Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	day_n	like_a	sabbath_n	1,189	5	10.2088	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48432	A commentary upon the Acts of the Apostles, chronicall and criticall the difficulties of the text explained, and the times of the story cast into annals : the first part, from the beginning of the Booke, to the end of the twelfth chapter : with a briefe survey of the contemporary story of the Jews and Romans / by John Lightfoot ...	Lightfoot, John, 1602-1675.	1645 (1645)	Wing L2052; ESTC R21614	222,662	354

Yet will none of these measures reach to so many furlongs Now howsoever Beza hath sought to heale this difference by a supposall that Bethany was not only the name of a Town but also a tract or a space of ground that lay about the Town as a Lordship or Parish lyeth about the Village that though the Town it self lay fifteene furlongs from Ierusalem yet that the grounds and demeanes that carryed the same name reacht within half that space to Ierusalem the grounds of such a supposall are yet to seek nay there is good ground to the contrary For first it is rare in Scripture to find open fields called by the name of a Towne when there is no expression that the fields are meant particularly if we should reckon up all the Townes named in the Bible that beare a Beth in the beginning of them as Bethlehem Bethshemesh Bethsaida Bethel and all the rest that are of the like beginning wee could never find that they signifie any thing but the very town it self and why Bethany should be singular I see no reason Secondly in all the mentioning of Bethany in other places in the Gospel it is past peradventure that the Town is meant as Ioh. 12.1 Mat. 21.17 Mark 11.11 Matth. 26.1 c. and why it should not bee so also in Luke 24.50 had need of cogent reasons to demonstrate Thirdly it is very questionable whether Bethphage lay not betwixt Ierusalem and Bethany or if it did not it lay very little aside the way as might bee shewed out of the storie of Christs riding into Jerusalem Matth. 21.1 Luke 19.29 compared with Ioh. 12.1 and therefore that was like to cut off the name of Bethany that it should not reach farre in the fields towards the City For Christ lay in Bethany all night Ioh. 12.1 and on the morning was gone some way towards Ierusalem before hee met with the Asse on which hee rode which hee had commanded his Disciples to fetch from Bethpage which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before them as the Syrian well renders it that is either directly in their way to Ierusalem or very little off it as they were now setting out of Bethany thither And this is confirmed by the glosse upon the Gomar● in Sanhedrin porch 1. where mention being made of Bethphage in the Text the Scholiast saith Bethphage was a place before the wall of the City and governed as Jerusalem in all things It is therefore of the most probability that Christ when hee ascended led out his Disciples to Bethany Town fifteen furlongs from Ierusalem or thereabout and that very way that hee had riden triumphantly into the City seven and forty dayes agoe hee goeth now again to ride more triumphantly into heaven The Text then that we have in hand doth not measure the space from the City to Bethany where Christ ascended but from the City to the foot of Mount Clivet on which Mount Bethany stood and the measure hee maketh of it is two thousand common Cubits or about five furlongs And so we have done with two of the Quaeries that were proposed But now why he should measure this space at this time rather then any other and why by the title of a Sabbath days journey rather then any other measure remaineth yet to bee inquired after This Evangelist hath divers times in his Gospel mentioned this Mount as was shewed before but never shewed the situation or distance of it from the City till now and that may be a reason why hee doth it here being the last time that ever hee is to mention it in all his writings and that one place might explaine another Namely that from this Text the severall passages done on Mount Olivet which are mentioned in his Gospel might receive some illustration and it might bee known how farre they were acted from Jerusalem or at the least guessed how farre it being from hence determined how farre the foot of Olivet was distant from it It had been indeed as ready to have said they returned from Bethany which was from Ierusalem about fifteene furlongs but the holy Ghost is not so carefull to measure the distance from the place of Christs ascension it may bee for the same reason that hee concealed the grave of Moses for feare of superstition as to measure from Olivet where so many and remarkable occurrences besides Christs ascension had passed and been done by him Why hee measureth it by the title of Sabbath dayes journey rather then by any other measure as of paces furlongs or the like since this day that was spoken of is not a Sabbath wee dare not bee too curious to determine Onely to conjecture it is very probable that this was the common walke of the people of Ierusalem on the sabbath day in pleasant weather for their meditations when they had done the publique duties of the day For so it is said of Christ that hee often resorted to a garden of Gethsemani with his Disciples Ioh. 18.2 and though it bee not certaine whether hee did on the Sabbath yet it is certaine that hee did on the passeover night after he and his Disciples had done the work of the day and Ordinance And that time of the day fell under the same obligation that the Sabbath did in this particular For as was observed even now out of the Chaldee Paraphrast not onely on the Sabbaths but also on other holy dayes it was not lawfull to walke above two thousand Cubits and this time that our Saviour set thither was the beginning of such a day namely of the first day in the Passeover weeke which was to be observed as a Sabbath Lev. 23.7 and that day was begun at that even when our Saviour went out to Gethsemani to pray And though Iudas slipt from behinde his Master after they were risen from the Table and come out of the House and when he should have gone out of the City with him he stept aside into the City and got his cursed traine up to go to apprehend Iesus yet the Text assures us Ioh. 18.2 that Iudas knew where to have him though he went not to observe whither hee would goe because that that was our Saviours common retiring place upon such occasions And so may wee conceive it was the common haunt of others of the City upon such times and such occasions of prayer and meditation to resort thither for the delightsomnesse of the place and the helpfulnesse of it by the delight and solitarinesse to contemplation And therefore the Evangelist may bee conceived to use this expression for the measure betwixt it and the City A Sabbath dayes journey because it was most remarkably so not onely upon obligation but for delight and the peoples common Sabbath dayes walk Vers. XIII They went up into an upper roome This was not that roome in which Christ ordained his last Supper for that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 14.15 Luk. 22.12 this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉