Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	commandment_n	day_n	sabbath_n	21,308	5	10.2371	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95064	The danger of vowes neglected and the necessitie of reformation: or, A sermon preached before the Right Honorable House of Lords, at a late solemne fast in the Abbey Church at Westminster, May 27. 1646. By Francis Taylor B. in D. pastor of Yalding in Kent, and a member of the Assembly of Divines. Published according to order.	Taylor, Francis, 1590-1656.	1646 (1646)	Wing T272; Thomason E338_10*	20,503	31

〈◊〉 Goe up Neither doth this word argue that Bethel was higher by situation then Shechem for in Scripture phrase both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe up and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe down are often used onely for going on or forward without respect to the various situations of the places mentioned higher or lower So God saith g Ezek. 26.3 O Tyrus I will cause many Nations to come up against thee We know that Tyrus h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the heart of the seas Ezek. 27.4 stood on the Seas and we read that men i Psal 107.23 go down to the Sea And Sennacharib King of Assyria is said to k Isa 36.10 See the like 2 Sam. 2.1 5.19 come up against all the defenced Cities of Judah yet it doth not appeare that Assyria was lower in situation then the land of Judah And on the other side Jephtha's daughter desires l Iudg. 11.37 to goe up and down upon the mountaines to bewaile her virginity for a time that is no more then to goe from one place to another on the hills And m Iudg 15.11 See the like 1 Sam 33.6 2 Sam 2● 21 2 Kings 8.29 Jer. 18. ● and 21.1 three thousand men of Judah are said in the originall to goe down to the top of the rock Etam which the Translators have carefully rendred went So that as the former word Rise required a preparation for the journey so this word Goe up requires a progresse in it till he come there He must neither be discouraged from undertaking it nor give it over before he have finished it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Bethel But why is Jacob commanded to goe to Bethel God needs not give any reason of his commands his will is to us a rule Yet the equity of this command and Gods indulgence to Jacob herein appears by these following considerations First by this means Jacob was carried away out of the sight of his enemies his very being among them would have been a perpetuall eye-sore to them and the sight of him and his a daily provocation to revenge Secondly the very name of Bethel might be a comfort to Iacob it signifies Gods house and whither should Gods people goe for consolation and protection rather then to Gods house Thirdly himselfe had found comfort there in former troubles as appeares in the end of the Text. Fourthly and lastly there he might perform his vow to God n Chap. 28.10 which he had vowed many yeares before and hitherto neglected This God seems to have an especiall eye upon in this command as appeares by the ensuing words Make there an Altar c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And dwell there That is make it thy habitation for a time Others read it stay or tarry there to wit till thy vow be performed So the word is used 2 Sam. 10.5 Tarry at Iericho untill your beards be grown and then return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And make there an Altar God doth not intend the bare setting up of an Altar but that when hee had built it hee should offer sacrifices on it and acknowledge Gods mercy to him in providing so liberally for him and protecting him from the fury of his brother Esau So did Abraham o Gen. 13.18 compared with chap. 22.2.9 in the plain of Mamre build an Altar not to look upon it doubtlesse but to offer sacrifices And in this manner of worshipping God questionlesse his posterity were bred up And to what purposes were places among us appointed for religious exercises if none were there performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto God There is a great question among Interpreters why God should speak himselfe here in the third person and why he saith Unto God and not Unto me Some Writers both p Vide August Quaest in Gea Quaest 110. Willet in Text. ancient and modern pick out of it the Divine nature of our Saviour Christ and the Trinity of Persons in the Godhead Some would have God the Father to be the speaker and to direct Jacob to the worship of his Son Christ the second Person in the Trinity Others that Christ should appeare to Iacob who in the judgement of our Divines was the person that used to appeare to them in the old Testament and call upon him to build an Altar to God the Father Doubtlesse wee have plain places sufficient in Scripture to prove Christs Divine Nature and the Trinity of Persons and therefore need not to presse this place to that end lest we doe as weak builders q Debile sundamen●um fallit opus Wainflaet de Gram. lay so infirm a foundation that the whole building fall to the ground or as wilfull Souldiers who defend a weak Fort against a strong enemy and so are vanquished It is clear that God speaks of himself often in the third person where no such mystery is intended as when he saith that r Gen. 18.19 Abraham will teach his houshold and they shall keep the way of the Lord that the Lord may bring upon Abraham that which he hath spoken of him And ſ Gen. 18.14 Is any thing too hard for the Lord God is no more tied to give an account of his words then of his actions He may speak of himselfe as he pleaseth Yet I doubt not but many reasons of this phrase may be given which may yeeld profit unto us As first God may speak thus of himselfe for certainty sake that Iacob might know who spake to him and to whom he was to build an Altar that hee need not say with Saul t Acts 9.5 Lord who art thou Lord Nor with Samuel u 1 Sam. 3.4 5. run to Eli when God called him Secondly for Majesty sake so in the third Commandment God doth not say Thou shalt not take my Name in vain but thou shalt not take the Name of the Lord thy God in vain And in the fourth The seventh day is the Sabbath of the Lord thy God It was a strong argument to disswade them from dishonoring Gods Name and perswade them to the observation of the Sabbath because they both did belong not to any mortall man King or Emperour but to that glorious Lord who was their God Thirdly for interest sake that it might appeare that God had an interest in Iacob by reason of his former appearing to him in his troubles and therefore deserved a journey and an Altar at his hands So God bids Abraham to offer Isaac x Gen. 12.2 his son putting him in mind what interest hee had in him Fourthly for equity sake that it might appeare to be a very just and equall service that God required of Iacob although the speaker had not been that God nor Jacob ever made a vow to build an Altar to him And therefore God neither speakes of himselfe in the first person nor names Jacobs vow but onely limits both the person and the vow unto him I