Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	day_n	heaven_n	lord_n	22,364	5	4.1952	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85394	Hagiomastix, or The scourge of the saints displayed in his colours of ignorance & blood: or, a vindication of some printed queries published some moneths since by authority, in way of answer to certaine anti-papers of syllogismes, entituled a Vindication of a printed paper, &c. ... / By John Goodwin, pastor of a Church of Christ in Colemanstreet.	Goodwin, John, 1594?-1665.	1647 (1647)	Wing G1169; Thomason E374_1; ESTC R201334; ESTC R201335	139,798	168

case the Parliament will please to undertake and settle a thorow and effectuall course that neither the simplicity of the Jury nor of the Judge nor yet the simplicity nor duplicity of any or all the Ministers of the Provinciall or Nationall Assembly shall be any prejudice to the lives or liberties of studious learned and conscientious Ministers or others it may very well be presumed that the Ordinance will have very little to doe in point of execution and that the principall use and service of it will be to put the Parliament upon the trouble of contriving and setling such a course In their 24 Answer p. 25. they bring forth strange children Sect. 82. As first That the fourth Commandement doth in the words of it require onely one day in seven to be kept holy as a Sabbath and doth not expressely command the observation of the Jewish Sabbath c. If so then were the Sabbaths which the Jews observed of their own chusing and how then doth God so frequently call them His Verily my Sabbaths ye shall keep Exod. 31. 13. and Nehemiah in his prayer unto God expresseth himself thus And madest known unto them thy Holy Sabbath c. Neh. 9. 14. In which words he doth not onely appropriate the Jewish Sabbath unto God but likwise calls it his holy Sabbath i. a day which he hath sanctified Sect. 83. unto himself and his worship yea and expresly saith that God made it knowne unto them the Jewes i. revealed unto them on which day of the seven he would bee solemnly worshipped by them See also Levit. 19. 3. 30. Esa 56. 4. Ezek. 20 12 13. with other places many God is not wont to appropriate any thing unto himselfe which is of humane election in or any wayes appertaining unto his worship though sometimes he calls many of these things theirs to whom he hath given or appointed them And besides the reason of the Commandement for in six dayes the Lord made Heaven and Earth c. expresly characterizeth that very day as intended by God for a Sabbath unto them which they observed But the assertion is so empty and obnoxious that surely it will fall in the judgements of men without thrusting Secondly This Answer advanceth with this Divinity that within the generall scope of the Commandement which is the observing of those times and those onely as necessary to Religion which God himselfe appoints was included the Jewish Sabbath or Saturday before Christs Resurrection and the Christian Sabbath the Lords day is now since Christs Resurrection included also But First If the Jewish Sabbath was included in the Commandement or in the scope of the Commandement before Christs Resurrection how came it to be excluded after his Resurrection Hath the Resurrection of Christ any such influence upon the morall Law as to cause it to eject or cast out any thing formerly by way of duty contained or included in it Secondly If the scope of the Commandement be the observing of those times and of th●se onely c. which God himselfe appoints then how comes the observation of the Christian Sabbath or Lords day to be included therein considering that according to the Doct●ine of this Answer this day was no more appointed by God then any of the other six Or were all the six dayes besides as well included in it as this If so why are they not as well observed Thirdly If the Christian Sabbath or Lords day be now since Sect. 83. Christs resurrection included in the scope of the Commandement I would gladly know how or by what Authority or by whose act it hath beene brought within the verge of this scope so as to be included in it If Answer be made that it hath beene brought Sect. 83. in by the Authority or act of God then doth he not in this Commandement onely require one day in seven to be kept holy as a Sabbath but he requireth circumscriptively and particularly which of the seven he will have so kept If it be said that it hath beene brought in by the Church or by men then have men power to take it out againe and to put in any other of the six in the stead of it And how did the Resurrection of Christ contribute any thing towards the bringing of this day within● the scope of the Commandement if it depended upon the will and pleasure of men But into the secret of these mens Divinity in this place my soule as yet cannot finde the way to enter And Thirdly and lastly doe these men substantially prove that the morall Law contained in the ten Commandements is the rule of a Christians life onely by saying that the Christian Sabbath is now included in the generall scope of the fourth Commandement and that the Sacraments of the New Testament Baptisme and the Lords Supper are included within the scope of the second Commandement now First they prove not so much as the least haire of their heads amount unto of either of their assertions and yet neither of them lyeth so neare any known principle either of Reason or Religion that they need have feared the proverbiall reproof of lighting up a candle to see the Sunne in case they had bestowed a slender argument or two upon the clearing of them But secondly if what they affirme in both were granted yet their conclusion is not hereby gained For onely such a Law can properly be called a rule of life to Christians which either particularly or at least sufficiently prescribes and regulates all things necessary to be done by a Christian as a Christian Now the generall scope of the two Commandements specified and much more the Commandements themselves are so farre either from prescribing or regulating either of the duties respectively affirmed to be included in them that without particular direction for the performance both of the one and the other otherwise neither of them had ever beene practised by men notwithstanding the generall scope of the said Commandements yea and Commandements themselves I trust the Anti-Querists themselves do not make any such Law the Rule of their lives which neither teacheth nor directeth them what to doe To the twenty fifth Query desiring to know in what sense the Sect. 84. Sect. 84. Ordinance maketh it an Error to hold that a man by nature hath free will to turne unto God they returne this sleeve-lesse and froward Answer That there are scarce any words but a Caviller may pretend of them that they are to be understood divers wayes But good Gentlemen doth the Querist pretend this of the words in hand doth he not particularly assigne and plainely explicate two distinct senses wherein the said words may be taken humbly craving to know● which of the two was the sense intended by the Ordinance But I confesse that in High Presbytery where Authorativenesse hath her throne to desire a steady and distinct explication of things is constructively to cavill However it had been no such

HAGIOMASTIX OR THE SCOURGE OF THE SAINTS DISPLAYED In his colours of Ignorance blood OR A vindication of some printed Queries published some moneths since by Authority in way of Answer to certaine Anti-papers of Syllogismes entituled a Vindication of a Printed paper c. Wherein all the most seemingly considerable Exceptions for truly considerable there are none imputations inferences and conclusions made and exhibited in the said Anti-papers of Syllogismes against the said Paper of Queries are non-suited and demonstratively proved to be malignantly importune and frivolous the said Queries containing nothing insinuating nothing prejudiciall in the least either to the lawfull Authority of the Civili Magistrate or to any orderly due or effectuall course for the suppressing of errours and Heresies Every day they wrest my words all their thoughts are against me for evill Ps 56. 5. My soule hath long dwelt with him that hateth peace I am for peace but when I speake they are for warre Psal 120. 6 7. Vide miserrimam impiorum calumniatorum conditionem Deus est iis onus nos sumus iis onus ipsimet sibi sunt onus Lutherus By JOHN GOODWIN Pastor of a Church of christ in Colemanstreet LONDON Printed by Matthew Simmons for Henry Overton in Popes-head-Alley 1646. TO THE READER READER I know not whether thou hast Sect. 1. taken up the observation before me but whether thou hast or hast not it is worthy of not a few of thy thoughts to consider 1. what manner of estate condition or being that is which God as yet reserves amongst his treasures as the utmost line and period of that Blessednesse which his infinite wisdome and goodness met in consultation have projected for the creature of his grace and love 2. How and after what manner upon what terms and by what degrees he hath design'd the accomplishment and execution thereof For the former that great Secretary of Heaven the Apostle Sect. 2. Paul gives a briefe description of it 1 Cor. 15. 28. And when all things shall be subdued unto him then shall the Son also himselfe be subject unto him who hath put all things under him that GOD MAY BE ALL IN ALL. God hath alwayes from the beginning been the soveraigne and chiefe Good in i. unto or among his Saints but he never was nor will be their onely or alone good untill he shall cause all dispensations of himselfe unto them whatsoever by means or things inferior to himselfe how excellent or glorious soever to cease and vouchsafe to be himself the alone and onely dispenser of himself unto them In which case he shall be ALL IN ALL. As long as meats or drinks silver or gold houses or lands friends or other Relations Magistrates or Ministers Bibles or other good books yea as long as habits of Grace and Holinesse yea as long as Jesus Christ himself as Mediator shall be any thing at all unto the Saints any waies necessary any waies usefull God shall not cannot be ALL IN ALL unto them And therefore we see in the Scripture recited that Jesus Christ himself who is here called the Son who hath made way as it were at a distance for the advancement of his Saints to this height of blessednesse and glory which wee speake of by a gracious acceptance and faithfull performance of the Great Office of a Mediator must yet make further way for it by devesting himself of that very Office by which he did not onely lay the foundations thereof but shall further bring the Creature to the very dore and entrance of the possession where himself yet stands yea and shall stand untill the fulnesse of time appointed by the Father for the Saints entrance or admittance into it and then he shall and will with unspeakeable gladnesse and joy give place unto his Fathers counsell concerning that transcendent blessednesse of his Saints For this doubtlesse is that which the Apostle meaneth when he saith that when all things shall be subdued unto him then shall the SON also himself be SUBJECT unto him who put all things under him By that SUBJECTION which the Son shall now exhibit and yeeld unto God the Father is cleerly meant his submission unto the counsell of his will concerning the resignation of the Mediatory dignitie and office and that precisely for this end and purpose as the Apostle himself expresseth it that God may be ALL IN ALL which counsell of God cannot as hath been said take place whilst Jesus Christ acteth or executeth any thing at all for the benefit of the Saints as Mediator And in as much as this submission of Christ though it be unto his Father and his counsell yet is for his Saints sake I meane to make way for their highest exaltation and i● that respect he is and will be herein serviceable unto them it may possibly be the meaning and fulfilling of that promise Luk. 12. 37. For the latter that condition of the Saints spoken of Sect. 3. wherein God shall be ALL IN ALL as it is and must of necessitie be absolutely the best and richest in blessednesse of being so hath God according to his usuall method in such cases assigned unto it the hindmost and last place amongst all the severall estates and conditions thorough which he intends to carry his Saints which I conceive to be more and more various then generally is thought or beleeved but this being the most absolute and perfect condition whereof the creature is capable hath the dayes of eternitie set out for the continuance of it First as we know it is natures method and manner of proceeding Sect. 4. to begin with what is lesse perfect and to goe forward to that which is more so is it the method likewise of the God of nature to be still upon the rising hand more liberall and gracious in his succeeding then in his ante-ceding dispensations Howbeit saith the Apostle that was not first which is spirituall but that which is naturall and afterwards that which is spirituall The first man is of the earth earthy the second man is the Lord from Heaven a 1 Cor. 15. 46 47. And elswhere For we know in part and prophecy in part But when that which is perfect is come then that which is in part shall be done away b 1 Cor. 13. 9 10. God will alter and change and lay by dispensation after dispensation untill he comes to such a dispensation wherein he will be fully satisfied and never change more And this is that which we have described with the Apostle to be when himself will be ALL IN ALL dispenser dispensation and dispensed unto all his Saints Againe 2. that this Dispensation wherein God will Sect. 5. thus be ALL IN ALL must needs be the most absolute and perfect and the creature enjoy the greatest blessednesse of all other under it is evident from hence After what manner soever or in what kinde soever or to what degree soever he shall please