Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	day_n	keep_v	sabbath_n	1,466	5	10.2700	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62864	Anti-pædobaptism, or, The third part being a full review of the dispute concerning infant baptism : in which the arguments for infant baptism from the covenant and initial seal, infants visible church membership, antiquity of infant baptism are refelled [sic] : and the writings of Mr. Stephen Marshal, Mr. Richard Baxter ... and others are examined, and many points about the covenants, and seals and other truths of weight are handled / by John Tombes.	Tombes, John, 1603?-1676.	1657 (1657)	Wing T1800; ESTC R28882	1,260,695	1,095

either the rest is not a believers personal rest by faith or that it is of the same kinde with a meer weekly Sabbath dayes rest but rather the contrary It is distinguished from the seventh day Sabbaths rest and so it is also from the rest which the Israelites had by Joshuah's conduct in the land of Canaan which the Authour mentions v. 8. as well as the seventh dayes rest v. 4. and therefore the seventh dayes rest opposed to the rest v. 7 9. doth no more prove the day of rest to be a day of the same kinde as the seventh day Sabbath was then the day of rest in Canaan by Joshuahs leading Yea sith the seventh days rest mentioned Heb. 4.4 is onely Gods rest it is apparent the day of rest is of different kinde from an ordinary Sabbath dayes rest Neither doth the term although impart any such identity of kinde but that God spake of another rest of his athough hee had rested long ago when his works were finished from the foundation of the world Yea the words Heb 4.10 Hee that is entred into his rest hath also ceased from his works as God did from his which expresseth the rest for the people of God yet remaining v. 9. do shew that the day of rest is not till a mans works bee ceased which I know not how to understand of any other works then his works of labour and sufferings which are not till the end of this life and therefore the sabbatism or day of rest is not here the keeping of a weekly sabbath but a day of rest as is meant Revel 14.13 which though it bee not every dayes enjoyment yet it may bee a Christians personal test by faith onely that is that rest which by faith onely is entred into or obtained And though it were entred into by all believers from the foundation of the world yet it was not so conspicuously as when Christ entred into the heavens However those Hebrews and the believers to come after had not then entred into it That the Sabbath days rest was in use before proves against Mr. C. that the rest was not of the same kinde unless in manner of a type or shadow as one thing like that 's resembled by another may in a Catachrestique manner be termed of the same kinde with that which resembles Mr. C. adds Fourthly it is meant of a day of rest to bee celebrated in Gods house in his worship So the Apostle concludeth v. 9. There remaineth therefore a Sabbatism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. implieth as much Psal. 95.6 7 8. It appeareth also from the Apostles wherefore chap. 3.7 His house are we wherefore as the Holy Ghost saith To day if yee will hear his voyce c. So as if the question bee what voice Or what day The answer from the Psalm and from the Apostles inference must bee this the day of worshipping the Lord our Maker and of resting with him in his house and his voice whose house we are inviting us to it Answ. Sabbatism in the notation of the word imports no more then rest what it imports in the use of it I cannot discern but from this place sith I know not where it is used in the New Testament but here nor in any other authour afore this Here it appears not to import any more then rest sith it expresseth but what is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8 10 11. though I conceive that the matter shews it to bee meant of a holy rest it being th● rest of Gods people But that the word comprehends rest and worship put together I do not conceive For the word a●ludes to the Sabbath Gen. 2.2 3. quo●ed Heb. 4.3 4. Now Gods ●est imported not worship though his appoint●ng us to rest on the Sabbath and to sanctifie it doth import our worship of him Nor do I think the coherence of the words Psal. 95.6 7 8. doth imply that S●bbatism H●b 4.9 comprehends the S●bbath and worship put together or tha● Psal. 95.7 To day if yee will hear his voyce is meant of a day of rest to bee celebrated in the house of God in his wo●shi● sith in those words there is not the word Sabbatism and the Exhortation To day if yee will hear his voyce doth not app●ar to have been on the weekly Sabbath da● the Ps●lm being not as the 94th Psalm intituled A Psalm for the Sabbath and it is more likely that to day if you will hear his voyce intimates the day at the end of every seven years in the solemnity of the year of release in the feast of tabernacles when all Israel was come to appear before the Lord in the place which he should chuse and the Law was to bee read before all Israel in their hearing Deut. 31.10 11. at which time of the year every year they had gathered in their Corn and Wine Deut. 16.13 and then they had no harvest and so it was the fittest time to resem●le the rest remaining ●o Gods people yet so far was it from being the weekly Sabbath day that as Ainsworth notes on Deut. 31.11 The Jewish Doctors say that if the day of the assembling of the people happened to bee the Sabbath day the reading of the Law was put off till after Yet were it the Sabbath day it doth not follow that it is meant of a day of rest to be celebrated in the house of God in his worship for the weekly Sabbath was not celebrated in the house of God that is the Tabernacle or Temple but in their dwellings Exod. 16.29 And therefore if the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore Heb. 3.7 did refer to whose house ye are v. 6. though I conceive the inference is made from the words if wee hold fast the confidence and re●oycing of the hope firm unto the end yet it proves it not to bee a weekly Sabbath of rest to bee celebrated in the house of God in his worship For the weekly sabbath was not celebrated in Gods house and if it were each Christian or the Church were not fit to answer Gods house in which it was celebrated sith they are not the place where that made the worship of God accepted as the Tab●rnacle or Temple that is proper to CHRIST and his body John 2.19 Heb. 8 2. but the persons by whom it is celebrated and who worship God Lastly were all this granted that Heb. 4.7 were meant a day of rest to bee celebrated in the house of God in his worship yet this might be mean● of the rest in heaven often called Gods house where the Elders cast down their crowns before God and worship and praise him and not the weekly Sabbath Fifthly saith Mr. C. Because the Apostle understands it of a day to be kept upon the same ground in

powers were to preach and baptize those that received their doctrine SECT XCVIII The testimonies of Cyprian Augustin and other Latin Fathers for Infant Baptism are shewed to have come from their mistakes and the evidences why the antiquity of Infant Baptism should not be deemed such as is pretended are vindicated I Now return to the examination of the Testimonies brought out of the rest of the Latin Fathers besides Tertullian for infant Baptism whereof Cyprian was the chief and his testimony is thus urged by Dr. Hammond Defence of infant Baptism chap. 4. sect 2. p. 99. In the midst of this third Age An. Chr. 248. was S. Cyprian made Bp. of Carthage and ten years after he suffered martyrdome i. e. 158 years after the Age of the Apostles In the year 257 he sate in Councel with 66 Bishops see Justellus in his preface to the African Canons p. 21. and their Decrees by way of Synodical Epistle are to be seen in his Ep. 58. ad Fidum fratrem which is now among his works ●amel edit p. 80. The Councel was in answer to some questions about Baptism and accordingly he there sets down his own opinion together with the Decrees of that Councel of 66 Bishops which were assembled with him And so this as it is an ancient so it is more then a single testimony that of a whole Councel added to it and yet farther to encrease the authority of it 〈◊〉 cites this Epistle more then once and sets it down almost entire 〈◊〉 a testimony of great weight against hereticks and so 't is ●●ed by S. Hierom also l. 3. dial cont Pelag. In this Epistle the question being proposed by Fidus whether infants might be baptized the second or third day or whether as in Circumcision the eighth day were not to be expected he answers in the name of the Councel universi judicavimus 't was the resolution or sentence of all nulli hominum nato misericordiam Dei gratiam denigandam that the mercy and grace of God was not to be denied to any human birth to any child though never so young by that phrase mercy and grace of God evidently meaning Baptism the right of conveying them to the baptized adding that 't is not to be thought that this grace which is given to the baptized is given to them in a greater or less degree in respect of the age of the receivers and that God as he accepts not the person so nor the age of any confirming this by the words of S. Peter Act. 10. that none was to be called common or unclean and that if any were to be kep● from Baptism it should rather be those of full age who have committed the greater sins and that seeing men when they come to the faith are not prohibited baptism how much more ought not the infant to be forbidden who being new born hath no sin upon him but that which by his birth from Adam he hath contracted as soon as he was born who therefore should more easily bee admitted to pardon because they are not his own but others sins which are then remitted to him concluding that as none were by the decree of that Councel to be refused baptism so this was the rather to be observed and retained about infants and new-born children Thus much and more was the sentence of that ancient Father and that Councel and as the occasion of that determination was not any Antipaedobaptist doctrine there had no such then so much as lookt into the Church that we can hear of but a conceit of one that it should be deferr'd to the eigth day which was as much infancy as the first and so both parties were e●ually contrary to the Anti●aedobaptists interests the condemned as well as the Judges so that it is no new doctrine that was then decreed or peculiar to S. Cyprian who had one singular opinion in the matter of baptism appears also by the concurrence of the whole Councel that convened with him and by the express words of St. August Ep. 28. ad Hieronym Blessed Cyprian not making any new decree but keeping the faith of the Church most firm decreed with a set number of his fellow Bishops that a child new born might fitly be baptized Which shews it the resolution of that Father also that baptizing of infants was the faith of the Church before Cyprians time not onely the opinion but the ●aith which gives it the authority of Christ and his Apostles Answ. I have been willing to set down these words at large sith none urgeth this authority more fully though Mr. M. Dr. H. Mr. B c. do all alledge it and it is the chiefest of all the testimonies Augustin produced for infant Baptism and therefore was translated by me into English and printed at the end of my praecursor Concerning which act Mr. B. praefest mor. p. 401. saith thus It seems to me God ordered Mr. T. to translate Cyprians Epistle to the disgrace of his cause with the vulgar themselves For none can be so blinde as not to see in it the antiquity of infant Baptism which is all that we urge it for But if the cause I maintain be disgraced by translating that Epistle I shall take it as a sign that a spirit of dotage is faln on men so as to be enamouted on the blemishes of the ancient Sure me thinks none of the vulgar much less the learned should be so blinde as not to discern that infant Baptism was an errour which was maintained by the prime assertors upon such vain reasons as are in that Epistle which are not excused by what Mr. B. saith That the arguments are onely for confutation of the objection concerning infants uncleanness before the eighth day and not to give the grounds that warranted infant Baptism For the truth is both are done together and the best grounds they had for it are set down by them which will appear to be so frivolous by examination of them that notwithstanding all the credit Dr. Hammond endeavours to gain to it yet men of mean understandings I doubt not will by reading of it discern how ill that Councel did in that determination Nor doth it any whit be●ter the matter to say that it was not Cyprian alone but also a whole Councel of 66 Bishops which did thus agree with him For in like manner did the same Cyprian with a more famous Councel See Epist. to Jubaia ponep Quir. Janu. Steph. at the same place determine the rebaptizing of the baptized by Hereticks with better shew of Scripture and reason then in his Epistle to Fidus and alledged Apostolical authority as much as in this and yet he is deserted therein not onely by the Bishops of Rome that were then but also by Augustin and the African and other Churches Besides his maintaining the perfusion of the Clinici in his Epistle to Magnus l. 4. Epist. 7. his maintaining the necessity of water with the wine in the Lords Supper as

relation unto Christ his ceasing from his works and entring into his rest as the 7th day Sabbath was in relation to God his ceasing from his works after his making the first crea●ion and entring into his So i● followeth v. 10. Which to be meant of Christ and his entrance into his rest which he makes to be his passing into heaven v. 14 inferred from his entring into his rest v. 10. he endeavours to prove by 5 reasons Answ. 1. The coherence be●ween Heb. 4.9 and v. 10. doth rather intimate that he that is entred into his rest v. 10. is a term common to all the people of God mentioned v. 9. and the exhortation v. 11. doth also import t●at the person that enters into his rest v. 10 is meant every believer Nor is any one of Mr. Cs. reasons convincing of the contrary For 1. let the translation be mended as Mr. C. would have it yet it may be true of every believer that he also hath ceased from his wor●s as God did from his own works 2. Seeing then v. 14. may point out to what is said Heb 3. ● 2 3. 3. If Heb 4 10. cannot be meant of ceasing from sin yet it may be from lab●rious works and sufferings as Revel 14.13 and such rest may be 〈◊〉 with refreshing and looking upon them as good 4. That v. 10. should be taken for a proof of v 9. is not necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being not always causal or rati●nal yet if it were it might be thus The rest of the people of God in heaven sha●l be a Sabbatism like Gods for such of them as shall enter into their rest shall cease or have ceased from their sufferings and painfull works as God did from his in the beginning 5. What he saith that Christ were not Lord of the Sabbath as he saith Mark 2.28 Luke 6.5 unless he had entred into his rest or as p. 75. he could not be Lord of the Sabbath unless he also had a rest which he entred into as God did into his i● without proof and is false sith Christ speaks of his being Lord of the Sabbath at that time afore he entred into his rest and doth imply that which some would call blasphemy that Christ as God had not been Lord of the Sabbath unless he had entred into his rest as man But were it granted that Christ by reason of his entring into his rest as man was Lord of the Sabbath doth that prove that Heb. 4.10 is meant of Christs entring into his rest or is it not rather a baculo ad angulum But were it granted that Heb. 4.10 were meant of Christs entring into heaven yet the rest before mentioned is rather thereby confirmed to be meant of rest in heaven with Christ then rest on earth on a weekly sabbath sith the argument is strong thus Christ is passed into his rest in the heavens therefore there is a rest remaining for the people of God there but hath no strength thus Christ is entred into the heavens to rest therefore there remains to the people of God a weekly day of rest on earth Lastly this very reason quite overthrows Mr. Cs. building For he would ground the week day Sabbath upon Christs entring into his rest and this day he would have to be the first day of the week and the reason for inferring a week day Sabbath upon Christs entring into his rest is taken from the rest of God after the first creation whereby the 7th day Sabbath was sanctified Now if there be the like reason of keeping a week day Sabbath because of Christs rest as there was of keeping the 7th day Sabbbath because of Gods rest then it will not be the first day of the week which must be the Sabbath for that was not the day of his entring into his rest but another day to wit the fifth day of the week as may be gathered from Acts 1.3 Mr. C. himself p. 76. though he say that it is very probable that the ascension day was on the first day of the week yet confesseth it not to be clear and the reason of the probability from Act. 1. by the computation of the forty days from his resurrection and the mention of a Sabbath days journey from Mount Olivet to Jerusalem occasioned as is likely from their making that journey then upon that day v. 12. is so slender that I know not that ever any learned man did conceive so with him and the computation of forty days from his resurrection being on the first day of the week though the day of the resurrection contrary to the common computation should be excluded will not fix the Ascention day on the first day of the week but two days at least short of it And for the mention of a Sabbath days journey Act. 1.12 it is clear from the words that it was onely to shew the distance of the place from Jerusalem not to shew that day to have been the Sabbath day I list not to trouble my self about the reason of using that expression rather then another it being not material Yet were it granted it had been on the Sabbath day it had not been the first day of the week for that is not termed in Scripture certainly not in the Acts of the Apostles the Sabbath day What Mr. C. adds But albeit his rest was not compleated till he passed into the heavens yet he first entred into it at his resurrection which being upon the first day of the week there needeth no more to fix the command of the Sabbath on that day doth overthrow his arguing from Heb. 4.7 9 10 14. whence he would deduce the Christian Sabbath because of Christs entring into his rest at his passing into the heavens Which hurts not others as Mr. Cawdrey Sabb. Rediv. part 4. sect 23. who confesseth the words Heb. 4.10 not to be spoken of Christ though he allude to them I have insisted on this point by the way because Mr. C. makes use of it for infant Baptism but to how little purpose the sequel will shew Mr. C. for proof of infant Baptism p. 20. layes down this position that what the Lord confirmed by oath to Abraham he confirmed it to us even to all believers after Christ to the worlds end which I grant if understood of spiritual Evangelical promises which accompany salvation but not if meant of those peculiar blessings and priviledges which were promised to Abrahams natural seed Yet in his proof of that position I conceive sundry things not right which are vented by him as p. 28. that the voice of Christ meant Heb. 3.7 is an inviting us to celebrate his day of rest in his house in the worship of the Gospel which he means of a weekly Sabbath and a particular Congregation and outward worship as sundry passages following shew and this he makes a part of the Gospel p. 31. and the believer that neglects it comes short of the promise of entring into Gods