Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	egypt_n	israel_n	time_n	1,593	5	3.5035	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65753	A vvay to the tree of life discovered in sundry directions for the profitable reading of the Scriptvres : wherein is described occasionally the nature of a spirituall man, and, in A digression, the morality and perpetuity of the Fourth Commandment in every circumstance thereof, is discovered and cleared / by Iohn White ...	White, John, 1575-1648.	1647 (1647)	Wing W1785; ESTC R40696	215,387	374

most employed in secular affairs are said to sanctifie a day by leaving of their labours in secular things that they may spend their time in holy duties And how can God sanctifie a day by his act of resting But how God can be said to sanctifie one time above another seeing he is holy in all his works Ps 145.17 who can imagine Others interpret the words Sanctified and Blessed 2. Sanctified means that he decreed to do it only as Jer. 1.5 to expresse not what God did at present but what he decreed then to act and do afterward viz. when he gave his Law to his people by the hand of Moses upon mount Sinai And to give the better countenance to this interpretation they parallel it with another place Jer. 1.5 where God tels Jeremiah that he sanctified him before he came out of the womb In which place Sanctified can signifie no more Answer then he decreed to sanctifie Now to forbear all other exceptions against that parallel place in Jeremiah Where doth Blessed signifie Decreed to blesse admit the word Sanctifie signifie decree to sanctifie where doth the word Blessed signifie decree to blesse But admit such an instance might be found for that also Again it is taken so in one proves not that it must be so in this This were a mad form of reasoning The words Sanctified and Blessed in one place signifie Decreed to sanctifie and blesse where the circumstances of the Text admit other interpretations therefore the same words where they may have a better construction according to their usuall and proper signification must be interpreted in a sense lesse proper and usuall though no necessity urge us thereunto If such a liberty as this were admitted we should never be able to draw any certain conclusion out of any place of Scripture whatsoever A third sort there are who acknowledge that these words 3. It is related in Genesis by anticipation Gen. 2.3 import an institution but that is say they related in that place by way of anticipation referring and pointing out unto us a time when this was done more then 2400 years after when the Law was given by Moses upon mount Sinai Now this interpretation must suppose the whole third Verse Gen. 2. to be inserted there by a Parenthesis and then some clause must be added by way of supply to make up some such sense as this But what enforceth to admit an anticipation This resting of God upon the seventh day was the reason and ground of Gods sanctifying and blessing the seventh day in the Law which God gave unto his people by the hand of Moses upon mount Sinai But first what incongruity with the scope of this place or with any circumstances of the Text in which this is related or with any other place of Scripture or with any principle of faith enforceth us to allow such an anticipation in this place as we are forced to admit in some other places because we cannot otherwise find how they may agree either the words with themselves or with some other place of Scripture without which necessity to admit anticipations were to confound all order of Scripture For the countenancing of this anticipation they say that Moses Gen. 2. having mentioned Gods rest vers 2. upon the seventh day had thereupon a fit occasion to point at the Law which being given afterwards It cannot be proved that the Law was given before Genesis was written was grounded upon that rest of God which is here related To which we answer First this conceit supposeth that which no man in the world shall be ever able to prove that the book of Genesis was written by Moses after the giving of the Law otherwise how could Moses in this place give a reason of that Law which was not then in being but it seems more probable if conjectures may have any place in reasoning that the book of Genesis as it is placed first in order The contrary seems more probable so was first written For it is manifest by Saint Stephens words Act. 7.25 that God had revealed himself to Moses before he went out of the land of Aegypt into Midian and had designed him to be the deliverer of his people Again that Moses during his abode in Midian had leisure enough to pen that history it is evident in it self Lastly that the penning and reading of that history might be of singular use to stir up the children of Israel to go up out of Aegypt to take possession of the land of Canaan in which their Fathers had been so long a time sojourners and so blessed and advanced by God that they were esteemed as Princes amongst those with whom they lived especially God having so freely and fully given that land to them and their posterity is so evident that no man can with any colour deny it So that it must needs follow that in setling their anticipation upon such a supposition they build at the best upon a very uncertain ground Besides 2. The pointing at the Law in Genesis had been superfluous it had been meerly superfluous to have pointed at the ground of instituting the Sabbath in this place in Genesis seeing it is cleerly expressed in the body of the Law given by Moses Now whosoever considereth what brevity Moses useth in penning the history of the world allowing but 6 Chapters to the setting out of an history of 1650 yeares must needs judge it to be very improbable that he would lengthen it with needlesse and uselesse repetitions Lastly all that can be inferred on it the fairest that are produced to countenance this fained anticipation proves no more but this if all were granted that they alleage that there may be an anticipation but how will they prove that it must be and that is it which it concerns them to make good especially seeing there are so many strong if not convincing arguments which prove the contrary as we have shewed already Hitherto there appears for ought that we see no great occasion Arguments against the giving of the Law of the Sabbath to Adam or use at all of this pretended anticipation Gen. 2.3 which notwithstanding we must be enforced to acknowledge if it can be proved that the Sabbath was not Instituted before the giving of the Law by Moses upon mount Sinai or till the first intermission of the raining of Manna which was not long before it Wherefore they endeavour to prove that the Law neither was nor could possibly be given to Adam in Paradise This maintainers of that opinion labour to make good by three Arguments First 1. It was impossible for Adam to observe the Sabbath that it were absurd to conceive that God would give Adam a law which was impossible for him to observe Secondly that he should give him a law 2. It was needlesse which to him in the state of innocency 3. The Patriarchs till Moses his time never kept

Isa 53.9 10. Lastly 5. His faithfulnesse Truth Gods faithfulnes and truth evidently appeared in fulfilling and making good his gracious Promises in the fulnesse of time whereby he had engaged himselfe both to our first Parents in Paradise and to the Patriarchs and Prophets in succeeding ages so that nothing hath failed of all that he had promised The serious consideration of these particulars laid all together The serious consideration of these particulars ought to fill our hearts and by heedfull meditation laid home to our hearts cannot but furnish us with variety of most usefull and profitable instructions which ought to raise up our hearts to an astonishing admiration of those glorious Attributes 1. With admiration and excellencies shining out so clearely unto us in this wonderfull worke 2. With Gods love Next it cannot but fill them with the love of him who so farre abounded in his love to us that he gave his own Son to be a propitiation for our sins 3. With a faithfull dependence on him 1 Iohn 4.9 10. Thirdly it is an effectuall meanes to establish our hearts in a firme dependence upon that God who having freely given us his Sonne cannot but together with him give us all things Rom. 8.32 Fourthly 4. With his feare it must needs possesse our hearts with an awfull and reverend feare of that justice of that righteous and holy God who makes it so evidently appeare that he will by no meanes cleare the guilty Exodus 34.7 seeing he spared not his own Sonne though innocent in himselfe yet when he tooke only our sinnes upon him and became a surety for us he punished sinne in him to the utmost This consideration should be a more effectuall meanes to move us to passe the time of our dwelling here in feare hating the very garments spotted with the flesh Iud. 23. then the casting off of the Jewes sometimes Gods ancient and only people the casting of the Apostate Angels into hell the drowning of the whole world by the Flood and consuming of Sodom and Gomorrah into ashes see 2 Pet. 2.4 5 6. 5. And teach us to deny our selves Lastly there cannot be a more effectuall meanes to move us to deny our selves for him and for the service of his Church then such a pattern laid before us in the example of our blessed Saviour which himselfe urgeth to that purpose Marke 20.44 45. and the Apostle most effectually Phil. 2 5 6 7. Hitherto we have considered the maine scope at which the Scriptures aime Besides the generall work of Creation and Redemption in recording Gods workes unto us namely the setting out and advancing the glory of him that wrought them that by bringing our hearts to a reverend feare of that glorious and dreadfull Name The Lord our God as he is stiled Deut. 28.58 filling them with an holy rejoycing in him and establishing them in a firme dependence on him we might further our own salvation For which purpose we have laid before us only those generall workes of Creation and Providence We are to consider divers particular acts of Providence especially in the Redemption of the world by Jesus Christ It will not be an unprofitable work in the next place to take a surview of some particular acts of Providence wherein we shall easily discover those glorious Eminencies of God in some Examples one of them in some more whereof we shall give a few instances which will shew us the way how to make the like observation in the rest That history of saving Noah and his family in the Arke Noahs preservation in the deluge Lots deliverance in Sodom Manifest Gods faithfulnesse and mercy to his servants when the rest of the world were overwhelmed and swept away in the generall deluge and the delivering of Lot and his family out of the burning of Sodom and Gomorrah are strong evidences of Gods faithfulnesse and mercy to his owne servants as both Moses Gen. 19.29 and the Apostle 2 Pet. 2.5.7 9. make use of them to that purpose In delivering of the Children of Israel His wonders in bringing his people out of Aegypt out of that heavy bondage under which they had been long held by the Egyptians by such strange wonders with a strong hand an outstretched arme as David calls it Psal 136.12 slaying great and mighty Kings Psal 136.18 and giving his people possession of their lands and in the land of Canaan Planting them in Canaan possessed by Giants to whom the children of Israel being compared seemed but as grashoppers Num. 13.33 Notwithstanding their Cities walked up to heaven Deut. 1.28 And generally the plucking down of the mighty from their seats Luke 1.52 and raising up of the poore out of the dust to set them with Princes Discover his Power and Soveraignty Ps 113.7 8. discovers his infinite Power absolute Soveraignty by which is both inabled and hath right to doe whatsoever he pleaseth in heaven and earth Psal 135.6 and none can stay his hand or challenge him for what he doth Dan. 4.35 His preserving and advancing Abraham and his posterity The blessings of God upon Abraham and his posterity whom he so mightily encreased in a strange Country in riches in honours that he was esteemed as a mighty Prince by those amongst whom he dwelt Gen. 23.6 preserved among strangers shadowing them under his own wings rebuking even Kings as Pharaoh Gen. 12.17 and Abimelech Gen. 20.3 for their sakes Psal 105.14 Are evidences of his truth and Al-sufficiency His taking the wise in their craftiness And turning the counsels of men to serve his own ends evidently declare both Gods All-sufficiency and faithfulnesse in making good his Word Gen. 12.2 3. His taking of wise men in their craftinesse Iob. 5.13 causing their own tongues to fall upon them Psal 64.8 as he did Hamans Hest 6.9 10. and chap. 9 10. argue his Power Wisdome and Justice The making use of the malice of Iosephs brethren to bring him into Aegypt both for his owne advancement Argue his wisdome and goodnesse and for the preservation of Iacobs family Gen. 45.5 Psal 105.17 set out both his Wisdome and Goodnesse as Ioseph observes Gen. 30.20 and generally the histories of the particular acts of divine Providence are but instances of the wonderfull effects of those glorious Excellencies in God whereof one or more of them are minifested unto us thereby Now that we may the better discover that God is righteous in all his wayes and holy in all his workes as David testifies Psal 145.17 seeing that all righteousnesse consists in the just proportioning of all dispensations to the wayes and workes of men whether they be good or evill we must carefully compare the wayes in which men walke with the wayes in which God walkes towards them whereby we shall easily and plainly discover the justice of God as well in rewarding the righteous In comparing the waies of men with