Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	creation_n	day_n	week_n	2,218	5	10.3550	5	false

Text snippets containing the quad

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

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-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

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

world by multiplying Abrahams spiritual seed and that by making beleevers blessings to families and nations Let not the people of God so easily part with so ancient entayled priviledges wherein the Saints have rejoyced for so many ages Let them have so much compassion on their Children as not to blot their names out of Heaven or thrust them out of the Kingdome of Christ into the Kingdome of Satan for to one of the two Kingdomes they must belong Those who know their owne priviledge herein will not upon such slender grounds part with it as the manner of some is to do And as Gods promise unto Abraham and his seed is called a Covenant and therefore something to be performed on their part as a duty commanded and required by the Lord that his Covenant be not broken so let beleevers search and see what that duty is for which purpose let us make this further use of this point Vse 3. From thence to learne not to confine that great promise made to Abraham and his seed Gen. 17. within the compasse of an earthly Canaan as meant onely of the temporal things of that Land or the multiplying of his natural seed therein but also of all such blessings in Christ whereof Canaan and the good things thereof were types That very promise vers 8. of the Land of Canaan to be an everlasting possession to his seed and he to be their God by what hath been said in opening this point we see is yet in fulfilling even to us of the times of the New Testament in the spiritual blessings of the Heavenly Canaan and in the conquest of the World by the people of the God of Abraham whereof the conquest of that land by Joshuah was a type as hath been shewed If any shall affirm that in neither of these two respects that promise can be brought down to these times it behooveth such to find out some other sense wherein it may be so extended because we see that what the Lord confirmed unto Abraham of blessing multiplying and causing his seed to possess the gate of his enemies he confirmed it to us even to beleevers of the New Testament as his seed and heirs according to the promise In opening the point I was the larger in the proofe hereof and have therefore insisted upon some things by the by concerning the Kingdom of Christ although a full unfolding thereof would require a farre larger discourse because it conduceth much towards the clearing of Infant-Baptisme to be a duty which God requireth of his people that the full extent of Gods promise unto Abraham whereof we have found that to be one branch be considered and understood For if this be granted that the promise made to Abraham Gen. 17. especially that part of it v. 8. concerning Canaan to be an everlasting possession to his seed be of such extent and made also to his spiritual seed of the New Testament it will follow that that command of God in those words next following vers 9. Thou shalt keep my covenant therefore thou and thy seed after thee in their Generations is to be meant also of his spirituall seed even in our dayes and as a command that now lieth upon the same spiritual seed in all Generations Psal 105. in as much as that command is brought in with a therefore upon the promise made to the same seed in the words next afore going Thou shalt keep my covenant therefore thou and thy seed after thee in their Generations And saies God This is my covenant which ye shall keep between me and you and thy seed after thee every man-child among you shall be circumcised and ye shall circumcise the flesh of your foreskin and it shall be a token of the covenant between me and you and v. 14. The uncircumcised man-child shall be cut off from his people he hath broken my covenant Obj. It will be said how is this command of keeping this covenant obliging to beleevers now since the covenant to be kept was then specified to be the circumcising of the child in as much as circumcision is now abolished Or what is this to baptizing children the point in hand to be cleared in this discourse To this I answer Answ First It is to be observed that this command of God is primarily fixed upon the generall duty namely the covenant to be kept and not upon this or that way of keeping either by circumcising or baptising so as the circumcising of the Childe came under the command onely upon this because it was declared then to be the token of the covenant and by the words it is supposed that when it should cease to be the token of the covenant it should no longer be a duty and what else by the same authority should be made the token of the same covenant would be the duty in stead thereof Mark the words he doth not say Thou shalt therfore circumcise every man-child among you as a token of the covenant between me and you for so had that been made the token for perpetuity to have continued so long as the covenant it selfe But first in general he saith Thou shalt keep my covenant therefore thou and thy seed after thee in their Generations that is they should observe and performe the token of the covenant whatever that prove to be and in the second place he addeth This is my covenant which ye shall keep between me and you and thy seed after thee every man-child among you shall be circumcised and the uncircumcised man-child hath broken my covenant therefore as I said as for circumcision that was a duty onely upon those words declaring that to be then the token Circumcision is now abolished yet the command of keeping the token of Abrahams covenant is still in force and binding to Abrahams spiritual seed in their Generations therefore what is now the token of that covenant must be observed in stead thereof The like manner of institution we have concerning the Sabbath therefore those who deny Infant-Baptism oftentimes deny the Sabbath and not without cause for there is the same reason of both and we may illustrate the one by the other The Lord intended in time to change the day from the seventh to the first day of the week as he intended in time to change the token of Abrahams covenant therefore in the fourth Commandement also the command is not primarily fixed upon the seventh or any day to be remembred and kept holy but upon the general duty that the rest-day of the Lord be remembred and kept holy what ever that day fall to be Exod. 20. 8. 11. Remember the Sabbath day that is the rest-day to keep it holy and the Lord blessed the rest-day and sanctified it And the remembrance and keeping of the seventh day is in the commandement made a duty for this reason because that was declared to be then the day wherein God had entred into his rest after his making of the world And