Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	eternal_a	spirit_n	5,952	5	5.0650	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59693	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 ...	Shepard, Thomas, 1605-1649.	1650 (1650)	Wing S3145; ESTC R31814	262,948	313

creation as the morality of a day 125 55. It is not in mans liberty to take any one of the seven dayes in a week to be the Christian Sabbath 126 56. A determined time is here required but not what nature but what counsel shall determine and consequently this or that seventh day 130 57. The force of Gods example in resting the seventh and working six dayes how far it extends 132 58. No reason that God must have a seventh yeer because he will have a seventh day 134 59. How a circumstance of time is capable of morality 137 60. The Law of the Sabbath is a Homogeneal part of the Moral Law and is therefore Moral and whether it be Moral in respect of the letter 138 61. Whether the Decalogue is said to be the Moral Law in respect of the greater part only 139 62. The Law of the Sabbath hath equal glory with all the other nine Morals and hath therefore equal morality 140 63. The Sabbath was given as a moral law to man in innocency 151 64. The Sabbath said to be sanctified Gen. 2 not meerly in a way of Destination or Anticipation 162 65. Adam in innocency might need a Sabbath 174 66. No types of Christ given to man in innocency 177 67. The Sabbath was no type in respect of its original institution 178 68. The Heathens by the light of corrupt nature had some kind of knowledge of the Sabbath 189 69. The Law of nature diversly taken and what it is 194 70. No argument to prove the Sabbath ceremonial because Christ appointed no special day for the Lords Supper 198 71. No argument to prove the Sabbath ceremonial because it is reckoned among the ceremonials 199 72. Christ is not said to be the Lord of the Sabbath because it was ceremonial 200 73. Though the Sahbath be made for man yet it is not therefore ceremonial 201 74. A fond distinction of the Sabbath in sensu mystico literali 202 75. Although we are bound to rest every day from sin yet we are not therefore to make every day a Sabbath 203 76. The Sabbath was not proper to the Jewes because they only were able as some say to observe the exact time of it 204 77. An answer to M. Carpenters and Heylins new invented argument against the morality of the Sabbath 206 FINIS PART I. 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 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 Thesis 1. TIme is one of the most precious blessings which worthlesse man in this world enjoyes a jewell of inestimable worth a golden stream dissolving and as it were continually running downe by us out of one eternity into another yet seldome taken notice of untill it is quite passed away from us 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 Thesis 2. He who is the disposer of all our times is the soveraigne Lord of our persons also and is therefore the utmost and last end of both for if our persons and all our times bee of him they are then to be improved for him as he sees most meer Thesis 3. Now although all creatures in the world are of God and for God so that being of him they receive their being from him as their first efficient and being for him are therefore preserved and governed by him as their utmost end yet no other inferiour visible creature is set so near to God and consequently is not in that manner for God as man is Thesis 4. For although all inferiour creatures are made lastly for God yet they are made nextly for man but man havin● nothing better than himselfe between him and God therefore made both lastly and nextly for God and hence is that no inferiour Creature which comes out and issu●eth from God hath such a reflux and returne againe bac● unto God as man hath because in and by this reflux an● returne into him mans immortall being is eternally pre●served like water running into the Sea againe from whence it first came Thesis 5. For whatever is set next and as it were contiguous to e●ternall is eternall Omne contiguum ae●erno spirituali est a●ternum say some and hence it is that the soule is eternall because it is made nextly for God and as it were con●tiguous to him The body also shall bee eternall be●cause contiguous to the eternall soule But no other in●feriour Creatures are thus eternall For although they b● made nextly for man yet so as that they are firstly for th● body which is of it selfe mortall 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 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 and d● therefore perish and cease to be without reflecting or re●turning back againe immediately unto God But ma● being made immediately and nextly for God hath therfor● his motion so toward God as that he returnes immediatel● unto him againe and is not led in a strait line but led 〈◊〉 it were about in a circular motion and hence returning immediately to him he is hereby eternally preserved i● him for whom he is immediately made and unto whom h● is nextly contiguous as hath been said Thesis 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 if God who set him next unto him selfe did not some time or other recall returne and ●ead him back again as it were in a heavenly circle into himself 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 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

and weaknesse it made him die unto it and expect no life from it and so live unto God in his sanctification for so the words are I through the Law am dead to the Law that I may live unto God Gal. 2.19 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 and nothing else but peace pardon grace favour eternall reconciliation to be beleeved and received and therefore it 's no new Testament Ministry to urge the Law or to thunder out any terrour here for in this sence it 's true which is commonly received that in the Law there are terrours but in the Gospel none but if the Gospel be taken largely for all that doctrine which brings glad tidings of Christ already come 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 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 Thesis 115. The second is a professed neglect and casting off the work of repentance and mourning for sin nay of asking pardon of sin for if the Law be no rule to shew man his duty why should any man then trouble himself with sorrow for any sin for if it be no rule to him how should any thing be sin to him and if so why then should any ask pardon of it or mourn under it why should not a man rather harden his heart like an Adamant 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 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 what doctrine more crosse to the example of holy men then this who after they were converted then repented and lamented most of all Ier. 31.18.19 2 Cor. 7.9.10 11. what doctrine more crosse to the salvation of souls the mercy of God and forgivenesse of sin for so the promise runs if we confesse our sinnes he is faithfull and just to forgive us our sins 1 Joh. 1.9 what doctrine so crosse to the Spirit of the love of Christ shed abroad in the heart that when a mans sins are greatest which is after conversion 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 but godly sorrow is sweet and glorious 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 and therein daily rejoyce and the weaknesse and imperfection of their sanctification with another eye and for that mourn Thesis 116. The third thing is a denying sanctification the honour of a faithfull and true witnesse or cleare evidence of our justification for if a beleever be not bound to look unto the Law as his rule why should he then have any eye to his sanct●fication which is nothing else but our habituall conformity to the Law as inherent corruption is nothing else but habituall disagreement with it 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 and yet this leven which denies the Law to be a Christians rule of life hath sowred some mens spirit● against this way of evidencing 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 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 but this I feare lies undermost however let these two things be examined 1. Whether sanctification be a doubtfull evidence 2. Whether it be a carnall inferiour and may not be a first evidence Thesis 117. If to be under the power and dominion of sin and Originall corruption be a sure and certain evidence of actuall condemnation so that he that saith he knows Christ and hath fellowsh●p with him and yet walks in darknesse and keeps not his Commandments is a lyar 1 Ioh. 1.6 2.4 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 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 but they will not make the affirmative true viz. that they that keep his Commandments may thereby know that they are in a state of salvation 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 and if they be not thus turned they may know certainly that they are yet accursed If godlinesse hath the promises of this life and that which is to come 1 Tim. 4.8 and if the free grace and actuall love of God be revealed clearly to us only by some promise 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 but what is this but an open gracelesse profession thrr every beleever is under the power of inherent sin if he hath not the being of any inherent grace or if there be any inherent grace 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 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

because it was impassible say some nor subject to wearinesse in its work say others truly 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menuchah which signifies common rest from wearinesse hence it follows that the Sabbath being originally sanctified for holy rest not for common rest or rest from naturall wearinesse in labour Adam might therefore stand in need of a Sabbath though his body was not subject to any wearinesse in or after his labour Hence also although he was to live holily every day yet this hinders not but that his soul might then have need of the holy rest of a Sabbath 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 And thus his time being filled in serving God with all holinesse in his calling he might need a Sabbath nor was it lawfull for him to turn daies of work in his calling into daies of rest and so to keep a Sabbath every day no not in that innocent and happy estate 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 why might not nay why should not man imitate and be like to his God in labour and rest 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 yet it was not unsutable nay it was very needfull in that estate to have one day in the week for more immediate and speciall converse with God and for God more immediatly and specially to converse with him Nor indeed was it suitable to Gods wisdom to confine mans holinesse either then or now either to holy labour only or to holy rest only for then he should not have been so like unto God who was exemplary holy unto man in both 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 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 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 being free from such clogs of sin then as we are now prest down withall and therefore it is an unworthy expression but oft used by the same author and others 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 and that the observance of a Sabbath is a mark of a servile condition as of other holy daies under the law and that if Adam was able to serve God continually that it was then needlesse to limit him to a particular day 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 These and such like expressions are but hay and stubble which the light of the truth delivered may easily consume Thesis 176. 'T is true the Saints and Angels in heaven have no set Sabbath 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 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 nor weeks nor reckonings of day and night in heaven If God hath work for Adam to do not only upon the Sabbath but upon the week daies also why might he not be said to glorifie God without stint or ceasing as the Angels do in heaven unlesse M. Primrose will say that Adams marriage and dressing the garden was a stinting and ceasing from glorifying God which either he must affirm or else his argument fals flat upon all four who thinks that Adam could not have any set day for a Sabbath because then he should not be like the Saints and Angels in heaven who glorifie God continually without stint or ceasing Thesis 177. They that think that the Sabbath was not given to Adam because it was given as a peculiar perogative and priviledge to the Jews 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 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 The Sabbath therefore is not said to be given to them as a peculiar propriety to the Jews no more then other parts of the Decalogue 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 then from any other laws to direct us to the obedience of them Thesis 178. It is affirmed but unwarily by some that the tree of life in Paradise was a type of Christ and thence some would infer that it was not unsutable to Adams estate and condition in innocency to be taught by types and that the Sabbath might therefore be ceremoniall supposing that it was observed by Adam in his innocent estate 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