Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	child_n	israel_n	pharaoh_n	1,683	5	10.2863	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67379	A defense of the Christian Sabbath in answer to a treatise of Mr. Tho. Bampfield pleading for Saturday-sabbath / by John Wallis.	Wallis, John, 1616-1703.	1692 (1692)	Wing W569; ESTC R2541	83,482	87

Convocation no manner of Work shall be done in them save that which every man shall eat that is they are to be kept as a Sabbath or day of Holy Rest ver 15 16. From the Fourteenth day at evening till the One and Twentieth day at evening ver 18. that is from the Fourteenth day at Midnight till the One and Twentieth at Mid-night And in like manner Lev. 23. 32. from Even to Even or Night to Night that is from Mid-night to Mid-night or from the end of one Evening to the end of the next Evening So in Levit. 23. 5. and Numb 28. 16 17. In the Fourteenth day of the First month is the Pass-over of the Lord and in the fifteenth day of this month is the feast Seven days shall unleavened bread be eaten c. Where it is manifest that the fourteenth day which is the Lords Pass-over is another day from the fifteenth which is the first day of the Feast For I will pass through the land of Egypt saith God this night that is the night of the Fourteenth day and will smite all the first born in the land of Egypt Ex. 12. 12. And what time of the night it was we are told ver 28. And it came to pass at Midnight the Lord smote all the first born of the land of Egypt And to the same purpose Moses tells Pharaoh chap. 11. 4 5 6 7 Thus saith the Lord About Mid-night will I go out into the midst of Egypt And the first born of the land of Egypt shall dy from the first born of Pharaoh c. that ye may know that the Lord hath put a difference between the Egyptians and Israel So that the fourteenth day which was the Lords Pass-over continued till the Mid-night of that day and then began the fifteenth day which was the first day of the Feast Than which I think nothing can be more clear And Num. 33. 3. The fifteenth day of the first month is the morrow after the Pass-over In like manner Deut. 16. 6. Thou shalt Sacrifice the Pass-over at even at the going down of the Sun that is after the going down of the Sun or when the Sun is gone down at the season that thou camest forth out of Egypt which was about Mid-night Ex. 12. 21. Ex. 11. 4. What he offers from Gen. 1. 5. is easily answered The evening and the morning were the first day and so of the other days Whence he would have it thought that the day is to begin at the begining of the Evening Or as the Margin tells us it is in the Hebrew the evening was and the morning was the first day Or there was evening and there was morning day one for in such order the words stand in the Hebrew Or and was evening and was morning day one That is there was in the first day and so in the rest evening and morning or darkness and light And the Dark is put first because beginning the day from Midnight the dark is before the Light And by day one is meant the first day And it was moreover very agreable so to reckon For supposing Paradise the principal seat of Action the Sun may reasonably be supposed to be Created in the middle of the Fourth day Gen. 1. 16. in the Meridian of that place as in its greatest Splendor or if not in the Meridian of that place it must needs be in the Meridian of some place and wherever that be the day of 24 hours being there half past it must have begun at Mid-night foregoing And I doubt not but a Child born on Saturday night at Ten a Clock was to be Circumcised the next Saturday as being the Eighth day not on the Sunday after I have insisted the longer on this because I find him afterward moving another question about what time the Sabbath is to begin and end and lays great stress upon it as we shall see anon Of which I think we need not be further solicitous than to begin and end this day according as other days are accounted to begin and end in the places where we live I do not think the Fourth Commandment to descend to these Punctilio's But if he think it necessary to be more curious in it I take it to be very plain from what I have said that at the time of Christs Death and Resurrection it was accounted to begin very early in the morning while it was dark and continue till very late at night according as we now account our days from Midnight to Mid-night But I go on We have now found our Saviours Example as to the two First Sundays from his Resurrection if at least their first day of the Week be our Sunday imploying the day in Religious Exercises and Sabbatical Affairs with his Disciples How many more Sundays he so spent with them we cannot tell Which Examples of his Two first with their Imitation of him in others after of which we are to speak by and by and the Churches practise ever since looks so like the Celebration and Institution of a Christian Sabbath or day of Holy Rest and Religious Exercise as that we may warrantably do the like I am sure it is more than he can shew for the Saturday Sabbath in Gen. 2. 3. Save that men are apt to think a small thing an Institution and Ius Divinum for what they fansy but as to what they do not nothing will serve but Full Express Words We have next clear Evidence of a like Practise consonant to this Example in Act. 20. 7. On the first day of the Week when the Disciples came together to break bread Paul Preached unto them ready to depart on the morrow and continued his Speech until Mid-night Which is so plain that he is much put to his shifts to avoid it That here is a Religious Assembly of the Disciples he doth not deny Paul was Preaching very late even till Mid-night and they met to break bread which I think is generally agreed by Interpreters to signify the Celebration of the Lords Supper and I know not well what clearer Character we need demand of a Religious meeting for Worship sutable to the Work of a Sabbath or Holy Rest. And it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I think he will not deny though he seem to cavil at it to signify on the first day of the Week But he excepts that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated Preached is elsewhere render'd Reasoned or Discoursed Be it so and if that word will please him better let it be so here he reasoned discoursed treated or did hold forth that I think will not alter the case and he continued or held on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Discourse this Speech this Sermon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermonem till Mid-night he held on this holding forth till Mid-night which I take to be the same with what we now call Preaching or very like it 't was a long continued discourse to a

a Power given them from Christ to Abrogate Circumcision or the like and thereupon to proceed pro imperio But they Argue it from the nature of the thing That what was Typical of Christ was at an end now Christ is come That what was Distinctive of the Jews from other Nations was now to cease when the partition wall was broken down That what were but shadows as to the Substantials of Religion were now to pass away as beggarly Rudiments Christ regarding the Body or Substance not the Shadows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are but shadows in comparison of what Christ came to settle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 't is the Body the Substance that Christ respects Col. 2. 17. They do not Command but Argue They do no where pretend that God or Christ had given them Authority to Abrogate a Law which God had made But Argue from the nature of the thing that the Law was ceased and was not intended to Oblige longer That the Law was now Antiquated or Expired when the End for which it was made was attained That the Types were at an End when the Thing Typified was Exhibited That the Distinctive Marks were now no more of Use when Jews and Gentiles were United That the Elements or Rudiments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God for reasons best known to himself thought fit for the Training-up of his Church while as in a State of Minority wherein a Child though Heir of All doth little differ from a Servant should now cease when it comes to full Age Gal. 4. And to the same purpose Heb. 8. He argues that the Old Covenant was at an end when a Better Covenant was come in the room citing that of Ier. 31. Behold the days come saith the Lord when I will make a New Covenant with the house of Israel and with the house of Iudah Not according to the Covenant which I made with their Fathers when I led them out of the land of Egypt For this is the Covenant that I will make That I will put my laws into their Mind and write them in their Hearts Meaning instead of an outward Ceremonial Service he would establish a service more Spiritual From whence he concludes the Antiquation of the Former In that he saith a New Covenant he hath made the first Old Now that which Decayeth and waxeth Old is ready to Vanish away They do not claim a Power to Abolish a Law of Gods making But prove by Argument that these Laws are Antiquated or Expired as not being intended by the Law-maker to bind longer than till such a time As Rom. 7. The Woman is bound by the Law to her Husband as long as he lives But if the husband be Dead she is free from the Law Not that the Law is Abolished but the Case is Altered And it is from these Considerations that he Argues against Circumcision Col. 2. 11. and the Iewish Sabbath ver 16. For as to the Substantials of the Service provided a Sabbath be duly kept it is much one whether on the Seventh or the First day Now these Substantials are he tells us p. 83. a lively spiritual Converse with the Father Son and Holy-Ghost in private Duties and publick Ordinances where they can be had and in a Holy Rest all that day saving emergent cases of Necessity and Mercy Which may be equally done on either day But as to those who were not satisfied with these Arguments if they were such as were before under those Commands he doth not urge his Authority He leaves them to practise according to their own judgment but without censuring others till they shall be better satisfied as in Rom. 14. But as to the Gentiles who had never been under these Laws the case was otherwise Which makes him argue otherwise with the Gentile Galatians Ephesians and Colossians than with the Christian Iews at Rome And as to his Question p. 47. When where and by whom it was taken away I say Then there and by the same who took away Circumcision and the other Mosaick Rites That is Fundamentally by Christ at his death who nailed them to his Cross after which they ceased to be Obligatory But Executively and Practically by his Apostles and the Christian Church according as they did leisurably and in time come to understand their Liberty All which we are to presume they did according to such directions as Christ gave them For as this Author observes p. 80. Paul in those Primitive times when the Ceremonial Law was fresh in memory and the Gospel newly preached had much a do t●●e move the first converted Iews from Circumcision and other Ceremonials and so from their Iewish Sabbath therefore these things were to wear off by degrees and not to be torn from them all at once And this I think is enough to a person not prejudiced as to the Removal of the then Iewish Sabbath appointed by Moses after their coming out of Egypt on the seventh day from the first raining of Manna and not given to all the world but to be a distinctive sign of them from other Nations Now as to the other Point in Question the Observation of the Lords day I would ground that originally on the Fourth Commandment which doth appoint a Seventh day of Holy Rest after Six days of Ordinary Labour Which doth directly concern the Substantials of Worship that a Sabbath be kept and God thus served but whether on this or that day of the Seven is meerly Circumstantial and as Paul calls it a Shadow in comparison of the Body or Substance which is he tells us what Christ respects But then as to that Why the First day rather than another I answer First Here was a much more memorable Accident of Christs Resurrection than was that of Raining Manna from whence the Jewish Sabbath takes its date as the Seventh day from it not from the Creation or that of the Quails the Night before the first day that God fed them by Miracle from Heaven And therefore stands as fair for beginning such a Circulation of Weeks and Sabbaths We are told Ier. 16. 14 15. and Ier. 23 7 8. Behold the days come saith the Lord that it shall no more be said The Lord liveth that brought up the Children of Israel out of the land of Egypt But The Lordliveth that brought up the Children of Israel out of the North Country Not that the former deliverance was to be forgotten but a greater than it did make it comparatively to disappear as when the light of the Sun doth obscure that of the Moon and Stars And so here the Resurrection of Christ to be commemorated paramount to that of former Mercies Next in pursuance of this Occasion we find our Saviour did on that day of his Resurrection appear to Mary Magdalen and the other Women declaring to them the Doctrine of the Resurrection then to the two Disciples going to Emmaus Preaching to them at large the same Doctrine and Celebrating with