miraculously did it when there was no necessity of it.
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might therefore be cast downe by a mighty hand of God (there being no ordinary meanes of Sun or Stars yet created to do it) into all the inferiour Chaos, and so make day.
might Therefore be cast down by a mighty hand of God (there being no ordinary means of Sun or Stars yet created to do it) into all the inferior Chaos, and so make day.
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but not into two imagined Hemispheres, by which imagination of two Hemispheres it will be also very difficult to set downe when it was day and when it was night, at this time of the Creation;
but not into two imagined Hemispheres, by which imagination of two Hemispheres it will be also very difficult to Set down when it was day and when it was night, At this time of the Creation;
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and the ascending of it to its proper place successively made night; which as it answers many curious questions about the nature and motion of this light,
and the ascending of it to its proper place successively made night; which as it answers many curious questions about the nature and motion of this Light,
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so it yeelde a more then probable argument, that if the day-light continued twelve houres (which none question) why should not each night continue as long,
so it yield a more then probable argument, that if the daylight continued twelve hours (which none question) why should not each night continue as long,
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for (as hath beene shewne) they doe indeed renounce the holy Spirit speaking in the rule, viz. the law without, which though it be no rule of the Spirit (as some object) yet it is that rule according to which the Spirit guides us to walke,
for (as hath been shown) they do indeed renounce the holy Spirit speaking in the Rule, viz. the law without, which though it be no Rule of the Spirit (as Some Object) yet it is that Rule according to which the Spirit guides us to walk,
It is therefore but a cracking noise of windy words for any to say that they open no gap to licentiousnesse by renouncing the written and externall law as their rule, considering that they cleave to a more inward and better rule, viz. The law of the spirit within:
It is Therefore but a cracking noise of windy words for any to say that they open no gap to licentiousness by renouncing the written and external law as their Rule, considering that they cleave to a more inward and better Rule, viz. The law of the Spirit within:
To the law and the testimony, was the voice of the Prophets in their dayes, Isa. 8.20. The Lord Christ himselfe referres the Jewes to the searching of Scriptures concerning himself, Iohn 5.39. The men of Bereah are commended for examining the holy and infallible dictates of Gods Spirit, in Pauls Ministery, according to what was written in the Scriptures of old.
To the law and the testimony, was the voice of the prophets in their days, Isaiah 8.20. The Lord christ himself refers the Jews to the searching of Scriptures Concerning himself, John 5.39. The men of Bereah Are commended for examining the holy and infallible dictates of God's Spirit, in Paul's Ministry, according to what was written in the Scriptures of old.
But suppose this locall separation into two Hemispheres was granted, yet it will not follow from hence that this separated darknesse onely is called night,
But suppose this local separation into two Hemispheres was granted, yet it will not follow from hence that this separated darkness only is called night,
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Christ in the Spirit to Christ speaking in the letter, the Spirit of truth to the Word of truth, the Spirit within to the Word without, by which we shall be judged at the last day, Iohn 12.48. and therefore certainly are to be regulated by it now.
christ in the Spirit to christ speaking in the Letter, the Spirit of truth to the Word of truth, the Spirit within to the Word without, by which we shall be judged At the last day, John 12.48. and Therefore Certainly Are to be regulated by it now.
and therefore it's said, that he shall bring all things to your remembrance, whatsoever I have said unto you, John 14.26. and therefore (if I may use their phrase) Christ in the Spirit leads us to what Christ in the flesh said;
and Therefore it's said, that he shall bring all things to your remembrance, whatsoever I have said unto you, John 14.26. and Therefore (if I may use their phrase) christ in the Spirit leads us to what christ in the Flesh said;
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For when the Comforter is come (which is Christ in the Spirit) what will he doe? he will lead (its said) unto all truth, Iohn 16.13 But what truth will he guide us into? Verily no other (for substance) but what Christ in the flesh had spoken,
For when the Comforter is come (which is christ in the Spirit) what will he do? he will led (its said) unto all truth, John 16.13 But what truth will he guide us into? Verily no other (for substance) but what christ in the Flesh had spoken,
for its evident that the Apostles preachings and writings, were the effect of Christs ascension and glory, Ephes. 4.8.11. when hee was most in the spirit, and had received the spirit that hee might poure it out by this outward Ministery, Acts 2.33.
for its evident that the Apostles preachings and writings, were the Effect of Christ Ascension and glory, Ephesians 4.8.11. when he was most in the Spirit, and had received the Spirit that he might pour it out by this outward Ministry, Acts 2.33.
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For either their writing and preaching the Gospell was not an externall and outward Ministry (which is crosse to common sense) or it was not Christs Ministery, which is blasphemous to imagine:
For either their writing and preaching the Gospel was not an external and outward Ministry (which is cross to Common sense) or it was not Christ Ministry, which is blasphemous to imagine:
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and the ministery of the new, then let all Beleevers burn their Bibles, and cast all the sacred writings of the new Testament & old, unto spiders and cobwebs in old holes and corners,
and the Ministry of the new, then let all Believers burn their Bibles, and cast all the sacred writings of the new Testament & old, unto spiders and cobwebs in old holes and corners,
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and so the whole night together. 2. That darknesse which by an improper speech we make to belong to the morning, in our ordinary account, is the latter part of the night or of the darknesse;
and so the Whole night together. 2. That darkness which by an improper speech we make to belong to the morning, in our ordinary account, is the latter part of the night or of the darkness;
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but we read not in all the Scripture, nor is it suitable to any solid reason, to make the first beginning of Night or darknesse as part of the morning:
but we read not in all the Scripture, nor is it suitable to any solid reason, to make the First beginning of Night or darkness as part of the morning:
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but never to a spirit without and beyond the word, I meane so farre forth as that the outward administration of Christ in the flesh or in the word or letter must cease,
but never to a Spirit without and beyond the word, I mean so Far forth as that the outward administration of christ in the Flesh or in the word or Letter must cease,
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And Calvin well observes upon this place, that the scope of the Apostle in these words, is to confirme his Doctrine which he writ to them, it being no unknowne thing,
And calvin well observes upon this place, that the scope of the Apostle in these words, is to confirm his Doctrine which he writ to them, it being no unknown thing,
It might bee truely said that the men of Bereah did need no man to teach them otherwise than as the Spirit in comparing and searching the Scriptures did teach them the things which Paul spake.
It might be truly said that the men of Bereah did need no man to teach them otherwise than as the Spirit in comparing and searching the Scriptures did teach them the things which Paul spoke.
For if Ministers are to preach and write in demonstration of the Spirit, then those that heare them and are taught by them, need no man to teach them otherwise,
For if Ministers Are to preach and write in demonstration of the Spirit, then those that hear them and Are taught by them, need no man to teach them otherwise,
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but is this teaching immediate or mediate? If immediate, why doth Iohn tell them that he writ to them that hereby they might know they had eternall life, 1 Iohn 5.13. but if it be mediate, viz. by the word externally preacht or writ, then the externall word still is to be our rule, which the anointing of the Spirit helps us to know:
but is this teaching immediate or mediate? If immediate, why does John tell them that he writ to them that hereby they might know they had Eternal life, 1 John 5.13. but if it be mediate, viz. by the word externally preached or writ, then the external word still is to be our Rule, which the anointing of the Spirit helps us to know:
and not appoint the Time for the beginning and end of it, might he not lose much of the beauty of the holinesse of the day, every thing being beautifull in its season? may not man begin the day at such a season as may not be beautifull?
and not appoint the Time for the beginning and end of it, might he not loose much of the beauty of the holiness of the day, every thing being beautiful in its season? may not man begin the day At such a season as may not be beautiful?
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which I doubt not but that the Lord will either one day cleare up, or else discover some specialty in the application of this judiciall Law to that Polity of the Iewes, as most fit for them,
which I doubt not but that the Lord will either one day clear up, or Else discover Some specialty in the application of this judicial Law to that Polity of the Iewes, as most fit for them,
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yet they might be ignorant for a time of the full and true meaning of it, which the Lord here seemes to expound, viz. that a Sabbath breaker sinning presumptuously is to be put to death:
yet they might be ignorant for a time of the full and true meaning of it, which the Lord Here seems to expound, viz. that a Sabbath breaker sinning presumptuously is to be put to death:
and that the man did presumptuously breake the Sabbath, and therefore its generally observed that this very example followes the Law of punishing a presumptuous transgressor with death in this very Chapter:
and that the man did presumptuously break the Sabbath, and Therefore its generally observed that this very Exampl follows the Law of punishing a presumptuous transgressor with death in this very Chapter:
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what for gathering of sticks onely? why then did not the just God put them to death who were the first offenders (and therefore most fit to be made examples) who went out to gather Manna upon this day? Exod. 1•. This gathering of sticks therefore, though little in it selfe, yet seemes to be aggravated by presumption;
what for gathering of sticks only? why then did not the just God put them to death who were the First offenders (and Therefore most fit to be made Examples) who went out to gather Manna upon this day? Exod 1•. This gathering of sticks Therefore, though little in it self, yet seems to be aggravated by presumption;
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unlesse it should appeare that this weekly Sabbath like the other annuall Sabbath, hath been ordained and instituted principally for some ceremonious ends, rather than to be a part,
unless it should appear that this weekly Sabbath like the other annual Sabbath, hath been ordained and instituted principally for Some ceremonious ends, rather than to be a part,
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so it cannot be that such a Law which cals and commands man in this life to returne to the same rest for substance every Sabbath day, should bee a ceremoniall,
so it cannot be that such a Law which calls and commands man in this life to return to the same rest for substance every Sabbath day, should be a ceremonial,
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as the other Sabbath in duties suitable to the nature of it? and hence the Lords care is greatly exact herein, 1. That no servile work be done, because it is a Sabbath.
as the other Sabbath in duties suitable to the nature of it? and hence the lords care is greatly exact herein, 1. That no servile work be done, Because it is a Sabbath.
Thesis 90. That expresse Commandment Lev. 23 32. to celebrate the Ceremoniall Sabbath from Even to Even doth strongly prove the beginning of the morall Sabbath at the same time;
Thesis 90. That express Commandment Lev. 23 32. to celebrate the Ceremonial Sabbath from Even to Even does strongly prove the beginning of the moral Sabbath At the same time;
But if the question be, According to what rule are we to live, and wherein are wee to live? The answer is given by David Psalme 119.4, 5. Thou hast commanded us to keep thy precepts diligently, Oh that my heart were directed to keep thy Statutes.
But if the question be, According to what Rule Are we to live, and wherein Are we to live? The answer is given by David Psalm 119.4, 5. Thou hast commanded us to keep thy Precepts diligently, O that my heart were directed to keep thy Statutes.
For if the question be, by what are we to live? The Apostles answer is full, Gal. 2.19, 20. that as hee did not live but by the faith of the Son of God, so are we:
For if the question be, by what Are we to live? The Apostles answer is full, Gal. 2.19, 20. that as he did not live but by the faith of the Son of God, so Are we:
and because we are not to live, but Christ is to live in us) as to thinke that we are not to look to any promises without us to direct and support our faith,
and Because we Are not to live, but christ is to live in us) as to think that we Are not to look to any promises without us to Direct and support our faith,
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It's as weak an argument to imagine, That wee are not to be led and guided by any outward commands, in our obedience unto God (because God is to worke all our workes for us,
It's as weak an argument to imagine, That we Are not to be led and guided by any outward commands, in our Obedience unto God (Because God is to work all our works for us,
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and the Lord expresseth from even to even (which makes up a naturall day) left mans heart (which is soon weary of duties of Humiliation) should interpret it of an artificiall day;
and the Lord Expresses from even to even (which makes up a natural day) left men heart (which is soon weary of duties of Humiliation) should interpret it of an artificial day;
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here therefore is no new institution of time from the beginning of the Sabbath, but of a new Ordinance, together with the application of time according to common and ordinary account:
Here Therefore is no new Institution of time from the beginning of the Sabbath, but of a new Ordinance, together with the application of time according to Common and ordinary account:
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for that is not your rule, but the commanding will of God, according to which Samuel convinced Saul (when he was left of God to spare Agag ) that his disobedience against the commandment was rebellion,
for that is not your Rule, but the commanding will of God, according to which Samuel convinced Saul (when he was left of God to spare Agag) that his disobedience against the Commandment was rebellion,
or hampered with sinne, they wash all off from themselves, and lay all the blame (if any be) upon God himself, saying, The Lord left mee and he doth not helpe mee,
or hampered with sin, they wash all off from themselves, and lay all the blame (if any be) upon God himself, saying, The Lord left me and he does not help me,
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for it's expressely said, that Christ was crucified according to the determinate counsell and will of God, Acts 4.28. It was therefore by crossing Gods commanding will.
for it's expressly said, that christ was Crucified according to the determinate counsel and will of God, Acts 4.28. It was Therefore by crossing God's commanding will.
Thesis 91. The commanding will of God, called Voluntas mandati, is to be our rule, and not the working will of God, Voluntas decreti, or the will of Gods decree:
Thesis 91. The commanding will of God, called Voluntas Mandati, is to be our Rule, and not the working will of God, Voluntas Decree, or the will of God's Decree:
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for this evening is to begin at the evening of the ninth day, verse 32. which evening of the ninth day is not the evening of that day about two or three of the clock, (for the tenth day onely is called the day of Atonement, verse 27. and therefore part of the ninth day is no part of the Atonement day) but as Iunius well expounds it, at the evening of the ninth day, puta qua nonus dies definit, at that nick of time, which is the communis terminus of the end of the ninth day and beginning of the tenth, you shall then celebrate your Sabbath:
for this evening is to begin At the evening of the ninth day, verse 32. which evening of the ninth day is not the evening of that day about two or three of the clock, (for the tenth day only is called the day of Atonement, verse 27. and Therefore part of the ninth day is no part of the Atonement day) but as Iunius well expounds it, At the evening of the ninth day, puta qua Ninth dies definite, At that neck of time, which is the Communis terminus of the end of the ninth day and beginning of the tenth, you shall then celebrate your Sabbath:
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which curious exactnesse of the Lord, is partly to expresse his zeal for the full and plenary observation of the day, that he may not lose a moments time of honour,
which curious exactness of the Lord, is partly to express his zeal for the full and plenary observation of the day, that he may not loose a moments time of honour,
and how they can professe their relish of preaching Gods free grace and love, and yet cannot away with sweet and gracious exhortations pressing to holinesse and holy duties, in the revealing and urging of which there is so much free-grace and heart-love of Christ Jesus;
and how they can profess their relish of preaching God's free grace and love, and yet cannot away with sweet and gracious exhortations pressing to holiness and holy duties, in the revealing and urging of which there is so much Free grace and Heart-love of christ jesus;
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surely if the love of Christ is to lead us, then the commands of Christ (wherein hee discovers one chiefe part of his love) are to guide us and be a rule of life unto us, The man who in his cool and deliberate thoughts imagines that a Christian under the rule of the law, is a Christian under bondage, may be justly feared that himself is still under the bondage of sin and Satan,
surely if the love of christ is to led us, then the commands of christ (wherein he discovers one chief part of his love) Are to guide us and be a Rule of life unto us, The man who in his cool and deliberate thoughts imagines that a Christian under the Rule of the law, is a Christian under bondage, may be justly feared that himself is still under the bondage of since and Satan,
and to be for ever sinning and blaspheming God in hell, where God will never command them to think of him, speak of him, doe for him, pray to him more, cannot but account it a high and speciall favour of Jesus Christ to command them any thing,
and to be for ever sinning and blaspheming God in hell, where God will never command them to think of him, speak of him, do for him, pray to him more, cannot but account it a high and special favour of jesus christ to command them any thing,
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When the King of glory hath given us our lives by promise, its then the next part of his speciall grace and favour to command us to stand before him and attend upon his greatnesse continually.
When the King of glory hath given us our lives by promise, its then the next part of his special grace and favour to command us to stand before him and attend upon his greatness continually.
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David wondred at Gods grace toward him, that God should command him, and in some measure enable him to offer willingly, Lord, (saith he) what are wee? I doe therefore marvaile how any can pretend that they are acted by the love of Christ,
David wondered At God's grace towards him, that God should command him, and in Some measure enable him to offer willingly, Lord, (Says he) what Are we? I do Therefore marvel how any can pretend that they Are acted by the love of christ,
unlesse it be by such fetches of wit which can mould the plainest History into the Image of a goodly Allegory, a most impudent course of arguing in Austins judgement, and in his time.
unless it be by such Fetches of wit which can mould the Plainest History into the Image of a goodly Allegory, a most impudent course of arguing in Austins judgement, and in his time.
The fundamentall errour of Antinomians ariseth from this, in imagining the great difference between the law and Gospell to be this, viz. That the law requires doing,
The fundamental error of Antinomians arises from this, in imagining the great difference between the law and Gospel to be this, viz. That the law requires doing,
For if the Gospell command us to be holy as God is holy, 1 Pet. 1.15. and perfect as our heavenly Father is perfect, Matth. 5.48. then the Gospel doth not onely require doing, but also as much perfection of doing as the Law doth;
For if the Gospel command us to be holy as God is holy, 1 Pet. 1.15. and perfect as our heavenly Father is perfect, Matthew 5.48. then the Gospel does not only require doing, but also as much perfection of doing as the Law does;
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the Law and the Gospell require the same perfection of holinesse, onely here is the difference (which many have not observed) the Gospel doth not urge this perfection nor require it of us as the Law doth;
the Law and the Gospel require the same perfection of holiness, only Here is the difference (which many have not observed) the Gospel does not urge this perfection nor require it of us as the Law does;
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as well as in the ensuing day? is it not expresly said, that he set his servants at these Gates that there might be no burden brought in upon the Sabbath day? is it not expresly said that he set the Levites to keep the Gates to sanctifie the Sabbath day? verse 19, 22. Now if this 〈 ◊ 〉 was no part of the Sabbath,
as well as in the ensuing day? is it not expressly said, that he Set his Servants At these Gates that there might be no burden brought in upon the Sabbath day? is it not expressly said that he Set the Levites to keep the Gates to sanctify the Sabbath day? verse 19, 22. Now if this 〈 ◊ 〉 was no part of the Sabbath,
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and beene quickned for them, and that That sanctification which is inherent in Christ, and not that which is inherent in us, is an evidence of our justification.
and been quickened for them, and that That sanctification which is inherent in christ, and not that which is inherent in us, is an evidence of our justification.
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hence they say, A beleever hath repented in Christ, and mortified sinne in Christ, and that mortification and vivification is nothing but a beleeving that Christ hath mortified sinne for them,
hence they say, A believer hath repented in christ, and mortified sin in christ, and that mortification and vivification is nothing but a believing that christ hath mortified sin for them,
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Look therefore as the perfection of Christs righteousnesse to our justification, should make a Christian abhorre any personall righteousnesse of his owne to his justification,
Look Therefore as the perfection of Christ righteousness to our justification, should make a Christian abhor any personal righteousness of his own to his justification,
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so if wee bee perfectly sanctified in Christ, then perfection of Christs holinesse to our sanctification should make a beleever not onely renounce the Law,
so if we be perfectly sanctified in christ, then perfection of Christ holiness to our sanctification should make a believer not only renounce the Law,
but to abhor all personall holines through the Spirit to our sanctification, and then a Beleever must abhor to seek any love or feare of God in his heart, which is not painted but professed prophanesse,
but to abhor all personal holiness through the Spirit to our sanctification, and then a Believer must abhor to seek any love or Fear of God in his heart, which is not painted but professed profaneness,
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because wee are perfectly just and made righteous for that end in Christ, then it will undenyably follow that wee are not to seek for any holinesse and sanctification in our selves,
Because we Are perfectly just and made righteous for that end in christ, then it will undeniably follow that we Are not to seek for any holiness and sanctification in our selves,
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It would be weaknesse in a Magistrate to take away any considerable part of the week which God allows for labour to prevent that evil on the Sabbath which he knows he is sufficiently able to prevent at the approach of the day it self:
It would be weakness in a Magistrate to take away any considerable part of the Week which God allows for labour to prevent that evil on the Sabbath which he knows he is sufficiently able to prevent At the approach of the day it self:
Thesis 95. To imagine that Nehemiah did this to prevent the prophaning of the Sabbath day after, is as if a man should shut his doors at noon against such Thieves as he knows will not come to hurt him untill mid-night be past.
Thesis 95. To imagine that Nehemiah did this to prevent the profaning of the Sabbath day After, is as if a man should shut his doors At noon against such Thieves as he knows will not come to hurt him until midnight be passed.
Thesis 95. Wee deny not but that Christ is our sanctification as well as our righteousnesse, 1 Cor. 1.30. but how? not materially and formally, but virtually and meritoriously, and (with meet explications) exemplarily:
Thesis 95. we deny not but that christ is our sanctification as well as our righteousness, 1 Cor. 1.30. but how? not materially and formally, but virtually and meritoriously, and (with meet explications) exemplarily:
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but wee are frequently and abundantly exhorted to repent, beleeve, mortifie our affectiions upon earth, to walke in newnesse of life, to be holy in all manner of conversation, &c. because these things are wrought by Christ in us to our sanctification,
but we Are frequently and abundantly exhorted to Repent, believe, mortify our affectiions upon earth, to walk in newness of life, to be holy in all manner of Conversation, etc. Because these things Are wrought by christ in us to our sanctification,
When therefore the Gates of Ierusalem began to be dark, or as Iunius renders the words, quum abumbrarentur portae, i. when they were shaddowed by the descent of the Sun behind the mountains which compassed Ierusalem, and so did cast a shadow of darknesse upon the Gates of the City, somewhat sooner then in other places lesse mountainous;
When Therefore the Gates of Ierusalem began to be dark, or as Iunius renders the words, Whom abumbrarentur portae, i. when they were shadowed by the descent of the Sun behind the Mountains which compassed Ierusalem, and so did cast a shadow of darkness upon the Gates of the city, somewhat sooner then in other places less mountainous;
even as our resurrection and glorification at last day, are not so in Christ as never to bee derived to us (for then the resurrection were past already) but they are so in him as that they are to bee conveyed to us,
even as our resurrection and glorification At last day, Are not so in christ as never to be derived to us (for then the resurrection were passed already) but they Are so in him as that they Are to be conveyed to us,
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a Christian therefore may be compleat in Christ, and yet not be perfectly formally sanctified in Christ, our sanctification being compleated in him after another manner,
a Christian Therefore may be complete in christ, and yet not be perfectly formally sanctified in christ, our sanctification being completed in him After Another manner,
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and this they did not superstitiously (as some say) but according to the Commandment, Luk. 23.53, 54, 55, 56. if therefore these women began to rest according to the commandment of God upon the evening,
and this they did not superstitiously (as Some say) but according to the Commandment, Luk. 23.53, 54, 55, 56. if Therefore these women began to rest according to the Commandment of God upon the evening,
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Thesis 97. The chiefe end of Christs first comming was to lay down his life a ransome for many in way of satisfaction and merit, Phil. 2.8. Matth. 20.28. now by this satisfaction hee did two things, 1. He brought in such a righteousnesse before God as might merit mercy and make us just:
Thesis 97. The chief end of Christ First coming was to lay down his life a ransom for many in Way of satisfaction and merit, Philip 2.8. Matthew 20.28. now by this satisfaction he did two things, 1. He brought in such a righteousness before God as might merit mercy and make us just:
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and therefore when a Christian findes a want of these things in himselfe, he is not to comfort himselfe with fond thoughts of the imputation of these in Christ onely unto him,
and Therefore when a Christian finds a want of these things in himself, he is not to Comfort himself with found thoughts of the imputation of these in christ only unto him,
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for if Christ be our righteousnesse onely by imputation, then if Christ be our sanctification, it must be by derivation from him, which they must needs destroy who make him their sole sanctification by meere imputation.
for if christ be our righteousness only by imputation, then if christ be our sanctification, it must be by derivation from him, which they must needs destroy who make him their sole sanctification by mere imputation.
but because there was a righteousnesse of new obedience and thankfulnesse to be wrought in us for this love, therefore, 2. By the same satisfaction hee hath merited (not that this new obedience might justifie us or make us accepted) but that it might be accepted though imperfect and polluted with sinne, 1 Peter 2.5, 6. as also that it might bee crowned and recompenced:
but Because there was a righteousness of new Obedience and thankfulness to be wrought in us for this love, Therefore, 2. By the same satisfaction he hath merited (not that this new Obedience might justify us or make us accepted) but that it might be accepted though imperfect and polluted with sin, 1 Peter 2.5, 6. as also that it might be crowned and recompensed:
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Now hence it followes that the Lord Jesus hath not performed our duty of thankfulnesse and new obedience for us (sub hoc formali) or as of thankfulnes;
Now hence it follows that the Lord jesus hath not performed our duty of thankfulness and new Obedience for us (sub hoc formali) or as of thankfulness;
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A little after, this Ioseph begs his body and takes it down because it was NONLATINALPHABET or preparation for the Sabbath Mark 15.42. in which preparation its said that the Sabbath did NONLATINALPHABET, draw on, shine forth Luke 23.54. now this shining or breaking forth of the Sabbath cannot be meant of the day light morning shining forth;
A little After, this Ioseph begs his body and Takes it down Because it was or preparation for the Sabbath Mark 15.42. in which preparation its said that the Sabbath did, draw on, shine forth Lycia 23.54. now this shining or breaking forth of the Sabbath cannot be meant of the day Light morning shining forth;
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for its a meare dream to think, that Ioseph should be so long a time in doing so little work, from Saturday in the afternoon untill the next morning light, onely in taking of Christ from the Crosse, wrapping him in Linnen,
for its a mere dream to think, that Ioseph should be so long a time in doing so little work, from Saturday in the afternoon until the next morning Light, only in taking of christ from the Cross, wrapping him in Linen,
for if they began to keep the Sabbath at morning light, then if they rested according to the Commandement, they must keepe it untill the next morning light after;
for if they began to keep the Sabbath At morning Light, then if they rested according to the Commandment, they must keep it until the next morning Light After;
but its manifest that they were stirring, and in preparing their Oyntments long before that, even in the dark night before the light did appeare, as hath been formerly shewn.
but its manifest that they were stirring, and in preparing their Ointments long before that, even in the dark night before the Light did appear, as hath been formerly shown.
nor could they be sinnes unlesse they crosse such a spirit as speakes in and by some holy law, the very essence of sinne lying in the transgression (not of any law) but of the law, i. the known morall or Evangelicall law.
nor could they be Sins unless they cross such a Spirit as speaks in and by Some holy law, the very essence of sin lying in the Transgression (not of any law) but of the law, i. the known moral or Evangelical law.
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or pray for pardon of sinne, or to imagine that God afflicts for sin, being now freed from the mandatory power of any law of God, they being now not bound to act by vertue of any command.
or pray for pardon of sin, or to imagine that God afflicts for since, being now freed from the mandatory power of any law of God, they being now not bound to act by virtue of any command.
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and I with that those who defend this kinde of a Beleevers immunity from the law, did not lay this corner stone of hell and perdition to their followers;
and I with that those who defend this kind of a Believers immunity from the law, did not lay this corner stone of hell and perdition to their followers;
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for then he was bound to conforme to the law pharisaically, for what is our strength but weaknesse and sinne? but if by vertue of a command they meane thus much, viz. that a Beleever is not bound by the commanding power of any law to conforme thereunto, onely the spirit will conforme his heart thereunto,
for then he was bound to conform to the law Pharisaically, for what is our strength but weakness and sin? but if by virtue of a command they mean thus much, viz. that a Believer is not bound by the commanding power of any law to conform thereunto, only the Spirit will conform his heart thereunto,
For hence it undeniably followes, that in a case a Beleever fall into any sinne, of whordome, murder, theft, witchcraft, &c. These wicked acts though they be sins in themselves (because they are against the law) yet they are not sinnes unto him, because he is now set free from the law,
For hence it undeniably follows, that in a case a Believer fallen into any sin, of whoredom, murder, theft, witchcraft, etc. These wicked acts though they be Sins in themselves (Because they Are against the law) yet they Are not Sins unto him, Because he is now Set free from the law,
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and when one hath attained to this measure, He is then Deified, and then they professe the Godhead doth petere fundum animae (as they call it) when beleeving that he hath no sinne, he can therefore neither see it or feele it.
and when one hath attained to this measure, He is then Deified, and then they profess the Godhead does Peter fundum Spirits (as they call it) when believing that he hath no sin, he can Therefore neither see it or feel it.
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yet some there are who are not ashamed to owne it, the very NONLATINALPHABET and depth of a perfect Familist consisting in this, viz. when a man can sinne and never feele it, or have any remorse or sorrow for it,
yet Some there Are who Are not ashamed to own it, the very and depth of a perfect Familist consisting in this, viz. when a man can sin and never feel it, or have any remorse or sorrow for it,
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yet this hinders not, but that we are to work out our salvation with feare and trembling, by attending the rule, by vertue of which we are bound to worke, both by putting forth that power which we have already received from God,
yet this hinders not, but that we Are to work out our salvation with Fear and trembling, by attending the Rule, by virtue of which we Are bound to work, both by putting forth that power which we have already received from God,
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and yet suppose they had no inherent power thus to act, yet they have an adherent power, the Lord Christ Iesus, by faith in whose Name they may and shall receive power to act:
and yet suppose they had no inherent power thus to act, yet they have an adherent power, the Lord christ Iesus, by faith in whose Name they may and shall receive power to act:
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the Image of God renewed in them, is (in part) like to the same Image which they had in the first creation, which gave man some liberty and power to act according to the will of him that created him:
the Image of God renewed in them, is (in part) like to the same Image which they had in the First creation, which gave man Some liberty and power to act according to the will of him that created him:
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If God did worke upon Beleevers as upon blo•ks or brute creatures, they might then have some colour •o cast off all attendance to the directive power of the law,
If God did work upon Believers as upon blo•ks or brutus creatures, they might then have Some colour •o cast off all attendance to the directive power of the law,
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and so leave all to the Spirits Omnipotent and immediate acts, as the Starres who being irrationall and uncapable of acting by any rule, they are therefore acted and run their course by the mighty word of Gods power, and therefore attend no rule;
and so leave all to the Spirits Omnipotent and immediate acts, as the Stars who being irrational and uncapable of acting by any Rule, they Are Therefore acted and run their course by the mighty word of God's power, and Therefore attend no Rule;
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but Beleevers are rationall Creatures, and therefore capable of acting by rule, and they are also sanctified and delivered from the power of their corrupt nature,
but Believers Are rational Creatures, and Therefore capable of acting by Rule, and they Are also sanctified and Delivered from the power of their corrupt nature,
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as soon as ever the Sabbath was ended, and therefore stayed till the dark morning, when usually every one was preparing and stirring toward their weekly work.
as soon as ever the Sabbath was ended, and Therefore stayed till the dark morning, when usually every one was preparing and stirring towards their weekly work.
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and might think •he morning more fit for it then the dark evening before, when their sorrowfull hearts and spent spirits might need mercy to be shewn them, by taking their rest awhile first.
and might think •he morning more fit for it then the dark evening before, when their sorrowful hearts and spent spirits might need mercy to be shown them, by taking their rest awhile First.
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why then should any think that a weekly Sabbath is ceremoniall, when, were it not for this lifes labour, a perpetuall and continuall Sabbath would then be undoubtedly accounted morall.
why then should any think that a weekly Sabbath is ceremonial, when, were it not for this life's labour, a perpetual and continual Sabbath would then be undoubtedly accounted moral.
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Were it not for mans worke and labour ordained and appointed for him in this life, he should enjoy a continuall Sabbath, a perpetuall Rest. And therefore wee see, that when mans life is ended, his sunne set,
Were it not for men work and labour ordained and appointed for him in this life, he should enjoy a continual Sabbath, a perpetual Rest. And Therefore we see, that when men life is ended, his sun Set,
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For as for those Easterne Christians, who in the primitive times observed two Sabbaths in a week, the Jewish and the Christian, doubtlesse their milke sod over,
For as for those Eastern Christians, who in the primitive times observed two Sabbaths in a Week, the Jewish and the Christian, doubtless their milk sod over,
The number of Jewes who were beleevers, and yet too too zealous of their old customes, we know, did fill those places in their dispersion and before more then the Westerne and more remote parts,
The number of Jews who were believers, and yet too too zealous of their old customs, we know, did fill those places in their dispersion and before more then the Western and more remote parts,
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The reason why the Lord should depose the last seventh, and exalt and crowne the first of seven to be the day of the Christian Sabbath, is not so well considered,
The reason why the Lord should depose the last seventh, and exalt and crown the First of seven to be the day of the Christian Sabbath, is not so well considered,
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Thesis 9. Considering therefore that some vvorke may be done upon the Sabbath, and some not, and that mans heart is apt to run to extreames, either to grosse prophanesse or Pharisaicall strictnesse;
Thesis 9. Considering Therefore that Some work may be done upon the Sabbath, and Some not, and that men heart is apt to run to extremes, either to gross profaneness or Pharisaical strictness;
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Tu hic ord•nem considera, alia creantur prepter hominem, ideo post illa co•ditur homo. Homo vero ad Dei cultum, ideo statem post illius creationem Sabbathi benedictio, & sanctificatio inducitur. Pet Mart. in prac 4 m.
Tu hic ord•nem considera, Alias creantur prepter hominem, ideo post illa co•ditur homo. Homo vero ad Dei cultum, ideo statem post Illius creationem Sabbathi Benediction, & Sanctification inducitur. Pet Mart. in Prac 4 m.
In hoc quarto praecept• aliquem peculiarem sanctificationis modum mandar• quae in aliis praeceptis non mandatur, a nobis qu• { que } extra controversiam deb•t coll••ari, •um in his decem verbis Tautologia supervacu• non committ••ur. Wal. Ibid.
In hoc quarto praecept• aliquem peculiarem sanctificationis modum mandar• Quae in Others praeceptis non mandatur, a nobis qu• { que } extra controversiam deb•t coll••ari, •um in his Decem verbis Tautologia supervacu• non committ••ur. Wal. Ibid
