Pynchon, William

Born	1590
Died	1662

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The Diary Of William Pynchon Of Salem: A Picture Of Salem Life, Social And Political, A Century Ago

by Pynchon, William First published in 2005 — 3 editions

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I The time when the first Sabbath was ordained: 1 Negatively, not in the time of Adams innocency, as many say it was. 2 Affirmatively, it was ordained after the time of Adams fall and re-creation. II The manner how the first Sabbath was ordained. 1 By blessing the seventh day with many spiritual ordinances, both for publick and private use. 2 By sanctifying that day for the exercise of the said ordinances. 3 By sanctifying the outward rest of that day, to be a typical sign both of Gods resting, and of mans resting in the seed of the woman, that was promised to break the Devils head-plot, namely, by his propitiatory sacrifice. And hence it follows, 1 That as the Sabbath was ordained to be a typical sign, so it must be abolished, as soon as Christ had performed his said propitiatory sacrifice. 2 As it was ordained to be the sanctified time, for the exercise of the said blessed ordinances; so the next day of the week, into which it was changed, must continue without intermission to the end of the world. Part II. III A treatise of holy time, concerning the true limits of the Lords day, when it begins, and when it ends, is hereunto annexed. By William Pynchon Esq

by Pynchon, William First published in 1654 — 2 editions

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The meritorious price of mans redemption, or Christs satisfaction discussed and explained: 1 By shewing how the sufferings and the sacrifice of Christ, did satisfie Gods justice, pacifie his wrath, and procure his reconciliation for mans redemption, from Satans head-plot. 2 By vindicating the sufferings and the sacrifice of Christ, from that most dangerous scripture-less tenent, that is held forth by Mr. Norton of New England in his book of Christs sufferings, affirming that he suffered the essential torments of Hell, and the second death from Gods immediate vindicative wrath. 3 By shewing that the righteousness and obedience of Christ in relation to his office of mediatorship, is a distinct sort of obedience, from his moral obedience, in chapter the third and elsewhere. 4 By shewing that the righteousness of God (so called in Rom. 3.21, 22, 26 in Rom. 10.3, in 2 Cor. 5.21. and in Phil. 3.9.) is to be understood of God the Fathers performance of his covenant with Christ; namely, that upon Christs performance of his covenant (by combating with Satan, and at last by making his death a sacrifice) he would be reconciled to beleeving sinners, and not impute their sins to them. And therefore 1. This righteousness of God must needs be the formal cause of a sinners justification. And 2. It must needs be a distinct sort of righteousness from the righteousness of Christ, contrary to Mr. Nortons tenent. This is evidenced in Chap. 14.and elsewhere. 5 By explaining Gods declaration of the combate between the Devil and the seed of the woman in Gen. 3.15 from whence (as from the foundation-principle) this present reply doth explain all the after prophecies of Christs sufferings. 6 By clearing several other scriptures of the greatest note in these controversies, from Mr. Nortons corrupt expositions, and by expounding them in their right sense; both according to the context, and according to sundry eminent orthodox writers

by Pynchon, William First published in 1655 — 2 editions

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The meritorious price of our redemption

by Pynchon, William First published in 1931 — 2 editions

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The covenant of nature made with Adam described, and cleared from sundry great mistakes: I And thereby proving, I. That the kind of death that was threatned in that covenant, in Gen. 2. 17. ought not to be understood of any other kind of death but of a double spiritual death, 1. By depriving Adam of Gods concreated image: and 2. By corruption of nature that followed thereupon. II. Proving that the said covenant was totally extinguished and made utterly null, as soon as Adam had but tasted of the forbidden fruit, and received the said threatned punishment. III. Expounding Gal. 3. 10. and proving that the curse therein threatned must not be understood of the curse of the said covenant of nature, but of that curse that is threatned in the covenant of grace to the fallen posterity of Adam, for their not doing of Moses law by faith in Christ, which was given to them for the covenant of grace and reconciliation only. IV. Expounding Gen. 3. 15. of a double warlike combate; 1. Between the Devil and the now converted believing woman with all her believing seed. 2. Between the Devils potent seed, and the one single seed of the woman, (Christ.) V. Expounding Dan. 9. 24, 25, 26, 27. for the fuller explanation of the time and manner of confirming the covenant of grace and reconciliation. VI. Explaining the true nature of Gods forgiveness, and howit makes believing sinners to be perfectly righteous in Gods sight, from Ch. 15. to Ch. 23. VII. Expounding every word in Isa. 53. 5 in Ch. 24. VIII. Expounding Rom. 8. 1, 2, 3, 4, 5. 6, 6, 8. in Ch. 25

by Pynchon, William First published in 1662 — 1 edition

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Colonial justice in western Massachusetts (1639-1702): the Pynchon court record : an original judges' diary of the administration of justice in the Springfield Courts in the Massachusetts Bay Colony

by Pynchon, William First published in 1961 — 1 edition

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The covenant of nature made with Adam described: and cleared from sundry great mistakes. And thereby proving, I. That the kind of death that was threatned in that covenant, in Gen. 2.17. ought not to be understood of any other kind of death but of a double spiritual death, 1. By depriving Adam of Gods concreated image: and 2. By corruption of nature that followed thereupon. II. Proving that the said covenant was totally extinguished and made utterly null, as soon as Adam had but tasted of the forbidden fruit, and received the said threatned punishment. III. Expounding Gal. 3.10. and proving that the curse therein threatned must not be understood of the curse of the said covenant of nature, but of that curse that is threatned in the covenant of grace to the fallen posterity of Adam, for their not doing of Moses law by faith in Christ, which was given to them for the covenant of grace and reconciliation only. ... VIII. Expounding Rom. 8.1, 2, 3, 4, 5, 6, 6, 8. in ch. 25. By William Pynchon

by Pynchon, William First published in 1662 — 1 edition

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A farther discussion of that great point in divinity the sufferings of Christ: and the questions about his righteousnesse ... and the imputation thereof : being a vindication of a dialogue intituled (The meritorious price of our redemption, justification, &c.) from the exceptions of Mr. Norton and others

by Pynchon, William First published in 1655 — 1 edition

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Holy time: or, The true limits of the Lords Day: I. Proving, that the Lords Day doth begin with the natural morning, and that the morning of the natural day doth begin at mid-night; and so consequently that the Lords Day must both begin with the natural morning at mid-night, and end with the natural evening at mid-night. II. Proving, that the Jews beginning of the day at the sun-set evening was only in relation to the date of the person purified from his levitical uncleanness. III. That the Jews themselves did hold, that the natural day did continue after sun-set till mid-night. Part II. By William Pynchon Esq; Published by authority

by Pynchon, William First published in 1654 — 1 edition

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The Jewes synagogue, or, A treatise concerning the ancient orders and manner of worship used by the Jewes in their synagogue-assemblies: gathered out of the sacred Scriptures, the Jewish rabines, and such modern authors, which have been most conversant in the study of Jewish customes : wherein by comparing the Scriptures in the Old and New Testaments together, many truths are fully opened and sundry controversies about church-government truly and plainly stated

by Pynchon, William First published in 1652 — 1 edition

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The meritorious price of our rdemption [sic], iustification, &c.: Cleering it from some common errors; and proving, Part I. 1. That Christ did not suffer for us those unutterable torments of Gods wrath, that commonly are called hell-torments, to redeem our souls from them. 2. That Christ did not bear our sins by Gods imputation, and therefore he did not bear the curse of the law for them. Part II. 3. That Christ hath redeemed us from the curse of the law (not by suffering the said curse for us, but) by a satisfactory price of attonement; viz. by paying or performing unto his father that invaluable precious thing of his mediatoriall obedience, wherof his mediatoriall sacrifice of attonement was the master-piece. 4. A sinners righteousnesse or justification is explained, and cleered from some common errors. By William Pinchin, Gentleman, in New-England

by Pynchon, William First published in 1652 — 1 edition

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The meritorious price of our redemption iustification &c. cleering it from some common errors...

by Pynchon, William First published in 1650 — 1 edition

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A Farther Discussion Of That Great Point in Divinity the Sufferings of Christ, And The Questions about his Righteousnesse {Active Passive, and the Imputation thereof. Being A Vindication of a Dialogue, Intituled [The Meritorious Price of our Redemption, Justification, &c.] from the excep- tions of Mr. Norton and others

by Pynchon, William First published in 1655 — 1 edition

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The Jewes Synagogue: Or, A Treatise Concerning The ancient Orders and manner of Worship used by the Jewes in their Synagogve-Assemblies. Gathered out of the Sacred Scriptures, The Jewish Rabines, and such Modern Authors, which have been most conversant in the study of Jewish Customes. Wherein, By comparing the Scriptures in the Old and New Testament together, many truths are fully opened, and sundry Controversies about Church-Government truly and plainly stated

by Pynchon, William First published in 1652 — 1 edition

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Holy Time: Or, The True Limits of the Lords Day. I. Proving, That the Lords Day doth begin with the Natu- ral Morning, and that the Morning of the Natural Day doth begin at Mid-night; and so consequently that the Lords Day must both begin with the Natural Morning at Mid-night, and end with the Natural Evening at Mid-night. II. Proving, That the Jews beginning of the day at the Sun-set Eve- ning was only in relation to the date of the Person purified from his Levitical uncleanness. III. That The Jews themselves did hold, That the Natural day did continue after Sun-set till Mid-night. ... . Part II

by Pynchon, William First published in 1654 — 1 edition

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I The Time when the First Sabbath was Ordained. 1 Negatively, Not in the Time of Adams Innocency, as many say it was. 2 Affirmatively, It was Ordained after the Time of Adams Fall and Re-creation. II The Manner how the First Sabbath was Ordained. 1 By blessing the Seventh Day with many Spiritual Or- dinances, both for publick and private use. 2 By Sanctifying that Day for the Exercise of the said Or- dinances. 3 By Sanctifying the outward Rest of that Day, to be a Ty- pical Sign both of Gods Resting, and of Mans Resting in the Seed of the Woman, that was promised to break the Devils Head-plot, namely, by his Propitiatory Sacrifice. And hence it follows, 1 That as the Sabbath was Ordained to be a Typical sign, so it must be abolished, as soon as Christ had performed his said Propitiatory Sacrifice. 2 As it was Ordained to be the Sanctified Time, for the Exercise of the said blessed Ordinances; so the next day of the week, into which it was changed, must continue with- out intermission to the end of the world. Part II. III A Treatise of Holy Time, concerning the true limits of the Lords Day, when it begins, and when it ends, is hereunto annexed

by Pynchon, William First published in 1654 — 1 edition

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Born	1590
Died	1662

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OLID: OL770546A
ISNI: 0000000083764954
VIAF: 42186981
Wikidata: Q762279
Inventaire.io: wd:Q762279

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Created April 1, 2008
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September 30, 2020	Edited by MARC Bot	add ids
June 7, 2012	Edited by VacuumBot	Removed period from death date
April 1, 2008	Created by an anonymous user	initial import

Pynchon, William

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