Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	father_n	heaven_n	maker_n	3,071	5	10.1314	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55487	Sabbatum. The mystery of the Sabbath discovered Wherein the doctrine of the Sabbath according to the Scriptures, and the primitive church, is declared. The Sabbath moral, and ceremonial are described, and differenced. What the rest of God signified, and wherein it consisted. The fourth commandment expounded. What part of the fourth commandment is moral, and what therein is ceremonial. Something (occasionally) concerning the Christian Sunday. By Edm. Porter, B.D. sometime fellow of St John's Colledge in Cambridge, and Prebend of Norwich.	Porter, Edmund, 1595-1670.	1658 (1658)	Wing P2984; ESTC R218328	143,641	276

obedience of that Law which is imposed on him by the mighty Creator of Heaven and Earth In the first of these Laws which a man would imagine to be the greatest God useth only this motive I am the Lord thy God which brought thee out of the Land of Egypt This was to move them by way of gratitude to adhere only to him their Deliverer and not to acknowledge any other God But the motive used in this fourth Commandement of sanctifying the Sabbath is far stronger because the deliverance of his people out of bondage might possibly have been performed either by Treaty or by the Arme of flesh without those plagues of Egypt and wonders at the Red Sea for the Israelites were numerous enough to have fought the Egyptians and to subdue them they wanted only Arms and Utensils of Warr which yet might reasonably have either been forced from the Egyptians or supplied by a forrain power we well know ●gypt was not invincible having been so often subdued Now the motive used in this Sabbath Law is proper only to the Almighty and absolutely incommunicable to any Creatures for none but God did or could make heaven and earth which is generally confessed by Heathens Jews and Christians Plato called God a Plut. in Symp. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So by Philo the Jew he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And by Dyonis Areop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And by N●z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And by St. Paul b 2 Cor. 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is but The Almighty Father and Maker of the World Among the wise Sentences of old Pythagoras this is recorded for one If any man come and boast that he is God let him create another World and we will believe him And in the holy Scripture This making of Heaven and Earth is often mentioned as a peculiar character of the true God As In the beginning Gen. 1. 1. God created the Heaven and the Earth And Psa 146. 5 Happy is the man whose hope is in the Lord his God which made Heaven and Earth So it is in the New Testament Acts 14. 15. and 17. 24. And by this the true God is differenced from false Gods as The gods that have not made Heaven and Earth shall perish And All the Jer. 10. 11 gods of the Nations are Idols but the Lord made the Heavens And this character of God is put into the very front of our Creed First As a strong motive to incline us to believe and trust in him Secondly To inform the weaker sort of Christians who cannot appre●●end what God is or what to make the object of their faith That it shall be requisite and sufficient for them at first T●● believe in God under this notion thus Whatsoever he is that made Heaven and Earth in him do I believe for so the Psalmist declareth My help Psa 121. 2 cometh from the Lord which made Heaven and Earth This great motive here used to incline us to sanctifie the Sabbath doth evidently shew that this Sabbath-Law is of greater concernment to us than the first Law is The reason whereof we have declared before * Chap. 5. And moreover That the Sabbath which is here principally meant doth not consist in keeping of a day whether the last day of the week which God imposed upon the people of Israel only and that but for a certain time Or the first day of the week which God never at all commanded But another kind of Sabbath is here commanded to be sanctified which Sabbath being rightly and deeply considered will prove and appear to be that very same Lord God that made Heaven and Earth For we have proved before First That the Sabbath day mentioned in the Moral part of this Commandement doth signifie God the Son because in him only the Godhead can be truly said to Rest and not otherwise Secondly We have proved That the Jewish Seventh day Sabbath was appointed only to be for a type figure and memorial or commemoration of that true and grand Sabbath which is Christ From these premises we here inferre That the making of Heaven and Earth is mentioned in this Commandment on purpose for a motive to incite us to a serious and most reverentiall sanctification of this true reall and substantiall Sabbath because he that is here called the Sabbath day is the great Day-spring from on high and is really He that made heaven and earth So that if we will acknowledge that the Creator of heaven and earth is to be worshipped and sanctified by us then must we also confesse that this Sabbath which is the Son of God is so to be sanctified No learned or prudent Christian I suppose will deny that this Son of God was the Creator of Heaven and Earth or if any do the Scriptures and primitive Church will gainsay them The Fathers expound these words Gen. 1. 1. In the beginning God created to signifie God the Father in God the Son And Joh. 1. 1. In the beginning was the Word that is the Word or Son was in the Godhead even that Word by which all things were made For the Word Principium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Tert. Advers Herm. Tertullian observeth doth not signify onely Ordinativum i. e. a Beginning in respect of the order of time but Potestativum i. e. a Primacy in power and authority For from this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes Potentates and Magistrates on earth are by him called * Id. Advers I●daeos Archontes and by others Demarchi i. e. Powers Princes and Rulers of People One of the sayings of Pittacus the Philosopher was b Laert. in Pittac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Magistracy or power will show the disposition of a man Hence also are the words Archangelus in St. Paul Archiepiscopus in Chrysostome and Epiphanius and Archipresbyter and Archidiaconus in St. * Hieron Epist 4. Jerom. As to the appellation Word The Psalmist saith By the Word of the Lord the heavens Psal 33. 6 were made just so the Evangelist tells us All things were made by him That this Word was Joh. 1 3. God the Son every one knowes The Psalmist saith again vers 9. Let all the Earth and all the inhabitants of the world stand in awe of of him for he spake the Word and it was done The Word by which the world was made and of which Moses thus wrote God said Let there be light and Let there be a firmament is not to be thought a transient or vocall word as Austin saith c De Civ lib. 11. c. 8. Non sonabili verbo sed intelligibili And by such a word as d In Ioh. Tract 37. Manebat non sonando transibat i. e. The world was made by that internall and substantiall Word which did not passe away from God as our words do from us but by his Word permanent of which St.

Lord with Trumpets and Cymbals and Ezra 3 10 11 Songs So they did before at the Dedication of Solomon's Temple The Levites a●ayed in 2 Chron. 5. 12 13 white linnen singing with Cymbals Psalteries and Harp● and an hundred and twenty Priests sounding with Trumpets and saying For his Mercy endureth for ever This custome was also continued by the Christians in their Encaenia or Dedication of their holy Edifices as the Fathers and Church-Histories do very often report The most noble and most holy Edifice in the World is the Church Whereof God himself is the Builder The Materials of it are the Son of God together with all his holy Members Therefore when Christ who is the first stone and foundation of this Church was first laid in the Earth that is in our first Parents just then it pleased the Divine Founder to express a joy and complacencie therein under the notion of Rest as it is said God Rested And in another place Exod. 31. 39. He was refreshed And this was done only to signifie the Love and Goodness of God to Man for whom he had now actually begun a certain Rest Ease and Refreshment which the Godhead for it self needed not Then again at the Nativity of Christ when this building was raised for that gracious purpose of Mans Salvation it pleased the Godhead to send a whole Quire of Heavenly Levites to sing Glory to God on high And at the Dedication thereof at his Baptism God the Father by a voice from Heaven declared Mat. 3. 17 his complacencie therein so that the joy of Angels and the Rest complacencie or acquiescence of the Godhead consisted only in Christ and in him for none other reason or respect but only because he brought Peace on Earth to men of good-will This is enough to the second Query The Conclusion of the Moral Sabbath THe summe of this Doctrine concerning the Rest or Sabbath of God consisteth in these two Propositions following 1. The Rest of God is only in consideration of Christ 2. Christ is called the Rest of God for none other reason but only because the merciful Godhead intended by him to procure and effect the everlasting Sabbath and Rest of of Man This Doctrine concerning the Sabbath which I have here delivered is not New nor of mine own invention I utterly disclaim all novellism and that which is now adayes but falsly called new light especially in so concerning and weighty matters of Religion for I have shewed before by many testimonies of the Fathers that this Doctrine is the same which by them was taught and believed in the Ancient Church and now again for a close I will sub joyn only the Testimony of St. Austin who surely was the most profound Theologue of them all who thus writeth upon those words Psal 132. 14. This is my Rest for ever a Aug. in Psal 131 Haec verba Dei sunt Requies mea ibi requiesco Fratres Quantum nos ana Deus ut quia nos requiestimus se dicat requiescere non enim ille aliquando turbatur aut sic requiescit sed ibi se dicit requiescere quia nos in illo requiem habebimus i. e. These words of God This is my Rest for ever are my Rest therein do I rest Brethren so great is the Love of God to us that because we rest in Christ God saith that he resteth for God is not at all disturbed nor can so rest yet he saith that he resteth there only because there in Christ we shall have our Rest The same Father upon those words God Resteth saith b De Gen. cont Man lib. 1 c. 22. Tom. 1 Significat Requiem nostram post bona opera And again c Epist 119. c. 10 Significat se daturum nobis requiem aeterndm And again God resteth d De Gen. ad lit lib. 4. c. 9. To. 3 Quia nos quiescere facit And again upon the same words Requievit Deus e De Civit. lib. 11. cap. 8 Deus fit Requies eorum qui in eo requiescunt per fidem That is When God is said to rest it signifieth only our Rest after our labour And That he will give us everlasting Rest And because he maketh us to Rest And because He is the Rest of all them that repose their trust in him Thus doth this learned Father most judiciously and truly expound this Sabbath or Rest of God This Doctrine which declareth the Lord Jesus to be the true and substantial Sabbath which is intended in the fourth Commandement because he only is the Rest both of the Godhead and also the only perfect and solid Rest of us Men if it be again re-admitted into the present Church as it was received and believed by the Fathers and the Church Primitive as is before shewed it will quit us from many doubts waverings and quarrels and will quench those Pen-Polemicks about Sabbatism which have of late disturbed the minds of many good Christians For by this Exposition we shall easily discern that Sabbath-Law to be still in force as much or rather more than any or all the other Nine And so we shall have still Ten Commandements and not only Nine as some have objected And that this Law is truly a Law Moral and Natural and written in our hearts For I beseech the Reader to consider what precept can possibly be imagined to be more naturally imprinted in mans heart than to sanctifie and reverence him who is our ●ll Of him the Psalmist saith Whom Psa 37. 25 have I in heaven but Thee and there is none upon ea●th that I desire besides Thee He is our God our Creator Preserver and Maintainer from whom we have our very being our life and motion And more than all this our Lord Jesus the Lord of the Sabbath or the L●rd Sabbath is He that hath redeemed us from everlasting perdition and more also He only hath prepared for us and tendered to us if we will accept his offer the everlasting and unspeakable Sabbath Rest and joyes of Heaven This is that Sabbath which himself included in those general words representing the summe of the first Table of the Law Thou shalt love the Lord thy God with all Lu. 10. 27 thy heart and with all thy soul and with all thy strength and with all thy mind This multiplicity of words argues a weighty and most concerning Charge In this Faith I conclude and thus confidently pro●ess That the Lord Jesus Christ is my only Sabbath In his Bosome do I repose my self All my hope and expectation of everlasting Rest is treasured up in him only And I trust I shall with faith and comfort on my death-bed say with the holy Psalmist I will lay me down in peace and take my rest for Psal 4. 6 it is thou Lord only that makest me dwell in safety Thus having as I trust retrived the most true and most ancient Sabbath I now close up this discourse with our