Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	day_n	earth_n	rest_v	4,824	5	9.3255	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16915	Three questions ansvvered I. Question. What should our meaning be, when after the reading of the fourth Commandement, we pray; Lord incline our hearts to keepe this law? II. Question. How shall the fourth Commandement, being deliuered in such forme of words, binde vs to sanctifie any day, but onely the seauenth, the day wherein God rested, & which the Iewes sanctified? III. Question. How shall it appeare to be the law of nature to sanctifie one day in every weeke?	Broad, Thomas, 1577 or 8-1635.	1622 (1622)	STC 3806; ESTC S106710	26,614	43

sanctifie one day of the weeke Or thus Inasmuch as God having chosen to himselfe a Church commanding thē after 6 dayes labour to sanctifie the 7 day reason convinceth or this is an argument that it is Gods will we Christians now his Church should doe in some sort as the Israelites by the 4th commandement were bound to doe heretofore The 4th commandement bindeth vs to sanctifie one day of the weeke that is It bindeth vs to belieue that it is Gods will we should sanctifie one day of the weeke seing as thereby it appeareth he once appointed the Israelites after 6 dayes labour to sanctifie the seventh day the same reasons in part still continue To end this matter Were it a law of this kingdome set forth long agone in these words Remember to fast vpō Thursday We in these times faring well vpon Thursday fasting vpō friday some man should say that the forenamed law bound vs so to doe vnlesse we did fast vpō Friday we brake that Statute who hearing this would not be much moved at the strangenes of the matter presently demand How shall this be seing the Statute speaketh of Thursday How can such a Statute binde vs to fast vpon Friday Now how the like vnto this may be I haue shewed with the best skill I haue and if any thinke my skill herein defectiue and say Never any law of God or man did binde in such manner as you speake of I must confesse it in my knowledge but did ever any other law of God or man appoint a thinge to be done on one day of the weeke and binde to doe it on another day or appoint a thinge to be done in one place and binde to doe it in another place Such a law if there were ever any such did binde in such manner as I speake of or if any hath more skill to answere this question I greatly desire him to shew his skill The question is such as we would thinke every one of the meanest vnderstanding would demand it first of all and it is made a needfull question to be answered by reason of those strange interpretations of Gods word aforemencioned I mean that the Sabbath and seauenth day are not the same in the fourth Commandement againe that by seauenth day in the fourth commandement any day of the week may be signified Should way bee giuen to such interpretations of the Scripture who seeth not what would follow therevpon It doth not a little moue me when in Protestant writers I read such passages as this It was neuer commanded nor appointed what one certaine day should be kept among seauen c. Consider well of the matter and thou wilt say that I am not moued without cause III QVESTION HOW shall it appeare to be the law of Nature to sanctifie one day in every weeke Answere Almighty God having in 6 dayes created the heaven and the earth rested vpon the 7 day Gen. 2.3 and therfore sanctified it as is said Gen 2. Hence now some would gather that it is the law of nature to sanctifie one day in euery weeke but indeed it will hence rather follow that it is the law of nature to sanctifie the precise seauenth day Vpon these premises God made the world in six daies and resting on the seauenth day sanctified it by the light of nature or reason this inference should rather bee made therefore it is the law of nature to sanctifie the seauenth day Then doe we most neerely follow Gods example when we worke vpon those very dayes which he wrought vpon and sanctifie that very day which he sanctified God in the beginning sanctified the seauenth day therefore it is the law of nature to sanctifie the seauenth day is a neerer inference than that other therefore it is the law of nature to sanctifie one day of the seauen or weeke The like may be said touching the placing of the fourth commandement among the moralls if any would fetch an argument thence to prooue this matter In the 2 to the Romans Paul saith That the Gentiles did by nature the things contained in the Law Rom. 2 14. and were a law to themselues From which text happily an argumēt might be fetched to proue as much the law of nature as M. Dod affirmeth that is to haue solemne times for so the Gentiles had but now the Gentiles sanctified not one day in euery weeke It will rather follow from the practise of the Gentiles that it is the law of nature to haue a place appointed than one day in euery weeke appointed for publike meetings the Gentiles had Temples 1. Cor. 11.14 In the 1 Cor. 11. S. Paul hath these words Doth not even nature it selfe teach you that if a man hath long haire it is a shame vnto him Now should I say in like manner doth not euen nature it selfe teach vs to sanctifie one day in euery weeke For one that would affirme many I thinke at first would deny that nature taught it them they see no such thing by the light of nature they had neuer any naturall inclination to sanctifie one day of euery seauen But though at first euery man will be ready thus to say yet vpon consideration happily it will seem the best order and if we see by The light in vs whereof Christ speaketh Mat. 6. Though it be not by any expresse command from Christ or his Apostles but by an ordinance of the Church as is the doctrine of many great Diuines of our church in the booke of Homilies that we sanctifie the Lords day rather then another day in the weeke yet can I maintaine that it is the law of Nature to sanctifie this very day for it is The best order And this I think no man of iudgement will once offer to deny vnlesse perhaps because some hold a superstitious conceit of the day that it is the best order to sanctifie one day in euery weeke then me thinks it may bee said that nature doth teach vs so to doe Let all things saith Paul be done decently and in order 1. Cor. 14. This command of Paul is the very law of nature doth not euen nature it selfe teach vs as much The best order is the will of God and the law of nature This is it then which I say If reason the light in vs or Nature for these I take for the same teacheth it to bee the best order to sanctifie one day in euery weeke then is it to bee held the law of nature so to doe but Reason the light in vs What the Philosophers tearme Reason Christ tearmeth The light in vs and Paul Nature or Nature teacheth it to bee the best order to sanctifie one day in every weeke therefore it is to be held the law of nature so to doe This is the only argument to prooue this matter But here are two things which I thinke good to advertise thee of One is that we should not tearme it Morall to

be ended did we acknowledg St Paul for a sufficient Doctour in this matter as it is great reason wee should and to the Galathians who turned from the Gospell he had preached vnto them so that he had diverse times iust occasion to shew his minde fully in this matter Now then who can belieue that we need not keepe the Iewes Sabbath as it is certaine we need not and themselues wil acknowledge it but St Paul should giue vs to vnderstand asmuch in one of these places And vnlesse in this in none for in his Epistles to the Romanes and Galathians he speaketh only in a generall manner True that generall sayings here are enough as in the matter of meates the law forbad swines flesh blood and the like yet we eate these meates and our warrant is Let no man iudge you in your meate or drinke The Kingdome of God is not meate and drink St Paul speaking twise of dayes in a generall manner and once in a particular would no doubt haue excepted the 7 day Sabbath had it beene to be excepted and such like generall sayings So generall sayings are inough in the matter of daies but if in this place where we haue a particular distributiō the very word Sabbaths vsed we shal say that the weekely Sabbaths are not meant who will belieue in other places The Sabbatharies which heretofore would haue vs Christians obserue the Iewes Sabbath might with more colour put of any text then this either this text or none is of force against them .3 Thus it is taken by many great Divines St Augustine termeth the Sabbath Sacramentum vmbratile Spirit lit cap 14. Againe in the 15. chapter of that booke hee termeth the 4 commandement preceptum figugatum Instit in 4 precept and Calvin sayth vmbratile veteres nuncupare solent so that it seemeth the Fathers generally by Sabbaths here vnderstood the weekely Sabbaths and therfore termed the 4 commandement vmbratile shadowish I haue mervailed that in these dayes two or three for I know no more in print should offer to dissent from so many great Divines about the interpretation of this text especially having no more to say for their owne interpretation But it seemeth they think if by Sabbaths here the weekely Sabbaths be meant then it cannot be avoided but that by ordinances in the second verse before Col. 2.14 the precept of the Sabbath must also bee meant aswell as the precepts of the New moone and holy dayes ioyned with it and thus St Paul should say asmuch of the Sabbath the precept thereof as he doth say or can be said of the new-moon the precept thereof for more cannot be said of the new moon thē that it is a shadow nor of the precept thereof then that it is an ordināce blotted out But shal I therfore offer to interpret a text wrongfully because I my selfe cannot answer an obiection which may be grounded on it being rightly interpreted How much better were it to acknowledg mine owne weaknes and to think that other happily may vnloose that knot which I am not able Besides this text there are other pregnant inough to proue that the Sabbath was a shadow or Ceremony consequently that the 4 commandement is more Ceremoniall then the rest As that text Mat 12.7 But if ye had knowne what this meaneth I will haue mercy and not sacrifice yee would not haue condēned the guiltlesse God calleth the Sab. a signe Exod 31.13 Christ likeneth it to the shew-bread and sacrifices mat 12.4.7 and Paul termeth it a shadow Col. 2. Here likeneth the observation of the Sabbath to the offering of sacrifices he blameth the Pharysees because when God would haue mercy before sacrifice they preferred sacrifice before mercy that is the keeping of the Sabbath before the feeding of their hungry brethren Againe Hebr 4. In this chapter as Marlorate also observeth mention is made of three Rests or Sabbaths one the first seventh day ver 4. another A day may be termed Gods Rest or Sab. in 2 respects first because he rested therin secondly because it is consecrated to his service In the former respect only the first 7 day is gods Sab. the land of Canaan where Zion was Gods Rest for euer Psal 132. vers 8 a third the kingdome of heaven vers 9. Now indeed it is not here said in expresse termes that the 7 day Sabbath is a text of the heavenly Sabbath but consider .1 That the Apostle in this Epistle entreateth much of types and of that whereof they were types 2. If the land of Canaan Gods locall rest in this world were a type of the rest in heaven as all acknowledg then likewise the 7 day Gods tēporall Rest in this world as spoken of here both together and in the same manner .3 The 7 day the kingdome of heauen haue one common name Gods Rests in this world were two the one of the time the 7th day the other of place the land of Canaan Rest or Sabbath the resemblance between them is asmuch as betweene the sacrifices of beasts in the time of the law and that sacrifice of Christ on the Crosse As God rested on the 7 day after his works in the 6 daies as the Israelites rested on the 7 day after their works in the 6 dayes so shall the godly rest in heaven after their labours and miseryes in this world Blessed are the dead which dye in the Lord for they rest from their Labours Reu. 14. Some that acknowledge the 7 dayes Sabbath to be a type or shadow will haue it such in respect of the strict rest S. Paul would not haue said that the holy dayes new-moone and Sab. were a shadow if not these but circumstances only about them had beene a shadow If it were a shadow because it was the last of the weeke then belike the new-moone was a shadow because it was the first of the month and that it was the last of seven but I doubt not the 7 day Sabbath was a shadow of the Sabbath to come inasmuch as it was a Sabbath that is a day of Rest and refreshing And so was the land of Canaan a type of the kingdome of heaven inasmuch as it was a place of Rest after the Egyptian-bondage and wearisome iourny through the wildernes The like may be said of the new-moone and Feasts ioyned with the Sabbath Col. 2. they were all in likelihood a shadow of the same thing to come the kingdome of heaven and in one and the same respect I meane in being times of Resting Feasting and reioycing Againe some that acknowledge the seaventh day Sabbath for a shaddow will not haue it such from the beginning but when as all other types and shaddowes were such from their first institution The very foundation of the Iewes Sab. was typicall for God sanctified the 7 day because he had rested therein who will belieue them without manifest proofe