Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	day_n	lord_n	sabbath_n	2,303	5	9.6400	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10834	A iust and necessarie apologie of certain Christians, no lesse contumeliously then commonly called Brownists or Barrowists. By Mr. Iohn Robinson, pastor of the English Church at Leyden, first published in Latin in his and the churches name over which he was set, after translated into English by himself, and now republished for the speciall and common good of our own countrimen; Apologia justa et necessaria quorundum Christianorum, aeque contumeliose ac communiter, dictorum Brownistarum sive Barrowistarum. English	Robinson, John, 1575?-1625.	1625 (1625)	STC 21108; ESTC S102955	59,722	74

If reply be made that the fourth commandement is so ceremoniall that notwithstanding it hath this morall in it that some tyme be assigned and taken for the publique ministerie and exercises of religion I answer 1. That the same may be said in generall of the Mosaicall ceremonies whatsoever all and everie one whereof affoardeth something morall For instance The Mosaicall Temple or Tabernacle had this morall in it and perteyning to us as well as to the Israelites that it was a fit and convenient place for the Church assembly Is therefore the precept for the tabernacle as well morall as that for the Sabboth Is it alike a part of the decalogue and morall law Is it alike one of the ten Commandements 2. If the morall sanctification of the Sabboth stand in this that sometime be assigned to the publique ministerie then were the Israelites especially the preists and Levites bound to an everie day sabboth and sanctification morall being bound everie day to offer in the tabernacle and temple two young lambs the one at morning the other at evening for a daylie sacrifice 3. If the second precept of the Decalogue do in the affirmative part injoyn all outward instituted worship of God then also by consequence it requi●es some set time as a naturall circumstance absolutely necessarie to everie finite action in which the same worship is to be performed In va●n then is the fourth commandement and to no purpose if it injoyn nothing at all but that which was injoyned before namely in the second 4. The verie essence of the fourth commaundment consists in this that a day of seaven be kept holy that is separated from common use and consecrated to God in wh●ch as in a holy day the works of divine worship and such as serve for the spirituall man ought to be exercised as appears plainly by the reason taken from Gods example upon which the commandement is founded Take this away and the life of the precept seemeth to suffer violence The truly godly take some tyme for the exercises of Gods worship not onely publique and Ecclesiasticall but private also and domesticall yea in their closets as Christ teacheth Yet are not these either times or places in which such things are done then others ar● Eyther therefore a day in it self must be holy by divine institution or the Decalogue is may●ed in the fourth commandement But you will doubtlesse object the change made from the last daie to the first day of the week I answer 1. that change is mee●ly circumstantiall in which also the essence of the precept i● not abolished but established As for example God promised unto children duly honouring their parents a long life in that land to wit of Canaan then to be possessed by his people which the Lord thy God gave unto them The same promise by the Apostles testimonie still stands good to obedient children though out of Canaan and in another land so doth the same precept stand in force for the sanctification of the sabboth though removed to another of the seven dayes by the Lords hand 2. It is evident that this alteration was made both upon weightie ground and warrantable authoritie The ground is Christ our Saviours resurrection from the dead in wh●ch mans new creation at least in respect of Christ working the same in the state of humiliation for that ●nd undertaken was perfeited a new kinde of kingdome of God after a sort established and as the Scriptures speak all things made new And why not also a new sabboth after a sort in which yet notwithstanding the former as ●he creation also by Christ● is not so properly abolished as perfited The authoritie upon which this change lea●eth is no lesse then of Christ himself who first by word of mouth for the fortie dayes after his resurrection taught the disciples the things which apperteyned to the kingdom of God that is as Calvin saith whatsoever things they published either by word or writing afterward 2. By his example or fact setting himself in the middest of the same his Apostles the first day of the week and as Iunius saith everie eigth day till his ascension into heaven therein not onely blessing them with his bodily but much more with his spirituall and that speciall presence 3. By his spirit speaking in his Apostles whose office it was to teach his disciples to observ what things soever he had commanded them and to declare unto them the whole counsail of God who also in their whole ministration were to be reputed none other then the ministers of Christ and lastly whose both writing preachings accordingly even about order and comlines to be kept in the church exercises were the commandements of the Lord Iesus Agreable hereunto it was that the Apostle Paul coming to Troa● and there with his companie abid●ng seven dayes he did not till the first day of the week which yet was the last of the seven call together the a●sciples to eat bread that is to communicate in the Lords supper Hereupon also it was that the same Apostle ordeyned that on everie first day of the week as on a day sanctified for the holie assemblies and ●ttest for most effectuall provocations to the supplying of the necessities of the poore Saints everie one of the richer sort should lay something apart as God had blessed him for the releif of the Churches in Syria at that tyme oppressed with great penurie and want Lastly upon none other ground but this was this day by Iohn the Apostle named expresly the Lords day as being consecrated to the resurrection and service of the Lord Iesus for which end also it was kept in the primitive Churches as appeareth by most ancient and authentick writers Neyther did Pathmos more distinctly denote a certain and known Iland and Iohn a certain and known person then did the Lords day a day certain and known especially unto Christians unto whom the Apostle wrote Whereunto also agreeth that of Austin This Lords day is therefore so called because on that day the Lord rose again or that by the verie name i● might teach us how it ought to be consecrated to the Lord. The second reason is because the sanctification of the Sabboth the circumstantiall change notwithstanding doth as well belong to us in our times as to the Israelites in theirs whether we respect the Reason of the commandement or the end The reason is taken from the example of God himself who rested the seventh day from the works of creation The ends are 1 that we framing our selvs to Gods example after six daies spent in servile works or works of acquisition might rest the seaventh 2. That we might recount with our selvs not onely with thankfull but also composed hearts as the creation of man and of all other things for mans good so also his re-creation renovation clearly shineing in the resurrection of Christ from

and government of the cittie of God and essentiall administration of the same But to give more ful satisfaction to the indifferent reader it seems worth the labour to descend particularly to a few and the same the cheifest objections made on the contrarie behalf And of them that which may and ought to be said touching the Church of Israel its condition compared with the christian churches seems to deserve the first place And touching it first the constitution of the Church of Israel is not to be considered in that whole much lesse apostaticall nation but in holy Abraham from whom it came in whom it was holy as the lump in the first fruits the branches in the holy root and that by vertue of the gratious covenant I will be thy God the God of thy seed first contracted with Abraham himself after renued with his seed whole Israell But now to affirm any such thing of the whole English nation were foolish to prove it impossible 2. God doth not now a daies select seve● from others as his peculiar anie whole nation or people as sometimes he did the people of Israel both ecclesiastically civilly but in everie nation they who feare God work righteousnes are accepted of him These in what natiō soever combyning together in holy covenant and worshiping God after the prescript of his H. word are that holy nation the common wealth of Israel the Israel of God the temple tabernacle of the living God in which he hath promised to dwell these he would have scattered in all places of the world to hould intercourse with the men of the world in the common affairs of this life for their gaming if it may be unto Christ God adding dayly unto the church such as should be saved Whereas on the contrarie unto the church of England whereof all natural English are together at once made members it can hardly be if at all that anie at anie time should be added 3. The verie land of Canaan was legally holy the land of the Lords inheritance whose fruit was to be circumcised her sabbaths kept by the Lords appointment in which alone by divine ●●ght 〈◊〉 were to be payed And as holy things are not to be mingled with or prost●tuted unto prophane so neither was anie place in this land to be permitted unto prophane persons to dwell in The seven prophane nations which formerly had inhabited it were altogether to be destroyed by the Israelites being to possesse it for their inheritance neither was mercie to be shewed them After if any whether born in the land or strangers did ought with an high hand he was to be cut off from among his people Herewith accords that of David the king I will betime destroy all the wicked of the land Lastly ●e that did not seek the Lord God of Israell with all his heart was to be put 〈◊〉 death whether small or great whether man or woman Far be it from Godly princes other potentates in the world to think that it behooveth them in this rigorous manner to deal with their subjects although there want not who partly from a preposterous Iudaizeing zeal partly to serv their own ambition cease not to inculcate unto the kings of the earth above that is meet the examples of the kings of Iudah 4. It is not true that the kings of Iudah or Israel did const●●yn any into the church by force or compel them to undergo the condition of members but only being members to do their dutie All the Israel●tes and posteritie of Iakob had their part in the Lords covenant unto which also they were bound to stand under perill of cutting off from the Lords people both spiritually bodily according to the dispensation of the ould Testament in the land of Canaan But of this our question is not for the present That neither is to be considered whether king David Salomon Iehosaphat others did force circumcision other Mosaicall institutions upon the Edom●tes Ammonites and others by them subdued held in civill subjection or whether they compelled them by coactive lawes would they nould they fit or unfit into the Church of God That this was so cannot be affirmed with modestie which yet except it so were hath nothing in it which e●ther can hurte our cause or help our adversaries Lastly he who well weigheth with himself what legall and typicall holines was in use of old in Israel shadowing out the true sp●ritual holines and withall by how much both the more clear revelat on of heavenly things more plenteous grace of the spirit ●s afforded to the churches since Christ then was formerly to Israel he shall see manie things making for the tolerating of much in Israel which in us 〈◊〉 plainly intollerable and that God will not use that patience long-suffering towards any church now nor permit or wink at those things in it which for the hardnes of their hearts he bore in that ancient people The parable of the tares Matth. 13. followeth with which as with some thunderboult men both learned and unlearned think us beaten all to fitters But first these words Let both grow togither till the harvest v. 30. frō which alone they do dispute Christ the Lord doth not expound nor meddle with in the opening of the parable from them therefore nothing firm can be concluded 2. Christ him●elf interprets the feild not the Churh but the world v. 38. as also the harvest not the end of the Church but of the world v. 39. And if by the world you understand the Church you must needs say that Christ in the expounding of one parable used another 3. Both the text it self reason of the thing do plainly teach that he doth not speak at all of excommunication which servs for the bettering of the tares but of their finall rooting up to perd●tion Lastly admit Christ spake of men apparently wicked in the Church either not to be excommunicated in certain cases which with Gellius Snecanus I confidently denie or not excommunicated as they ought to be therefore to be born of private members the former of which is too ordinarie especially in Churches enjoying peace prosperitie the latter of which the Church not being desperately bent on evill I easily assent to yet doth this place affoard no medicine for our grief which ariseth not from any corrupt or negligent administration of the Churches discipline thorough the car●lesnes or want of wisdom it may be too much wisdom such as it is of the administers thereof which are personall things but from the verie constitution of the church it self subject of ecclesiasticall both government and power Yea I ad unto all these things that we for our parts are willing in the busines and controversie in hand to appeal unto the tribunall of this verie parable and that