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	lord_n	sabbath_n	2,255	5	9.8890	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

Much more might be said from these two chapters for the Christian Sabbath but I would not stay too long in my passage to my Text. Thus much was necessary to be inserted because I shall make use of it anon where we shall see although it may seem too large a digression yet that it was not needless nor impertinent Thus it appeareth that by To day if ye will hear his voice is meant the Christian Sabbath day to the keeping whereof in the House and Worship of Christ the Apostle exhorteth them as I said First in the words of the Prophet David verse 7. Then Secondly v. 12. he exhorts them in his own words to the same purpose and as it were by way of commentary upon those words of David Therefore as the Prophet so the Apostle proceeds to press his advice and exhortation upon them from their example who fel in the Wilderness shewing that David in that Psalm maketh the condition and case of such who in the times of the Gospel shall forsake the Ordinances and Sabbath of the New Testament refusing to hear the voice of Christ inviting the people of his pasture and sheep of his hand to rest with him in his house upon his day to be the same with theirs who tempted God in the wildernesse in refusing his offer to give them the land of Canaan destroying the inhabitants before them and to give them rest in that land and that he will swear against them in his wrath that they shall not enter into his rest as he had done against these who fell in the Wildernesse Thus having finished in these two chapters his arguments and exhortations taken from that Scripture Psal 95. he proceedeth to another and still in prosecution of the same work namely to deliver them from this forsaking of the Worship and Ordinances of the Gospel and that is this He shews that upon the comming of Christ there was to be a change of the Priesthood and of the Law of Ordinances and that Christ is now the onely High Priest over the house of God being a Priest for ever after the order of Melchisedeck not after the order of Aaron This he begins at the fifth chapter he pursueth it in the seventh eighth ninth and to the ninteenth verse of the tenth chapter where he concludeth and from what he had said perswades them against this Apostasie This sixth chapter is part of a digression which he begineth at the eleventh verse of the fifth chapter in which he sharply reprehends them for their unprofitableness when for the time they ought to be Teachers that they had need to be again taught the first principles of the Oracles of God But that he saith he would not do but would go on to perfection even to those things which he saith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood He giveth his reason because the recovery of such who had tasted of the sweetnesse of the Ordinances and House of Christ and were utterly fallen away not only from them but also from the other principles of the Doctrine of Christ would be but in vain attempted This sharpnesse of his towards them he againe mollifies verse 9. But we hope better things of you c. Indeavours to comfort them and exhorts them in the words next before my Text to labour with diligence for a full assurance of hope to the end And not to be slothful but followers of them who through faith and patience inherit the promises Now in the words of my Text he urgeth this duty of laboring for a ful assurance of hope upon them by shewing that ground of this assurance of hope which the Saints have from the example of Abraham that great pattern of Beleevers and that two ways 1. By way of immitation set forth by shewing 1. What God did for him namely 1. He made him a promise of blessing and multiplying him 2. He confirmed it by an Oath 1. Swearing by himselfe 2. That because he could swear by no greater giving to him the best security he could 2. What Abraham did and found thereupon 1. He inherited the promise 2. Yet that after he had patiently indured In all this is intimated if we follow his steps and do as he did that we shall find as as he found Thus is his example propounded for a ground of assurance of hope by way of immitation 2. By way of instruction in as much as what God did for him was intended not for him onely but also for all Beleevers as Heirs of the same promise together with him This is set forth by shewing 1. The Nature and Use of an Oath among men 1. Men swear by the greater 2. Vnto them it is in point of confirmation an end of all strife 2. God's end in making that Oath to Abraham 1. That he might shew the immutability of his Counsel 1. More abundantly 2. To the Heirs of Promise 2. That strong consolation might be had set forth by 1. The means namely by two immutable things wherein it was impossible for God to lye 2. The persons that should have it Beleevers even of the times of the New Testament That we might have strong consolation who have fled for refuge to lay hold upon the hope set before us By this we see that many things might be considered from these words by way of observation First That the things promised in the Gospel are by the Saints obtained by inheritance Abraham inherited the promise and all Beleevers are here called the Heirs of promise Begotten to a lively hope to an inheritance incorruptible 1 Pet. 1. 2. So Acts 26. 18. Brought from darkness to light and from the power of Satan unto God to receive forgiveness of sins and inheritance among them who are sanctified by faith in Christ And that will be the welcome sentence from the judge at last Come ye blessed of my Father inherit ye the Kingdom Their title is sure they cannot lose their portion and it is so great it must be freely given and by such a Father the Gospel therefore is his Testament The summe of what is promised therein is an enjoyment of God himself Those that have it must therefore be his Children by union with him in Jesus Christ And if Children then Heirs of God Rom. 8. 17. Secondly That those who do enjoy this inheritance by faith and patience they must inherit it Heb. 4. 2. This work is carryed on by the power of a creating word and the word profits not where it is not mixt with faith Rom. 1. 17. it is the power of God to Salvation to them onely that believe And because the Lord will take time to perform his promise dispatching this great work not all at once but by degrees therefore we have need of patience that having done the will of God we may receive the promise Heb. 10. 36. Thirdly That the example of beleevers is a great advantage to a Christian in beleeving Abrahams example is