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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

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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
upon the same account when after the travaile of his soule in the new creation he entred the second time into his rest as it is declared that he did Heb. 4. 9. 10. as was shewed p. 11. 12. as also appeareth by what he saith of himselfe Mark 2. 28. that he is Lord also of the Sabbath which he could not be unlesse he also had a rest which he entred into as God did into his Because that was upon the first day of the week when he rose from the dead therefore by vertue of that command Remember the rest-day to keep it holy the first day of the week is now to be remembred and kept holy in as much as that is now the rest-day of the Lord our God as formerly the seventh day was As for his Ascention I confesse it is not so clear although very probable to be upon that day from Acts. 1. Acts 1. 3. 12. by the computation of the forty days from his Resurrection and the mention of a Sabbath dayes journey from mount Olivet to Jerusalem occasioned as is likely from their making that journey then upon that day vers 12. But albeit his rest was not compleated till he passed into the Heavens and sat down on the right hand of the majesty on high yet he first entred into it at his Resurrection in as much as he was raised in incorruption with a spiritual body and in glory 1 Cor. 15. 42. 43. 49. 20. And because he did then first cease from the travaile of his soul Which I say being upon the first day of the week there needeth no more to fix that command upon this day as a day which God hath sanctified and blessed because it comes within the general rule prescribed that the rest-day of the Lord must be remembred and kept holy and that the Lord blessed the rest-day and sanctified it So as if we should analyse that fourth commandement we may take it thus In that commandement we have 1. A duty commanded namely that the Lords rest-day that is the day wherein he entred into his rest be remembred that is that the memorial of it be solemnized and that by keeping of it holy In that sense the word remember is used Exod. 13. 3 4. to 9. Remember this day in which ye came out of Egypt c. So Hester 9. 27. 28. The Jewes ordained and took upon them and their seed and upon all that joyned themselves unto them that they would keep these two days according to their writing every year and that these dayes should be remembred and kept and that these days of Purim should not faile from among the Jews nor the memorial of them perish from their seed So the Lord here commands the memorial of his rest-day to be preserved by keeping that day holy 2. The duty explained by shewing 1 The nature of it 1. As to the day 1. In general one in seven six days shalt thou labour and do all thy work but c. 2. In particular for that season it is declared of the week the seventh day to be the day The seventh day is the Sabbath or the rest of the Lord thy God 2. As to the manner of observing and keeping of that day namely thou shalt do no manner of work therein thou nor thy son nor thy daughter thy man-servant nor thy maid-servant nor thy cattell nor thy stranger that is within thy gates In which by a Synecdoche all other Sabbath days duties are commanded 2. The reason of it 1. Because God made the world in six days and rested the seventh 2. Because he therefore blessed the rest-day and sanctified it because therein he had rested So as by this analysis we see that the seventh day was commanded to be kept in this manner not as the seventh but as the rest day of the Lord for that we see is the reason of the duty because God had rested therein and because he therefore blessed and sanctified the rest-day I have been the longer upon this point concerning the Sabbath because it receives so much a like measure in the world with this of Infant-Baptisme and the clearing of the one will help us in the other For in like manner also in this of Abrahams Covenant there is 1. A duty commanded viz. to keep that covenant viz. the token sign or seal thereof which is a part of it which Abraham and his seed were and are to keep 2. A declaration or explication what was then the token of it namely that the man-child be circumcised and in case the Child was not circumcised that the covenant was broken By all which we see that notwithstanding the token of the covenant was specified then to be the circumcising of the child which is now abolished Yet the command of keeping the covenant in performing that which is the token of it is still in force and lieth on the seed of Abraham even his spirituall seed to this day Secondly For answer further it is to be considered that baptisme is now in the roome of circumcision and is the very same for substance to us as circumcision was to them before Christ namely the token and seale of that covenant made with Abraham and his seed as appeareth Gal. 3. 27 29. As many of you as have been baptized into Christ have put on Christ And if ye be Christs then are ye Abrahams seed and heires according to the promise By which we see as was before observed that whatever we have as Abrahams seed we have it all in Christ and what we have in Christ we have it all as Abrahams seed and that we are baptized into Christ that is our initiation into Christ and whatever we have in Christ and whatever we have as Abrahams seed is sealed unto us in baptisme By which it is evident that as circumcision was to them so baptisme now to us is the token and seale of that covenant made with Abraham and his seed A further proofe of this we have also Coll. 2. 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ being buried with him in baptisme wherein also ye are risen with him Where we see First that the thing signifyed or sealed or the spirituall fruit of circumcision was the circumcision of the heart in putting off the body of the sinnes of the flesh And that the very same is the spirituall fruit of baptisme signified and sealed thereby namely a death and buriall to sinne and a spirituall resurrection which is the same with the circumcision made without hands in putting off the body of the sinnes of the flesh Secondly that whereas Christ was circumcised and that not because he had a body of sinnes of his owne to be put off but the body of the sinnes of the flesh of the members of his mysticall body those only who are in Christ receive this benefit because they
upon it as such and that in performance thereof his spiritual seed did enjoy not onely an earthly Canaan but withall an heavenly even in the times of the old Testament which heavenly Canaan as it is yet in being and shall be and enjoyed by the same spiritual seed still so we are to look upon that promise as intended also for us of the New Testament in all generations and for an everlasting possession In this manner hath the Lord been pleased to confirm his Gospel to believers he hath singled out Abraham as a pattern and confirmed it to him and in him to us as his seed And it hath been his usual course thus to do As for instance when he gave that great promise of conquering the enemies of the blessed seed by conquering God in prayer he gave it first to Jacob when upon occasion of his prevailing in wrestling with God he called him Israel And from him do we at this day claim the same priviledge and are called by that name the Israel of God Gal. 6. 16. Peace be on them and on the Israel of God So when he gave unto his Saints the keys of the Kingdom of Heaven he gave them to Peter and that his new Name in order thereunto Matt. 16. 18. He had his name before given Ioh. 1. 42. but there he gives him the reason of his new Name and the comfort of it and from that gift to Peter the Saints do claim their Church power each according to their place and station in the Church for they have it as Peters that is as stones in that building or if you will as confessours which makes them to be Stones in the house of God And as persons are more or lesse eminent in that work so have they more or lesse of that power therefore the Officers of the Church are intrusted with the greatest share So here also he singles out Abraham and confirmeth that to him which he intendeth to bestow upon all beleevers and gives him also his new name upon the same account The reasons why he hath done thus I shall shew anon But before we come to them for our more clear proceeding let us first consider what this promise made to Abraham was and what is the meaning of it The Apostle here reciteth that promise Gen. 22. 16. where the words are these By my self have I sworne that blessing I will bless thee and multiplying I will multiply thy seed as the stars of Heaven and as the sand by the Sea shore and thy seed shall possess the gate of his enemies The Apostle here for brevity sake sets down but two things Gods blessing Abraham and his multiplying his seed his scope in this place being not so much to set out the full extent and compass of the matter of Abrahams promise but onely the manner of Gods confirming it by an oath therefore if you will have a just account of that promise you must take it as it is set down in Genesis not only in chapter 22. 16. but also in other places especially in the twelfth and seventeenth chapters for the same promise is several times repeated and by various expressions set forth And it containeth four things First in general that God would bless Abraham and with him all beleevers the heirs of his promise with all spiritual blessings in Christ as Children and Heirs of God Rom. 9. 7. Neither because they are the seed of Abraham are they all Children but in Isaac shall thy seed be called that is saith the Apostle they which are the children of the flesh these are not the children of God but the children of the promise are accounted for the seed By which we see the blessing which God bestowed upon Abraham and with him upon all beleevers saying blessing I will bless thee c. Gen. 2. is the blessing of Gods children namely all spiritual blessings in Christ Jesus As also we find Gal. 3. 16. that the covenant and promise made to Abraham was confirmed to us in Christ and to this promise the Law was added four hundred and thirty years after And it is called a preaching of the Gospel to Abraham v. 8. even in what was said In thee shall all the nations of the earth be blessed The Scripture saith the Apostle foreseeing that God would justifie the Heathen through faith preached the Gospel unto Abraham saying In thee shall all Nations be blessed So that they which be of faith are blessed with faithful Abraham And you see the blessing is their being justified by Christ Again Gal. 3. 29. If ye be Christs then are ye Abrahams seed and Heirs according to the promise So as look what blessings we have in Christ they are all wrapped up in that promise made to Abraham and it was intended by the Lord to comprehend as was said before the summe of the Gospel This I say in general was intended in the promise made to Abraham Gen. 5. 15. and herein his promise did not differ from that promise made unto our first parents The seed of the woman shall break the Serpents head Secondly More particularly in Gods promise unto Abraham is contained something peculiar unto him and which beleevers are to claim particularly from his promise made to Abraham as namely in the second place that God would not onely blesse Abraham and in him all beleevers but also would make them blessings and that chiefly and in the first place to their familis and not onely so but also to Nations Gen. 12. 1 2 3. Blessing I will bless thee and thou shalt be a blessing and in thee shall all the families oj the earth be blessed So Gen. 18. 18. All the nations of the earth shall be blessed in Abraham This promise Peter alledgeth and explaineth to the Jews Acts 3. 25. Ye are the children of the Prophets and of the covenant which God made with our Fathers saying unto Abraham and in thy seed shall all the Kindreds of the earth be blessed The word is all the families of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word we have Epes 3. 15. Of whom the whole family in heaven and earth is named The covenant made with Abraham therefore as by this place we see that we have it in that of Gen. 12. 1 where it was first made given so also that it respecteth families and posterity else he had said all the beleevers or all the people of the earth not all the families of the earth shall be blessed And he could not have said to the Jews ye are the children of the covenant had it not respected the children of the people of God Nor is it to be restrained only to the Jews for the promise is concerning all the families of the Earth Therefore it followeth in the next words v. 26. Vnto you first God having raised up his Son hath sent him to bless you therefore to others he was sent also afterwards to blesse them What we have as