Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	lord_n	numb_a	162	3	10.2793	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56366	I. The time when the first Sabbath was ordained ... II. The manner how the first Sabbath was ordained ... Part II, III. A treatise of holy time concerning the true limits of the Lords day ... / by William Pynchon.	Pynchon, William, 1590-1662.; Pynchon, William, 1590-1662. Holy time, or, The true limits of the Lords day.	1654 (1654)	Wing P4313; ESTC R27470	236,938	328

that act command man to sanctifie such persons to the Lord Every first-born of the Sons of Israel saith the Lord are mine both of Man and Beast for in the day that I smote every first-born in the Land of Egypt I sanctified them unto me Numb 8. 17. that is I commanded my people to sanctifie them to my service which they did perform First By setting apart some of the clean kind for Sacrifice And secondly by redeeming the rest with money which money God commanded to be imployed to his service either by buying some Sacrifices of Attonement therewith for the publick or else it must be for the repairing of Gods Sanctuary as Exod. 13. doth explain it 2 When God did sanctifie the Temple for the publick place of his Typical worship 2 Chr. 7. 16. 2 Chr. 30. 8. he did thereby command man to sanctifie it by performing every particular just as he commanded Solomon might not build the Temple after the fashion that he thought best but he must do it in all particulars as God commanded 1 King 9. 3. God did not leave any sanctified thing that did any way appertain either to the service of the Tabernacle or of the Temple neither to Moses discretion nor to Solomons wisdome but when God sanctified these places for his worship he commanded how and after what manner Heb 9. 19. 21. every thing should be done Ex. 25. 8 9 10. Exod. 39 42 43. Heb. 9. 19 21. 3 When God sanct●fied Cities of Refuge he did thereby command his people to sanct●fie them it is said that they sanctified Kedesh in Galilee for a place of refuge Jos 20. 7. they did sanctifie it because God had commanded them to sanctifie it Deut. 19. 2. they might not sanctifie any City but by vertue of Gods command as it is expressed in Num. 35. 6 11. 4 When God sanctified Festival dayes or Festival Sabbaths he did thereby command the Sons of Israel to sanctifie them Lev. 23. and Jeroboam is branded as a wicked opposer of Gods sanctified Sabbaths because he commanded a standing Holy-day to the Lord of his own head 1 King 12. 32 33. From these and such like examples it follows that when God sanctified the seventh day he commanded Adam and Eve to sanctifie the seventh day in the use of such Ordinances as he was pleased to blesse the seventh day withall Jesus Christ did not leave the sanctifying of the seventh day to Adams discretion in an arbitrary way how much time he would set apart for Gods service but by sanctifying the seventh day God commanded Adam to set apart the whole day for his service in such publick and private duties he had blessed the Sabbath withall 2 The word Sanctified implies another command to faln When God sanctified the seventh day he did thereby command Adam to prepare himself for the better sanctifying of the seventh day Joel 2. 15. Adam namely to prepare himself to the sanctification of the Sabbath First By an outward And secondly By an inward preparation Sanctifie a Fast call a solemn Assembly Joel 1. 14. that is to say Prepare your selves to meet me in a day of publick Fasting as it is explained in Joel 2. 15. Blow the Trumpet in Zion Sanctifie a Fast Call a solemn Assembly that is to say Warn the people by a Trumpet to prepare themselves to sanctifie a Fast Joels three terms in vers 5. are all Synonima and do all imply that Gods people must prepare themselves for a day of Fasting First Outwardly by sanctifying or washing their bodies and garments And secondly Inwardly by true humiliation of soul and in this sense also God commanded Joshua to sanctifie the people against they came into his presence on the morrow Jos 7. 13. Now all that Joshua did to sanctifie the people was no more but to warn them by a Proclamation through the Camp which usually was attended with the sound of a Trumpet saying Sanctifie your selves it is as much as if he had said God hath commanded you to sanctifie your selves First Outwardly by washing And secondly by inward repentance against you come into his presence on the morrow So when God commanded Moses to sanctifie the people to hear the Law delivered at Mount Sinai Moses did no otherwise sanctifie them but by commanding the people to prepare themselves in a sanctifi●d manner First By inward fear and reverence And secondly by outward washing and by abstinence from their wives two dayes together for their more reverent attention of Gods Law Exod. 19. 10. Jos 3. 5. Exod. 3. 5. 1 Sam. 16. 5. Num. 11. 18. Exod. 19. 10. Jer 6 4. So in like sort when God said Sanctifie War it is a command to prepare for War Jer. 6. 4. Jer. 51. 28. From these and such like instances it follows That when God sanctified the first seventh day he commanded Adam and Eve for the more solemnity to prepare themselves for the sanctifying of the seventh day God having made a promise to them in the end of the sixth day that the Seed of the Woman should break the head of the Serpent he sanctified the next day for a Sabbath of rest because he had blessed it with Ordinances and thereby he did command Adam and Eve to prepare themselves against they came into his holy presence on the morrow for sin had defiled them and therefore they needed to prepare themselves not onely by outward washing but also inwardly by true repentance Act. 22. 16. 1 Pet. 3. 15. Es 29. 23. or else instead of receiving good by that blessing wherewith God had blessed the seventh day they might expect a curse at least an outward curse upon their bodies as it fell out upon Aarons Sons when they did not sanctifie the Lord in his worship according to his command the Lord struck them with present death saying I will be sanctified in all that come neer me Lev. 10. 3. and when some of Ephraim and Manasses did come to the sanctified Passeover in the dayes of Hezekiah God was displeased with them because they had not prepared themselves thereto according to the sanctified or commanded preparation of the Sanctuary but Hezekiah prayed for them and the Lord heard him and healed the people 2 Chr. 30 18 19 20. 2 I will speak a little more of the word Sanctified as it implies a command to fallen man to prepare himself to sanctify the seventh day for all sanctified things must be remembred by way of preparation before hand that so they may be done in due time and order or else God that is jealous of his sanctified things will be displeased And therefore one Reason why the word Remember was after added to the fourth Commadement was not to adde a new sense to that Command more than it had to Adam under the word Sanctified but to increase the charge of preparation with more vehemency which at the first was couched under the word Sanctified for now the people of God had forgotten the

seventh day in the Evening before as they did this yeerly fasting-Sabbath For Maymony saith Such works as may be done on the Evening of a Feast-day they do not upon a Feast-day c. See Ain in 23. 7. By this testimony it is evident that they did not hold the Evening before their festival-Sabbaths to be as holy as the day it self 2 Maymony saith It is unlawful to do works in the Evening of the festival Sabbaths from the time of the Evening Sacrifice and forwards Even as on the Evenings of the Sabbaths and who so doth work in them shall never see a sign of a Bessing and he is to be rebuked and to be made to leave off by force though he is not for it to be scourged or excommunicated except in the Evening of the Passeover after Mid-day whoso doth work therein after Mid-day is to be scourged or excommunicated with the Niddui for the Evening of the fourteenth day of Nishan is not like the Evening of other festival dayes because in it are the Feast and the killing of Sacrifices See Ains in Lev. 23. 5. Two things are observable from this Record of Maymony 1 That the Jews did make some kind of preparation both to their festival-Sabbaths and to their Sabbath or seventh day from the time of the Evening Sacrifice and forwards 2 Hence it is evident that the Hebrew Doctors did not esteem any part of the Evening before their Sabbaths to be as holy as the day following because they did neither scourge nor excommunicate any man for working in the Evening before their Sabbaths as they did for working in the Passeover Evening and the reason is plain because they esteemed both the parts of the Passeover-Evening to be the very day of the Passeover it self but it seems they did not esteem the Evening before the Sabbath to be any true part of the Sabbath it self for doubtlesse if they had esteemed it as a true part of the Sabbath it self they would not onely have scourged and excommunicated such persons that did presume to work in the Evening before the Sabbath but also they would have stoned them to death if they had presumptuously broken the rest of the holy Sabbath Numb 15. 35. And as Maymony makes the Evening of the Passeover not like the Evening that went before their festival Sabbaths nor like the Evening that went before their weekly Sabbath So I may say of the Evening that went before the day of Attonement that it was more strict for holy rest than the Evening that went before any of the other Sabbaths From all the Premises I conclude that no day in all the yeer was commanded to be of such a length for strict Rest as this day was for the strict Rest of this day and the strict Fast of this day began in the Sacrifice Evening or else at the beginning of the latter Evening of the ninth day and it continued not onely till a little after the Sun-set Evening of the tenth day as Maymony saith But also it continued longer for some of the holy duties of the tenth day could not be finished till Mid-night after for 1 The Priests must eat their part of the publick Sin-offering Num. 29. 11. which must be eaten in the same day in which it was offered Lev. 6. 26. as other Sacrifices were Lev. 7. 15 18. and yet the Priests could not eat the holy flesh of this publick Sin-offering till after Sun-set for the fast of this day was not fully ended till after Sun-set and therefore also they might not begin to Cook that holy flesh untill the Fast was fully ended Hence it follows that the same day did still continue till after Sun-set yea untill it was Mid-night 2 The Priests had another work to do within the limits of this tenth day namely they must burn all the fats and peeces of all the publick Evening-sacrifices of this day which were many and some of their Evening-sacrifices were also offered neer unto Sun-set and therefore this work and duty of burning would require not only the more diligence but also the more time to finish this 〈…〉 ●ay of Attonement was sweet savor upon the Lords Altar in its own proper day as I have noted the commanded season thereof more at large in Lev. 6. 9. 3 It appears that some of the works which appertained to the morning-sacrifice of this tenth day must begin at Mid-night and that some of the works which must be done about the Evening-sacrifice were such as could not be ended untill the Mid-night after For the first work that must be done on this day in preparation to the Morning-sacrifice was the taking away the ashes from the Altar and these ashes they must begin to take away at Mid-night as Maymony saith See Ains in Lev. 6. 10. And in another place he saith they took away the ashes at Mid-night and ordered the wood c. and at the break of day they began to kill the daily Morning-sacrifice See Ains in Lev. 16. 4. In like sort they could not finish the burning of all the Evening-sacrifices of this day till Mid-night as I have shewed above from Lev. 6. 9. and yet over and above this full day from Mid-night to Mid-night they began their strict Fast and their strict Rest in the Evening of the ninth day which did increase the length of this day to be an extraordinary long Fasting-Sabbath Hence I conclude That the beginning of this day cannot be alleged as an exemplary pattern neither for the beginning of any other Fasting-day nor yet for the beginning of our Lords day as it is intended by those that allege it for the beginning and ending of the Jews weekly Sabbath from Even to Even CHAP. VII Answering their Opinion more particularly that hold the Lords day to begin at Evening And four Objections are Answered Object 1. IT is objected that our Lords day is come in the place of the Jewish Sabbath which began at Evening and for the proof of this they allege the Example of Nehemiah he is said to shut up the Gates of Jerusalem when it began to be dark before the Sabbath Neh. 13. 19. they expound the word Before and the word Dark in favour of their opinion thus 1 The word Before the Sabbath they say doth mean just before the face or present beginning of the Sabbath 2. The word Dark they say doth mean when it was full Twilight namely when the darknesse in the Skie was somewhat more than the light in the Skie for as long as the light in the Skie is more than darknesse they say the Sun is the cause of it and hence they conclude that the Sun cannot be said to be set till the darknesse in the Skie be more in quantity than the light in the Skie and this they make to be the punctual time of the Sun-set evening when the Jews Sabbath began namely when a Man could not see to read or a Woman to s●w Ans This

Sabbath day for all these things may be done in the Evening of a Sabbath killing of Beasts baking of bread kneading of dough and the like may be done in the Evening of a Sabbath See Ains in Lev. 23. 7. in like sort their laborious preparation of their Manna must be done in the Evening of the weekly Sabbath Object 4. By the Evening of the Sabbath the Jews do not mean onely the Sun-set Evening but they accounted the Sabbath Evening to begin at three a clock in the afternoon before and in this respect Maymony saith thus It is unlawful to do works in the Evenings of the Festival-Sabbaths from the time of the Evening sacrifice and forward even as upon the Evening of the weekly Sabbaths and who so doth work in them shall never see a sign of blessing and he is to be rebuked and to be made to leave off by force Though he is not for it to be scourged or excommunicated except in the Evening of the Passeover after Mid-day who so doth work therein after Mid-day he is to be scourged or excommunicated with the Niddui for the fourteenth of Nishan is not like the Evening of other Festival dayes because in it are the Feast and the killing of Sacrifices See Ains in Lev. 23. 5. Ans I grant that the Jews did make some kind of preparation both to their Festival-Sabbaths and to their weekly Sabbaths also from the time of the Evening-sacrifice and forwards till Bed-time for though they did not begin their day of cleannesse till Sun-set yet in regard of the many works that were to be done against their Feast-dayes which I have immediately named and in regard of preparing their Manna c. against the Sabbath their wise men held it convenient to forbear and leave off the ordinary works of their calling from the time of the Evening-sacrifice and forwards till bed-time and in that respect the Magistrates themselves did forbear to sit in their Courts of Judicature after the time of the Evening-sacrifice See Ains in Exod. 18. 22. But this degree of preparation had no other command from God but the general rule of conveniency 2 It is evident from the said Testimony that they did not esteem any part of the Evening neither before nor after Sun-set to be as a true part of the Sabbath it self because they did neither scourge nor excommunicate any man that did any servile work in this Evening as they did for working in any part of the Passeover Evening from Mid-day till Mid-night but if they had in their judgement esteemed any part of the Evening before the Sabbath to be a true part of the Sabbath it self doubtlesse they would have punished such Transgressors more severely than for working upon the Passeover Evening for by Moses Law such persons ought to be stoned to death Numb 15. 34 35. Hence it follows first That the Evening before the Sabbath though it be called the Evening of the Sabbath according to their ceremonial custome yet it was no true part of the Sabbath it self but in way of preparation onely Secondly That the Sun-set Evening after the Sabbath was indeed a true part of the Sabbath it self 5 It is evident that the Evening after the Sabbath was esteemed to be a true part of the Sabbath it self by the testimony of the Evangelist John in Chap. 20. 19. the Text runs thus The same day at Evening being the f●rst day of the week John calls this Evening not the second but the first day of the week and yet it must needs be now a good space after Sun-set for there were two Disciples now present that came from Emaus and it was towards Evening before they came from Emaus and they could not well come from thence to Jerusalem in lesse than three hours space for it was sixty Furlongs from Emaus to Jerusalem Luke 24. 13. 29. 36. Mr. Goodwin and others allow eight Furlongs to an English or Italian mile but the Hebrew Doctors allow but seven Furlongs and a half to an English mile See Ains in Lev. 16. 21. The New Testament doth not follow the Italian Furlong but the Greek Furlong or stadium Olympicum which contains six thousand feet and the Hebrew Doctors say that two thousand Cubits make a mile See A●ns in Exod. 16. 29. The New Testament doth follow th● Greek Customes as frequently as they followed the Greek Tongue Therefore in reason as the New Testament was written in Greek so it should follow the Greek stadium rather than the Italian besides I conceive that the Italian stadium came not into common use untill after the New Testament was written So then by the Hebrew Doctors account it was eight miles from Emaus to Jerusalem that is to say it was Eight English miles Now if you will allow but three hours time for the going of these eight miles it must needs be after Sun-set when they came to the Apostles and after they were come they spent some time in relating unto the Apostles what had happened to them the same day as they went to Emaus and as they were making this Relation Jesus came and stood in the midst of them Luke 24. 36. These circumstances considered it must needs be after the date of the Jews Ceremonial day before Christ came in among them and yet the Evangelist calls this time of the Evening the same day in which Christ rose from the dead and secondly he calls it the first day of the week So then by these two expressions the Evangelist puts the matter out of doubt to such as will be satisfied by plain consequences of Scripture that this latter Evening when Christ came into the house to the Apostles was a true part of the former day and yet it was after Sun-set and therefore it was after their Ceremonial day was begun 6 And lastly I may well bring hither all those five Arguments which I alleged in Chap. 5. to prove the latter Evening of the fourteenth day of Nishan to be a true part of the fourteenth day and therefore it follows by good consequence ●hat the latter Evening of the Sabbath was a true part of the Sabbath it self Obj. It appears to me that the Natural day begins at the Sun-set evening for the Lord telleth Ezekiel in the ninth year of Jeconiahs captivity that he should be dumb untill the day that Jerusalem should be destroyed and untill a Messenger should come to Ezekiel to tell the news thereof Ezek. 24. 26 27. this is the Prediction now the accomplishment of this Prophecy is set down in Eze. 33. 21 22. In the twelfth year of our captivity in the tenth Month and in the fifth day of the Month then one that had escaped out of Jerusalem came unto Ezekiel and said The City is smitten now saith Ezekiel The hand of the Lord had been upon me in the evening before he that had escaped came and had opened my mouth untill he came to me in the morning and when he