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	incense_n	43	3	11.1121	5	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

reason is plain because all the other Holy-dayes in Moses are fully comprehended in the other two termes 4 Solomon in 2 Chron. 2. 4. doth expound the said three termes 2 Chron. 2. 4. by shewing the solemnity of all the sorts of Holy-dayes in the Temple-service for he built a Temple to the Lord namely To burn sweet incense before Him and for the continual Shew-bread and for the Burnt-offerings of the morning and evening 1 On the Sabbath dayes 2 In the New Moons And 3 In the Solemn Feasts of the Lord. This is a perpetual thing for Israel And moreover the Hebrew Doctors say That they did blow with the silver Trumpets in the Sanctuary 1 Over the Burnt-offerings of the Sabbaths 2 In the New Moons And 3 in the Solemn Feasts By these two Scriptures compared together with Col. 2. 16. and with Gal. 49 10 11. It is evident that all the solemn Holy-dayes in Mose● are comprehended under the said three termes And therfore by the term Sabbaths in Col. 2. 16. as it is distinguished from the New Moon and a Holy-day must needs be meant the weekly Sabbaths onely which some Christian Jews contended to have observed in their Christian Churches in opposition to the Lords day Object 3. It seems to me that our Saviour did not ordain his Resurrection-day in place of the seventh day because our Saviour in Mat. 24. 20. Mat. 24. 20. doth warn his Disciples to pray at the time of their destruction by the Romans that their flight might not be neither in the Winter nor upon the Sabbath day Now if Christ had abolished the Sabbath by his death as you affirm then be would not have given this caution of praying that their flight might not be on the Sabbath day so long after his death for it was about forty yeers after his death ere the City was destroyed by the Romans Ans Christ did not give this caution to his Disciples in the nature of a Command or forbidding but in the nature of a dis-allowing of the Jews superstitious opinion of the outward rest of the Sabbath so long after his death They might in that space have been better taught and instructed if they had not been enemies to the Gospel of Christ but because they would not be instructed therefore our Saviour told his Disciples that the Jews of Judea in general would hold such a superstitious opinion both of the holinesse of the Temple and of the outward rest of the Sabbath day that it would be a grievous calamity to them if they were forced to flye for their lives upon the Sabbath day more than upon any other day in the week But yet this must be marked that our Saviour speaks this to his Disciples but as a Prophetical Historian foretelling them what would be the common opinion of the Nation of the Jews in those dayes namely that they would be infected with such a superstitious opinion of the holinesse of the outward rest of the Sabbath that they would neither stir hand or foot to break the outward rest of the Sabbath by flight to save their lives This caution of our Saviour to his Disciples must needs be understood in this sense because the whole frame of his speech is fetched by way of allusion to a former like sad calamity which fell upon them under Anti●chus Epiphanes who did purposely molest them upon the Sabbath day as also in the Winter time and then they suffered extreme miseries by reason of their superstitious opinion of the outward rest of the Sabbath day which they might have prevented if they had held it lawful at first as they did at last that in case of necessity they might either fight or flie for their lives upon the Sabbath day Our Saviour in this his speech to his Disciples doth allude to the times of Antiochus and therefore he doth mention the Winter as well as the Sabbath day for Judas Maccabeus did cleanse the Temple and the Altar in the Winter Joh. 10. 22. and three yeers before it was polluted in the Winter 1 Mac. 1. 54. And secondly it was also polluted upon the Sabbath day 1 Mac. 2. 38. and now it was a time of grievous calamity to the Jews and therefore by way of allusion to this calamitous time our Saviour bad them pray That their flight might neither be in the Winter nor yet upon the Sabbath day for then they would do as they had done neither fight nor flye to save their lives This their blind zeal our Saviour reproves 1 Mac. 2 34. 36. 38. 41. and 2 Mac. 6. 11. It follows therefore by good consequence that our Saviour did not now in sadnesse teach his Disciples the continuance of the Sabbath so long after his death no more than he taught them the continuance of the service of the Temple by calling the Temple The Holy Place vers 15. But no man I think will say that Christ did then esteem the Temple to be the Holy Place but he names it so Docas●ic●s because the Jews of Judea in general would then esteem it and call it the Holy place and in that respect also our Saviour doth call the Romans that should enter into the Temple The Abomination of Desolation just as Daniel had done Dan. 9. 27. By this it is evident that Christ spake by allusion to former times But he knew well enough that the holinesse of the Temple as well as the typical Rest of the Holy Sabbath were fully ended by his death I grant that the Temple was once truly called the Holy Temple because it was ordained to be a type of the holy humane nature of Christ wherein his God-head dwelt Job 2 But yet this typical holinesse of the Temple must needs have an end as soon as the Holy of Holies did but enter through the vail of his flesh into heaven to appear before God for us Dan. 9. 24. with Mat. 27. 50 51. Heb. 9. 14. and the goodlinesse also of the Temple must have an end as soon as he that was greater than the Temple had finished his Oblation Mat. 12. 26. and by the like reason also the Sabbath as it was a type of our resting on the Seed of the Woman to break the Devils Head-plot must end as soon as Christ had finished his Sacrifice of Attonement I will therefore conclude my answer to this Objection That Christ by this speech of his to his Disciples did but tell them what would be the cōmon opinion of the Nation of the Jews at the time of the destruction of Jerusalem as I have already declared it but he intended no more to teach them the continuance of the Sabbath than the continuance of the Holinesse of the Temple neither did he by this Caution to his Disciples intend to prefer the Sabbath above the Lords day no more than he intended to prefer the Winter above the Summer of all which things he spake by way of caution to his Disciples what would be