Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	observe_v	sabbath_n	17,846	5	10.0492	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44156	Adam's condition in paradise discovered wherein is proved that Adam had right to eternall life, in innocency, and forfeited it, for him and his : also, a treatise of the lawful ministry, and the manner of Sion's redemption opened, in answer to a book of George Hammond ... / by Hezekiah Holland ...	Holland, Hezekiah, fl. 1638-1661.	1656 (1656)	Wing H2424; ESTC R20188	38,977	52

to make a Covenant Deut. 11.12 where 's a special command now for Sabbath except 1 Cor. 16.1 and that so variously read by Authors that it seems not clear for that purpose And Dr. Heylin † History of the Sabbath part 2. c. 1. p. 26 27. brings in many Expositions of those words upon the first day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occasioned by the Greek words which may be rendred either upon one day of the week or on the first day or on the Sabbath day for that day was observed as wel as the Lords day many years after the Resurrection as Dr. Heylin observes out of Gal. 4.10 an Epistle written in the year 59. after Christ And so far were the Primitive Christians from believing there was a Command to keep holy the first day of the week that after Divine Exercises used in memoriall of theirs Saviours Resurrection and other blessings which befell them that Day they went to their common work the remainder of the Day And the learned Hierom tells us that a devout and pious woman one Paula who lived at Bethlehem with certain poor Widows and Virgins privately after they had been at the Holy Exercises of the Congregation one Lords Day returned home to their common work † Instabant operi et vel sibi vel aliis vestimenta faciebant See Helyn Hist Sab. part 2. c. 3. p. 79. which was making cloaths This I the rather write to shew that what was commanded oft in Old Testament is sparingly in the New Now the Sabbath being morall onely the Seventh Day changed into the first day of the week what needed new Commands And so for bringing Infants into Covenant in the New Testament We have just grounds having so many Commands in the old if you say that in 1 Cor. 16.1 there is a Command for observing the Lords day because 't is said As I have ordained in the Churches of Galatia I answer that relates rather to the collections there mentioned then to the enforcing a Command for setting a part the Lords day And in a digression we have firmer Ordinance for Tythes forgive that Jewish expression in 1 Cor. 9. Even so has God ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that those that preach the Gospel Tythes in Gospel time proved c. the Apostle quotes a former Statute or Ordinance for Ministry-maintenance and that seemes out of Moses Law for v. 9. the Levitical Text is alledged thou shalt not muzzle the mouth of the Oxe c. Now never did God appoint any † Free will-offerings of a atter date way to maintain those who did his service but the way of Tythes which was never type of any thing nor never repealed and indeed if Moses Priesthood had a set maintenance why should our Saviours come short And the Apostle pleads a set maintenance Who goes to warre at his own charges 1 Cor. 9. have not Souldiers set-pay I could here be large with reason but 't is a digression Here is a plainer Ordinance for Tythes then for the Lords day yet not looked on What speciall Command have you for Womens partaking of the Pascall Lamb or Lords Supper now except you court that Text of 1 Cor. 11.28 to take your part Let a man examine himself c. and under man comprehend both sexes the words are masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but you 'l say The man is a courteous Creature to the woman and will be content to comprehend her under him Thus though in expresse terms in the new Testament we are not commanded to baptize Children nor keep Lords day nor pay Tythes nor admit Women to the Lords Supper no nor to speak against Usury or to hold Christiā Magistracy yet by good consequences in the new Cōmands in the old Testament or Rules that look very like Commands My last Argument for Infant-baptisme is in Ephes 2.3 since by nature they are Children of wrath and therefore need Christs blood represented in Baptisme to wash away their sins The baptizers say the Text calles them Sons of wrath onely who walked in sinful and evill courses but I answer That Exposition gives the Text the lye for the Apostle there plainly shews first the Ephesians actuall transgressions v. 2. and part of the third and then their originall state in respect of Adam they were by nature Children of wrath of which more anon Were not Children when born naturall Children well then by nature Sons of wrath which made them break forth into so many actuall sins Person may be loved and their State hated of which in v. 2.3 here observe because the Ephesians were elect that their persons were ever beloved but their state was the state or condition of wrath in respect of originall sin but thus much for Baptisme of Infants I could produce more Arguments and answer Objections but 't is not my task there is abundant satisfaction to be had in Dr. Featley Mr. Marshall Mr. Hall Mr. Fuller B. D. Dav. Chytraus de infantum Bapt. Mr. Pagit Rossaeus and others so that Mr. Fishers voluminous Book where he calls Baby-Baptisme Babyisme shall never prevail with me to deny Childrens Baptism The third thing you affirmed was that Pope Innocent brought in Baptisme of Infants but this is a most grosse error for Innocent the third lived but about the year of our Lord 1198. and brought in Transubstantiation Description of Italy pa. 184. and Auricular confession as Dr. Heylin tells us but Infant-Baptisme was in use above 1000. years before but you are not the first who have fathered this Infant-Baptisme upon Innocent the third as you may read in Pagit his Heresiography page 16. Mr. Marshall against Mr. Tombes Pa. 92.93 94. c. has taken pains to prove the Antiquity of Infant-Baptisme to have been in the year 150. after Christ in the dayes of J. Martyr Infant-Baptisme very antient and produces his Testimony for it which was long before any Pope of Rome was in being and Origene who lived not very many years after affirms Paedobaptisme to be a tradition received from the Apostles in whose time the word Tradition was used in a good sence read 2 Thes 2.15 Irenaeus a Grand Father who lived in the same Century vvith I. Page 23.24 25. c. Martyr confirms Infant-Baptisme to have been in use in his time You may read Mr. Marshall vvho vvill also give you account vvhy Constantine Greg. Nazianzen nor Chrysostome c. vvere baptized vvhen Infants to vvit because their Parents vvere not believers at their births And having mentioned some of the Fathers Scientia non habet inimicum nisi Ignorantem I wonder why you so speak against them for darkening the light of the Gospel Some of them lived neer the Apostles times saw them who heard the Apostles and received light from their light he that is wise will drink as near to the Fountains head as he can because of the pureness and clearness of

which anon But you presse 1 Tim. 2. God would have all to be saved Pray consider how the Apostle commands to pray for Kings there and gives that Reason because he would have all i. e. all sorts of men to be saved though Kings then did persecute Gods people much And to that place in 2 Pet. 3.9 I answer the Apostle speaks of the Saints and Beloved v. 1. and tells them Why God was so slack in coming to judge Wicked Why so patient c. that Gods long-suffering was to Us-ward not the Wicked ver 9. Not willing that any to wit of us the Elect should perish c. Pray what have you got by these Texts though you brag of your acquaintance in Script ob-rading Mr. Rutton for not exercising therein and for mistakes Though I am confident Pag. 19. he is more apound Bible them thousands of such as you You proceed and would prove that Rom. 9. Has not the Potter power over the Clay will prove nothing to our purpose but would make the Apostle quote it out of Jer. 18.6 Which Texts are not a like nor have any agreement for that of Jeremy either means First that the Potters work was Adam and we in him Secondly Adam's marring and we in him Or else it means 1. Gods work in making them a people Church or State 2ly Their marring by disobedience c. But could ought be marred in Gods hand against his will Was he deceived of his work or in it as the Potter Was Adam lost or Israel ruined without God and yet God is most holy just and good the Evil from Man the over-ruling from God Read my Comment upon Rev. Pag. 135. chap. 17. v. 17. how God put it into the hearts of the Kings how the matter of an action is from God how the formality or the obliquity is from man c. What made the Potter go about to make a vessel of honour was it any worth in the clay Was it desert in Israel caused God to make them a people Or do you believe Election and an Eternal Bosome of Love in God the Father Was it not want of power made the Potter marre his Vessel And doth God lack power † Read Esay 43.13 I will work and who can hinder to save those who are lost Could he have done no more to Israel in Esay 5 Then he must cease to be omnipotent and cease to be God He did enough to Israel to make them inex cusable He had power enough to save all the world had he not otherwise decreed But examine carefully and you will find more in Rom. 9. then in Jer. 18. The former pleads Gods Prerogative-Royall over all Creatures making them such as he pleases rejecting Pharoah Esau the Jews Read Prov. 16.4 Exod. 9.16 Rom. 9.22 though murmuring at it ver 19 20. with that Expostulation Has not the Potter power over the Clay The latter means Israels marring in Captivity being first marred with sinfulness Examine Rom. 9. and Jer. 18. and they will shew your mistake For in Jer. the same Vessel is made and being marred is re-made into another form But in Rom. 9. the Potter is said to have power out of the same lump to make one vessel to honour and another to dishonour as in Jacob and Esan Pray what agreement is here Do not Reprobates murmure ver 19. saying Why hast thou made us so We were cast in Adam and resisted not thy Will till actuall transgression before which we were cast And why doth God yet find fault with us since cast in Adam To which the Apostle answers out of Gods Prerogative Sodom now suffering punishment in Hell sire Has not GOD as well as a Potter power over the clay of the same lump so we were in Adam to make one vessel to honour c. Thus your Argument is marred in your hand against your Will as the Vessel in Jeremies Potter I have said enough in answert to Tim. 2.20 already We cannot make out selves Vessels of mercy if once our persons were made vessels of wrath There is a great gulf fixed Luk 16. They are by God before prepared for glory Rom. 9.23 who are vessels of mercy onely man must co-work Your Exposition of Sodoms suffering will suffer much upon Examination You dany the Sodomites to be in Hell and that fire was called Eternal because from Heaven not kindled by man Answer You almost deny or give the Scripture the Lye for Jud. 7. tells that Sodom and Gomorrha are suffering the vengeance of Eternal Fire that is now in misety Now the former fire is † Sol in Pol Hist ca. 48. out which destroyed their bodies for a great Lake called the Asphaltite in the vacancy of Inhabitants has taken possession of that Plain where Sodom c. stood Read Mr. Fullers Pisgah-sight of Palestine So the fire in which the Sodomites suffer now Lib. 2. c. 13. p. 270. is Hell Jude in all probability took part of his Epistle our of the second Epistle of Pet. 2.6 Read Mr. Fran. Roberts on Jude Though you 06 would not have one man borrow of another Key of Bible pag. 69. where Peter tells how the cases or bodies were destroyed but Jude tells us of their now suffering therefore the Jewels are by the Devill burning in Hell Apriori or aposteriori I could laugh and tell you that if Sodom's fire were Eternall it must be Eternal as God is and then some Creature coeternal with the Creator or to last for ever and then Hell-fire and it will be kin to each other Now if the Devil actually suffers in Hell the Sodom as it is plain in Jude 5.6 The Devill suffering in Hell The Angles which kept not their first habitation even as Sodom suffering the vengeance c. But you deny the Devil yet suffers p. 28. Read 2 Pet. 2.4 If God spared not the Angels that sinned but cast them down to hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What plainer Now if Devils in Hell then Sodomites for Peter and Jude parallel them then children then they deserved damnation in Adam That Children suffer we believe because all in Sodom suffered in which were Women and Children young and old sayes Gen. 19.4 And John saw such Rev. 20.12 small and great stand before God ready to be judged therefore such are guilty But you deny any soul yet in glory Pag. 34. What means Rev. 14.13 Blessed from henceforth are the dead And Luk. 23.43 This day thou shalt be with me in Paradise If you say a day with the Lord is as a thousand years 2 Pet. 3.8 I answer Christ meant it of a Natural Day Saints now in glory As Jonah was in 06 the belly of the Whale three dayes so the Son of Man in the Earth Matth. 16.4 And one of those say that Paradise is not heaven Read 2 Cor. 12 2-4 and be satisfied For what the Apostle calls Heaven v. 2. he calls Paradise

priviledges in Heaven of which 2 Rev. 17. Dun. 4.17 holy ones with Christ carrying on the Government of the world What think you of Rev. 6.10 How long O Lord But you 'l say Saints know not what 's done below therefore can't govern or raign on earth whiles in Heaven for Isay 63.16 sayes Jacob knowes us not c. Answ Of themselves Saints above cannot tell what 's don below Saints knowledge of things below by Angles because of their remoteness and because without bodies but they have acquaintance of the affairs below by means of Angels who partly govern this world under God Heb. 2.5 Now Angels and Saints can make matters known to one another r. Luke 15. of joy in Heaven over one penitent sinner therefore Heaven or Saints there must know it And in Rev. 18.20 upon Babylons overthrow Heaven Prophets and Apostles rejoyce therefore knew of its overthrow but enough The grand objection against the spirituall raign of Christ onely lies in Dan. 7.27 a Kingdom under the whole Heavens shall be given to Saints and v. 18. and v. 14. and this after the Beasts body is given to be burned ven 11. But all this may be taken spiritually of Christs Kingdom upon earth ruling and raigning in his Church and thus the Saints building and planting of Churches to wit and eating i. e. feeding in Ordinances may be spirituall in Isay 65.22 without wresting the Text but let us briefly examine Dan. 7. The foure Beasts are the foure Kingdoms The fourth some take to be not the Roman but the Selucidan Kingdom of Syria called a fourth The same for substance with Alexander but differing in ten horns read Annor because not absolutely Monarchicall at present for Macedonia Asia and Egypt were Kingdoms also in the hands of Alexanders succestors as the former were and more terrible to the Land of Judea and Saints which the Beast even consumed verse 23. The ten Horns were ten Kings in that Kingdom Read Junius Eng. Annot. Diodati on Dan. 7. from Seleucus to Antiochus the little Horn who was the tenth as Junius proves and last that raigned over Judaea till Christs time Well in summ this Beast was slain by the Parthians and King Tygranes of Armenia and Syria made a Roman Province by Pompey here is his ruine meant by his bodies burning by consuming Warr vers 11 then the Saints time came according to promise v. 18.14.27 quickly was Christ born the spirituall King but where 's the temporall Kingdom Or suppose by four Beasts the Roman Monarch were meant and by ten Horns the ten Kings or many in Rev. 17.12 which arose out of the Roman Monatch and suppose the Pope the little horn typed by that in Dan 7. Well the Beast be it the remainder of the Roman Monarch in Turke Pope Read my Exposition Chap. 19. Revel c. and Kings of the earth who adhered to him are taken a live as at last day Rev. 19.19 20. and cast into Hell fire I believe now after this sure no Kingdom for Saints but that above in glory For though in Dan. 7. the apparition of Gods judgement might not signifie the day of judgement but Gods judgement on his then Churches enemies yet in Revel 19.19 20. all things being well considered the last day is meant after which no temporall Kingdom for Antichrist and Beast shall in some sort continue to the last as 2 Thes 2.8 prove and Rev. 19. 20. Now whiles these raign where 's Saints temporall Kingdom But it may be demanded Why were the lives of the other Beasts prolonged after their dominion was taken away Dan. 7.12 if not because Christ and Saints were temporally to raign over them as ver 13 14. Answ 'T is already plain that Christ took not on him a temporal Kingdom 2. The next Monarch prolonged the lives of the peoples who once belonged to these beasts to raign over them Every Empire or Enemy in their time perished but the people thereof continued in some low form or state till brought under by the Romans But Christ is not to temporally raign in earth read John 14.2 I go to prepare a place for ye in heaven that where I am ye may be not in earth And 1 Thes 4.16 We shall be caught up to Christ in the Air when he comes to raise the Dead in Christ who shall rise before the nest and to we shall be ever with the Lord to wit raigning in the heaven not on earth And Act. 3.21 Whom the heavens shall contain till the time of the restitution of all things Now Heaven and Earth is to be restored of which a word anon but that will not be till after Wickeds Resurrection Rev. 20.12 13. and Chap. 21.1 2. compared For if the Earth be restored before wicked's resurrection shall it be digged up again or he faced to raise up wicked's bodies Or must not their bodies be part of the glorified Earth redime te captum So Christ shall not come from heaven to raign before wickeds resurrection which is against your tenet but 1 Cor. 15. makes it plain ver 23 24. That Christ comes to judgment at the end of all then comes the end therefore no time of temporal raigning for Saints after his coming onely this Caveat I 'le add If Christ judge as man then the day of the Lord may be as a 1000 years all which time the Saints shall judge the world with Christ But what is this to a temporal raign Besides why should earth be preferred before heaven to raign in And if those alive must eat and drink as some exound Esay 65. literally is not here E picurism Sure the Kingdome of God consists not in these things Rom. 14.17 You may oppose Rev. 20. where Saints are said to raign a 1000. years And 2 Pet. 3.13 we expect new Heavens and new Earth wherein dwells righteousness Answ † Paraeus in ev 20. Read y Exposition ev 20. Here is nothing will prove your design * Paraeus has answered every Objection and cleared any difficulty about the thousand years and first resurrection briefly Satan was bound up a thousand years as not to hinder the propagation of the Gospel though he raised persecution against the Professors thereof The thousand years of Satans binding in probability began about the ruine of the Jewish Temple Anno Dom. 73. for while that Temple stood the Jews much withstood the preaching of thee Gospl in which thousand years multitudes of people believed but were persetuted to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these John sees living and raigning with Christ in glory those thousand years in which Satan was bound up their conversion is called the first resurrection being to grace many being bodily raised in Old and New Testamen before answerable to Fall of Soul first into sinne Now this was the first resurrection or conversion of soules to grace in the thousand years Remember John saw visionally the souls not bodies in heaven with Christ