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A62891 Short strictures or animadversions on so much of Mr. Croftons Fastning St Peters bonds, as concern the reasons of the University of Oxford concerning the covenant by Tho. Tomkins ... Tomkins, Thomas, 1637?-1675. 1661 (1661) Wing T1839; ESTC R10998 57,066 192

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which provokes their anger and Mr. Cr. like an angry Disputant confutes himself Is that our fault that we shew a peculiar respect to that part of it which peculiarly concerns our Saviour his Words and Works Our particular obligation assures us it were ill if it were otherwise Outward Reverence provided we do not let it serve in stead of but use it to signifie and promote inward cannot in that case be a crime But if to dignifie some parts of Scripture above others be a crime themselves are guilty as doing so to the Psalms of David only they are not Davids but Sternholds by singing them before every Sermon a thing in Scripture no where commanded But so have I seen a distempered person in spite to another beat himself The next thing considerable is p. 55 56. Christmas Easter c. and the Holy-days are superstitious plainly repugnant to Gal. 4.10 Col. 2.16 If the Feasts there mentioned were evidently not Christian Festivals I suppose I may safely conclude Christian Festivals not to be plainly forbid in that place where they are not so much as spoke of The Text in the Galatians mentions expresly Moneths and Years proportions of Time no way to be accommodated to Christian Festivals or then or now That in the Colossians is so plain that it must be a worse Principle than Inconsideration which occasioned the mistake not only because it expresses New Moons a thing not established by Christian Authority but in the words following the 17. verse gives a clear account of the unlawfulness of those Feasts of the Observance of which he there complains which are a shadow of things to come but the Body is Christ Those Feasts therefore were not reproved as having been commanded by any Christian Church which it is clear they were not but because they had in them not only a general malignity as being kept in Obedience to the Iewish Law and so must suppose that to be still in force but had besides a peculiar malignity in their nature being and for that very reason reproved a shadow of Christ to come and so consequently denyed His coming Now then all which can be gathered from this place is Christians must not keep Feasts which prefigured Christ to come Ergo they may not keep Feasts in remembrance that He is come There is a pretty piece of Divinity p. 56. to enforce the former Conclusion which no doubt would be admirable if it were but sense To observe the Nativity Circumcision Passion Resurrection Ascension severally is irrational and irreligious irrational because they are not in themselves Mercies to the Church but as they center in Mans Redemption irreligious because without Divine warrant That none of all these signal condescensions of Divine goodness should be esteemed in themselves Mercies or worth giving thanks for when Edge-Hill and Nasby Battails though but in order to the undoing of the King were so accounted argues a more passionate esteem and concernment for the Covenant of Scotland than that of Grace That it is irreligious because without Divine warrant is said but not proved For a thing becomes unlawful only by being against some Law that is by being forbidden not barely by being not commanded Our Saviour Christ we are sure observed Feasts which had not such Institution notwithstanding that prohibition which was as strict to the Iews whose Authority instituted those Feasts and in obedience to which He kept them as it can possibly be to us Ye shall not add c. Christ did indeed abolish the Ceremonial Law of the Iews and that was all He did abolish so as to make unlawful From hence men gather That it is ● sin for us to imitate them in any thing we find done by them according to the Principles and Dictates of Nature Gratitude c. as Feasts of Commemorations clearly are Though this is a Proposition sufficiently distant upon this pitiful ground without any more ado do men put off all which can be fetcht out of the Old Testament whereas though Christ abolisht the Ceremonial Law he left all other Laws and Rules as he found them But as Christ observed Feasts not instituted by divine Authority so possibly doth Mr. Cr the command in Scripture for Sunday being not so very clear that Mr. Cr. cannot but doubt to be Irreligion and Will-worship in his notions of those terms No man can ground it on the fourth Commandement that doth not take the seventh and first to be the same day i. e. Seven and one to be the same number If he will interpret the Seventh-day to signifie one in seven I desire to know whether the Iews might have observed which of the seven days they pleased and whether then the Reason of the fourth Commandement was not strangely impertinent to the Matter of it That being expressed to be For in the Seventh day God rested c. seeing that was the very seventh and no other and a command in the New-Testament for it I suppose is not to be found The next three leaves 57 58 59. are spent in proving what none ever denyed That There are several things in the Form of our Service and Discipline not commanded in the Word of God A thing comes to be unlawful sure by being forbid not by being uncommanded Seeing this is the only fault I ask Is the Directory the Form there prescribed in the Word of God I desire a direct Answer to that Can that pretend to anything but to be the result of Prudence and Authority Both Directory and Common-Prayer agree in that which the Directory was made to differ from the Liturgy in both were made by Men. The only imaginable difference is the one was made by those who had Authority the other by those who had none That the Scripture is a compleat Rule of Faith And what cannot be proved thereby as it is interpreted by that Original and unquestionable Tradition by which we receive the Scripture it self is not to be believed as a revealed Article of Faith We not only assert but in the defence of this Practice of ours whereby we are said to over-throw the Scriptures being a compleat Rule we contend for it as an advantagious Truth in this Cause Because this Doctrine Nothing is to be in Discipline or Order but what we find in Scripture is a Doctrine in Scripture no where to be found So that the very Accusation is the same Crime it would be thought to reprove And what is clear concerning this Principle is as clear concerning their Practice Till the Form and Order in the Directory prescribed be shewed to be so in the Bible too The demand of the Written Word for every particular of Order and Discipline is hugely plausible and senseless I will not throw away Reason upon unreasonable men to show the vanity of that admired tenent That whatever though but of Order Decency Discipline is not in the Written Word which is a compleat Rule for all is Will-Worship c. I shall