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A26654 God's covenant displayed by John Alexander, a converted Jew ; with a proĊ“mial discourse of the reasons of his conversion. Alexander, John, Converted Jew. 1689 (1689) Wing A914; ESTC R18631 21,651 38

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3. upon the res substrata the mystical meaning involved in this Veil which the LXX might also have hinted at For the piercing or boring the Ear with an Awl was of Mosaical Institution for such Israelites who having served six Years with their Brethren Masters were willing to continue in that state of servitude till Death had freed them Deut. 17. 16 17. By which piercing of an Ear the Israelite Servant took upon him as it were a new political body whereof being thus inaugurated he could not be divested till the period of his Earthly Life So that this is the true reason why the LXX and greater than them the Apostle as being the immediate Penman of the Holy Ghost rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fitted and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metonymically by body especially the promised Messiah not only taking upon him the seed of Abraham Hebr. 2. 16. In the shape of a servant Phil. 2. 7. whence he is called a righteous servant Isai 53. 11. with all due attendance to the Word of God piercing his Ears to preach righteousness Psal 40. 9. but being also the Word which becoming flesh Joh. 1. 14. had pierced them To pass by the mystery taken from six years labour and an entrance upon servitude at the beginning of the seventh to denote the time of God's Promise concerning the Seed Gen. 2. at the brink of the seventh day when God having put an end to the work of Creation rested upon that of Redemption through the agreement of his righteous servant in order to the purchasing of that rest which remaineth to the people of God Hebr. 4. 9. I have to my small capacity clear'd the Text with all possible brevity not willing to enlarge upon what the Holy Ghost hath by the hand of the holy Apostle convey'd to the Church for a Truth And though I be not so far a Pythagorean or rather a nice Cabalist as to espouse the numbers for undoubted verities yet when mystical predictions calculated with event suggest such like observations I judge it an office of every Christian as well for their own comfort as to invite the curious whom Grace hath endowed with more critical Wits in order to a narrower search to lay hold on them no ways letting slip the opportunity of admiring the supream wisdom which hath thus liked All in numero pondere mensura in number weight and measure But now to the matter God who is a Being by way of Excellency and by reason of the inseparable goodness from his Essence is Communicative willing to display his Power and Wisdom resolved to Create the World over which he thought fit to set a Ruler as well as a Beholder And because the Universe was to be material the Ruler of it was to participate of matter But moreover for the contemplating of its decency and order he was to be indued with a Mind able to admire and to adore the supream Architect 1 Cor. 6. 20. whom as he could not suppose corporeal at least for the immensity of his unsupported Work Job 38. 6. so he could not apprehend him as such without having something of immateriality within him This Ruler therefore was to be MAN and to be created after the Image of his Maker Gen. 1. and to consist of Body and Soul Gen. 2. 7. He was to live for ever by the natural means of the Tree of Life which was able to continue his vigour under God if so be he would stand to his prescript nor was any consequence of Nature able to usher death upon him whilst obedient else destruction should accost him and he perish Gen. 2. 17. But again as his goodness would and his power could accomplish so his wisdom that knew how to contrive the project loquimut humano more did foresee the flexibleness and frailty of the material part of Man by a natural drift to things inviting even forbidden Ja. 1. 13 15. and that the Soul which was to restrain the body and its sensitive Appetites should by the suggestion of Sathan who was to fall before Man yield to them as having a power that it might not not that it should not exorbitate in a sinless capacity of sinning and thereby draw upon it self not only everlasting confusion but also for a punishment be for the future subject to what it was to command GOD in his Justice whose Eyes are purer than to behold Sin did in his predetermination condemn Man for Sin which he had foreseen and consequently concluding all his Posterity under the same guilt Rom. 3. 9. Gal. 3. 21. condemn'd them also for it Rom. 1. 8. By the by I quote these Scriptures for that there is nothing comes to pass in time which hath not been in the Idea of GOD from Everlasting Thus a Man being ideally come to nothing before he was something the second person of the most holy Trinity out of a meer compassion to so noble a Creature in the production of whom he was if I may say so to be instrumental Psal 33. 6. Joh. 1. 3. enters upon a Covenant with his Father and for making an atonement since no other sacrifice would do condescends to the taking upon him the humane nature therein to take away the guilt of the future Man and his Posterity by offering up his own self a Sacrifice Rom. 2. 2 24 25. and by becoming a Mediator between God and Man Gal. 3. 19 20. The ratification whereof on both sides was grounded upon the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 6. 3. Rev. 1. 8. to which in token of approbation the Father added an Oath The LORD hath sworn and will not repent Thou art a Priest for ever after the order of Melchizedeck Psal 110. 4. by two immutable things viz. his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his oath to ratifie his acceptance of that paction for the comfort of such who from the Snares of Sathan should fly to it for a refuge and lay hold of the hope set before them Hebr. 6. 18. And the Son on the other side declared his readiness to stand to his stipulation by a present compliance Lo I am to do thy will O GOD Hebr. 10. 9. Hence it proceeded that this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the custom of the Israelites was only once in a year at the day of propitiation pronounced by the chief Priest at the solemn blessing of the people Num. 6. 24 25. Here is the true order of the Covenant betwixt God the Father and his Son Jesus in order to our Salvation on which depends that Grace whereby we are saved and the administration whereof to us in Christ is called the Covenant by way of excellency and more significantly the COVENANT of GRACE From hence it is that it is called the everlasting Covenant none in order to the effecting of Gods final purpose before it none after it Hebr. 13. 20. through the blood of the everlasting Covenant hence it is that the