Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	world_n	worship_n	yoke_n	19	3	8.3452	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49801	Theo-politica, or, A body of divinity containing the rules of the special government of God, according to which, he orders the immortal and intellectual creatures, angels, and men, to their final and eternal estate : being a method of those saving truths, which are contained in the Canon of the Holy Scripture, and abridged in those words of our Saviour Jesus Christ, which were the ground and foundation of those apostolical creeds and forms of confessions, related by the ancients, and, in particular, by Irenæus, and Tertullian / by George Lawson ...	Lawson, George, d. 1678.	1659 (1659)	Wing L712; ESTC R17886	441,775	362

fittest of all others to represent that Priest Jesus Christ who had no Predecessour from whom he might derive his right nor successour because he live in Hea●ven a Priest for ever who alone hath right to receive tithes and homage 〈◊〉 his people and blesse them with spiritual and eternall blessings And the Throne and Scepter of David and his successours in his Kingdome did shadow him whose Throne is for ever and ever and his Scepter a right Scepter Faith and obedience to pure morals to be performed to God Redeemer by the power of the renewing Spirit were alwayes required by the Lawes of this Kingdom for the Lawes of Faith and obedience to pure Morals were alwayes the same Yet to these Lawes of Faith and obedience in pure morals were added from the beginning divers positive and ceremoniall precepts especially that of sacrifice And when the promise of the Messias to descend of 〈◊〉 was renewed of Abraham circumcision was instituted as a Seal of the righteousnesse of faith and a solemn right of engagement unto their Saviour and of his admi●sion of them into the Church upon their submission And this was by his command to be administred to Infants born in the Church When Israel came out of Aegypt the Passeover was ordained in remembrance of that great deliverance and did continue till that great Pa●chal Lamb was slain by whose blood we are redeemed from the wrath of God Hell and everlasting death But after that the posterity of Abraham Isacc Jacob being multiplyed into a nation were reduced by God into a Common-Wealth both civil and Ecclesiasticall and presented before God appearing in a glorio●s and retrible manner upon Mount Sinai they entred into a solemn Covenant with their God He promiseth to be their God to protect and blesse them and they engage themselves solemnly to be his loyall subjects Upon this Foundation of a Kingdom once layd God proceeds as their Lord and Soverenig to give them morall judiciall ceremoniall Lawes In the morall he reduceth all morall dutyes to certain heads in a brief exact and excellent method in the Ceremonials he reduceth all former rites and ceremonials Instituted by himself into order and adds many more as he saw convenient for that people in that time In the judicials he dilivered them a perfect body of the civill Law These judicials were for direction in judgment and the adminstration of their civil state The moralls and ceremonials were for the Church and looked far higher The moralls tended to give them a more perfect knowledge of morall dutyes to be a rule of moral obedience to let them see their inability to keep it their impossibility to be justified by it to make them sensible of their sin and seek a Saviour who should deliver them from the curse and paenaltyes threatned by the Law and deserved by their disobedience The ceremonial was more mysticall 〈◊〉 therein God did prescribe a Tabernacle a Priest and a solemn 〈◊〉 of service The Tabernacle was a type of the Heavenly Temple the High Priest of the great eternal Universall High Priest and the Services especially that 〈◊〉 Sacrifice and most of all that yearly Sacrifice of expiation to be offered onely by the High Priest the 10th day of the 7th moneth with the blood whereof he ente 〈◊〉 into the most holy place was a type of that sacrifice of Christ by which he obtayned eternal Redemption Besides that these did signifie heavenly things they were given to this people to keep and preserve them pure from Heathenis● Idolatry and superstition to continue them seperate especially in Religion and Divine Worship from all other nations of the world T●ey were for the multitude and charge of them a burthen and heavy yoke to keep them unde●● and cause them to long for their Messias who should free them from those dark and mysterious shadows give them a clearer and more glorious light and a perfect liberty and ease from this servitude This time was the time of the infancy and minority of the Church for as the Heyr so long as he is a Child differeth nothing from a Servant though he be Lord of all but is under Tutours and governours untill the time appointed of the Father So they when they were Children that is under age were in bondage under the elements of the world But when the fullnesse of that time that was appointed by God their Father was come God sent his Son made of a Woman made under the law to redeem them that were under the law c. Wherefore after that they were no more Servants but sons Gal. 4. 1 2 3 4. 7. The time of the Gospel therefore is a time of emancipation and liberty not onely from the Ceremonials but from the curse and servitude of the law of works which that law of Moses did threaten and could no wayes free them from it For in that law there was no promise of the Spirit to enable them for to obey the morall law nor of pardon though they did transgresse it Neither was there any Sacrifice Priest or Service that could expiate sin and purge the conscience from dead Works For though their expiations lustrations and purifying ceremonyes might free them from legall pollutions yet from sin they could not This covenant was not the same with that of the seed of the Woman § II which should break the Serpents head nor with the same renued more explicitly unto Abraham That in his seed all the nations of the earth should be blessed much lesse was it the same with the promises of the Gospel made in Christ exhibited And by the way we may take notice that the Apostle Gal. 3. puts a difference between the Promise the Law Faith The promise looks at Christ to come and was made more particularly to Abraham The Faith is the same with the Gospel and looks at Christ already come This law comes in between along time after the promise and a longer time before the Gospel And one end why it entred in between both was that sin might abound Rom. 5. 20. and it was added because of transgression till the seed that is Christ should come and before Faith that is Christ and the Gospel came they were kept under the Law shut up unto the Faith which should afterwards be revealed So that the Law was their School-Master or Tutour unto Christ Gal. 3. 19. 23. 24. By all this we may easily understand that this Law and Covenant made onely with the Jew of whom Christ was to come considered as God intended it was neither against the Promise nor the Gospel but subordinate to both And though it was not the same with the Law of works given to Adam innocent yet it had much affinity with it For it 's said Do this and live and Cursed is every one that continueth not in all things written and contained in it yet it promised no power to observe it nor pardon if not observed as was said before And the

so he never granted any time for sin From sin we must keep a Perpetual Sabbath 2. Mans work is his labour and imployment in the affaires of this world which are lawfull and in themselves no way unlawfull They are not onely lawfull but in the time allotted by God necessary and he that neglects them shall offend And by this work is not meant onely the toyle of the body but the thoughts cares and consultations of the soul which both are unlawfull on the Sabbath not onely because God hath exempted all that time from them but also because they will distract and hinder us in the work of Sanctification As these words are no command so they are no prohibition of serving God and sequestring some part of the Six days for performance of heavenly dutyes For as man upon the Sabbath may eat and drink and do works of necessity mercy and charity so upon these Six dayes he may and must serve and Worship his God and single out some parts of them for that purpose Every day we should present our selves before our God and converse with him and make some part of it a Sabbath And if by Gods gracious providence our condition be such as that we enjoy a larger measure of this secular time then ordinary so that we have leasure to sanctifie the same our sin is great if we neglect the opportunity and spend our precious time in idlenesse vanity and sin or needlesse businesse of the world We must not neglect the dutyes of our calling and our necessary imployments or spend our spare time onely in contemptations and devotions so as to omit the opportunityes that God hath given us to do good to others But we must take heed le●● we turn our Religion and continued devotion into formality And whereas it 's said Thou shalt do all thy Work By the Particle all may be signified all kinds of secular works though they be many and various according to the multitude and variety of employments which are honest and beneficial or any wayes convenient for man God excepts not any he gives full liberty and latitude as mans condition shall require Yet man should be so provident and so diligent especially if he have multitude of Businesse●s as to finish all his works in the Six dayes so as not to entangle or distract or hinder himself in religious services and the sanctification of the 7th day Neither must he cast himself so into straits as to impose upon himself necessityes upon that day wherein both body and mind should be free and prepared to Worship his God For though works of necessity may be done that day yet no man that shall create necessityes unto himself can be excused The next words § VIII But the 7th day is the Sabbath of the Lord thy God inform us of three things 1. That the Sabbath is one day in seven 2. The Seventh 3. That this Sabbath is the Lords not onely because he rested in it and did blesse and sanctifie it but because though he be Lord of all time yet he hath separated it from other dayes and challengeth a special propriety in it so that man must not have so much as the use of that time for his work but must consecrate it to Gods work And to engrosse this day to our selves for wordly employments must needs be Sacriledge That which is the Lords must be given unto to the Lord. Yet here it may be a question When the Sabbath did commence and which was the first day from whence we must begin to number till we come unto the 7th To say that this day which God Commanded Israel to observe was the 7th day of Creation wherein God rested it 's hard to prove That it was the 7th weekly from the first falling of Manna is certain and so no doubt they understood it But whether that fell out to be the 7th of the Creation who can tell It might be so and it might be otherwise Yet herein we have no need to perplex our selves As they knew their Sabbath so we do ours Time in it self is neither holy nor unholy It s holy ab extrinseco from Gods command and mans observation of i● Let us be carefull to do our duty which is sincerely to sanctifie our 7th day which is the next thing in the explication 2. In it thou shalt do no Manner of Work § IX or thou shalt not do any work In the former Six dayes all work any work except the work of sin might be done in this not any work And in these words with those which immediately follow we may observe and consider 1. What it is to sanctifie 2. Who the persons be that are commanded to sanctifie this day 1. The sanctification is understood by the cessation and rest The rest is we must not do any work where by work is meant secular work such as may be done lawfully in the six dayes These are not onely such works as toyle the body but also such as distract and take up the Soul Therefore here is forbidden Travayling and passing from place to place either on foot or horse-back or any other wayes all labours of husbandry of trades and manufactures all secular studyes and exercises in humane learning all consultations debates and resolutions about State-affaires all judicial proceedings in secular Courts all playes sports recreations which either toyl the body or distract the soul and take up so much of this holy time as secular businesses do all thoughts and cares about worldly things all words and conferences so farr as they are inconsistent with the holy observation of the time For mans works imply all these Yet this clause doth not prohibit such works as are no wayes prophane but rather tend unto the sanctification of the day The Jewes might circumcise upon that day The Priests might kill their Sacrifices and make their fires to burn them The Disciples must pluck ears of Corn and eat them Our Saviour might heal the sick Any man might Water and fodder his Cattle or lift up a beast fallen into a ditch or deliver man or beast out of danger All which inform us 1. That necessary works and such as tend to the preservation of man or beast are lawfull to be done this day 2. That all such works as tend to the sanctification may be done likewise People may travail to the place of assembling to hear the Word of God to pray to perform holy dutyes The Minister may study to prepare himself may preach and teach and do other ministerial works even unto wearinesse We may eat and drink refresh our selves visit the sick heal them administer Physick relieve the poor and not prophane the time This was the Rest Yet what was the end of this Rest For this was but to prepare and make way to a far more noble work to which this rest was subordinate For surely 't was not Gods intention to command man to cease from his secular works to do