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	lord_n	sabbath_n	9,284	5	10.5348	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32801	The divine trinunity of the Father, Son, and Holy Spirit, or, The blessed doctrine of the three coessentiall subsistents in the eternall Godhead without any confusion or division of the distinct subsistences or multiplication of the most single and entire Godhead acknowledged, beleeved, adored by Christians, in opposition to pagans, Jewes, Mahumetans, blasphemous and antichristian hereticks, who say they are Christians, but are not / declared and published for the edification and satisfaction of all such as worship the only true God, Father, Son, and Holy Spirit, all three as one and the self same God blessed for ever, by Francis Cheynell ...	Cheynell, Francis, 1608-1665.	1650 (1650)	Wing C3811; ESTC R34820	306,702	530

Soule-satiating Communion we must take delight in our converse with God enjoyment of Christ and walking in the Spirit all the day We must enter into the rest of our beloved and take a sweet complacency in the fruition of God in the glimpse of his glory in the taste of his love in the kisses of his mouth in all the testimonies of his favor in all the love-tokens sent us from heaven The joy of the Lord must be our strength and in this strength we must go forth and mortifie our corruptious resist temptations and go about our worldly business all the next week with heavenly minds I cannot stand to speak directly and fully to the particular duties of the Sabbath or extraordinary duties of Evangelical fasting and Christian Feasting for all which there should be a serious preparation in all which there must be a prudent sequestration of our minds and hearts from the world that theremay be an intire consecration of them unto God and a sincere sanctification of all these times to Father Son and holy Ghost as it becomes the Sons of God the Members of Christ and Temples of the holy Ghost We should get oyle into our vessels dress and trim our Lamps that we may meet the Bridegroome of our soules in his appointed walkes in his own Ordinances and exercises I should say something likewise of our Penitentiall meltings before God Thus in briefe then when our conscience hath been wounded by the Spirit of bondage and is renewed by the Spirit of Regeneration it will in due time be pacified by the spirit of Adoption but even then the soule will melt into teares nay then it melts most kindly and laments most affectionately O I have sinned against the tender mercies of the bowels of God I have kicked my Father upon the Bowels I have made a sport and pastime of those sins which let out the heart bloud of my dear Saviour I have grieved vexed and even quenched the holy Spirit my sweetest Comforter I have sinned against all three and so trebled all my sins I feare I have saith the Soule in its agony even done despight to the Spirit of grace and trampled on the bloud of the Son of God but I have learnt to submit and beleeve to rejoyce and tremble to weep and waite for I waite upon a Father upon him whom my soule loves the spirit of faith and love hath taught me to come with a broken heart and a bleeding conscience to a Father to a Saviour to a Comforter I desire to keep the wound open by renewed Confessions and sprinkle the clensing bloud of Christ upon it by a lively faith Oh it is soveraign bloud and must be fiducially sprinkled by a speciall application and it is the spirit which makes this speciall application and administers reviving Cordials to broken hearts and fainting soules in their swowning fits When the most Ingenuous and refined sort of unregenerate men come to see that notwithstanding all their Civility and Formality they are in the gall of bitterness by reason of their impenitence and unbeliefe their opposition to the power of godliness their undervaluing of the mercies of God the love of Christ graces and comforts of the holy Spirit and feele these sins set home upon their hearts and consciences with stinging aggravations they are even fired out of their naturall estate and by the preventing grace of the Spirit made sensible of sin and hungry after grace and mercy The dreadfull impressions of Gods infinite Majesty and damning wrath make all the sensuall impressions of sin to be remembred with proportionable and self-condemning horrour But when the most glorious treasures of Gods sweetest mercies and richest grace folded up in his fatherly bowels are opened to these ingenuous men and the Spirit hath touched their hearts to lament after Christ then this ingenuous soule will cry out Oh what restless agonies what stinging wormes what unquenchable flouds of flaming brimstone how many Hells are there treasured up in one Hell for such a wretch as I am who have undervalued the riches of Gods mercy the love and merits of Christ the graces and comforts of the Spirit heaven and earth may be astonished men and Angels amazed at my prodigious madness in undervaluing Christ and Heaven In the midst of this agony and conflict prudent astonishment and spirituall horrour the holy Spirit urges invincible Arguments which are sweetly compulsive to perswade and constraine the soule to long for Christ. For when the Spirit hath made the threats both of Law and Gospel effectual to humble us he fils the soule with despaire of mercy if it continue in its former estate in the gall of impenitence and bond of unbeliefe but withall it doth assure the soule that there is plenteous redemption and eternall salvation treasured up in Christ for penitent beleevers Then the spirit opens the mystery of free Grace contained in a Covenant sealed with the Oath of God and bloud of Christ he reveales the eternity excellency sweetness freeness fulness infiniteness of Gods mercy and grace Christs love and merits as so many motives and encouragemets unto faith and repentance The Spirit sets a Pardon and a Crown before us acquaints us with the all-sufficient righteousnes and unsearchable riches of Christ and his own free and effectuall grace unspeakable comforts and glorious joyes and then convinces us that we want this grace to sanctifie us this Pardon and righteousnesse to justifie us this Crown and these joyes to enrich and satisfie us And upon this discovery the soule is encouraged to give credit to the holy Ghost to beleeve the love of the Father to depend upon Christs satisfaction and apply his righteousnes to prize the love of the Father the merit of Christ the grace and comforts of the Spirit above a World in a word to sell all for Christ and give up all to Christ resolving to be ruled by himself and his spirit for evermore Now the soule hath a new life put into it it hungers and thirsts for a more intimate Communion with Father Son and holy Ghost and this hungry soule sucks whilest the breast is open till it hath filled it self with substantiall nourishment reviving Cordials This devout soule becomes as Chrysostome styled Saint Paul an insatiable worshipper of Father Son and holy Ghost it desires to grow in grace to presse on towards perfection to have Father Son and holy Ghost to come sup with it dwell in it rule in it that it may be enriched with the unsearchable riches of Christ and filled with all the fulness of God This converted soule doth after these Penitentiall meltings Fiduciall breathings after Christ and obedientall closing with Father Son and holy Ghost differ as much from it self when it was most ingenuous before its conversion as an Angell doth from a Divell For the most ingenuous and refined sort of unregenerate men have nothing in them which is more excellent then

have been but there is no reall thing in God which might not have beene 2. There can be no reall relation between two extremes one of which two extremes is unchangeable and the other might not have been 3. God was not in any passive Potentiality or Power before he did create the world to receive any reall act because he is really a pure act and it is evident that a new reall relation is a kind of act wherof the pure single perfect and unchangeable essence is uncapable 4. Our weak understanding comparing God with the creatures is apt to frame many denominations which according to the manner of signifying seem to import as if God were in potentiâ ad multa yet if we do consider the thing signified as we ought in a way agreeable to the pure single and infinite Perfection of God we shall find that these are but extrinsecall denominations This point is much beaten upon by the most acute Schoolmen and Writers of Metaphysicks and therefore I need not insist upon it only observe that when I say created persons are distinguished by a heap of Accidents I do not mean that a person is made compleat in his subsistence by any Accident or an heap of Accidents for I have refuted that conceit in this present chapter pag. 73. I hasten to the eighth Difference VIII Humane Persons with whom we are best acquainted may exist in a very different time as well as in different places some lived before some since the flood some before the Incarnation others since the Death and Resurrection of our Lord and Saviour but herein all agree that time is the measure of them all their duration is very imperfect their duration is not always contemporary never Coessentiall But all three uncreated Persons are Coeternal because they are Coessential because they have the same divine eternal Essence Angels are said to have an eternall duration but they are not eternall in the same sense that the Father Son and Holy Ghost are Eternall 1. Because they were created Coloss. 1. 16. and therefore did begin to be they have not as the Schools say an interminable or interminated duration à parte ante 2. If they had been created from eternity yet they could not have beene esteemed Coeternall with their Creatour who did create them out of nothing and did not beget or breath them forth in the unity of his own divine Essence 3. There can be no lesse then an infinite difference between the finite dependent changable defective duration of an Angel and the infinite independent immutable duration of these three uncreated and all creating persons who are one independent unchangeable eternall infinite God the eternity of the three glorious persons is interminable indefectible immutable 4. If Angels had been created from eternity yet they would not have been essentially or intrinsecally eternall because their essence doth not include any repugnancy to an actuall beginning 5. If Angels had been created from eternity yet God might have annihilated them afterwards and then they had actually ceased to be 6. Although they were not actually annihilated yet the very possibility of being annihilated is enough to prove their duration terminable changeable defectible and therefore though they had been created from all eternity they would not have been coeternall with their maker nor would three Angels have been coessentially coeternall with one another 7. If Angels had been created from eternity they would have been eternall not by any intrinsecall or naturall duration as hath been proved and therefore they would have been eternall only by an extrinsecall denomination taken from the Eternity of God 8. Upon consideration of the Premises many Reverend Doctours of the Church conclude that Angels are eternall only à parte post and they are eternal à parte post not by their own nature but by the free favour and appointment of God and therefore there is an infinite difference between the duration of these three uncreated persons and the duration of the most glorious Angels in Heaven Angels are mu●able and God is free Agent both in respect of Creation and in respect of preservation and therfore God and Angels are not Coeternall as the Peripateticks dreamt God did voluntarily engage himself to create and preserve Angels by his own Decree and therefore that subordinate aeternity which they have à parte post is vouchsafed unto them by the free and undeserved favour of God For as Damascen saith well whatsoever had a beginning would soon have an ending if he who gave a beginning to it by his infinite power should think fit to suspend his upholding and preserving influence or put forth his Almighty and irresistible power against it in a destructive way I will not take this faire occasion to speak of the acts or motions of Angels to make this difference seeme greater for that which hath been said is su●●●cient to make it evident that Angels do not coexist with God the Father with the same duration wherewith God the Son and God the Holy Ghost do coexist with him because these three coessentiall persons are Coeternall they are all three one God who is his owne Essence his owne Eternity The Scripture calls the God of Israel the Eternity of Israel 1 Sam. 15. 29. and Aristotle calls him life it selfe the best life an Eternall life that hath neither beginning nor ending nor succession and therefore it is evident that he did not beleeve God to be subject to change or variation God is saith he a self-sufficient and eternall life God is truly self-sufficient because he is alsufficient he is infinite in perfection and therefore infinite in duration his infinite perfection and duration is nothing else but but his infinite Essence and this infinite Essence is the self-same in all three Coessentiall Coeternall and Coequall persons as hath been proved And therefore we have good cause to rejoyce and triumph in this glorious difference between created and uncreated persons Give me leave to sweeten this dispute with some devotion We have an everlasting Father an everlasting Saviour and an everlasting Comforter and we have good cause to lay a charge upon our immortall souls to blesse praise all three Coeternal persons for their eternall love our eternall redemption and salvation Praise the Lord O my soule while I live will I praise the Lord whilst I have any being will I sing praises to my God and put confidence in him for with the Lord there is plenteous and eternall redemption But O put not your trust in Princes nor in those sons of men in whom there is no salvation for their breath goeth forth they returne to their first earth and in that day all their thoughts and counsels perish Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God which made heaven and earth the sea and all that therein is

but Appendices to the fourth Commandement But even Jewish Holy daies and the most solemne services upon them did in their Primary and Principall Institution as Wallaeus himself doth acknowledge point at Christ and his benefits and the point is cleare by the Epistle to the Hebrewes and more especially by the ninth and tenth Chapters of that Epistle Heb. 9. 10 11 14. Heb. 10. 1 4 9 10. Luk. 4. 18 19. 1 Cor. 5. 7. The Sabbath was instituted before the Law was given on Mount Sinai but the fall of man defaced the whole work of the first Creation and therefore it is no wonder if Christ the Lord of the Sabbath require us to keep a Sabbath in remembrance of the new Creation by the work of Redemption which was actually finished by the Resurrection of our blessed Lord upon the first day of the week For Christ entred into his Estate of Rest in the day of his Resurrection though he did not enter into his place of rest in the third Heavens till the day of his Ascension and the place is but accidentall in respect of the State of rest and rest it self The Will of our Lord was the instituting cause the Rest of our Lord the moving cause When God rested from the work of Creation he was refreshed Exod. 31. 17. and when Christ rested from the work of Redemption he was refreshed and his Father took delight in the work of the new Creation which he could not take in the old Creation which was so defaced that he did repent of it Gen. 6. but God will never repent that he sent his Son to redeem or his Spirit to sanctifie his Elect but Father Son and Spirit will be refreshed and satisfied with all the sweet fruits of this new Creation and Renovation by the death resurrection and Spirit of the Lord Iesus Mat. 17. 5. Ioh. 19. 30 Isa 53 10 11. Rom. 4. 25. Rom. 8. 33 34. Rom. 11. 29. Heb 7. 21 22. The approved practice of the Primitive Christians declares the Doctrine of the Apostles and the Doctrine of the Apostles shews what was the Command of Christ the Lord of the Sabbath concerning the sanctification of the first day of the week which is therefore called the Lords day and the Christian Sabbath The Jewish Sabbath was the Holy day or Sabbath of Jehovah as Creatour and all three Co-essentiall persons did create us The Christian Sabbath is called the Lords-day since the Lord Christ hath been declared to be the Son of God by his resurrection Rom. 1. 4. and the Lord of all Rom. 14. 9. Mat. 28. 17 18. The Ministry and Sacraments under the new Testament are appointed by Christ and therefore used by vertue of the second Commandement though the outward worship be changed in like manner the Sabbath appointed by Christ must be observed by vertue of the fourth Commandement though the day be changed because this is the generall scope both of the second and fourth Commandements that we ought to observe all the Institutions of God from time to time We are then obliged both by Law Gospel to observe the Lords day we may with confidence expect a blessing upon our observation of it for he who sanctified the day did blesse it also that is annexe a blessing to the sanctification of it Read Peter Martyr upon the second of Genesis and the fourth Commandement when God rested from the works of Creation he appointed a Sabbath although he did not rest from works of Providence and in like manner Christ hath appointed a Sabbath upon his resting from the work of Redemption by price although he doth not rest from the work of Redemption by Power till all his Enemies be vanquished and his Elect saved These grounds being laid it is most evident that we are to keep a spirituall rest to Father Son and holy Ghost upon the Lords day We are not only to draw neare to the Ordinances but to God and Christ in them by the power of the holy Spirit because all spirituall Communion with God in Christ is maintained by the power of holy Ghost 2 Cor. 13 14. And our Communion with God upon the Lords day ought to be more immediate and eminent more spirituall and heavenly than at other times Christians do enjoy God not only in his Creatures providences and works of their callings according to the variety of their occasions but also in acts of Immediate worship and service even upon the week daies but we are to do God some more eminent service on the Lords day we should not content our selves with week-dayes-prayers and praises our holiness and communion should be extraordinary upon this solemne day and therefore 1. Eminent for the degree of it there should be a Sequestration of our minds and hearts from the world and a consecration of them to the blessed Trinity in the highest degree and after the most immediate manner in all exercises of Religion with admiration confidence love reverence delight and thankfulness that we may come as neare to God who comes down on purpose to meet us in his Ordinances with a full blessing as it is possible for Creatures that are cloathed with flesh We must abstaine not only from servile works but servile thoughts cares affections The Sacrifice was doubled on the Sabbath to shew that our holiness should be redoubled on that day Num. 28. 9. The Sabbath was called holiness Exod. 31. 15. and the Holy of Jehovah Isa. 58. 13. to shew that we should be exceeding Holy upon this Holy day We should be transported beyond flesh and the world and have our conversation in heaven that day for the day requires some transcendent holiness 2. Our Holiness and Communion should be Restorative for we contract much soile abate the vigour of our graces by converse with the world upon the week days and now there should be Restauratio deperditi We should sadly review our experiences and failings all the week and make up all our defects upon this acceptable day this season of Grace when God sits in state and scatters treasures of grace amongst hungry and thirsty Saints that are poor in Spirit and wait for spiritual Alms at a Throne of Grace 3. Constant Communion we should maintaine a continued and un-interrupted Communion with God in private as well as publike all the whole day together It is lawful for us on the week days to go about our worldly occasions after we have been at prayer but we find that when we have been well warmed by Family duties we are apt to catch cold againe presently when Company or worldly businesses break in upon us but we must keep our hearts in a Sabbaths days frame all the Lords day yea and at night also when our bodies are wearied in service we must not be weary of Service but our hearts must be panting and working after more of God and Christ and the holy Spirit 4.