Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	incline_v	law_n	mercy_n	16,911	5	10.2109	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78427	Sabbatum redivivum: or The Christian sabbath vindicated; in a full discourse concerning the sabbath, and the Lords day. Wherein, whatsoever hath been written of late for, or against the Christian sabbath, is exactly, but modestly examined: and the perpetuity of a sabbath deduced, from grounds of nature, and religious reason. / By Daniel Cawdrey, and Herbert Palmer: members of the Assembly of Divines. Divided into foure parts. 1. Of the decalogue in generall, and other laws of God, together with the relation of time to religion. 2. Of the fourth commandement of the decalogue in speciall. 3. Of the old sabbath, 4. Of the Lords day, in particular. The first part.; Sabbatum redivivum. Part 1	Cawdrey, Daniel, 1588-1664.; Palmer, Herbert, 1601-1647.	1645 (1645)	Wing C1634; Thomason E280_3; ESTC R200035	350,191	408

party and only or principally because of the fourth Commandment which they are unwilling to honour with the title and dignity of a Morall Law without some qualification or distinction The others indeed they yeeld Morall but not this as knowing they loose their whole cause unlesse they refuse the fourth Commandment We therefore who have undertaken the speciall defence of the fourth Commandment must take speciall paines to maintain the whole Decalogue together and so that Law as one of the tenne to be Morall and Perpetuall by arguments which are common to all those Lawes together Concerning which we thus proceed First for the stating of the Question II. The question stated we premise this consideration That by any of those Lawes being in force we mean that it is in force in the Words of it according to their Litterall and Gramaticall sence and not in any mysticall or Spirituall meaning or forsaking the words to fly only to a generall equity as some speak For both all Lawyers say and reason it self shewes That a Law is no longer in force then the Words of it are in force at least those that contain the substance of it And therefore to forsake the Words and fly only to a Spirituall meaning or generall equity is in true construction As well may we say that the whole ceremoniall or Iudiciall Law is still in force as any command of the Decalogue whose words are not in force but only a Spirituall meaning or generall equity to flye from the Law and forsake it altogether and pronounce it Void For the Spirituall meaning or Generall equity are precedent to a particular Law and have no need of such a particular Law to confirme or hold them up For they would have been in force though that particular Law had never been we mean though those Words which now are said to be voyd had never been given for a Law and are no lesse strong when that particular Law is made voyd altogether So that that particular Law is altogether made voyd when the Words of it are rejected as no longer obligatory Therefore we say by a Law in force we understand the Words of each Commandment in their substance and according to the Literall and Gramaticall sence of them which that we may evince to be true of all the Tenne Commandements we thus argue III. 1. Argument From the Testament of the Church in all ages First we Alledge the Testimony of the Church of God many wayes notified 1. In the Vniversall usage of the Name of the Decalogue or Tenne Commandements derived from God himself first who so denominates then Exod. 34. Deut. 4. and Deut. 10. Taken up by all Churches at this Day and continued through all Ages of the Church unto this day 2. In putting all of them in the Words and syllables into their Catechismes to be taught in the very Words of them unto all Children and ignorants only indeed the Idolatrous Church of Rome hath left the 2d wholly out of their Catechismes as too grossely contradicting their abhominations of Image making and Image-worshipping 3. Accordingly Expounding all of them in all Catechisticall Sermons and Treatises Though in them we confesse they do diverse of them Forsake the Words of some Commandements and particularly of the fourth too much 4. But further the Reformed Churches in many places if not in all have all the Tenne Commandements at large written upon the Walls of their Churches that he that runs may read them and learn even from thence that they hold them all perpetuall 5. They appoint them to be all publikely repeated in the Church every Lords day 6. Our Church of England hath gone beyond all in this This was penned while the book of Common Prayes was in use in the Church and highly magnified by those who are Adversaries in this Cause against whom it still remains a convincing Argument requiring besides all the former things 1. A promise of the observation of them by the childe that is to be baptized viz. from the Sureties in the childes name 2. The Sureties that present the childe to Baptisme by a particular charge after it is baptized That they see it be taught as a chiefe necessary thing the Ten Commandements in the English tongue 3. After the solemn publike rehearsall of them severally and distinctly all the Congregation to say Lord have mercy upon us and incline our hearts to keep this Law 4. And finally at the close of all to say Lord have mercy upon us and write all these thy Lawes in our hearts we beseech thee In all which it cannot be avoyded but it must be acknowledged IV. Otherwise guilty of a double sin 1. That All generally agree in avouching our Rule That all the Decalogue is perpetuated to this day and every one of the ten Commandements in the very words of it concerne us all as well at this day as any people or persons in any former age since it was first given Or else they are very unwise in all this to say the least that can be But indeed more must be said For hence it will follow also 2. That if the whole Decalogue be not now in force and that there be not ten Commandements now perpetual but nine or eight only and so if the words of any one of the ten be not now at all in force no more then the Law of the Passeover or those of the other Jewish Festivals as some private men have been bold to speak this kind of language then is the Church universally in all Ages and at this day in all parts of the World undeniably and grievously guilty of a double sinne 1. In laying a fearfull stumbling block before all her children 1. In laying a stumbling block before children in the very name of the Decalogue or Ten Commandements there being not so many now to us And specially in teaching all ignorant persons the words of them all and most of all the words of the 4 th Commandement which are so many and so plaine for but six dayes work together and then a seventh dayes rest to be kept holy which while they heare and must learne and repeat the words constantly they cannot but think but the very words bind them and not a meere generall equity only or we know not what spirituall meaning far remote from the words For that they believe that should only have been taught them now if that only had been in force and they not to be troubled to learn a great many words which doe not at all concerne them there being no such thing to be looked to as the words pretend commanded by God and which are only apt to ensnare their consciences in needlesse superstition and scrupulositie Therefore we must needs confesse that though the Church of Rome be Idolatrous in making and worshipping of Images yet are they wiser in their generation and more true to their Principles in leaving out the second Commandement wholly

and never teaching it at all to their children and common people than those Churches should be and are that hold any one of the Commandements not now in force according to the words of it and yet still teach them in their Catechismes and cause their children to learne them 2. In taking of Gods name in vaine But secondly hence must also needs be concluded That they are all also guilty of a fearfull taking GODS Name in vaine to teach those words for his Commandement which hath not been his Commandement these 1600 yeeres And our Church most of all in making all from day to day ask GOD forgivenesse for that which is no fault for where no Law is there is no Transgression and praying to him to incline our hearts to keep this or that Law and to write all these Lawes in our hearts as His Lawes if any of them be no longer a Law to us nor to be kept by any necessity of his Divine commandement What say we can this be judged to be lesse then an horrible taking of GODS Name in vain contrary to the expresse words of one of the ten Commandements the Third namely immediately foregoing the questioned quarrelled Fourth which also is undeniably perpetuall even by the Law of Nature These things we earnestly wish all Disputers and namely of the Reformed Churches and most specially of our Church seriously to weigh and to put it home to their Consciences in cold blood whether they will cast all those imputations upon the whole Christian Church and upon our own particularly or how they can avoyd it if a very Heathen were to be Judge in this particular unlesse they grant as we here argue that all the Commandements of the Decalogue are severally and joyntly in their words and plain sense universally and perpetually Morall V. Why this Argument is first And this Argument we have first propounded not as preferring the Testimony of the Church before the Scriptures or Scripture-reasons but a little to ballance the Prejudice of Disputers who charge us with Novelty and Singularity and Judaisme and Puritanisme any thing to make our Cause odious when yet we maintain nothing in this but what we have been trained up to by our Catechisme c. and necessitated unto by the forementioned considerations of the Churches recommendation of the whole Decalogue and all the words of it And for our part we must confesse that besides our Churches particular recommendation of the fourth Commandement in the Homily of the place and time of Prayer of which hereafter the perpetuitie of the whole Decalogue is so necessarily involved in all these Acknowledgements and Professions and Practises that we wonder where their Logick their Reason or their Divinitie and Conscience hath been all this while that could subscribe to the Book of Common Prayer and urge others so to it as they have done and yet not hold the words of the fourth Commandement perpetuall And if we were of their opinion we know not which way we should ever dare so much as to read the Ten Commandements publikely unlesse as a story in the 20. of Exod. or 5. of Deut. much lesse ever teach any childe or ignorant person any Cathechisme of any of the Reformed Churches which containes all the words of all the Commandements the Fourth and all thereby to teach them any words which are now wholly out of date And if the shifts our Disputers have made to evade from the force of this Argument doe satisfie their own Consciences we shall rather still admire then envy them To themselves we now leave it Mean time we forget not the usuall grand Objection That if this be so then we must still hold to the Jewish seventh day But that we deny for the present and there is a proper place reserved for the full scanning of that to which we referre it And so proceed to a second Argument VI. Arg. 2. From the eminent priviledges of this Law which we thus propound Those Lawes though but Positive which God in a most extraordinary and singular manner hath honoured and priviledged above all other Lawes namely by a most rare and admirable delivering recording reserving are Morall and Perpetuall But such are all the Lawes of the Decalogue Ergo. To strengthen this Argument we will first illustrate the Minor in the severall parts of it and then further presse and confirme the Major Accordingly we propound as we have named three things as most rare and singular priviledges wherewith God hath honoured these Lawes of the Decalogue and no other 1. In the delivery in respect First In the Delivery it was with the greatest Majesty that ever God shewed from the beginning of the World and that again in a threefold respect 1. Of the Auditory 2. Of the Terrour accompanying it 3. The Voice 1. Of the Auditorie 1. For the Auditory which was the whole multitude of the People of Israel then six hundred thousand men besides women and children to say nothing of the mixed multitude that came with them out of Egypt Exod. 12.38 and were still among them Num. 11.4 All these gathered together at once after a three dayes solemne preparation of them for that very purpose Exod. 19. to hear this Law of the ten Commandements and nothing else 2. The Majesty and terrour 2. For the immediate Antecedents and Concomitants of the Delivery most terrible Thunders and the voyce of a Trumpet exceeding loud which so affected their eares that the people trembled in the very Camp before they came to the Mount Exod. 19.16 and most frightfull lightenings and fire and the mountain of Sinai altogether on a smoke which so affected their eyes that they afterward cryed out This great fire will consume us Deut. 5. And the whole Mount quak'd and shak'd so as with the terrour of all together even Moses himself said I Exceedingly feare and quake Heb. 12.21 3. The voice of God himselfe 3. For the Voice delivering those Ten Commandements and no more most dreadfully great and said to be in a speciall manner the voice of GOD which they that heard it desired and prayed never to heare any more lest they should die Nor was there ever since the Worlds foundation till that day nor since that day to this nor ever shall be again till the last day the day of the Worlds dissolution when an account shall be taken of the transgressions of this very Law such a concurrence of wonders in so mighty an assembly so Majesticall a Preacher and so terrible a combustion and concussion of Heaven and Earth the while these Lawes were delivering VII 2. The writing of them by God himselfe Secondly These Laws being thus pronounced given out God in the next place takes a most singular order for the recording of them trusts not Moses himself with the writing of them but a first and second time Himself writes them and that upon two Tables of Stone and the second