Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	worship_n	worship_v	wrought_v	23	3	8.2450	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97211	The Jevvs Sabbath antiquated, and the Lords Day instituted by divine authority. Or, The change of the Sabbath from the last to the first day of the week, asserted and maintained by Scripture-arguments, and testimonies of the best antiquity; with a refutation of sundry objections raised against it. The sum of all comprized in seven positions. By Edm. Warren minister of the Gospel in Colchester. Imprimatur, Edm. Calamy.	Warren, Edmund, minister of the Gospel in Colchester.	1659 (1659)	Wing W955; Thomason E986_26; ESTC R204006	221,695	275

16.8 On the seventh day shall be a solemn Assembly to the Lord thy God thou sahlt do not work therein And as the seventh or last so also the first day of that Feast was to be a day of rest because a day of Convocation On the first day shall be a holy convocation ye shall do no servile work therein saith the Lord. Numb 28.17 18. Now that first day of unleavened bread being a memorial of their Redemption from Egypt was typical of our Christian Sabbath as was noted before And besides there being a moral equity in Gods argument that a day of holy Worship and holy Convocations must be a day of rest it is as applicable to the Lords day as ever it was to any day for we have abundantly proved that this is a holy Convocation-day and 't is a good note that of Mr. Ainsworth on Deut. 16.8 That the Hebrew word Gnat-sereth which we translate solemn Assemblies does also signifie restraint from labour whereby the Holy Ghost would teach us that Holi days set apart for solemn assemblies must be days of holy rest and restraint from work Such is the Lords day to us Christians and no other day but that a day of solemn Assembly it is and has bin from the Apostles days till now yea a day of solemn Worship therfore a day of rest or Sabbath day yea a day of solemn weekly worship therefore the undoubted Sabbath of the fourth Commandment which is the standing rule for a day of weekly worship and but a day ordinarily for the Commandment numbers out six days in the week for worldly business As when a man makes two Wils the last does ipso facto make void the first although there be no express clause to signifie the repeal or revocation and one for religious exercises neither more nor lesse So that supposing there were no repeal of the last day of the week yet the first day being instituted by Divine Authority makes void the last and takes possession of its place by the warrant of the Divine Precept it self Again as the Ministry and the Sacraments appointed by Christ are used by virtue of the second Commandment so the day appointed by Christ must be observed by virtue of the fourth Commandment because this is the general scope both of the second and fourth Commandment that we must observe all the Institutions of God from time to time I might argue further from that prophetical speech of our Saviour Matth. 24.20 where he presignifies to his Disciples that there should be a Sabbath in force long after his death at such time as the old seventh-day-Sabbath was either quite out of doors or out of date at least therefore he spake of the Christian Sabbath which we are obliged both by Law and Gospel to observe The Ancients indeed do seldom apply the title of Sabbath to the Lords day yet sometimes they do They were but too jealous of Judaizing in this particular Orat. in Christi Resurrect Ex illo Sabbato praesens hoc Sabbatum agnosce c. Sic qu● que ritè sanctificamus Sabbatum Domini Dicente Domino omne ●pus c. Tract de tempore 152. Gregory Nyssen is express for having spoken of the old Sabbath he presently adds from that Sabbath acknowledge thou this present Sabbath the Lords day this day of rest which God hath blessed above other days For in this the only begotten Son of God did truly rest from all his works So also Austin or he that writ the Book De tempore having pleaded the due celebration of the Lords day he concludes with respect to the fourth Commandment concerning the Sabbath so do we rightly sanctifie the Sabbath of the Lord as the Lord hath said In it thou shalt do no work Hence that Royal Edict of Charles the Great published in the year 789. We ordain says he according as it is commanded in the Law of God that no man do servile work on the Lords day To which may be added the decree of King Edgar expresly stiling the Lords day the Sabbath day Diem Sabbati ab ipsa Die Saturni hora pomeridiara tertia usque in Lunaris diei dilaculum festum agitari taking order that the Sabbath should be celebrated from Saturday three a clock in the afternoon till Munday morning at break of day and this was in the year of Christ 959. seven hundred years ago better Antiquity than any can be produced or so much as pretended against this appellation If it be objected That this was in times of Popery I answer That even since the Reformation the Lords day hath been frequently called by the name Sabbath Those precious but persecuted Saints To all these might be added the Church of England Can. 70. So Hom. of time and place of prayer the Waldenses in a Catechism of theirs teach their children to call it by this name And the holy Martyr Bp Hooper in his treatise on the ten Commandements uses the same Dialect some scores more might be reckoned if need were But leaving these Authors I return to the Objector who sets all his wits a work to prove the Lords day a working day most sinfully and shamefully abusing the Scriptures to this purpose I am loth to stain my Paper with his profane Sophisms yet lest his ignorant and erroneous Proselites should take them for unanswerable Arguments I shall briefly sum up all into one Objection and return several answers to it Object T.T. p. 14. of his Pamphlet In stead of that honour put upon the first day of the week First The Father wrought upon it Gen. 1. and therefore we should be his followers as dear children Ephes 5.1 Secondly The son travelled upon it Luke 24.13 15. And he hath given us an example that we should do as he hath done John 13.15 Thirdly The Saints cast their accounts upon it 1 Cor. 16.2 And so may we Thus he quotes Scripture to as good purpose as that Arch Sophister did Matth. 4 But we shall answer him soberly though he deserve it not Answ 1. That which was the Fathers working-day at the Worlds Creation was the Sons Rest day from the work of Redemption and we must not be sollowers of God in contradiction to Christ or oppose the works of God against the Word of God lest in stead of followers as dear children we be found fighters against him as desperate enemies the first day of the week was a common day when it was made at first Gen. 1. but since it is made again and made a solemn day a day of holy worship Psal 118.24 therefore no working day now but to such as have no God to worship or no hearts to worship him God the Father wrought upon the first day of the week yet Israel must not work on this day once a year at least Viz. on the day of unleavened bread as often as it fell on this day Numb 23.18 why because it was a day

style being very agreeable to his other Epistles Paul is inspired by the Holy Ghost to write this Epistle wherein his main design is to disswade them from this sin as appeares by several passages sparsed here and there as ch 4.14 Where he exhorts them to hold fast their profession and observe it well ch 7 8 9. When he had argued that upon the coming of Christ there was to be change of the Priesthood and Law of old-Testament worship-hereupon he concludes ch 10. Let us hold fast the professio of our faith without wavering and verse 38. If any man draw back my soul shall have no pleasure in him That is if any man draw back from Gospel-ordinances to abrogated Legal rites therfore again ch 12. v. 25. 26 27. See that ye refuse not him that speaketh whose voice shakes not only earth but Heaven also Which shaking signifies the removing of things that are made that is Old-Testament-Ordinances such as were alterable that the things which cannot be shaken may remain that is Gospel-institutions Having found out his main mark which he aimes at namely to disswade them from Apostatizing to legal worship and perswade them to persevere in Gospel-worship let us consider in the next place See Mr. Carter on Heb. 6. what arguments he uses to prevaile with them herein First Inasmuch as the Ordinances of the Old Testament were given by Angels and by the hand of Moses a Typical Mediator therefore in the two first ch he sets forth the excellency and dignity of Christ above Angels proving him to be the very Son of God and then ch 3. he prefers him before Moses inasmuch as Moses was but a Servant in Gods house but Christ a Son yea the ownet and builder of the house and such a builder as made not only the little house the Church but the great house the world also ch 3. v. 4. therefore they had little reason to return from Christ to Moses Secondly Having thusprepared them he fals upon his intended subject viz. A serious disswasive from Apostacy And because they were about to cast off the Solemn worship of the new Testament for t is expresly said ch 10. v. 25. That the manner of some was to forsake the assembling of themselves together which assemblies in the Churches of Christ were alwayes upon the first day of the week therefore to Preach down this sin among others the Apostle takes a Text out of Psalm 95. and spends the best part of two chapters in the opening and applying of it The words you have at large ch 3. v. 7 8 9. Wherefore as the Holy Ghost saith to day if ye will hear his voice harden not your hearts c. His voice that is the voice of Christ our great Prophet spoken of before and that upon his own day his day of grace in generall and his day of Solemn worship in particular for so it followes in that Psalm Let us how down and worship before him And let it be noted the words cited out of the Psalm are not so much Davids exhortation to the people of his time as a prophetical prediction of Gospel-times Plalm 95. 6 7. Isaiah 2.3 wherein he brings in the people of God as also the Prophet Isaiah does mutually inviing and calling upon one another to hear the voice of Christ yea to come and worship before him else how could the Apostle apply it to these Christians Further oh 3. v. 12. he advises them to take heed of an evil heart of unbelief in departing from the living God i. e. by forsaking his Ordinances and worship and in particular his day of solemn worship of which David here seemes to spea lest they should provoke God by their Apostacy as Israel did by their infidelity till he sware against them in his wrath that they should not enter into his rest whose sin and punishment is further exemplified to the end of that chapter Now because it might be thought that Gods oath did only concern the Israelites exclusion out of Canaan the Holy Ghost informs us that there was a Prophecy in that History and a promise in that Threatning Therefore we are admonished ch 4.1 To fear lest a promise being left us of entring into rest any of us should seem to come short of it But how does the Apostle ground his admonition What need Christians fear Yes good reason for v. 2. To us was the Gospel preached as well as unto them Therefore having the like priviledges we may expect the like punishment if we pervert those priviledges or Apostatize from them through unbelief for that was Israels undoing the word Preached did not profit them not being mixed with faith in them that heard it v. 2. hence they fell short of Gods rest in Canaan which was a type of our eternal rest in Heaven into which none but believers do enter v. 3. For unbelievers are out off by Gods oath as it followes I have sworn in my wrath * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nota jurantis 1 Sam. 14.45 Psalm 89.35 Jer. 38.16 if they shall enter that is they shall not enter the sense must be supplied thus if ere they come there let me not be reputed a God of truth Thus far we have traced the Apostles argument and found it mainly tending to this to caution these Hebrews against Apostacy and against infidelity as the root of that Apostacy against Apostacy I say not from Moses fot they were * Acts. 21.20 They were all zealous of the law tenacious enough that way but from Christ and his institutions and probably from the Christian Sabbath which some conceive to be the day pointed at by David But because they were apt to think that the day and the rest of which David spake was the old seventh day and the rest of Canaan which they were but too much devoted to to root out this conceit in the following verses the Apostle removes these two supposed rests and plainly shews that neither the one nor the other could be intended either by David or himself First It could not be * Exod. 35 2. meant of the old seventh day which is sometimes styled a Sabbath of rest For although the works were finished from the foundation of the world and God did rest the seventh day from all his works yet in this place again he saith if they shall enter into my rest v. 4 5. His argument stands thus David expresly mentions a day and a rest to some so much the word shall implies if they shall enter but the rest of the old seventh day was already entred into three thousand years before Davids time even from the foundation of the world See dr Gouge Comment on the Hebr. Therefore that could not be this The force of the argument lies in this that things spoken of different times whereof the one is of time past the other of time to come cannot be the same for instance that * Ezek. 34.24