Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	lord_n	see_v	3,711	5	3.5921	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93852	The royal law contended for, or, Some brief grounds serving to prove that the Ten Commandments are yet in full force, and shall so remain till heaven and earth pass away. Also the seventh day Sabbath, proved from the beginning, from the law, from the prophets, from Christ, from his apostles, to be a duty yet incumbent upon saints and sinners. / By a lover of peace with truth Edward Stennet.	Stennett, Edward, d. 1690?	1658 (1658)	Wing S5402B; ESTC R184622	38,860	48

imaginations concerning the cause of Gods instituting the Sabbath seeing God so plainly declareth it himself namely that He blessed the seventh day and sanctified it because that in it he rested from all his works which God created and made Chap. 2.3 2. The reason that the Lord gives when he commanded the observation of the seventh day is as before because that in six dayes the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day wherefore the Lord blessed the Sabbath day and hallowed it Exod. 20.11 and it is as a motive to provoke man to follow the Lords example from the beginning both in work and rest Six dayes saith the Lord thou shalt labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt do no manner of works And if thou wouldst know a reason why thou shouldst do so it is because I the Lord thy God did so And truly to me its clear that one main reason why the Lord took so much time as six dayes to create all things in and rested the seventh day was to shew man an example and what he ought to do Doubtless God could have made all things in a moment but six dayes he works and rests the seventh day that man might do the same and thereby not only hold forth the creating power of God and the method that he was pleased to take in the creation but also his great mercy in instructing and commanding man to work six dayes and rest the seventh that he might be refreshed 3. It plainly appears that this institution was in force and to be observed from the beginning though no mention is made of the Patriarks observing of it no more then of their sacrificings and doing many other things which is judged they did notwithstanding we hear nothing of them But consider God rested the seventh day and sanctified it now to prophane that which God sanctifies doubtless is a sin and had they done servile work upon the Sabbath they had prophaned it Nehem. 13.16 17. and what the Lord said to Peter in another case may be rightly said in this viz. What God hath sanctified that call not thou common or unclean Act. 10.15 and the Lord when he gives forth this command saith Remember the Sabbath to note the importance of it and the antiquity of it it being no new thing but from the beginning and that the Lord urges in verse 11. as the cause why it was to be observed Israel observed the Sabbath before the giving of the Law on mount Sinai as appears Exod. 16.23 25 26. But mark what Nehemiah saith to this Chap. 9.13 Thou camest down also upon mount Sinai and speakest with them from Heaven and gavest them right judgements and true Laws good Statutes and Commandments and madest known also unto them thy holy Sabbath vers 14. Mark this commandment is singled out from all the rest and is said to be made known to them which shews it was in being before though its probable they might lose the observation of it by reason of their hard bondage in Egypt but however its plain that they had need of the knowledge of the Sabbath and God makes it known unto them and Christ leads us plainly to the first institution of it The Sabbath saith he was made for man and not man for the Sabbath He points to the making of it and for whom it was made not for the Jews only as Jews but for man before any distinction was of Jew Gentile and in that it was made for that man which was the publique person or representative of whole mankind it was made for all men Adam standing as a publique person before his fall 4. Our Lord Jesus doth shew the true end of Gods giving the Sabbath and also how it ought to be kept and shews the Pharisees their mistake in the observation of it they being so rigid that they would not suffer good works and works of mercy to be done though there were necessity for the doing of them as will appear if we consider these Scriptures following The Pharisees ask Christ If it were lawful to heal on the Sabbath day that they might accuse him Matth. 12.10 and his answer is this What man is there among you that shall have one sheep and if it fall into a pit on the Sabbath day will he not lay hold on it and lift it out vers 11. How much then is a man better then a sheep wherefore it is lawful to do well on the Sabbath dayes vers 12. Mark 34. Again the Pharisees told Christ that his disciples did that which was not lawful because they pull the ears of Corn upon the Sabbath day Mark 2.24 But mind the answer of Christ Have ye not read what David did when he was an hungry and had need how he entred into the house of God and did eat the Shew-bread which is not lawful for any to eat but the Priests ver 25.26 Matth. 12.3 4. Or have ye not read in the Law that the Priests in the Temple prophane the Sabbath dayes and are blameless vers 5. It was not unlawful to pluck the ears of Corn when they went through their neighbours field for that they might do by the Law of God Deut. 23.25 and that the Pharisees knew very well but they thought it was unlawful because they did it upon the Sabbath day but mark the answer of Christ how he cleared the disciples it was unlawful for David to eat the Shew-bread but he was an hungry and had need and therefore to be excused for if the disciples had puld the ears of Corn when they had no need upon the Sabbath day it had been doing of needlesse work and so had been unlawful but the Text saith they were an hungry therefore they might do it it being a work of mercy as Davids was and the same may be said of the Priests prophaning the Sabbath who notwithstanding are said to be blamelesse their preparing the sacrifices was alowed which work in it self would have been counted a servile work but that it was for such a merciful end viz the sins of the people therefore saith Christ had ye known what this meaneth I will have mercy and not sacrifice you would not have condemned the guiltless vers 7. Cleerly proving that the Sabbath was to be observed but not so as to break another command to neglect mercy which the Pharisees would do Mat. 23 23. and that his disciples in having mercy to their bodies were no Sabbath-breakers Further observe what Christ saith Mark 2.27 The Sabbath was made for man and not man for the Sabbath the Pharisees made themselves slaves and bond-men by making the Sabbath a yoak whereas it should have been a delight Isay 58.13 by superstitious outside performances as though man had been made for the Sabbath but Christ tells them it was made for man that is for

in vers 24. Verily I say unto you this generation shall not passe till all these things be fulfilled and so I judge what he spake concerning Jerusalem had not only respect to that destruction that came upon it in that generation but also to that great calamity that should be upon it in the last dayes 2. This will more plainly appear if we consider the words of Christ But pray ye that your flight be not in the winter nor on the Sabbath day for then shall be great tribulation such as was not since the beginning of the world to this time no nor ever shall be ver 21. Now with this compare Zach. 14.2 For I will gather all nations against Jerusalem to battle and the City shall be taken and the houses rifled and the women ravished and at the 2. verse it is said then shall the Lord go forth and fight against those nations as when he fought in the day of battle and his feet shall stand in that day upon the mount of Olives vers 4. With this compare Dan. 12.1 And at that time shall Michael stand up the great Prince which standeth for the children of thy people and there shall be a time of trouble such as never was since there was a nation even to that same time and at that time thy people shall be delivered every one that shall be found written in the book and many of them that sleep in the dust shall awake some to everlasting life some to shame contempt ver 2. Now if that destruction of Jerusalem produced such great trouble as never was nor ever should be again how is it that there shall be such great trouble as never was since there was a nation when Michael stands up to deliver his people every one that is written in the book and Jerusalem is taken and the houses rifled and women ravished when the Lord comes forth to fight against those nations and his feet shall stand upon the mount of Olives according to that in Acts 1.11 So shall he come in like manner as ye have seen him go into Heaven and when the seventh Angel poures out his vial Rev. 16.17 18. which time I conceive is one and the same with that in Zach. and Dan. and the Angel is Michael the great Prince which Daniel speaks of whose feet shall stand upon the mount of Olives then is the time of great trouble and such an earth-quake as was not since men were upon the face of the earth so mighty an earth-quake and so great so that to me it appears that these three Scriptures do corespond with the words of Christ pointing out the same time and if so then the Sabbath shall remain till the coming of Christ and so shall stand till Heaven and Earth passe according to that in Matth. 5. and for ever and ever according to that in Psal 111.8 and the destruction of Jerusalem seems to be a Type of that great destruction that shall be at Christs appearance and as Jerusalem was taken when some from all Nations were gathered together as history reports and on the Sabbath day it was destroyed so it appears that the strength of the Saints will be gathered together to Jerusalem because all Nations will gather against it and Jerusalems straights will be upon the Sabbath day as seems to appear by the words of Christ for then saith he shall be great tribulation such as never was then when why when their flight shall be upon the Sabbath day and this great tribulation is when Jerusalem shall be taken the houses rifled and the women ravished as was said before at which time Michael shall stand up and fight against those Nations as when he fought in the day of battle and the slain of the Lord shall be many even from one end of the earth even to the other Jer. 25.31 32 33. and the mount of Olives shall cleave in the midst thereof Zach. 14.4 and there shall be a very great valley unto which the Saints shall flee vers 5. then shall the Sabbath be swallowed up in the great Sabbath or thousand years that glorious and holy rest which the Saints shall enter into and live and reign with Christ a thousand years vers 9. and 20. Rev. 10.4 7. Another ground is taken from the practise of Christs disciples after his death Luke 23.5 6. And they returned and prepared spices and oyntments and rested the Sabbath day according to the Commandment Some say if we do observe the Sabbath we must do all those sacrifices which the Jews did upon it but at this time the vail of the Temple was rent in twain from the top to the bottom and the shadows were done away by the body of Christ and yet they kept the Sabbath and not through fear or ignorance but according to the Commandment which is to rest from their labours and so they did for the Text saith they returned and rested there is no sacrifice expressed in the Commandment The stranger and the cattle was to rest the Sabbath Exo. 20.10 so that the Sabbath was commanded and observed before any of those sacrifices were commanded to be offered upon it but because the Jews did such service upon the Sabbath day as they were a typical people it doth not follow that this was any part of the Commandment and therefore we are to rest as those disciples did according to the Commandment and it is remarkable that the Holy Ghost should leave this upon record which would not have been I am perswaded had the Sabbath then been abolisht he doth not only say they returned and rested the Sabbath day but to prevent all mistakes least it should be thought they did it ignorantly or superstitiously or for fear of the Jews he saith they did it groundedly that is according to the commandment Obj. But the disciples were met together upon the first day of the week and Christ appeared to them John 20.9 Answ It is true they were assembled together on the same day at even being the first day of the week and the door shut and the cause is laid down why so they were namely for fear of the Jews and some of the disciples as I said before kept the Sabbath the day before and I think we cannot reasonably imagine but those did that were together on the first day for they did frequently correspond together that 's manifest but what doth their being together on the first day at even and Christs appearing to them prove for the observation of the first day more then his appearing to them eight days after and his appearing to them the third time early in the morning when they were a fishing Joh. 24.4 5. for the observation of these dayes It was necessary that Christ should appear to his disciples on the first day of the week that his word might be fulfilled of his arising the third day and that they might boldly witness the same Obj. But the disciples came

together on the first day of the week and did break bread and Paul taught unto them Act. 20. Answ This is all the meeting or preaching that ever we find was upon the first day except the disciples being together for fear of the Jews mentioned before that meeting was at evening so this seems to be because when they came together Paul preached with them and continued his speech until midnight it is not likely then that they observed the day and came together in the morning seeing he continued his speech so long And secondly as we have the cause of the disciples being together with their doors shut so we have the cause of this meeting Paul was ready to depart on the morrow vers 7. upon an extraordinary occasion Paul having many things to communicate to them as appears by his discoursing with them till midnight and talking till break of day vers 11. But that which makes the Objecters lay such stress upon this Text is because the disciples came together to break bread which they judge to be the Lords Supper Suppose it were so what doth this make for the observation of the first day more then Christs first instituting the supper upon the fifth day of the week as is generally conceived doth make for the observation of it But there is no proof that this was the Supper of the Lord that they came to pertake of but it seems to be such breaking of bread as the margin of some Bibles refers unto Acts the 2.46 They continued dayly with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse of heart So Luc. 24.30 35. And it is explained what breaking of bread it was vers 11. where it is said when he was come up again and had broken bread and eaten and talked a good while till break of the day he departed here is eating and talking it is not solemnized as the Supper of the Lord But some would have this common breaking of bread and the other in verse 7. to be the Supper it is very unlikely that here should be two sorts of breaking of bread at one time by the same persons and yet nothing spoke distinctly by which we might know the one from the other so that the most that can be said is but a supposition it cannot be proved that this was the Lords Supper And how weak a ground this is for the observation of this day as a Sabbath or more then any other day or to limite the administration of the Supper to this day I leave to the truly wise in heart to judge Obj. But the Church had their gatherings upon the first day of the week from which it appears that it was the day that they met together upon 1 Cor. 16.2 Answ The words are these Vpon the first day of the week let every one lay by him in store as God hath prospered him that there be no gatherings when I come Here is no proof for their meeting together but rather on the contrary every one of them was to lay by him in store as God had prospered him no publique gathering but private laying up but because the Apostle saith in the close of the verse that there be no gatherings when I come therefore it is thought the Scripture cannot be so understood because it would not prevent gatherings but is this fair when a Text of Scripture stands alone to put such a sense upon it as doth plainly contradict the very letter of it when it saith let every one of you lay by him in store then to say the meaning is to have publique gatherings and but one store and would not the end of the Apostle be fully answered namely to have no gatherings if each of them did lay by them in a store as God had prospered them in the world ready against the Apostle came they knowing of his coming and when he came was it not as easie to carry it with them to him as for us to carry our Bibles to a meeting and what need would there be then of gatherings And this way of giving would not be Pharisee-like but according to the words of Christ Mat. 6.11 Take heed that you do not your alms before men to be seen of them otherwise you have no reward of your Father which is in Heaven but when thou doest thine almes let not thy left hand know what thy right hand doth vers 3. that thine almes may be in secret and thy Father which seeth in secret himself shall reward thee openly ver 4. Obj. But John was in the spirit upon the Lords day and had that glorious revelation upon it which is conceived to be the first day of the week Rev. 1 10. Answ It is true John was in the spirit on the Lords day but the question will be what day that was if any one of the seven it must be the Sabbath for no other day is so called but it God calls it his Holy Day Isay 58.13 and Christ saith he is Lord even of the Sabbath day and if so then it is his day for he is Lord of it and that by way of eminency not as some would have it to shew that he is Lord of every day but as it is the Sabbath for so it is said the Son of Man is Lord even of the Sabbath day So that this notion that the Lords day is the first day is meerly taken up on trust one from another without one word in the Scripture to prove it so Ob. But it wil be yet objected by those that are for no Sabbath from the words of the Apostle Col. 2.16 Let no man therefore judge you in meat or in drink or in respect of a holy day or of the new Moon or of the Sabbath days which are a shadow of things to come but the body is of Christ from whence it is concluded that the Sabbath was but a shadow The Apostle speaks here of such Sabbaths as were a shadow of things to come but the seventh day Sabbath was in commemoration of something past to wit the work of creation as appears in the Commandments and none are to be judged for not observing of it Answ There were Holy-dayes and Sabbaths besides the seventh day Sabbath or the Sabbath of the Lord thy God for so it is called in the commandment as doth appear in Levit 23.39 now because it is implyed in the words of the Apostle that Sabbaths were shadows and done away by the body of Christ doth it therefore follow that all Sabbaths were so any more then where the words of the Apostle implies that men shall be saved proves that all men shall be saved and if we consider the verses before it will plainly appear that the Apostle is not speaking of any of the Ten Commandments in the 15. verse the Apostle is speaking to the Gentiles shewing how they were dead in their sins and in the uncircumcision of their