Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	sabbath_n	week_n	weekly_a	7,103	5	13.3790	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69820	The expiation of a sinner in a commentary vpon the Epistle to the Hebrevves.; Commentarius in Epistolam ad Hebraeos. English	Crell, Johann, 1590-1633.; Lushington, Thomas, 1590-1661.	1646 (1646)	Wing C6877; ESTC R12070	386,471	374

had first a power to enter it and was thereto invited Seeing therefore that in these words of the holy Ghost the people are admonished to avoid that punishment it is consonant to reason that a day or time of entrance should be limited to them that we at this day might do what anciently our fathers would not But that this Psalme pertaineth also to the times of the Messias this is an argument That it clearly appears there is a respect therein to some solemn and seltivall time wherein the people were accustomed to assemble in the temple of God and employ themselves about his worship for this is plaine from the words of the people cohorting one another to praise God and from the word to day which the holy Ghost useth All which seeme not to note out some common day but some notable day deputed for the worship and service of God especially for the hearing of his word or voice such as were the festivall and solemne dayes But what day is more solemne what time more festivall what greater celebrity and concourse of people then that which in the times of the Messias was to be and was of all expected From these considerations therefore it may well be collected That by those words of the holy Ghost in a mysticall sence the people are warned to open a ready eare to the voyce of God who in his due time will call and invite them to his true and heavenly rest by the Messias which their forefathers would not doe when they heard Gods voyce promising them the earthly rest by Moses In the literall sence this Psalme pertained to the Israelites who lived before the times of Christ wherein they were admonished that upon the day when they were to heare the Law of God they should be obedient unto him lest following the disobedience of their forefathers they should be debarred from Gods rest or otherwise punished and plagued of God But who sees not that this sence wherein the sinne and punishment are made of one kinde doth better square with it then that wherein both of them are made of a diverse kinde Aster the Author had shewed that God had limited another day for entrance into his rest lest any man should take this day to be that day wherein God granted the children of those fathers a power to enter into the land of Canaan by the conduct of Joshua therefore the Author inserts these words Saying in David To day after so long a time He saith the holy Ghost limiteth this day in David i. speaking it by David After so long a time namely wherein God had debarred those fathers from enterance by reason of their unbelief and admitted their children to it To day if ye will heare his voice harden not your hearts Whence it appeares that here is not appointed a day for enterance into the land of Canaan neither is thae enterance here aymed at For David lived many ages after the enterance of the Israelites into the land of Canaan yea in the time of his reigne the Israelites did most entirely possesse it and flourish in it Seeing therefore the day of entering into Gods rest cannot be understood of the earthly rest which the people obtained by Joshua therefore there must needs be another rest besides that earthly rest which yet remaines to the people of God and a rest of far greater perfection 8. For if Iesus had given them rest then would he not afterward have spoken of another day Joshua is called Jesus by the 70. Interpreters and by other Greeke writers for both those names signifie the same thing namely Saviour and they differ onely in dialect Had given them rest Joshua did give them possession in the land of Cannan and thereby rest yet not that perfect rest that was yet remaining for Gods people He would not afterward have spoken of another day If Joshua had given them a perfect rest beyond which there was none further to be expected then certainly the holy Ghost after the people once entered and seated there would not have spoken of another day wherein the people must enter into his rest 9. There remaineth therefore a rest to the people of God From the former passages he concludes that there remaines for the people of God another rest after the rest obtained in Canaan for the happy state of Gods people doth not stay at that earthly rest This rest hee calls not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by the word he used hitherto but hee calls it a Sabbatisme thereby to make us understand that he had respect to the seventh dayes rest wherein God himself rested and commanded the Israelites to rest in memory of it and was therefore distinguished by the name of Sabbath which signifies rest also and also further to the teach us what kinde of rest remaineth to the people of God namely a Sabbaticall rest i. a rest like to that wherewith God himselfe rested whereof the festivall Sabbath of the seventh day is a most slender shadow for therein the Israelites rested from their cares and labours after and during their earthly rest given them by Joshua 10. For he that is entered into his rest By these words hee proves that there remaines to us a Sabbatisme i. such a rest as is denominated from the seventh dayes rest in Commemoration and Representation whereof the perpetuall observation of the weekly rest was commanded But this rest consisteth in a cessation from all works as God also ceased from his workes This he proves from this reason because we must enter into Gods rest as appeares by the words of the Psalme But to enter into Gods rest what is it else but to rest after the same manner that God rested and kept the Sabbath He also hath rested from his own works as God did from his Hath rested is an Hebraisme for doth rest for the Hebrews many times put the tense praeter for the future When Joshua had given the Israelites an earthly rest in the land of Canaan they thereby had quiet possession and rested from their enemies and they had a Sabbath also to rest from their labours but their Sabbath was not continuall and daily but weekly onely upon the seventh day of it for the first six dayes of the week they rested not but followed their labours so their Sabbatisme was not a totall and finall rest from labours but their labours were to returne upon them after one dayes rest in a weeke But the Sabbatisme that is after the image of Gods rest is a totall and finall rest from all labours never to be wearied with labour or work any more but is an eternall festivall that shall never expire For these words may be construed with the word remaineth in the former verse thus Therefore I affirm that there yet remaineth a rest to the people of God because the Israelites did not so rest from their workes as never to be exercised with more labours afterward But he that hath entered