Selected quad for the lemma: word_n

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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48963	Logikē latreia the reasonablenesse of divine service : or non-conformity to common-prayer, proved not conformable to common reason : in answer to the contrary pretensions of H. D. in a late discourse concerning the interest of words in prayer and liturgies / by Ireneus Freeman ...	Freeman, Ireneus.	1661 (1661)	Wing L2841; ESTC R1576	82,822	110

which he had first commanded him Yet the two cases as to our purpose are not alike in many respects which I could instance and shall if there be need It remaineth therefore that there was no Divine direction given to David concerning this beside the light of his own Reason the Candle of the Lord the commands of which are the commands of God But that I insist not on here God never commanded any where in the Levitical Law to my best Remembrance that a Temple should be built in future Ages I confesse I read more then once that when the Israelites should be settled in their inheritance there should be a stated place in some of the Tribes where God would be worshipped and where he would place his Name But that might be by settling the Tabernacle there without an house of Wood and Stone In like manner Salomon though indeed God had said he should build the Temple yet stayeth not for a command from God about the form the measure the materials and many other adjuncts of the same though all these things were determined by God himself in the Tabernacle and not left to Humane Prudence Neither doth Salomon in these and many other Points keep to the Pattern of the Tabernacle but follows his own Wisdom Accordingly at the Dedication he kept a Feast and it was an holy Feast For it was kept before the Lord God 1 Kings 8.65 seaven dayes and seven dayes even fourteen dayes a Feast that was never commanded nor kept before and therefore by the reasonings of these men a more monstrous and abominably anomalous holy-day then Christmass it self Other inductions might be made and shall be when there is occasion if this doth not suffice to evince that the forecited Prohibition Thou shalt not add thereto doth not forbid all humane Inventions in the Worship of God 3. The Text under consideration saith Thou shalt not add to it nor diminish from it The Pronoun Relative it doth plainly refer to the Law delivered by Moses in the Wilderness whether Moral Political or Ceremonial And if this Prohibition binds us in the sense which they affix unto it I see not how we can avoid but we must turn Jews If it be replyed that the Ceremonial Laws are abrogated by the coming of Christ and therefore we may do things which are not by them enjoyned and leave undone things that are but yet that there remains the same analogy and Common Reason in respect of the Precepts of the Gospel I answer that the Proportion and Common Reason is not the same in our case till it be proved that God hath by Revelation determined all things in his Worship in the sayings of Christ and his Apostles which are upon Record as perfectly as he did in the Law of Moses wherein not so much as the s●uffers and other such Punctilio's are pretermitted It is usually urged that the same Prohibition which now we dispute off doth seal up the whole Canon of Scripture Revel 22. where Saint John concludes If any man add to these things God shall add to him the Plagues c. But if these words in the latitude of their meaning are not to be restrained to the Book of the Revelations which yet is most probable but extended to the whole Body of Scripture Yet they are not to be interpreted as forbidding those actions in Gods Worship that are not prescribed in the Bible For there are other precepts in the Bible beside those which are Directive of Gods Worship as about Good husbandry and Good huswifry in the Proverbs And therefore these Words in the end of the Apocalyps prohibiting with an equall peremptoriness any additions to any Parts of the Bible they must needs condemn humane inventions in good Husbandry as much as in the Worship of God and Mr. Hartlib will be found Popishly affected at the Tribunal of these Expositors SECT III. By the Ministers sense of the Text we are obliged to the observation of the Political Laws of Moses The Answer that we are so to the Reason of them retorted The things meant in that Text are such as were an abomination to God antecedently Their sense of the words not only absurd but exotick 4. IT was as much unlawfull to add to the Political Laws of the Jewish State as to the Ceremonial and Moral or to diminish from them And yet as these men understand the Words add and diminish we do continually add to them and diminish from them and they blame us not For when a Thief is hanged instead of making the assigned restitution here is an addition and when the Dam is taken with her Young ones or an house made without Battlements or a Rebellious Son not stoned to Death here is a diminution The Fifth Monarcy men do more exactly live up or rather down to their Principles then they who taught them I cannot see but according to the forementioned reasons we are bound by the Judicial Laws of Moses If it be said so we are so far as the Reason of the command remains I answer that in such cases it is clear that the command doth not oblige us but the Reason of the command and the same Reason would oblige as much when there is no command which is all I contend for that human Reason may invent new constitutions about the commerce of Men and consequently about the Worship of God with a non-obstante to the Text alledged By these four Reasons it appears to any unprejudiced and considerate Reader that these Words Thou shalt not add to it do not signifie There shall be no humane Inventions in the Worship of God Yea although this should be the most literal and obvious sense of the words The Reason is because of those many plain contradictions and gross absurdities that would necessarily be consequent thereupon as I have already instanced I might add that there were new and difficult cases sometimes contingent in which the Judges could not proceed by the stated Rules of Law but were to make their address to Persons appointed by God and to stand to their sentence Moreover if Thou shalt not add to it did signifie in the place quoted Thou shalt not do what is not commanded yet the context maketh it appear that those things were meant that were an abomination to God antecedently to the giving of his Law or at least by their contrariety to his Law It doth not appear that those things were at all meant which are an abomination only because they are not commanded by his Law if there be any such things as those I deal with suppose To speak more clearly if it may be The Text forbids the adding of such things that are an abomination to the Lord not because they were not prescribed in the Law but because they were condemned by the Law or were condemnable before the giving of the Law This will be evident if we consider the words immediately preceding Deut. 12.30 31. Enquire not saying How did these