Selected quad for the lemma: act_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
act_n	day_n	lord_n	sabbath_n	2,571	5	9.5859	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01743	The sacred philosophie of the Holy Scripture, laid downe as conclusions on the articles of our faith, commonly called the Apostles Creed Proved by the principles or rules taught and received in the light of understanding. Written by Alexander Gil, Master of Pauls Schole.	Gill, Alexander, 1565-1635.	1635 (1635)	STC 11878; ESTC S121104	493,000	476

death unto life For he that judgeth himselfe and condemneth himselfe and brings no other plea unto Christ but that for mercy may be sure to find mercy in the time of need See 1 Cor. 11.31 Heb. 4.16 Now for the second question although it seeme more curious then profitable to aske where our Saviour was after the time of His resurrection during His absence from His Disciples yet I will answere what I thinke and leave you upon better consideration to give a better answere First therefore it is manifest by the Scripture that our Lord shewed Himselfe Eleven times after His resurrection if oftner yet is it not manifest by the text Of this number five manifestations of Himselfe were on the day of His resurrection 1. To Mary Magdalen alone Mar. 16.9 2. To her againe and the other Mary Mat. 28.9 3. To Simon Peter Luke 24.34 1. Cor. 15.5 4. To Cleopas and his friend Luke 24.15.35 5. To all the Apostles except Thomas Iohn 20.24 to which if you put that time when He ascended on the 40. day from mount Olivet the five appearances remaining for I speake not of those extraordinary manifestations of Himselfe after His ascension to Steven Actes 7.56 and to Paul Actes 9.17 and 1. Cor. 15.8 will bee most likely to have beene on those five Sundayes as wee call them which were betweene as it may well be gathered from Iohn 20.26 because the Lord would fully finish the ceremoniall use of the Iewish Sabbath and sanctifie the day of His resurrection for the remembrance of those benefits which wee receive thereby This use the Primitive Church made of it Iust. Mart. Apol. ad Anton. and further against our Traskits because they would prevent their errours who under the profession of Christianity did still retaine their Iudaisme whose folly to avoid in stead of the Iewish Sabbath they celebrated the day of Christs resurrection Ign ep ad Mag These times of shewing himselfe were 1. To the Disciples and Thomas with them Iohn 20.26 2. At the Sea of Tiberias Iohn 21.1.3 3. On a mountaine of Galilee appointed to them Mat. 28.16 4. To above 500. brethren at once 1 Cor. 15.6 5. To Iames. ver 7. And for the times of His absence from them because it is said in the text to the Ephesians cited above That He did therefore descend into the lower parts of the earth and ascend farre above all heavens that He might fill or fulfill all things which were written of Him not onely those which were necessary for our saluation as His Suffering Resurrection Ascension c. but also whatsoever belonged unto man to doe in that state betweene His resurrection and ascension as you may in part understand by that which hath been said Chapter 28. N. I thinke that in those 33. dayes He in His manly being did view this earth and the fulnesse thereof and especially visit and blesse those places where He did purpose that His Church and trueth should most of all flourish and continue Sect. 2 Sect. 2. Thus much for the questions by the way Now turne to that which is the maine To every degree of the abasement of our Redeemer there is a degree of exaltation and glory opposed So this of the Ascension of our Lord into Heaven is set against that of His descent into hell and that by the authority of Saint Paul He that descended is even the same that ascended And although it may very well be thought that after His Passion finished on the Crosse by His death His going to hell was the beginning of His victory to take to Himselfe that power whereby He as the Sonne of man is to reigne over all the powers of death and hell Yet because His body during those three dayes is by most supposed to have been held under the power of death and that all the parts of His victory are to belong unto Him as Hee is Lord both of the quicke and dead that is in His intire humanity soule and body together therefore that descent is rather held by many as the lowest estate of His humiliation as you might read a little before Chap. 28. § 2. N. 3. But that our Lord after that He had by many and infallible signes and arguments by the space of fourty dayes given abundant proofe of His resurrection did ascend into heaven these reasons doe make it manifest 1. Vnto every body is a place due according to the qualities and properties of that body as in all natures here below it appeares that the place is both conseruative and also generative of those things which are peculiar thereto as the lower parts of the earth of the mineralls the surface of the vegetables the water of fishes c. And againe it is manifest that all things under the Moone are subject to corruption and change no beauty strength or excellency is such as is not fading no pleasure such but that in the very using it growes loathsome no bravery so costly but in three dayes wearing it waxes stale so that by the voice and consent of all men the Angels and blessed soules and all such beings as are free from corruption and in the state of glory are sent into heaven But it is manifest that our Lord by His resurrection and conquest of death purchased first to Himselfe and then to us a state of glory and immortality Romanes 6.9 Ephes 2.6 Therefore also that Hee ascended into heaven 2. The blessednesse of the creature is onely in this That it may behold the glory of God in whom alone is the excellency of all perfection And this glory is seene onely in the face of Iesus Christ the Mediator as was shewed Chapter 24. § 10. N. 5. unto which blessednesse onely the pure and blessed inhabitants of heaven as the holy Angels and soules of men are dignified And from hence it must follow that our Lord is ascended into heaven the place of Angels and happy soules For no man dwelling in his ruinous house of clay is able to behold that glory Exod. 30.20 3. Hell is the place of torments the earth of troubles changes and calamities therefore heaven is the place of happinesse or else no happinesse at all is to be found But that is impossible For so all things should be created to wretchednesse and misery onely which cannot stand with the loue of God to His creature and His infinite goodnesse And if any such place of happinesse be and He our Saviour not brought thereto then the greatest obedience performed to the Father for the manifestation of His glory should be without reward But this were unjust with God and therefore impossible And therefore it was necessary that our Lord after His resurrection should ascend into heaven 4. By the consent of Christians taught of God and of Heathens taught by nature heaven is the place of the greatest glory and happines as hell of sorrow and wretchednes For although the Heathen allotted a degree of eternall blisse to the

that had the husband Esay 54.1 For he came unto his owne but his owne received him not Iohn 1.11 And therefore was hee made a light unto the Gentiles unto the uttermost ends of the earth Esay 49.6 Acts 13.46.47 that is to us even to us of this Island utterly removed from all the world beside Glory be to thee O Lord most high f Gen. 49.5 6. Simeon and Levi brethren their swords are the instruments of violence Into their secret let not my soule enter Let not my glorie be united to their assembly for in their rage they slew the man and in their selfe will they houghed the oxe The interpreters differ in the translation of this text first about the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mecherotheikem which some bring from the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chur a furnace or crucible but translate it in their habitations as if it descended of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghur to sojourne or dwell as a stranger others derive it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 machar which among other things signifies a sword and may well bee the theame of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 machaers in Greeke a sword by which word Arius Montanus doth translate it most fitly to the sence and without any understanding of the word in Another difference is about the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shor which being pronounced shur signifies a wall and for the authority of the Chaldaean Paraphrast is by many interpreted they pulled or digged downe the wall In which sence though it agree well to that purpose for which I cite it that the high Priests of Levi and the Scribes of Simeon through their malice and violence against our Sauiour caused him to die so in their selfe will pulled down the wall of partition between the Iewes and Gentiles yet the word being pronounced shor as it is pointed in this place doth every where signifie an oxe and so with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to pull out by the rootes or to cut a sinew as it is used 2 Sam. 8.4 and 1 Chron. 18.4 Hee boughed their chariot horses is by the Greeke and some other good interpreters here turned as you see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they houghed the oxe neither is there at all any mention of digging downe a wall Gen. 34. where this deed of the sonnes of Iacob is recorded but that they made spoile of all their cattell And although the other sonnes of Iacob were actors in this businesse yet was it by the instigation of Simeon and Levi as the whole multitude before Pilate were perswaded by the Priests and Scribes to aske Barabbas and to kill the Lord of glory Now concerning their scattering among the other tribes of Levi you may reade Ioshua 21. of Simeons scattering in the cities of Iuda of Dan in mount Seir also and the countrey of Amalek you may reade Ios 19. and 1 Chron. 4. from verse 24. to the end And as the Levites though dispersed yet for their zeale in avenging the idolatrie of the Israelites Exod. 33.26.7 8. had this honour from God to teach Jacob his judgements Deut. 33.9 10 so the Simeonites likewise tooke this honour to themselves to be teachers of the law in the Synagogues of Iacob as the Levites in the scholes of Israel as the Thargum of Ierusalem hath recorded and by these was that fulfilled which Iacob here prophesies concerning the man of men slaine by them and that oxe the great sacrifice for the sin of the whole world sinew-cut or deprived of all strength or life as concerning his flesh which fact of theirs the Patriarch doth so detest as that neither his tongue nor thought should give consent thereto For although the ignorant multitude thought that the Messiah should come in worldly glory yet the Prophets knew that his kingdome was spirituall and that by his death they were to be freed from death and him that had the power of death to whom they were subject because of sin And therefore was it that Davids heart smote him when he had cut off the lap of Sauls garment for Saul was a figure of Christ lest by that fact he were likewise a paterne of them and so in some sort partaker with them of whom he prophesied Psal 22.18 They parted my garments among them But you say the Scripture is not to bee strained for by that meanes everie thing may be made of any thing but there is one onely sence of the Scripture and that according to the letter I Answer Our Lord saith That Moses writ of him Can you shew it by the letter hee said indeed A Prophet shall the Lord raise up unto you from among your brethren like unto mee him shall ye heare So he raised up David Salomon Esay and the rest and they did heare and beleeve them but him whom the Father sent they beleeved not Iohn 5.38 Therefore this was not hee of whom Moses wrote Is this your literall understanding He saith also that Ionas was a signe of his buriall and yet there is not a letter of it in all the booke of Ionas Adam said This is now bone of my bone and flesh of my flesh and therefore shall a man leave his father and mother and shall bee joyned to his wife Saint Paul from hence Eph. 5.32 and Heb. 2.14 c●●cludes that seeing the children were partakers of flesh and blood therefore the Mediator also must be incarnate But hee could not prove it by the letter and therefore hee calls it a great mysterie So then there is a mysticall sence of the Scripture as well as a literall And the mysticall is rather to bee taken in this place because the Patriarch himselfe in the first verse of this Chapter promises to tell them what shall befall them in the last dayes Now it is manifest that of the three estates of the Church First under the law of nature Secondly of the ceremonies thirdly and of grace that of grace onely could bee called the last dayes For the estate of the Church under the law of nature was the first and not utterly finished till the tables made of the unknowne matier were broken Ex. 32.16.19 and then began the law of the ceremonies when the same words were againe written in the tables of stone which Moses hewed Exod. 34.1 which middle estate also lasted untill the Gospell of repentance was preached by Iohn the Baptist and was utterlie finished in the Consummatum est Iohn 19.30 and then began this last estate of grace called the last dayes as it is manifest Ioel 2.28 compared with Acts 2.17 and Hebr. 1.1 and 1 Iohn 2.18 So that this prophecie of Iacob though it were in some sort fulfilled as concerning their dispersion in the second state of the Church as I shewed yet the uttermost accomplishment of their foule offence in slaying that man figured by their crueltie toward the Sychemites could not bee till the last dayes when Christ was manifest in the flesh Compare