Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	according_a	congregation_n	155	3	8.1609	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56366	I. The time when the first Sabbath was ordained ... II. The manner how the first Sabbath was ordained ... Part II, III. A treatise of holy time concerning the true limits of the Lords day ... / by William Pynchon.	Pynchon, William, 1590-1662.; Pynchon, William, 1590-1662. Holy time, or, The true limits of the Lords day.	1654 (1654)	Wing P4313; ESTC R27470	236,938	328

that act command man to sanctifie such persons to the Lord Every first-born of the Sons of Israel saith the Lord are mine both of Man and Beast for in the day that I smote every first-born in the Land of Egypt I sanctified them unto me Numb 8. 17. that is I commanded my people to sanctifie them to my service which they did perform First By setting apart some of the clean kind for Sacrifice And secondly by redeeming the rest with money which money God commanded to be imployed to his service either by buying some Sacrifices of Attonement therewith for the publick or else it must be for the repairing of Gods Sanctuary as Exod. 13. doth explain it 2 When God did sanctifie the Temple for the publick place of his Typical worship 2 Chr. 7. 16. 2 Chr. 30. 8. he did thereby command man to sanctifie it by performing every particular just as he commanded Solomon might not build the Temple after the fashion that he thought best but he must do it in all particulars as God commanded 1 King 9. 3. God did not leave any sanctified thing that did any way appertain either to the service of the Tabernacle or of the Temple neither to Moses discretion nor to Solomons wisdome but when God sanctified these places for his worship he commanded how and after what manner Heb 9. 19. 21. every thing should be done Ex. 25. 8 9 10. Exod. 39 42 43. Heb. 9. 19 21. 3 When God sanct●fied Cities of Refuge he did thereby command his people to sanct●fie them it is said that they sanctified Kedesh in Galilee for a place of refuge Jos 20. 7. they did sanctifie it because God had commanded them to sanctifie it Deut. 19. 2. they might not sanctifie any City but by vertue of Gods command as it is expressed in Num. 35. 6 11. 4 When God sanctified Festival dayes or Festival Sabbaths he did thereby command the Sons of Israel to sanctifie them Lev. 23. and Jeroboam is branded as a wicked opposer of Gods sanctified Sabbaths because he commanded a standing Holy-day to the Lord of his own head 1 King 12. 32 33. From these and such like examples it follows that when God sanctified the seventh day he commanded Adam and Eve to sanctifie the seventh day in the use of such Ordinances as he was pleased to blesse the seventh day withall Jesus Christ did not leave the sanctifying of the seventh day to Adams discretion in an arbitrary way how much time he would set apart for Gods service but by sanctifying the seventh day God commanded Adam to set apart the whole day for his service in such publick and private duties he had blessed the Sabbath withall 2 The word Sanctified implies another command to faln When God sanctified the seventh day he did thereby command Adam to prepare himself for the better sanctifying of the seventh day Joel 2. 15. Adam namely to prepare himself to the sanctification of the Sabbath First By an outward And secondly By an inward preparation Sanctifie a Fast call a solemn Assembly Joel 1. 14. that is to say Prepare your selves to meet me in a day of publick Fasting as it is explained in Joel 2. 15. Blow the Trumpet in Zion Sanctifie a Fast Call a solemn Assembly that is to say Warn the people by a Trumpet to prepare themselves to sanctifie a Fast Joels three terms in vers 5. are all Synonima and do all imply that Gods people must prepare themselves for a day of Fasting First Outwardly by sanctifying or washing their bodies and garments And secondly Inwardly by true humiliation of soul and in this sense also God commanded Joshua to sanctifie the people against they came into his presence on the morrow Jos 7. 13. Now all that Joshua did to sanctifie the people was no more but to warn them by a Proclamation through the Camp which usually was attended with the sound of a Trumpet saying Sanctifie your selves it is as much as if he had said God hath commanded you to sanctifie your selves First Outwardly by washing And secondly by inward repentance against you come into his presence on the morrow So when God commanded Moses to sanctifie the people to hear the Law delivered at Mount Sinai Moses did no otherwise sanctifie them but by commanding the people to prepare themselves in a sanctifi●d manner First By inward fear and reverence And secondly by outward washing and by abstinence from their wives two dayes together for their more reverent attention of Gods Law Exod. 19. 10. Jos 3. 5. Exod. 3. 5. 1 Sam. 16. 5. Num. 11. 18. Exod. 19. 10. Jer 6 4. So in like sort when God said Sanctifie War it is a command to prepare for War Jer. 6. 4. Jer. 51. 28. From these and such like instances it follows That when God sanctified the first seventh day he commanded Adam and Eve for the more solemnity to prepare themselves for the sanctifying of the seventh day God having made a promise to them in the end of the sixth day that the Seed of the Woman should break the head of the Serpent he sanctified the next day for a Sabbath of rest because he had blessed it with Ordinances and thereby he did command Adam and Eve to prepare themselves against they came into his holy presence on the morrow for sin had defiled them and therefore they needed to prepare themselves not onely by outward washing but also inwardly by true repentance Act. 22. 16. 1 Pet. 3. 15. Es 29. 23. or else instead of receiving good by that blessing wherewith God had blessed the seventh day they might expect a curse at least an outward curse upon their bodies as it fell out upon Aarons Sons when they did not sanctifie the Lord in his worship according to his command the Lord struck them with present death saying I will be sanctified in all that come neer me Lev. 10. 3. and when some of Ephraim and Manasses did come to the sanctified Passeover in the dayes of Hezekiah God was displeased with them because they had not prepared themselves thereto according to the sanctified or commanded preparation of the Sanctuary but Hezekiah prayed for them and the Lord heard him and healed the people 2 Chr. 30 18 19 20. 2 I will speak a little more of the word Sanctified as it implies a command to fallen man to prepare himself to sanctify the seventh day for all sanctified things must be remembred by way of preparation before hand that so they may be done in due time and order or else God that is jealous of his sanctified things will be displeased And therefore one Reason why the word Remember was after added to the fourth Commadement was not to adde a new sense to that Command more than it had to Adam under the word Sanctified but to increase the charge of preparation with more vehemency which at the first was couched under the word Sanctified for now the people of God had forgotten the

going down of the Sun in Deut. 16. 6. must not be understood of the very time of Sun-set but of the whole time of the Suns declining from Mid-day till it went down out of that Horizon Object 3. Though the Jews might not kill their Passeovers in Canaan in their private houses as they did in Egypt yet they might kill them at more Altars than one for the Lord was pleased to allow several Altars for Sacrifices in several places and by this means all the Passeovers in Canaan might be killed and the blood sprinkled just about the time of Sun-set Ans I grant that the Lord was pleased to permit the use of many Altars and High-places in the dayes of Samuel for there The Lord permitted many private Altars in the dayes of Samuel but he allowed but one publick Altar for the general Feasts of the twelve Tribes and for the Passeover day and for the daily Morning and Evening Sac●ifice was an Altar at Gilgal 1 Sam. 10. 8. 1 Sam. 11. 15. Secondly There was an Altar at Betbel 1 Sam. 10. 3. 5. Thirdly At Mizpeh 1 Sam. 7. 9. Judg. 21. 1 4. Fourthly At Ramab 1 Sam. 7. 17. and there were several Altars also in the dayes of Elijah for he complained to God that Jezabel had broken down his Altars But notwithstanding all this no Passeover might be killed at any of these Altars for the Passeover in Canaan was commanded to be observed as a general Feast but these Altars were private Altars onely raised by Gods allowance by some particular person upon some special occasion and were after permited to be used by some adjacent Tribe or persons and in that respect these Altars were made but of earth or stone that was unhewn But the Altar that God commanded to be erected as the general publick Altar of all the twelve Tribes was made of brasse at the cost of the twelve Tribes and this was placed at first in the Lords Tabernacle in the Wildernesse afterwards this Tabernacle together with the brazen Altar was placed by Joshua and the whole Congregation in Shilo in the Tribe of Ephraim Josh 18. 1. and there it continued for the place of the general Assembly of all the twelve Tribes for three hundred and fifty yeers till the death of Eli but after the Philistims had taken the Lords Aark 1 Sam. 4. 10 11. and slain the most valiant men of Ephraim in that battel Psal 78. 9. God was wroth with Shilo and forsook it Psal 78. 60. for by that great destruction of all the valiant men of Ephraim Shilo was now become too weak a place to guard the holy Tabernacle and the holy Altar and therefore it was by the Lords advice removed to Gibbeon 2 Chron. 1. 3 4 5. which was a Royal City and a place of great strength Josh 10. 2. lying in the Tribe of Benjamin and it was allotted to the Priests Josh 21. 17. and the Gibbeonites the ancient inhabitants were given to the Priests to cut wood and draw water for the house of the Lord Josh 9. 21 23. 27. and afterwards in Solomons dayes they were called Nethinims 1 Chron. 9. 2. And from henceforth this place was called the chief High-place because the Lords Tabernacle and the Lords Altar were placed therein 1 King 3. 4. and in that respect David took care to provide a competent number of Priests to attend it But afterwards when David had recovered the Ark from the Philistims and had brought it into the Tent that he had provided for it in Jerusalem He divided the Priests into two parts and he appointed Asaph and his brethren to minister before the Lord at Jerusalem 1 Chron. 16. 37. and he appointed Zadoc and his brethren to minister at the Lords brazen Altar at his Tabernacle at Gibbeon 1 Chron. 16. 39. But when Solomon had finished his Temple he caused the Priests first of all to bring the Ark of the Lord into its place provided for it in the Temple and then he caused the Priests to bring up the Tabernacle of the Congregation with all the holy vessels into the Temple 1 King 8. 4. and after this manner the Lord refused Ephraim and chose the Tribe of Judah and Mount Sion of Benjamin which he loved Psal 78. 68. This brazen Altar was made and consecrated to be the publick Altar for the General Assemblies of all the twelve Tribes Exod. 27. 1. Numb 7. 1. and in that respect where ever this Altar was placed there was the chief High place untill Solomon had made another brazen Altar in the place of it 2 Chron. 4. 1. At this Altar was offered the daily Morning and Evening sacrifices for all the twelve Tribes and the Passeovers of all the twelve Tribes and they might not be offered in any of the former private High places The Hebrew Doctors say They sacrificed not the Passeover in a private High-place no not in the time when private High-places were permitted and whosoever offereth the Passeover in a private High-place is beaten for it is said in Deut. 16. 5. Thou mayest not sacrifice the Passeover in any of thy gates we have been taught that this is a prohibition to kil it in a private High-place although it be in the time when private High-places were permitted See Ains in Deut. 16. 5. and such a private Altar as this was at Bethlem where Ishai had a yeerly Sacrifice and Feast for all the family 1 Sam. 20. 26. and such a private Altar as this did Saul build with stone 1 Sam. 14. 35. And of these Altars it is said that when Asa and Jehosaphat destroyed the Idolatrous High-places that they did not destroy these High-places 1 King 22. 43. 2 Chron. 15. 17. Now from all the premises it follows That seeing they might not kill their Passeovers at several High-places nor sprinkle the blood on several Altars but at the general High-place and at the general Altar onely That all the Passeovers in Canaan could not be killed and their blood sprinkled in so short a time as about the time of Sun-set and therefore that Command in Deut. 16. 6. at the going down of the Sun must not be understood of the Sun-set Evening but it must be understood of the whole time of the Suns declining from Mid-day till Sun-set just according to the time of the two Evenings in Exod. 12. 6. 2. Let me adde another Reason why the going down of the Sun in Deut. 16. 6. cannot be understood of the time of Sun-set namely The Passeover day was no Sabbath it was but a half holy-day because the fifteenth day according to the date of the person purified began at Sun-set but no Passeover might be sacrificed after the fifteenth day was come but all are commanded to be sacrificed in the fourteenth day at Even 3. No other part of the fourteenth day was commanded to be kept holy but the Evening of the fourteenth day The Jerusalemy and the Babylonian Thalmuds say that men

the fifteenth day except it be only in relation to the date of the person purified and thus Maymony above cited must be understood that the flesh of the Paschal Lamb was eaten on the fifteenth night namely according to the date of the person purified though in regard of the Feast it self it was but the fourteenth night still as in my next answer at fifthly I have cited his words Obj. 18. I desire to see yet further how you can prove that the latter evening at Sun-set was a true part of the fourteenth day in the case of their religious Feasting upon the Passeover Ans 1. I prove it by Exod. 12. 6 8 14. verses compared together the sixth verse commanded them to kill all their Passeovers between the two evenings this was the allowed season for the sacrificing of all their Passeovers in Aegypt 2. The eighth verse sets out the allowed season for the time of feasting they shall eat the flesh in that Night namely in that night that doth properly belong to the fourteenth day and then 3. In ●●ose fourteen he doth unite these two solemn actions togethe● in these words This day shall be to you for a memorial yee shall festivally keep it for a feast unto Jehovah mark this phrase This day and ye● shall festivally keep it what day doth he mean olse but the fourteenth day afore spoken of ● and yee shall festivally keep it and yet the Feast was kept after Sun-set Hence it follows that the time of feasting on the Paschal Lamb after Sun-set was a ●rue part of the fourteenth day by Creation though it was the beginning of the fifteenth day to the person purified 2 It is evident that the Sun-set evening is a true part of the same fourteenth day by Creation by Numb 9. 11. In the second Month in the fourteenth day of the Month between the two evenings they shall do it with unleavened Cakes and bitter Herbs shall they eat it In this text Moses doth speak of a Two-fold action to be done in the evening of the fourteenth day of the month He speaks of doing it namely according to the Command that is to say of sacrificing it between the two evenings Secondly He speaks of the act of feasting with unleavened Cakes and bitter Herbs Moses doth not distribute these two Sacramental actions unto two severall Natural days but commands them both to bee done in the same fourteenth day of the month 3 It is evident by Jos 10. 3. that they kept the Feast of the Paschal Lamb on the fourteenth day of the Month at Even Joshuae names only the time of Feasting though the time of Sacrificing must be understood he saith plainly that it must be feasted on in the fourteenth day of the Month at even I cannot see how any man that loves plain truth can deny the Sun-set evening to be a true part of the former day 4 It is evident that the latter evening was a true part of the fourteenth day because the seven days of unleavened Bread have seven latter evenings belonging to them besides the latter evening of the fourteenth day so that they observed eight festival Evenings together and so Josephus doth number them in Antiq. lib. 2. ch 5. and hence it follows that the Festival Supper which belonged to the last day of unleavened Bread which was the one and twentieth day of the Month did also bear the date of the two and twentieth day to the person purified and this latter evening was the allowed season for all their Holy Festival Suppers and often-times it was little enough for they must boyl and rost all the flesh of their Peace-offerings which were of the greater kind as sheep and Oxen for no Fowls were allowed for Peace-offerings See Ains in Bev. 3. 6. this did much increase the quantity of their Provisions and therefore it required the longer time both to Cook it and to feast on it and all these days of Feasting were commanded to be done with great solemnity especially the first and the last and with many relations of Gods goodnesse for their deliverance out of Aegypt and with Songs and Psalms of praise Deut. 16. 15. Exod. 23. 15. Deut. 27. 7. See Ains in Exod. 12. 8. and in this respect the latter evening was a competent time for these religious Solemnities and to continue the time of feasting longer was a transgression for it is expresly commanded in Lev. 7. 15. that the holy flesh must be eaten in the same day in which it was sacrificed But if the Sun-set evening had been the true beginning of the Natural day then this Holy flesh could not have been eaten the same day as I have noted the reason thereof formerly and then God by Moses had commanded us to do that which is not possible to be done therefore the Sun-set evening is a true part of the same Natural day wherein the flesh was sacrificed Maymony saith as I noted in objection sixteen that the Priests did eat the two Loaves which were presented to the Lord with the Meat-offering of the Congregation on the day of Penticost in the same day and in half the night as the flesh of the most holy things were See Ains in Levit. 23. 20. so then in the judgement of the ancient Hebrew Doctors for Maymony doth but record their judgement the latter evening till mid-night was a true part of the same Natural day in which the Sacrifices were offered though yet notwithstanding the purified person began the date of his new day at the Sun-set afore 5 Thus saith Maymony after he had related divers circumstances about the Passeover then is brought in a Table furnished with bitter Herbs unleavened Bread and the Body of the Paschal Lamb and the flesh Chagigah which is saith he for the fourteenth day of the Month he doth not say which is for the fifteenth day of the Month though otherwise he doth call this time the fifteenth day of the Month both are true in a right sense namely in the sense formerly given and in another place Maymony saith thus The evening of the fourteenth of N●shan is not like the evening of other Festival days because in it are the Feast and the killing of Sacrifices See Ains in Lev. 23. 5. He makes the time of feasting to belong to the fourteenth day and secondly he preferres this evening to the evening of the Festival Sabbaths and therefore prescribes a greater punishment for servile work done on this evening than for working in the evening before the Festival Sabbaths for so is the comparison to be made as I have noted it elsewhere because in this evening was solemnized the proper Feast of the fourteenth day but the evening before was but in way of preparation to the Sabbath it self Thirdly Maymony saith thus They searched out Leaven in the beginning of the night of the fourteenth day Maymony calls the night before the Feast of the unleavened Bread the fourteenth night and yet in