Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	jesus_n	lord_n	see_v	7,565	5	3.6443	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55487	Sabbatum. The mystery of the Sabbath discovered Wherein the doctrine of the Sabbath according to the Scriptures, and the primitive church, is declared. The Sabbath moral, and ceremonial are described, and differenced. What the rest of God signified, and wherein it consisted. The fourth commandment expounded. What part of the fourth commandment is moral, and what therein is ceremonial. Something (occasionally) concerning the Christian Sunday. By Edm. Porter, B.D. sometime fellow of St John's Colledge in Cambridge, and Prebend of Norwich.	Porter, Edmund, 1595-1670.	1658 (1658)	Wing P2984; ESTC R218328	143,641	276

use this word God we should do it with great awefull reverence which yet we ought to do but the name of God doth her● signifie God himself as we are well taught by St. Austin a Aug. in Joh. Tract 29. Non est Deus duae syllabae duas syllabas colimus manet aliquod magnum quod est Deus sono non manente i. e. When we mention God or Godhead think not that we mean a word a sound a syllable or two as if we worshipped sounds words or syllables for that great thing which is God remaineth when no sound or syllable is heard Just so he saith of Christ upon those words Joh. 14. 13. Whatsoever ye shall ask in my name b Id. lib. Tract 102. Non est intelligendus Dominus de sono syllabis qui hoc sentit de Filio non petit in ejus nomine etiamsi non taceat literis syllabis Christum i. e. When we ask in the name of the Lord Name doth not signifie only that word Christ as if it were a Charme he that thinks so doth not pray in the name of the Son of God though the word Christ be in his mouth Thus he The Son of God is by St. John called ●oh 1. 1. The word yet he that shall think that The Word in that place signifieth only a Grammatical or vocal word and sound doth err dangerously for it followeth The word was God so it signifieth the real and substantial Son of God It is therefore a very slander that someof late have put upon this Church for requiring an adoration of our Lord Jesus when that name is mentioned They say we worship only a name But we worship only the Lord Jesus himself as the Apostle meaneth in whom the name Jesus signifieth the Person Jesus as the name of God signifieth God himself Those phrases of Blessing and Magnifying and Glorifying and Justifying and Sanctifying God and The name of God which we find in the Scripture are all to be understood in the same sense For when it is said Job 1. 21. Blessed be the name of the Lord it is all one with that of Luk. 1. 68. Blessed be the Lord God of Israel so Mal. 2. 2. Give glory to my name is all one with that of Josh 7. 19. My Son give I pray thee glory to the Lord God of Israel That of Ezech. 36. 23. I will sanctifie my great name is all one with that of 1 Pet. 3. 15. Sanctifie the Lord God Where for those words Lord God both the Syriac and old Latine read The Lord Christ as a Beza in Loc. Beza notes There is also mention of Justifying God Ps 51. 4. yet neither Justifying Blessing Gloryfying or Sanctifying can make any addition by any of these Attributes to the plenitude of God These are but the expressions of man not to make God holy but to declare him to be so and to shew that he is so accounted and esteemed by us indeed God doth sanctify us Really Effectually and Actually by induing us with sanctifying Graces but we cannot sanctifie God otherwise than affectionately declaratively and verbally and also by conforming our selves to his Commandments And so Christ our Sabbath is to be sanctified by us by an holy imitation of his Vertues as the Apostle saith 1 Pet. 1. 16. Be ye holy as I am holy and to keep this Sabbath is to be wary and mindful alwayes to keep Christ by a firm faith to be fixed to him never to deny or reject him And to keep him holy is to purifie ou● hearts so as to be clean and prepared Mansions fit for so holy a Guest and to walk worthy of so holy and so merciful a Saviour in our private demeanour and outward conversation As the Godhead did really magnifie the Lord Jesus by uniting it self in a Personal union with that man and thereby made him the Christ or the Anointed One in which consideration only he is our Sabbath and being so anointed he was thereby really sanctified by the Godhead and also as that word signifies he was seperated distinguished differenced and preferred above all others as it is said of him Psalm 45. 7. God thy God hath anointed thee with the oyl of gladness above thy fellows that is above all other Kings Priests and Prophets And Philip. 2. 9. That God hath highly exalted him and given him a name which is above every name So we ought to sanctifie the same Lord Jesus our Sabbath in a way of preheminence distinguishing him by the reverence and honour which we perform to him from all other persons and honours in a word we must sanctifie honour and worship him farre more then any one or then all the Creatures of Heaven and Earth God hath many holy Ones but none so holy as our Lord Jesus He is said to be sanctified by the Father John 10. 36. so are others but Christ super-eminently and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel cals him The most Holy Dan. 9. 24. And the same Angel again cals him That holy Thing Luke 1. 35. And even Satan confessed him to be The holy One of God Mar. 1. 24. Therefore Christ our Sabbath being thus by way of excellency declared to be the holy One and the most Holy of all Holies surely he ought to be so esteemed and also to be so declaratively sanctified by us in the most humble and reverential manner that possibly we can according to his infinite holiness This I firmly believe to be the Spirit and meaning of this Moral Sabbath and the sanctifying thereof We find many sanctifyings of Creatures as of Prophets and Priests and of Places as the Tabernacle Temple and Vessels of Dayes and Times as Sabbaths Festivals but none to be so highly sanctified as Christ our Sabbath for the Sanctifying of him is a Separating of him in a preferment above all other hallowings or sanctifyings which are performed to Creatures forasmuch as we find that his very humane Nature was by the Godhead produced in an extraordinary way distinct and separate from other men as it is said Heb 7. 25. Our High-Priest is holy seperate from sinners for he was born of a Virgin and this to seperate him from the common contagron of Original pollution It is also declared Heb. 10. 29. to be an heinous sin worthy of sore punishment to count the blood of the Covenant which is the blood of Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. common which is to esteem his blood no better then the blood of another man or indeed of all men in the world and so not to seperate or preferre or sanctifie it above all others This is the grand Sin there intended because neither all men in the world nor all the Angels of Heaven if they could and would suffer in mans stead yet they would not be sound of sufficient value to Redeem us and to procure our everlasting Rest as Christ hath done whom we

Lord with Trumpets and Cymbals and Ezra 3 10 11 Songs So they did before at the Dedication of Solomon's Temple The Levites a●ayed in 2 Chron. 5. 12 13 white linnen singing with Cymbals Psalteries and Harp● and an hundred and twenty Priests sounding with Trumpets and saying For his Mercy endureth for ever This custome was also continued by the Christians in their Encaenia or Dedication of their holy Edifices as the Fathers and Church-Histories do very often report The most noble and most holy Edifice in the World is the Church Whereof God himself is the Builder The Materials of it are the Son of God together with all his holy Members Therefore when Christ who is the first stone and foundation of this Church was first laid in the Earth that is in our first Parents just then it pleased the Divine Founder to express a joy and complacencie therein under the notion of Rest as it is said God Rested And in another place Exod. 31. 39. He was refreshed And this was done only to signifie the Love and Goodness of God to Man for whom he had now actually begun a certain Rest Ease and Refreshment which the Godhead for it self needed not Then again at the Nativity of Christ when this building was raised for that gracious purpose of Mans Salvation it pleased the Godhead to send a whole Quire of Heavenly Levites to sing Glory to God on high And at the Dedication thereof at his Baptism God the Father by a voice from Heaven declared Mat. 3. 17 his complacencie therein so that the joy of Angels and the Rest complacencie or acquiescence of the Godhead consisted only in Christ and in him for none other reason or respect but only because he brought Peace on Earth to men of good-will This is enough to the second Query The Conclusion of the Moral Sabbath THe summe of this Doctrine concerning the Rest or Sabbath of God consisteth in these two Propositions following 1. The Rest of God is only in consideration of Christ 2. Christ is called the Rest of God for none other reason but only because the merciful Godhead intended by him to procure and effect the everlasting Sabbath and Rest of of Man This Doctrine concerning the Sabbath which I have here delivered is not New nor of mine own invention I utterly disclaim all novellism and that which is now adayes but falsly called new light especially in so concerning and weighty matters of Religion for I have shewed before by many testimonies of the Fathers that this Doctrine is the same which by them was taught and believed in the Ancient Church and now again for a close I will sub joyn only the Testimony of St. Austin who surely was the most profound Theologue of them all who thus writeth upon those words Psal 132. 14. This is my Rest for ever a Aug. in Psal 131 Haec verba Dei sunt Requies mea ibi requiesco Fratres Quantum nos ana Deus ut quia nos requiestimus se dicat requiescere non enim ille aliquando turbatur aut sic requiescit sed ibi se dicit requiescere quia nos in illo requiem habebimus i. e. These words of God This is my Rest for ever are my Rest therein do I rest Brethren so great is the Love of God to us that because we rest in Christ God saith that he resteth for God is not at all disturbed nor can so rest yet he saith that he resteth there only because there in Christ we shall have our Rest The same Father upon those words God Resteth saith b De Gen. cont Man lib. 1 c. 22. Tom. 1 Significat Requiem nostram post bona opera And again c Epist 119. c. 10 Significat se daturum nobis requiem aeterndm And again God resteth d De Gen. ad lit lib. 4. c. 9. To. 3 Quia nos quiescere facit And again upon the same words Requievit Deus e De Civit. lib. 11. cap. 8 Deus fit Requies eorum qui in eo requiescunt per fidem That is When God is said to rest it signifieth only our Rest after our labour And That he will give us everlasting Rest And because he maketh us to Rest And because He is the Rest of all them that repose their trust in him Thus doth this learned Father most judiciously and truly expound this Sabbath or Rest of God This Doctrine which declareth the Lord Jesus to be the true and substantial Sabbath which is intended in the fourth Commandement because he only is the Rest both of the Godhead and also the only perfect and solid Rest of us Men if it be again re-admitted into the present Church as it was received and believed by the Fathers and the Church Primitive as is before shewed it will quit us from many doubts waverings and quarrels and will quench those Pen-Polemicks about Sabbatism which have of late disturbed the minds of many good Christians For by this Exposition we shall easily discern that Sabbath-Law to be still in force as much or rather more than any or all the other Nine And so we shall have still Ten Commandements and not only Nine as some have objected And that this Law is truly a Law Moral and Natural and written in our hearts For I beseech the Reader to consider what precept can possibly be imagined to be more naturally imprinted in mans heart than to sanctifie and reverence him who is our ●ll Of him the Psalmist saith Whom Psa 37. 25 have I in heaven but Thee and there is none upon ea●th that I desire besides Thee He is our God our Creator Preserver and Maintainer from whom we have our very being our life and motion And more than all this our Lord Jesus the Lord of the Sabbath or the L●rd Sabbath is He that hath redeemed us from everlasting perdition and more also He only hath prepared for us and tendered to us if we will accept his offer the everlasting and unspeakable Sabbath Rest and joyes of Heaven This is that Sabbath which himself included in those general words representing the summe of the first Table of the Law Thou shalt love the Lord thy God with all Lu. 10. 27 thy heart and with all thy soul and with all thy strength and with all thy mind This multiplicity of words argues a weighty and most concerning Charge In this Faith I conclude and thus confidently pro●ess That the Lord Jesus Christ is my only Sabbath In his Bosome do I repose my self All my hope and expectation of everlasting Rest is treasured up in him only And I trust I shall with faith and comfort on my death-bed say with the holy Psalmist I will lay me down in peace and take my rest for Psal 4. 6 it is thou Lord only that makest me dwell in safety Thus having as I trust retrived the most true and most ancient Sabbath I now close up this discourse with our

Commandment the Word Remember is prefixed as a John Baptist or fore runner of Christ which Memento we find not in any of the other Nine Surely there is something in this Commandement of most weighty concernment and more than is in any other of the nine for if in this Commandment God had only intended the keeping of the Seaventh day which we know was but temporary and to be left in its due time he would not have said Remember Because all those lawes which are truly Moral are also unexpirable and undispensable and to be kept at least to the end of the world and this Sabbaticall law especially so long and longer also even to Eternity therefore it deserves a Remember From this Memento Some doe argue that the Seaventh day Sabbath was observed before the dayes of Moses as if Remember related only to former usances If that were true it will make against their Seaventh day Sabbath and for our truly Morall Sabbath i. e. Christ because they may see that the Memento is prefixed to the Sabbath day but not to the Seaventh Day for that was not alwaies to be remembred 3. In this Sabbatical Commandment we finde not only a Memento going before but also another remembrance following after it as a type and shadow of the grand Sabbath for direction of God's people as the Pillar of ●ire and Cloud sometimes before and sometimes behind the Israelites Ex. 14. 19. For so it pleased God to ordain a weekly Shaddowy Sabbath to keep them in a continuall remembrance and expectation of their Messiah in whom only true certain eternall Rest was to be found Indeed Joshuah was to lead them into the Earthly Rest of the land of Canaan the land of Promise but he was but a type of the Messiah and is therefore called Jesus Acts 7. 45. Heb. 4. 8. and Canaan but a shadow of heaven and the weekly Sabbath but a figure of the Substantiall Sabbath Only their Messiah our Jesus was to lead his people into the blessed and everlasting Sabbath or Rest in heaven Now the adding an annexion of a ceremonial type to this Sabbaticall and Moral law which is not found in any other of the Nine doth cleerly shew that the Grand Sabbath here intended is of the most weighty and Considerable concernment of all and is therefore most principally to be Remembred For if it were possible for us men precisely to keep all the other Nine Commandments such a performance would not be Sufficient for our Eternall Rest without the keeping of this For this Sabbath is Christ in whom alone resideth all our hope and confidence of heaven there is none other name whereby we must be saved Acts. 4. 12. And moreover although we have transgressed and broken all the other Nine yet if we shall afterwards constantly and faithfully keep this Sabbath we shall find therein an help and remedy to preserve us from the dangerous consequences that otherwise will follow us upon such disobedience The consideration of that terrible sentence in the Law Deut. 27. 29. Cursed is he that confirmeth not all the words of this Law to do them and of that in the Gospel Jam. 2. 10. Whosoever shall keep the whole Law and yet offead in one point is guilty of all may drive Christians to restlesness of conscience and dispaire if this Sabbath or Rest in Christ be not apprehended which is principally that One point in which we must be most cautelous Christ himself hath said Mat 10. 32. Whosoever shall confess me before men him will I confess But whosoever shall deny me totally finally him will I deny before my Father which is in Heaven The two Tables of this moral law would Plut. in vit Solo● in Moral be to us most uncomfortable and formidable and like those cruel Graecian laws of Draco and Lycurgus which are said to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a in blood and death because all transgressions were by them Capitally punished These divine lawes would be far more severe in everlasting punishments if they were not mollified by a gracious Sabbath law Aust saith he disrellished that famous book of Cicero called Hortensius b Aug. conf l. 2. 4. Quod nomen Christi non erat ibi i. e. Because the name of Christ was not there and so should we these two tables if Christ were not included therein But blessed be our gracious Law giver there we find Christ under the name and appellation of Sabbath just as in the Gospel he is called Mat. 11. 30. The Lord of the Sabbath this sweet name only maketh this yoke easie and burden light If there were nothing but the bare letter in this Moral Law woe unto us it would be but a kling law and as the Apostle sairh A killing letter if Christ were not in it But there is also in those sacred Tables as the same Apostle saith 2 Cor. 3. 6. a spirit that giveth life that is there is a secret mysterious and spiritual meaning not openly or plainly expressed but implyed and covertly intimated and that spirit is Christ who onely giveth life and he is that mysterious and spiritual Sabbath which is here intended By vertue of this secret spirit this Law which of it self considered in the bare letter doth only as the Apostle saith of it Rom 4. 15. The law worketh wrath becommeth good and vital and bringeth healing in it's wings * viperae cineres medentur morsui lact deira cap. 13. p. 716. There are some venemous and mortiferous creatures which as learned men say have in them an Antidote or remedy to preserve men from the danger of their poyson as we read in Plinie of a Plin. lib. 29. c. 4 Theriaci pastilli i. e. cakes or pills of Treacle made of the venemous viper So in a night-vision a Dragon presented an hearb to Great Alexander which cured his friend Ptolomy of a mortal wound by a poysoned arrow as b Diod. sic lib. 17. Diodorus writeth Antiochus had a Theriaca or Treacle that preserved him against all poysons as the forenamed c Plin. lib. 20. cl 24. Plinie reporteth such as Homer phanfied of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Homer Odyss lib. 20. Verily this Law which in the letter and outward appearance of it seemeth so deadly and impossible hath in it a pretious and sure Antidote with being faithfully apprehended and piously applied will preserve us from the killing quality thereof and moreover it will shew us how the whole law may by us be perfectly performed And this Antidote is wrapped up and covered in this Sabbath law For the Sabbath is Christ and Christ hath performed the whole law and we that are united to him as members of his mystical body have also in him by him performed the whole law God because we are one with him as the Apostle saith We are members of his body Eph 5. 3. And

prolonged six dayes The order of Creatures first Heaven then Earth When the Heaven of Angels was made and that it was intended principally for Mankind Why Heaven and Earth are mentioned together Why the making of Hell is not mentioned though it was prepared within the first six dayes Why the Creation is mentioned in this fourth Commandement and not in any of the other Nine That the Moral Sabbath doth signifie the Creator which is God the Son who is called The Beginning the Word and the Wisdome of God and is therefore commanded to be sanctified For in six dayes the Lord made Heaven and Earth the Sea and all that in in them is and rested the Seven●h day IT is here said That the World was made in six dayes and before Gen. 2. 1. that the Heavens and Earth were finished and all the host of them And yet it follows immediatly That on the seventh ●●y God ended his work which he had made How both these Propositions are true we have shewed before namely That although the Woman was not extracted and separated nor builded or formed out of the Man until the seventh day yet it is truly said that the Creation was finished in six dayes because the Woman was included in the Man Materially Substantially and Originally although as yet Informiter as the Glosse saith that is not formed fashioned or compleated which work was respited until the seventh day and thereupon it is said that on it he ended his Work and not before In six dayes Although God could have made the World in one minute yet he prolonged the work for six dayes whereof St. Austin and other Writers attempt to render some account as 1. To intimate that after the toylings and labours of the six dayes or Ages of this World his Servants should have rest with Him 2. To teach us that we should not expect that God will do all that he can do for us on a sudden either in conferring Mercies temporal or Graces spiritual but orderly and by degrees as calling justifying glorifying and in his good time The promised Seed of Abraham was not born till the old age of his Parents nor the Egyptian deliverance performed nor the Land of Canaan possessed till four hundred yeares after the Promise Heaven and Earth The order of these Creatures is observable First Heaven then Earth The blessing of Jacob was The dew of heaven and the fatness of the earth But Esau's was The fatness of earth and the dew of heaven A true Character of Worldlings and Epicures who preferre earthly things before heavenly as one in the a Claud. de Rapt Pros lib. 1. Poet saith Salve gratissima tellus Quam nos praetulimus coelo So the Epicure in Nazianzen professed Da mih● praesens i. e. give me my portion in this World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let God reserve the future to himself Which is but the same that some among us profess even by their own words and others farre more wickedly practise by bloody deeds prosecuting earthly profits pleasures and honours with the manifest neglect and disclaiming of heaven and trafficking for hell as Witches do and all this at a much lower rate than Satan offered Mat. 4 8. to Christ Heaven Gen. 1. 1. It is said In the beginning God created the heaven and the earth The Heaven there meant I take to be that which St. Paul cals The third Heaven which to us is invisible 2 Cor. 12. 2. that it might be the Paradise or habitation of Angels as both a Aug. de Civit. lib. 11. Austin and other Divines have thought because as God ordained the earthly Paradise for Man at or before his creation so he prepared the Paradise of Heaven at or before their creation and this because it is said Gen. 2. 1. The Heavens and the Earth were fini●hed and all the host of them The word Heaven alone implieth the creation of Angels as Austin saith in the place before cited or if not these words all the host of heaven will include them And here it is said The Lord made heaven and earth and all that therein is By which words we conceive that not only the house of Heaven but also the Inhabitants thereof were finished So the Heaven which is said to have been created in the beginning must signifie the Empyreal or highest Heaven because the Creation of this lower heaven which is visible is said to have been done in the second day's work and it is called The Firmament Gen. 1. 7. And this Firmament is also called Heaven vers 8. To p●t a difference or distinction between the former and later or the highest and lower Heavens and this to me seemeth to be confirmed by the words of Christ Come ye blessed Mat. 25. 38. inherit the Kingdome prepared for you from the foundation of the World By which words surely he meant that Heaven which was created in the beginning for blessed Angels and Men. Now although this highest Heaven was made and also inhabited by Angels yet God is not said to rest in that Work nor untill he had finished the Man and the Woman and in them had laid their Saviour to conduct them to that Heaven which was not intended only for Angels but principally for Mankind as Christ said prepared for You. In order whereunto the Angels were to be instrumental as we are taught by the Apostle Are Heb. 1. 14 they not all ministring Spirits sent forth to minister for them who shall be Heirs of salvation By which most gracious provision our God hath declared himself to be a true Philanthropus And also a lover of Mankind rather more than a lover of Angels For out of this heavenly Paradise the apostate-Angels were soon cast and so left without a Redeemer or any hope of return One of them it was that deceived Eve therefore the fall of Angels was before the fall of Man Indeed Man also was sent out of the earthly Paradise for sin but yet he was not left without a possibility of Reconciliation and return to a better Paradise which was to be effected by the Seed of the Woman even the Messiah who is therefore the true and reall Sabbath of Man And herein also is the love of God to Man highly expressed in that he rested only in consideration of Mankind and the Saviour of us and not in the creation either of Heaven or of Angels Heaven and Earth See how our merciful Creator in the very beginning joyneth Earth with Heaven although the Earth was then invisible clouded in darkness and in an abysse of waters between it and Heaven yet they are here joyned as to intimate so early that notwithstanding the powers of darkness and the worldly insultations of proud Oppressors God would in time bring together and unite Earth with Heaven which he performed by and in Christ Even the first Adam was composed of an heavenly Soul and an earthly Body as a resemblance of the second Adam who