Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	aaron_n	begin_v	priesthood_n	22	3	9.7581	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10130	A treatise of the Sabbath and the Lords-day Distinguished into foure parts. Wherein is declared both the nature, originall, and observation, as well of the one under the Old, as of the other under the New Testament. Written in French by David Primerose Batchelour in Divinitie in the Vniversity of Oxford, and minister of the Gospell in the Protestant Church of Roven. Englished out of his French manuscript by his father G.P. D.D.	Primerose, David.; Primrose, Gilbert, ca. 1580-1642.	1636 (1636)	STC 20387; ESTC S115259	278,548	354

them by actuall execution they have beene performed by the vertue of Christs Divinity after his Ascension into heaven from whence he sent the Holy Ghost upon his Apostles to beget and assemble his Church here beneath in all the parts of the world by their ministry 5 The Resurrection hath no other correspondency to the meritorious fulfilling of those things but of a token and marke evident certaine and necessary that Christ by his death hath merited them unto us having payed a most sufficient price for our redemption which had not appeared to be yea on the contrary had seemed not to be and indeed had not beene at all if Christ had remained in the grave of death and had not risen againe Even as the comming of a debtor out of prison is a demonstration that he hath payed although it bee not the payment it selfe But if he did remaine alwayes in prison that were an evident signe that he hath not satisfied We must take in this sence the Apostles words saying Rom. 4. verse 25. that Christ died for our sinnes and rose againe for our justification that is to demonstrate that justification is purchased unto us by his death and withall to confer and apply it unto us efficaciously To which efficacious collation and application of all that was purchased by the death of Christ and to the actuall accomplishment of the second Creation and of the re-establishment of the Church into a new estate his Resurrection hath no correspondency but as a necessary antecedent thereunto For it was necessary hee should rise as also ascend into heaven that from thence he might operate that great and notable alteration 6 Wherein is seene a manifest difference betweene the day of Christs Resurrection and the seventh day that God rested in from the worke of Creation For this day followed the Creation finished and intirely effected and it was a rest from it already done and accomplished But that day cannot be called the day of rest from the second Creation saving only as it was merited by the death of Christ For it goeth and that many dayes before the actuall execution thereof sith Christ began not properly to frame and establish the Church of the New Testament till many dayes after he rose againe Wherefore there is by no meanes the like reason to keepe the day of Christs Resurrection as there was to keepe the Sabbath Day 7 Yea the day of the Resurrection in it selfe hath no advantage beyond the dayes of Christs Passion or Ascension or of Pentecost wherein came to passe the solemne sending of the Holy Ghost wherby it was more worthy to be observed then they For it was inferiour to the day of Christs passion and death in regard of the merit to purchase and to the day of Pentecost in regard of the efficacy to communicate the spirituall and heavenly gifts The Ascension day is conforme and equall unto it in the same correspondency both to the acquisition and to the execution of the establishment of the Church 8 The preferring of it by the faithfull to all other dayes to bee kept ordinarily as a solemne day came not from any worthier prerogative that it hath in it selfe but because on it began to shine upon the faithfull a new light of joy and comfort The death and buriall of Christ had filled their hearts with sorrow and abated their hope because it seemed to them that his death and the Sepulchre had taken him away and ravished him out of the world for evermore No wonder for they knew not in the beginning the nature nor the consequences of that great humiliation as is apparent by the discourse of the two Disciples going to Emmaus Luke 24. verse 21. After then that he rose againe shewing himselfe to be the Sonne of God with power Romans 1. v. 4. and that their hopes were revived by his Resurrection they thought fit to observe solemnly and weekely the day thereof which began their joy shewing unto them the first beames of the rising of the Sunne of righteousnesse rather than others which afterward increased it much by a greater manifestation of his glorious brightnesse though they were not lesse unworthy to be kept and as frequently And further they did it to change the ancient day of the Law into a new day of the Gospell In which change that there was a convenient reason it cannot be denyed The thing I deny is that there was any necessary reason thereof 10 Yea although all that in the objection is attributed to the day of the Resurrection did belong unto it properly and particularly it should not follow that in vertue thereof and by a naturall consequence the said day ought to be observed rather than any other For if the day that God rested in from the worke of the Creation had no naturall obligation in it tying men to the observation thereof but it was Gods Commandement onely that bound them to that duty no more can the day wherein Christ rested though in another respect which is not so proper from the worke of redemption oblige us of it selfe to observe it To tye our consciences to such an observation it must needs have a divine institution whereby God hath commanded us to observe it which I say is not to be found CHAPTER Ninth Answer to the eighth Reason 1. Eight Reason from the excellency of things done on the first day of the weeke 2. First Answer Besides that this assertion is uncertaine it proveth nothing 3. Second Answer it is grounded upon a superstitious opinion of the perfection and mysticall signification of the number of seven 4. Seeing there is no certainty in the observation of numbers and the Scripture maketh mention of other numbers observed in many things 5. Whence no solid argument can be gathered and are disclamea by many which dispute for the authority and preeminence of the first day of the weeke 6. In what sence the number of seven is called mysterious and that there is no mysterie in it under the New Testament 1 SOme fetch an argument from diverse solemne things recited in holy Scripture which they marke to have beene done on the first day of the weeke as that on it the light was created the pillar of a cloud covered at first the people of Israel Manna rained from heaven upon them Aaron and his children began to exercise the Priest-hood God at first blessed his people solemnely gave the Law on the Mount Sinai CHRIST was borne baptized turned water into Wine fed five thousand men with five loaves and two fishes shall come from heaven to judge the quicke and the dead 2 But it is most uncertaine that all these things were done on the first day of the weeke For the Scripture saith no such thing Besides this although all these things had beene done on the first day of the weeke it shall never follow by any necessary argument that for such a cause the first day of the weeke ought to be

to us that which was a figure And afterwards From these words For God in six dayes created the heaven and the earth and rested the seventh day This probable conjecture is inferred that the holinesse of the Sabbath was before the Law Bullinger Sermonum decade 2. Serm. 4. Scimus Sabbatum esse ceremoniale quatenus conjunctum est cum sacrificiis reliquis Iudaicis ceremoniis quatenus alligatum est tempori Caeterùm quatenus Sabbato religio piet as propagatur justus or do retinetur in Ecclesia perpetuum non ceremoniale est Wee know that the Sabbath is ceremoniall so farre as it is joyned with the sacrifices and the rest of the Iewish ceremonies and so farre as it is tied to a certaine time But so farre as by the Sabbath religion and piety is advanced and good order preserved in the Church the observation of it is everlasting and not ceremoniall Musculus in locis Commun in praeceptum 4. Deus diem exprimit quo sanctificandum sit Sabbatum unum videlicet de septem diebus eumque nec primum nec secundum c. sed postremum 1. septimum God doth specifie the day in which the Sabbath is to be sanctified namely that it is one of seven and that neither the first nor the second c. but the last that is the seventh Item Legale Sabbatum non erat naturâ suâ ita comparatum ut esset perpetuum Erat enim non verum sed umbratile non perfectum sed elementarium ac paedagogicum adeóque imperfectum populo elementario accommodatum Quare Novi Testamenti tempore desiit ut spiritus libertati locus esset Christus est corpus cujus adventu rectè cessarunt umbrae The legall Sabbath considered in it selfe was not appointed to be of a perpetuall duration for it was not a true one but onely typicall not perfect but elementary and pedagogicall and by consequent imperfect and appropriated to an elementary and rude people Therefore it was most reasonable that it should have end under the New Testament that the Christian liberty of the spirit might have place Christ is the body at whose comming it behooved all shadowes to vanish away Cal. 2. Item Observantia legalis Sabbati non perinde imposita reliquis nationibus atque Israelitis Etenim non extat praeceptum Dei quod gentes ad hanc septimi diei observationem astringat sicut ad illam Israelitae manifesta lege obstringuntur Quare convinci non potest quòd septimi diei Sabbatum ante hanc legem vel ante diluvium ab Adamo ad Noe usque vel post diluvium à Noe ad Mosem usque vel per Abraham vel posteros ejus servatum fuerit unde quidam Hebraeorum fatentur non esse scriptum de Abrahamo quòd Sabbatum observârit Quin etiamsi de patribus qui ante legem vixerunt certò constaret quòd Sabbati hujus religionem servârint haud tamen quisquam mortalium illorum exemplo ad consimilem alligaretur observantiam nisi dicturi sumus esse nobis pecudes immolandas propterea quòd patres ante post diluvium de pecoribus sacrificâsse leguntur The observation of the legall Sabbath was not so imposed upon other nations as upon the Iewes for there is no divine precept that obligeth the Gentiles to this keeping of a seventh day as the Iewes by an expresse law are tied to doe Wherefore it cannot be proved that a seventh dayes rest was observed before the Law either before the deluge from Adam to Noe or after the deluge from Noe to Moses or by Abraham and his posterity Hence it is that some of the Iewish Writers doe confesse that it is no where written of Abraham that hee observed the Sabbath But grant that there were any certaine proofe that the Fathers who lived before the Law did keepe the Sabbath Notwithstanding it doth not follow that any man by their example should be tied to the same except wee will also conclude that we must now sacrifice beasts because we reade the Fathers before and after the flood did so Item Decalogus hic quatenus pertinet ad legem Israeli per Mosem in Monte Sina divinitus datam pertinet ad solos Israelitas This Decalogue so farre as it hath reference to the Law given to the Iewes from God by Moses in mount Sinai doth onely pertaine to the Iewes Item Qui baptizatus est in Christum servatorem spiritum gratiae accepit profectò non sive grandi Christi gratiae injuria jugo se legis serviliter subjicit si se legalis Sabbati servandi debitorem esse judicat Hee who was baptized in Christs name and hath received the spirit of grace doth not without putting a grosse affront upon the same spirit slavishly subject himselfe to the yoke of the Law if he thinketh himselfe bound to keepe the legall Sabbath Item Ad legem pertinet ut aliquo die vacetur sacris ritibus exercitiis Hactenus non debemus Sabbati id est quietis sanctificationem abjicere quae usque adeò naturali lege traditur ut universae gentes stativas quasdam ferias universo populo communes rebus sacris obeundis consecratas habuerunt Ad legem verò Mosaicam referendum est quòd non primus non secundus non tertius c. sed septimus dies sacro otio expressè legaliter deputatur Ista legalis septimi diei deputatio consecratio neminem mortalium constringit praeter Iudaeos idque non nisi ad tempus usque Novi Testamenti quo Lex Mosis unà cum sacerdotio Christo sacerdoti cessit Quare haud est praeter rationem quòd Apostolus tantopere Legis Sabbati legalis observantiam rejicit c. It is a branch of the law of nature that some day be set apart to the performing of holy rites and sacrifices And thus far we are not to reject the sanctifying of a Sabbath a day of rest which by the law of nature is so clearely taught us that even all nations have had set holy dayes generall thorow the whole people and consecrated to holy exercises But it is by Moses Law that not the first not the second not the third c. but the seventh day is expresly and legally appointed for a holy rest That legall appointing and consecrating of a seventh day doth oblige no people under heaven but the Iewes and that for a certaine time till the time of the New Testament under which Moses Law and Priesthood gave place to Christ our Saviour Wherefore it is not without reason that the Apostle is so zealous for the cancelling of the Law and the legall Sabbath c. Ursin. in Tractat. Theolog. de praecept 4. Praecepti hujus duae sunt partes quarum una est moralis sive perpetua videlicet ut sanctificetur Sabbatum id est aliquod tempus certum tribuatur ministerio Ecclesiae sive publico Dei cultui