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	keep_v	zion_n	23	3	8.1647	4	false

Text snippets containing the quad

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

and just that this last day of the creation should yeeld the possession of the day of rest unto it 2 To underprop this opinion they have broached diverse reasons amongst which we shall order in the first place the reason taken out of the second Chapter of Genesis ver 3. where Moses after hee had said that God finished all his workes in sixe dayes and rested on the seventh day addeth And God blessed the Seventh day and sanctified it because that in it he had rested from all his workes which hee created and made Of which words they conclude that as soone as ever the Creation was ended and the Seventh day begun to subsist in nature it was blessed and sanctified that is consecrated to Gods service and ordained even then to our first Parents while they were in the state of innocency to be kept by them for this end and therefore the observation of a Seventh day is morall is of the Law of nature and is in no wise ceremoniall seeing it was established before sin came into the world at which time there was no shadowes and figures of Christ because in that state of innocency our first Parents had not stood in neede of him nor of any direction to him by ceremonies If then in that estate wherein no corruption of sin had hindred them to serve God continually and the bodily imployments had been no great disturbance unto them in the practice of that duty God judged necessary to injoine unto them a seventh day to the intent that giving over all other care they should in it addict themselves only to the actions of his service and all religious exercises how much more in the state of sin wherein men have so many hindrances from Gods service both by sin and by the laborious occupations of their worldly callings is it necessary that a set day of rest be ordained unto them to cease wholly in it from the turmoile of their secular affaires and to give themselves only to holy and religious exercises belonging to Gods service This necessity is as great under the new Testament as it was under the old and therefore God hath not omitted to ordaine under both a Sabbath day yea a seventh day of rest which being established before sinne and consequently being morall bindeth all men perpetually 3 There be divers meanes to answer this objection First nothing obligeth us to believe that the words written in the third verse of the second Chapter of Genesis should be thus translated And God blessed the seventh day and sanctified it as if Moses had meant to expresse a time past long before his penning of this Booke and to tell that this blessing and sanctifying was made even from the time that the creation was finished and from the first seventh day of the world Whereas they may be translated thus And God hath blessed the seventh day and hath sanctified it understood as being said with a Parenthesis and in regard of the Ordinance which God had lately made in the daies of Moses concerning the seventh day when he gave by his Ministery the Law of the Israelites Which ordinance Moses made mention of in his relation to the history of the creation as of a thing established and knowne of the Israelites when he writ by occasion of that he had said that God after he had created all his works in sixe daies rested on the seventh day So we may give this exposition to Moses words God made all his works in six daies and rested on the seventh day and thence he tooke occasion to blesse and sanctifie now that day giving commandement by his Law to his people of Israel to keepe it in their generations So it shall be a narration made in this place occasionally according to the ordinary custome of holy Writers and specially of Moses when in the historicall relation of things that were come to passe long before they find occasion to speak of things happened since specially of those that were come to passe in their time when they wrote to interlace upon that occasion a short rehearsall of them with the narration of things more ancient and to speake of both in such a manner as if they had happened in the same time whereof I will here set downe some examples 4 First we find divers places named by anticipation As in the 12. Chapter of Genesis verse 8. It is said that Abraham removed unto a mountaine Eastward from Bethel which name of Bethel was not in the daies of Abraham the name of the place betokened by it in the foresaid words For it was not called Bethel till in it Iacob saw a ladder reaching to heaven and the Lord standing above it Then Iacob called it Bethel that is The house of God whereas before that time it was called Luz as may be seene in Genesis Chap. 28. vers 13. 19. But Moses writing the history of Abraham called it Bethel by an historicall anticipation because in his time Bethel was the ordinary name of that place We read in the fourth Chapter of Ioshuah vers 19. that the people came up out of Iordan and pitched in Gilgal which was not so called till Ioshuah in that place circumcised the people Chap. 5. vers 9. Likewise in the second Chapter of Iudges and first verse the Author saith that the Angel of the Lord came up from Gilgal to Bokim because the place which he calleth Bokim was so called when he wrote that history although it was not yet so called when the Angel came thither but received that name afterward from the teares which the people shed and powred out before God after the Angel had rebuked them For the Text saith that when the Angel of the Lord spake these words to all the children of Israel the people lift up their voice and wept Therefore they called the name of that place BOKIM vers 4 5. 5 Secondly we find the same anticipation in the description of things and actions As in the 16. Chapter of Exodus where Moses reporteth how God began first to give Manna to the Israelites which I pretend also to be the time of the first institution of the Sabbath and how the Israelites carried themselves about the ordering thereof and immediatly he addeth how he by Gods command ordained that an Omer of it should be filled to be kept for the generations of the Israelites vers 32. and gave an injunction to Aaron to take a pot to put in it that Omer full of Manna and to lay it up before the LORD to be kept for their generation vers 33. He reciteth also at once that as the LORD commanded him so Aaron laid it up before the Testimony to be kept vers 34. which things as it is evident were not done at the first when God gave them that bread to eat because then there was as yet neither Tabernacle nor Arke nor Tables of the Law But because when Moses wrote all these things were done and

Saint Athanasius in the homily of the seed saith of himselfe and of other faithfull Christians that they assembled together on the Sabbath day not through malady of spirit for Iudaisme but to worship the Lord of the Sabbath Gregory of Nisse calleth these two dayes to wit the Sabbath day and the Lords day brethren Sozomene in the seventh booke and 19 Chapter of his History saith that at Constantinople and almost in all other parts of the Easterne Church the ecclesiasticall assemblies met together on the Sabbath day and on the day following Socrates in the sixt booke and eight Chapter of his History calleth the Sabbath day and the Sunday the weekely feasts wherein Christians came together in the Churches and in the foresaid 21 Chap. of the fifth book amongst many diverse customes of the Churches of these times concerning their assemblies and exercises of Religion he alleadgeth a frequent and common observation of the Sabbath 12 Which sheweth that the Churches beleeved not Sunday to be of divine institution and subrogated to the Sabbath by our Lord Iesus Christ. For if they had beleeved any such thing they had not observed another day But knowing they had no particular commandement for any day of devotion they observed both the Sab because it had beene a long while a solemne day of devotion ordained of God to the Iewes and Sunday because it was made honourable by the Resurrection of our Lord Iesus Christ. This that we say shall be better seene by the consideration of the reasons which are broached to prove that the institution of the first day of the weeke to be a holy day is of God himselfe of Iesus Christ and of his Apostles CHAPTER Second Answer to the first Reason taken from some Texts of the Old Testament to prove the divine institution of the first day of the weeke 1. Answer to the Reasons taken from the Circumcision administred on the eight day and from the inscription of certaine Psalmes c. 2. Reasons taken out of the 110 Psalme 3. ver and of the 118. Psalme verse 24. 3. Answer In the hundred and tenth Psalme no mention is made of any particular day 4. Nor also in the hundred and eighteenth Psalme 5. And although there were a day of rest in every weeke cannot be inforced from thence 6. No more then the words of Isaiah Chapter 9. and of the Angels Luke 2. verse 10 11. can inforce a weekely observation of a day in remembrance of Christs birth 1 IT were a losse of time to stay here upon the refutation of the reasons taken from the ancient circumcision which was celebrated on the eight day and which some say to have beene a figure of the spirituall circumcision that we were to obtaine by our Lord Iesus Christ one the first day of the weeke which is as the eight day succeeding immediately to the seventh and last day thereof Nor also of these which are overthwartly wrested out of these Psalmes which have in their titles or inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hascheminith that is super octava upon the octave as if in these titles mention were made of the first day after the seventh which is Sunday For although these reasons have beene alleadged by some of the ancients they broached them rather as allusions and allegories then as solid proofes to rely upon Wherefore leaving them I goe forward to the consideration of two others which have greater likenesse of truth 2 They would faine take advantage of the hundred and 10. Psalm and of the 3. ver as also of the hundred and 18. Psalme and of the 24 v. thereof as if in these places there were a prophesie that Sunday or the day of the Resurrection of our Lord Iesus Christ should be observed in the Christian Church In the hundred and 10 Psal. verse 3. mention is made of a day wherein Christ should raise an army in a holy pompe and his people should be a willing people In the hundred and 18 Psalme verse 24. the people is exhorted to rejoyce and be glad in the day which the Lord had made day wherein the stone which the builders refused should become the head stone of the corner verse 22. Stone which is Christ. Now Christ in his ignominious death was like a stone rejected by the builders that is by the governours and rulers of the Iewes and it was by his glorious Resurrection that he became the head stone of the corner Act. 4. ver 10 11. 3 To this I answer that no certaine argument can be drawne from the two foresaid allegations For who dare affirme that in them a particular day is denoted and not rather indefinitely the time of the publication of the Gospell and gathering together of the Christian Church which was done by the Apostles after the Resurrection of Christ It is said in the hundred and tenth Psalme ver 2. that the Lord should send out of Sion the Scepter of Christs strength the meaning of which words is that out of Ierusalem he should send forth and spread every where the preaching of the Gospell to wit by the Apostles and other Ministers and that in the day that is in the time wherein he should raise his army that is gather together his Church she should be a free voluntary and forward people Now the first assembling of the Christian Church happened not in one day more than in another but the Apostles applyed themselves to that worke every day preaching the Gospell wherefore we must not understand in that place of the Psalme any particular day but the whole time wherein this worke was done by the Apostles and their Disciples 4 I say the same of the hundred and eighteenth Psalme For Iesus Christ is not become the head stone of the corner simply by his Resurrection but in as much as after his Resurrection he hath by the preaching of the Gospell built up the faithfull upon himselfe as so many lively stones to be a spirituall house as we may see in the first epistle of Saint Peter Chapter 2. verse 4 5 6 7. And therefore this day which the Lord hath made and wherein the Psalmist exhorteth the faithfull to rejoyce is not a particular day but all this time blessed and sanctified by the LORD wherein should begin and goe forward this great worke of the preaching of the Gospell for the edifying in all places of the Church upon Iesus Christ for this is ordinary both in Scripture and in the common language when mention is made of a day wherein a thing is a doing or shall be done to understand not alwayes necessarily a certaine particular day but indefinitely the time of such a thing which may be such that it cannot bee performed in one particular day but requireth a continuation of time So the Apostle applying to the Christians of his time the words of God in Isaiah Chapter 49. 8. saith Behold now is the accepted time behold Now is the day of salvation