A20559:252
The bright star which leadeth wise men to our Lord Jesus Christ, or, A…
The bright star which leadeth wise men to our Lord Jesus Christ, or, A familiar and learned exposition on the ten commandments gathered from the mouth of a faithful pastor by a gracious young man, sometime scholar in Cambridge.The bright star which leadeth wise men to our Lord Jesus Christ, or, A familiar and learned exposition on the ten commandements gathered from the mouth of a faithfull pastor by a gracious young man, sometime scholler in Cambridge.
London: printed by John Harison for Thomas Man, 1603London: printed by Iohn Harison for Thomas Man, 1603
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
If Adam had cause to spend a day in praising God for his creation, then we have greater cause, seeth besides that we have also the redemption to be thankful for. And if this be a good argument, we keep not the self same day that the Jews did, therefore the duty is abolished, and we are bound to keep none, then by the same reason one might conclude thus: you see we have not the same sacraments, for the outward seals that the Jews had, for they had circumcision, and they had the paschal Lamb, what tell you me of the consecrate water, and of the bread and wine hallowed, the Jews had no such matter, sith these signs be altered, I think it was but a ceremony, and we need not regard baptism, & the supper: this were no good argument in this case, for though the shadows be other, yet the substance be the same, Christ Jesus is signified by our bread and wine, as well as by their Lamb, and our baptism is the sacrament of regeneration, as well as their circumcision. Therefore we should not despise them, but so much the more be careful to prepare our selves for them, because the service is more easy & the promises more lightsome. If then it will not hold that we have no sacraments, because the outward seals be altered, then it is as weak a consequence, that we have no seventh day to be sanctified, because the day is altered, and we keep not the same that they did. So that no proof can be gathered from the varying of the day, that the duty is abolished, because the authority ⟨p. 67⟩is as strong, the reason as good, and the same reason doth not hold in other things.
If Adam had cause to spend a day in praysing God for his creation, then wee haue greater cause, seeth besides that we haue also the redemption to bee thankefull for. And if this bee a good argument, wee keepe not the selfe same day that the Iewes did, therefore the dutie is abollished, and wee are bound to keepe none, then by the same reason one might conclude thus: you see wee haue not the same sacraments, for the outward seales that the Iewes had, for they had circumcision, and they had the pascall Lambe, what tell you mee of the consecrate water, and of the bread and wine hallowed, the Iewes had no such matter, sith these signes be altered, I think it was but a ceremonie, and wee neede not regard baptisme, & the supper: this were no good argument in this case, for though the shadowes bee other, yet the substance bee the same, Christ Iesus is signified by our bread and wine, as well as by their Lambe, and our baptisme is the sacrament of regeneration, as well as their circumcision. Therefore wee should not despise them, but so much the more bee carefull to prepare our selues for them, because the seruice is more easie & the promises more lightsome. If then it will not hold that we haue no sacraments, because the outward seales bee altered, then it is as weake a consequence, that wee haue no seauenth day to bee sanctified, because the day is altered, and wee keepe not the same that they did. So that no proofe can be gathered from the varying of the daie, that the dutie is abolished, because the authoritie