A53694:149
Exercitations concerning the name, original, nature, use, and continuance of a day of sacred…
Exercitations concerning the name, original, nature, use, and continuance of a day of sacred rest wherein the original of the Sabbath from the foundation of the world, the morality of the Fourth commandment with the change of the Seventh day are enquired into : together with an assertion of the divine institution of the Lord's Day, and practical directions for its due observation / by John Owen.
London: printed by R.W. for Nath. Ponder, 1671
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.
§. 19 It is added by the same Learned Author; Praeterea (p. 51.) si quies scptimi diei omnibus ab origine mundi hominibus injuncta fuisset, non autem solis Israelitis à Tempore Mosis, deus non solum Israelitas ob neglectum illius praecepti sed & Gentiles, semel saltem eadem de causa reprehendisset. Cum vero Israelitas ea de causa reprehendat saepissime, ⟨p. 96⟩Gentiles tamen nuspiam reprehendere hoc nomine legitur, qui propter peccata in legem naturalem commissa toties & tam acriter à Deo reprehenduntur. Luculentum ejus rei exemplum est; Nehem. 13. Tyrii asserunt Hierosolymas & omnes res venales quas vendebant ipso Sabbato Judaeis, & quidem Hierosolymis. v. 16. Non tamen Nehemias peccati violati Sabbati reos arguit Tyrios sed Judaeos. v. 17. Tyrios autem clausis portis pridie Sabbati à vespera usque urbem excludit, & ita compeseit, & tandem à muris urbis abigit. v. 19, 20, 21. Si vero Tyrii hi una cum Judaeis lege Sabbati Communi praecepto fuissent obstricti; nun à viro sanctissimo ejus peccati nomine quoque reprehensi fuissent? quod tamen factum non apparet. Quum praeterea Scriptura impia Gentilium festa, graviter reprehendat, an sancti Sabbati neglectum, si id quoque ipsis observandum fuisset, tam constanti silentio dissimulasset?
§. 19 It is added by the same Learned Author; Praeterea (p. 51.) si quies scptimi diei omnibus ab origine mundi hominibus injuncta fuisset, non autem solis Israelitis à Tempore Mosis, deus non solum Israelitas ob neglectum illius praecepti sed & Gentiles, semel saltem eadem de causa reprehendisset. Cum vero Israelitas ea de causa reprehendat saepissime, ⟨p. 96⟩Gentiles tamen nuspiam reprehendere hoc nomine legitur, qui propter peccata in legem naturalem commissa toties & tam acriter à Deo reprehenduntur. Luculentum ejus rei exemplum est; Nehem. 13. Tyrii asserunt Hierosolymas & omnes res venales quas vendebant ipso Sabbato Judaeis, & quidem Hierosolymis. v. 16. Non tamen Nehemias peccati violati Sabbati reos arguit Tyrios sed Judaeos. v. 17. Tyrios autem clausis portis pridie Sabbati à vespera usque urbem excludit, & ita compeseit, & tandem à muris urbis abigit. v. 19, 20, 21. Si vero Tyrii hi una cum Judaeis lege Sabbati Communi praecepto fuissent obstricti; nunne à viro sanctissimo ejus peccati nomine quoque reprehensi fuissent? quod tamen factum non apparet. Quum praeterea Scriptura impia Gentilium festa, graviter reprehendat, an sancti Sabbati neglectum, si id quoque ipsis observandum fuisset, tam constanti silentio dissimulasset?