Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	holy_a	sabbath_n	weekly_a	4,103	5	12.8265	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67095	The manifold vvisedome of God In the divers dispensation of grace by Iesus Christ, In the Old New Testament. In the covenant of faith. workes. Their agreement and difference. By G. Walker, B.D. pastor of Saint Iohn the Evangelist in Watlingstreet.	Walker, George, 1581?-1651.	1641 (1641)	Wing W361; ESTC R217663	63,825	196

THE MANIFOLD WISEDOME OF GOD In the divers dispensation of Grace by Iesus Christ In the Old Testament In the New Testament In the Covenant of Faith In the Covenant of Workes Their Agreement and Difference By G. Walker B. D. Pastor of Saint Iohn the Evangelist in Watlingstreet LONDON Printed by R. H. for Iohn Bartlet and are to be sold at the Signe of the Gilt Cup neere S. Anstins Gate in Pauls Church-yard 1641. To all that love the Lord IESUS CHRIST especially the godly and religious professors of the true faith in and about the Citie of London grace and peace be multiplied BEloved in the Lord as your Christian love and charity hath abounded towards mee in my bonds So Christian affection bindes me to returne to you some tokens and testimonies of thankfulnesse When I was sicke and shut up so fast in close prison that no liberty to visit me nor any accesse unto me for my comforts could by any importunity prayers or petitions be obtained then next under God whose holy Word the sacred Scriptures in the Originall tongues were allowed me for my solace and sole companions day and night your faithfull and fervent prayers which you powred out to God in my behalfe were my chiefest outward help the vertue power of them piercing through the double doores lockes and bolts through which no keyes of gold or silver could make way or enterance did most sensibly reach unto me and I had a lively feeling and sweet fruition of the benefit and comfort of them Also after the loosening of my strait bands and imprisonment when for the preserving of my life and recovery of health I had obtained the favour to be only confined to the house of my brother where my friends might visit me divers of you did most charitably minister unto my necessities and did ease me of the clog of cares for necessaries of this life which otherwise would have pressed me downe as an unsupportable burden and consumed me being stript of my maintenance and meanes of liveli hood and the profits of my benefice which were sequestred and given to others This your Christian charity I do acknowledge with all thankfulnesse and do mention in my dayly prayers and thanksgiving to God firmely beleeving and perswading my selfe that he will aboundantly reward your worke of love and charity who hath promised that whosoever shall give to drinke unto one of his litle ones which belong to Christ a cup of cold water only verily he shall in no wise lose his reward Mat. 10. 42. Neither have I in this time of my restraint neglected to use all diligence and to doe my best endeavour you also helping together by prayer for me that your charity bestowed on me might bring forth some manifest fruits to your selves and others and that by meanes thereof thanks and praise may be given by many to God on our behalfe For being freed by your bounty from worldly cares I gave my self wholly to care for the things of God and to spend my whole study and paines in some things which might be profitable to the people of God especially in revising papers and making fit for the presse and for publike use divers of my labours and workes which they whose judgment I doe much reverence have perswaded me to be more profitable and many of my most judicious hearers have importuned me to publish for the commō benefit of many The first in the communicating whereof I have yeelded to their desire is this small treatise which is as a praeface to the rest and indeed it was first delivered in some few sermons as a praeface to the exposition of the Gospel of Saint Iohn in the yeare 1616. It justly challengeth the first place because the first receiving of men into the Church of God to be visible members of Christ is by their baptisme which is the Sacrament of initiation and their entring into covenant with God in Christ which Covenant is here in this treatise plainly described and the agreement and difference shewed betweene it and the old Covenant of workes as also between the old and new Testament and betweene the Law and the Gospel The next in order is the instruction of Christians in the Doctrine of Christ which in another treatise is described and set forth by the matter forme fruit affect end use and ground of it First delivered in divers sermons upon Heb. 6. v. 11 12 13 14. and now made and formed into a Treatise fit to be published for the benefit of Gods Church at the importunity and request of divers well affected hearers The third is a treatise of God who is the proper subject of the divine art of Theology or sacred Divinity in which the eternall and only true God is described and set forth at large out of the words of Moses Deu. 6. 4. in the unity of his essence and all his attributes and essentiall properties and in the sacred Trinity of persons all fully and clearly proved by plaine Testimonies and demonstrations out of the sacred canonicall Scriptures The fourth is the doctrine of Gods internall operations and eternall works to wet his eternall counsells purposes and decrees concerning the last and utmost end of all reasonable creatures Men and Angels and concerning the way and means by which they are brought to their last end some to eternall life and blessednesse and some to eternall damnation wo and misery The fifth is the doctrine of Gods externall works and outward operations which are first generally laid open and proved out of severall texts of holy Scriptures and afterwards divided into severall heads The first is the great worke of creation fully and plainly described out of the first and second Chap. of the booke of Genesis To which is joyned a treatise of Gods actuall providence by which he doth order and dispose all things created and the actions and motions of them to his owne glory and the eternall salvation and blessednesse of his elect The sixth is the fall and corruption of mankind with all the evills which thereby entred into the world fully and plainly described out of Gen. cap. 3. The seventh is the institution of the Sabbath on the seventh day of the world on which day Christ was promised and by the promise of Christ which was the greatest blessing given and revealed to the fathers in the old testament that day came to be the most blessed day of the weeke and was sanctified by God to be the weekly Sabbath untill by the full exhibition of Christ a perfect redeemer in his resurrection on the first day of the weeke that first day became a more blessed day and by Christ the Lord of the Sabbath was sanctified and had the honour of the weekly Sabbath transferred unto it and is to be observed of Christians for their holy day of rest untill they come to the eternall rest in heaven These severall Treatises I have in this time of my restraint made

of the old Testament and the same renewed and more fully explained in the Gospell AFter the agreement and difference betweene the Covenant of nature and the Covenant of grace plainly laid open I proceed to shew how the second Covenant to wit the Covenant of grace doth agree and differ in respect of the divers publishings and promulgations of it in the old and new testament The Revelation of it in the old Testament I have reduced to two heads The one is that by which it was revealed to the Fathers before the Law and renewed in divers ages as first to Adam secondly to Noah thirdly to Abraham Isaac and Iacob The other is the revealing and renewing of it with Israel in the wildernesse in the giving the law by the Ministery of Moses after which it continued in one stay untill the coming of Christ With these two my purpose is now to compare the Covenant as it is now fully revealed in the Gospel And first with the Covenant as it was revealed to the Fathers before the Law That old and this new doe agree divers wayes First the parties in generall are the same in both Covenants In the Covenant with the Fathers the one partie was God offended by mans sinne and provoked unto wrath and displeasure by his rebellion and so made a consuming and devouring fire unto him And the other party was man by meanes of his fall and corruption now made a rebell and enemy unto God and as stubble and drosse before his presence And in the Covenant as it is revealed in the Gospel the parties are still the same even God offended and man the sinner and offender Secondly they agree in this that a Mediatour is required in both betweene the parties God and man so farre separated and standing at so great a distance for to make up the breach and the league between them being at so great odds And both have one Mediatour Iesus Christ the promised seed who alone in heaven and earth is able to stand before the devouring fire and to make atonement betweene God and man For that seed of the woman which in the first making of the covenant was promised to Adam to break the serpents head Gen. 3. that seed which was promised to Abraham and Isaac in whom all the Nations of the earth should be blessed Gen. 12. and 22. that Shiloh which Iacob spake of in his blessing of Iudah Gen. 49. He was the Mediatour in the Covenant betweene God and the Fathers before the law And he is no other but Iesus Christ who came in the fulnesse of time who by having his heel bruised in his sufferings hath broken the serpents head that is destroyed the workes of the devill who by his Apostles Gal. 3. 9. hath called all nations to the participation of Abrahams blessing and to justification by faith in him and who was made and born of a woman a pure virgin by the power of the holy Ghost Luk. 1. 35. and is now and ever hath beene yesterday and to day and the same for ever a perfect redeemer and eternall Mediatour of the Covenant now under the Gospel as appears Ioh. 8. 56. and 14. 6. Ephes. 4. 16. Heb. 13. 8. Thirdly in both these Covenants the substance of the promises is one and the same As we have the promise of spirituall Life by the Communion of the holy Ghost both of the life of grace in this world and of the eternall life of glory in the world to come so had all the Fathers from the beginning As we have the promise of a true right and title to all earthly blessings also in Christ so also had they As God is given to us in Christ to be our portion So he by Covenant gave himselfe to them to be their God As we have Christ God and man given unto us to be our Saviour and his righteousnesse and obedience with all the merits of his death to be apprehended by faith for our justification so had they from the first time of the promise All this the Apostle sheweth most plainly Heb. 11. where he sheweth that the forefathers did by faith receive not onely earthly blessings as the Land of Canaan deliverance from enemies and oppressors safety from the flood but also they embraced the promises of a better life and of a better country even an heavenly and God is not ashamed to be called their God for he hath prepared for them a city ver. 16. They received Iesus Christ by saith and did so firmely beleeve in him that they esteemed reproach for his sake greater riches then all earthly treasures vers. 26. they by faith became heires of his righteousnesse vers. 7. and Act. 15. 11. we saith the Apostle beleeve to be saved by the grace of our Lord Iesus Christ even as they Fourthly the Covenant made with the Fathers agrees with the Covenant now under the Gospell in one and the same condition on mans behalfe to wit the perfect righteousnesse of the Law and perfect obedience to the whole revealed will of God performed not by every beleever himselfe but by his Mediatour Iesus Christ God and man in mans nature This righteousnesse was made theirs and is made ours by one and the same meanes even by communion of the Spirit and by true faith laying hold upon it applying it and offering it up to God Both the righteousnesse and the meanes by which it is made ours are free gifts and graces of God both to the Fathers and us Neither they were nor we are sufficient of our selves or fit to performe any thing for salvation or to receive salvation when it is offred freely all our will all our sufficiency and all our fitnesse is of God and ever hath beene And therefore howsoever Christ his righteousnesse and satisfaction made unto God in the nature of man may in respect of Christ our head be called a condition of salvation which God required on mans behalfe yet in respect of us and the Fathers also it is rather a part of the blessing and one of the free promises in the Covenant and at our hands God requires no condition at all but such as he himselfe doth freely of his grace performe and worke in us and for us And therefore as the Covenant which God hath now made with us so also that Covenant with the Fathers before the Law was foedus gratuitum a free Covenant of Grace Fiftly the Covenants both Old and New agree in the Seales divers wayes First as in that Old so in this New outward Seales and Signes are required for to seale and confirme them Secondly as their seales did signifie the shedding of Christs Blood and his cursed death for mans sinne also mortification and sanctification so doe the seales of Baptisme and the Lords Supper which are annexed to our Covenant As their Seales did both teach the manner of mans redemption and also did serve to confirme their faith in it so doe ours