Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	day_n	lord_n	sabbath_n	7,508	5	10.6028	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80754	The covenant of God with Abraham, opened. Wherein I. The duty of infant-baptism is cleared. II. Something added concerning the Sabbath, and the nature and increase of the kingdome of Christ. Together with a short discourse concerning the manifestations of God unto his people in the last dayes. Wherein is shewed the manner of the spirits work therein to be in the use of ordinary gifts, not by extraordinary revelations. / By William Carter minister of the gospel in London.	Carter, William, 1605-1658.	1654 (1654)	Wing C679; Thomason E811_5; ESTC R207606	118,861	192

world but of another Sabbath days rest besides what was in use before Fourthly Because it is meant of a day of rest to be celebrated in the house of God in his Worship So the Apostle concludeth verse 9. There remaineth therefore a Sabbatisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the celebration of a Sabbath for the people of God a word comprehending the Sabbath and Worship put together as was before observed And the coherence of the words Psal 95. implyeth as much O come let us worship and bow downe and kneel before the Lord our maker for we are the people of his pasture and the sheep of his hand to day if ye will hear his voice harden not your hearts c. It appeareth also from the Apostles wherefore chap. 3. 7. His house are we wherefore as the Holy Ghost saith to day if ye will hear his voice c. So as if the question be what voice or what day the answer from the Psalm and from the Apostles inference must be this the day of worshiping the Lord our maker and of resting with him in his house and his voice whose house we are inviteing us unto it Fifthly Because the Apostle understands it of a day to be kept upon the same ground in relation unto Christ his ceasing from his works and entring into his rest as the seventh days Sabbath was in relation to God his ceasing from his works after his making the first creation and entring into his So it followeth verse 10. There remaineth therefore the keeping of a Sabbath to the people of God for he that is entred into his rest that is Christ hath ceased from his works as God did from his And that it may appear that it is Christ of whom he thus speaketh I must stay yet a little longer upon these words for the clearing of it The Apostle in these words maketh a further application and explication of that ninty fifth Psalm for his purpose for whereas in that Psalm it is said that he is the Lord our maker and we the people of his pasture and the sheep of his hand and therefore should come together worship and bow down and kneel before him he makes this the reason why this other day of rest of which David speaketh should be looked upon as a Sabbath thus to be celebrated in his house and worship as the former Sabbaths were because this our Lord and maker Jesus Christ spoken of in that Psalm hath entred into his rest and ceased from his works as God did from his And that it may appear that Christ is that Lord our maker whose voice we are to hear upon that day Consider what is said Heb. 3. 4 5 6. Christ the Apostle of our profession who built the house and built all things and is God he as a Son was faithful over his own house whose house are we if we hold fast the confidence and the rejoycing of the hope firm to the end Wherefore as the Holy Ghost saith To day if ye will hear his voice harden not your hearts He exhorts them in the words of the Prophet and brings it in with a wherefore upon what he had said of our being the house of Christ therefore he supposeth his voice it is we are to hear whose house we are which says the Apostle is Christ the Son of God who built both it and all things else His house are we wherefore to day if ye will hear his voice And that it may also be clear that those words v. 10. are to be understood of Christ his entring into his rest First I must a little mend the translation or rather the placing of the words therein for these words his own in the former part of the verse he that hath ceased from his own works which make them seem to be meant of a Beleevers ceasing from his sin which is his own work are not rightly placed there but should be in the latter clause thus He also hath ceased from his works as God did from his own works for so they are in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as God did from the works peculiar to his first creation so did Christ from his Secondly consider the words v. 14. which are brought in with a seeing then pointing to something going before namely to his entring into his rest v. 10. Seeing then that we have a great High Priest that is passed into the heavens Jesus the Son of God c. Which can refer only to those words v. 10. of his entring into his rest for that supposeth his passing into the heavens Thirdly it cannot be meant of ceasing from sinne because it is such a ceasing as was God's ceasing from his works which was such as he took satisfaction in what he had done it was not onely Negative or a bare ceasing from labour that God entred into but a Positive rest and satisfaction Exod. 31. 17. He rested the seventh day and was refreshed And looked upon his work and said it was exceeding good But he that ceaseth from sin looketh upon that as evil and taketh no satisfaction in it at all Fourthly Consider that those words v. 10. are the Apostles argument to prove that there is another rest or keeping of a Sabbath remaining for the people of God besides what they had from the beginning of the world v. 3. and since Joshuahs time v. 8. for our ceasing from sin upon our rest in Christ by faith proveth no such matter Fifthly I may adde what our Saviour Christ saith of himself Mark 2. 28. Luke 6. 5. That he is Lord also of the Sabbath He is Lord of Heaven and Earth Lord of his House and Lord of his Worship There are differences of administrations but the same Lord. 1 Cor. 12. 5. and he is Lord also of the Sabbath which he could not be unlesse he also had entred into his rest ceasing from his works as God the first creator did when he ceased from his because the reason of the keeping of a Sabbath is put upon this because it is the day of our Lords entring into his rest Exod. 20. 11. Our everlasting Sabbath in Heaven will be an entrance into the joy of our Lord Math. 25. 21. so also the comfort of a Sabbath now is Communion with the Lord of the Sabbath in his own rest Therefore since he is Lord of the Sabbath he must enter into his rest as God did into his as the Apostle speaketh of him in this place By that which hath been said it appears that this is meant of Christ his ceasing from his works and entring into his rest Which being so it is evident concerning this other day of rest of which David speaketh saying To day if ye will hear his voice that the Apostle understands it of a day of rest to be kept upon the same ground in reference to Christ his entring into his rest as the seventh day was in reference unto God his entring into his

Magistrates will have their free course and upon grounds of nature and reason as before And what influence the Kingdome or Subjects of Christ shall have upon the Kingdomes of the World will not be destructive to them but perfective of them That which is spiritual destroyeth not that which natural but perfects it The power will be naturally devolved upon them as from other causes so also because of their number and having power and authority in their hands they shall do the same things for which government is ordained and upon the same grounds in nature as before onely here will be the difference what they do they will do it like Saints and as becomes those who are subjects of the Kingdome of Christ and as in obedience unto his command As a beleever does all the same duties in nature in all relations in the world Parents to Children Masters to Servants Children to Parents Servants to Masters one Neighbour to another as he did before his conversion or as other men doe only with this difference unregenerate persons do them onely upon a natural ground and because nature is corrupt the duties many times are done accordingly but a beleever though he doth the same things and upon the same natural ground too yet he doth them also in obedience unto Christ and as sent by him about that work in which respect his people are said to be sent by him into the world Joh. 13. 16. The Servant is not greater then his Lord neither he that is sent greater then he that sent him In our conversion he taketh us out of this world Joh. 15. 19. Because ye are not of the world but I have chosen you out of the world therefore the world hateth you And he sendeth us into the world againe because there lies our work and the same duties in nature we are to doe yet not as being of the world but as being of Christ and called out of the world and sent in againe by him Thus when the men of this world are in place of government they act onely upon principles of nature and the nature of man being by sin corrupted the work is done accordingly hence is all that injustice in the world even from those whose work and interest it is to preserve justice what they can But when this power is cast upon the people of the Lord though they shall performe the same work of righteousnesse in government and upon the same ground in nature too yet they shall act as persons who have more then nature in them namely as such who are sent by Christ and governed by his word and spirit So as the inhabitants of the earth shall have no cause to complain that power is put into such hands nay they shall greatly rejoyce in that day as is foretold often by the Psalmist Psal 97. 1. The Lord raigneth let the earth rejoyce O clap your hands all ye people shout unto God with the voice of triumph for the Lord most high is terrible he is a great King over all the earth Psal 47. 1. I come now to the Application wherein although much use may be made of this point otherwise yet I shall insist onely upon two things First upon such things from it as may tend to clear the point of Infant-Baptisme Secondly something I shall also adde concerning the Kingdome of Christ First I say upon Infant-Baptisme concerning which yet I shall not enter at large upon that controversie onely I shall insist upon such arguments as do arise from this point Other arguments there are and fitly urged also which I shall not mention Now for that purpose it will not be amisse nor impertinent from what hath been said in opening this point Vse 1. First that hence we learn and observe the difference and agreement between those two great promises made by God unto his people The first to onr first parents Gen. 3. 15. The seed of the Woman shall bruise the Serpents head The other this promise unto Abraham Blessing I will bless thee and thou shalt be a blessing and in thee shall all the families of the earth be blessed and multiplying I will multiply thy seed c. I say wherein 1. They agree viz. 1. Both to be fulfilled in Christ 2. Both made to a spiritual seed 3. Both for the encrease of that seed and the conquest of enemies 4. Both comprehending the whole Gospel 2. They differ that in this promise unto Abraham the Lord maketh an addition to the former namely he giveth a more particular account how this conquest shall be accomplished 1. By putting this seed into a Kingdome that is whereas before it was in families onely that many families should be put together to be a separated peculiar people to himself a Kingdome of Priests and an holy Nation as they are called Exod. 19. 6. This kingdome he began in Abraham when he chose his seed first to be carried on in the Church of the Old Testament then in the Church of the New Testament under a differing manner of administration yet the same kingdome still as appeareth by that of our Saviour The Kingdom of God shall be taken away from the Jewes and given to others Matth. 21. 23. Which kingdome as to the matter of it was from the beginning but was not put into such a forme nor by any word of God so appointed to it untill Abraham received the promise and he and his seed made the heires of the world as hath been shewed 2. By that provision which God hath made for the encrease and greatnesse of this kingdome by blessing beleevers so as to make them blessings to Families Kindreds and Nations This being the means appointed by God for multiplying the seed by so casting elect children upon elect Parents as was shewed in opening the reasons of the point Which being so now for our purpose let it further be considered that as God made an addition to his Gospel or rather a further discovery of his mind therein in his promise unto Abraham so he also made an addition to the seals for confirmation of it to his people namely the seal of Circumcision which also was first given to Abraham and not in use before And as this addition to his Gospel was a promise of making beleevers blessings to families and nations in order to the multiplying of the seed and encrease of the Kingdome of Christ so the application of this seale to Infants is part of the seale thereby signifying and confirming that promise of such blessing So Gen. 17. 10. This is my covenant which ye shall keep between me and you and thy seed after thee every man-child among you shall be circumcised and the uncircumcised man-child that soul shall be cut off from his people he hath broken my covenant Had not the application of it to the Infant been part of the token of the covenant the childs not being circumcised had not been a breach of the covenant nor could

they all are separated things But we finde not in the new Testament what it is but in the old we must search and there we finde it often made opposite to that which is common that is which is and worketh onely within the common road of nature therefore we finde that then a thing is separated when it is set apart for a supernaturall efficacy and end of which nature all the Ordinances of the worship then were and are so still So for the Sabbath where shall we find that the first day of the week is to be remembred and kept holy as the Rest day of the Lord as the Seventh day was if you have not recourse to the fourth Commandement where the command is fixed upon the generall duty of remembring and keeping the Rest day whatever that day fall to be as was before observed Page 75. I might give many such instances I shall name but one more and that is this the applying of the token of Abrahams Covenant to infants which must have been more particularly appointed in the new Testament had not the command of God when he gave to Abraham that Covenant and the seal thereof been so expressely fixed upon the generall duty of keeping the token of the Covenant yea whatever that token prove to be for God did intend to change it as was shewed And withall the application of it to the Infant so expressely made an essential part thereof as being that wherein was signified and sealed that branch of Abrahams Covenant which made it to be his and to differ from what was given before in reference to which also and to the seals thereof he was called the Father of them that believe and therefore receiv'd both the one and the other both for himselfe and us as was shewed before namely a blessing upon families in order to the multiplying of the spiritual seed Which being considered the silence of the new Testament in this matter of Infant-baptisme is an argument rather for it then against it because had it not been taken for granted and as a thing commonly received by all the Churches from the light of the old Testament that this token of Abrahams Covenant should also be applyed unto Infants those who had so many questions and disputes to be decided by the Apostles had never let so great a priviledge go so quietly without so much as a question put about it And it had been necessary that the Lord should have given a caution for leaving Infants out of this new administration that we might have known his minde had he so intended Vse 4. Hence we see a reason why the Apostle faith of the children of beleeving parents that they are not common or uncleane but holy 1 Cor. 7. 14. one reason is because they come under this word of blessing from God in as much as that word was confirmed not only unto Abraham but also to all beleevers Blessing I will bless thee and thou shalt be a blessing and in thee shall all the families of the earth be blessed That which God blesseth he sanctifieth and separateth from that which is common or unclean As it is said of the Sabbath day he blessed the Sabbath day and sanctified it that is made it a day which should not be reputed common but holy Nor are the children of beleevers under a blessing onely in a common way of providence as he blesseth the corne and the beasts of the field as hath been shewed although according to the ordinary course of causes and things in nature it must be acknowledged a blessing to be born and brought up of beleeving parents for if that were all it would not make their children holy It is said that Christ upholdeth all things by the word of his power Heb. 1. 3. so as the common course of things in nature is not without a word of blessing from God The earth which drinketh in the raine that cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God Heb. 6. 7. So Psal 107. 38. yet here is no holiness in all this because this is done in the common course of nature and that which maketh any thing to be holy is something which is spiritual and supernatural or separated from that common road And this is the case of Infants of beleeving parents they are not onely under a word of common providence but also under such a particular word of blessing from God by meanes whereof beleevers are made blessings to their children in that which is spiritual and supernatural even to the conversion of their soules to God without which word of blessing all prayers and good example or meanes of education whatsoever are not so effectual thereunto Hence it is that the Apostle puts that difference between the Gentiles and the Jewes as between a wild Olive and a good Olive tree Rom. 11. 24. If thou wert cut out of the Olive tree which is wild by nature and wert graffed contrary to nature into a good Olive tree That which made this difference was not to be found in that which was meerly natural for the Jewes were borne in originall sinne and corrupted thereby as much as the Gentiles but in something supernatural namely because the Jewes though they were sinful too yet they were under the means of grace and they had God engaged by covenant to them and their children for their good But as for the Gentiles he left them to their natural condition without such means to mend them nor was God engaged so to them for their good but they were under the curse of God therefore they grew wild as a tree in the Wildernesse that hath none to order it And so were all those that came of them such children of such parents alike under the curse of God in sinne and not looked after or regarded by the Lord as it is said Acts 14. 16. He in times past suffered all the Gentiles to walk in their own ways And whereas the Jews are called the natural branches of this good Olive tree and are said to be Jewes by nature and not sinners of the Gentiles Gal. 2. 15. this is not spoken because this difference was from nature onely and not from that which is supernatural but because this priviledge they had by birth according to the covenant of God with Abraham And we see by that of the Apostle Rom. 11. that look what priviledge the Jewes had of this kind the beleeving Gentiles do now enjoy since their being graffed into the same Olive tree from whence the Jewes for a time are broken off and that when the Jewes shall be again graffed into it they shall enjoy the same again as was shewed p. 39 40 41 c. Therefore I say this is one thing which makes this difference between the children of beleevers and of unbeleevers that they are holy and these common or unclean because they are under such a word of