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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	sin_n	world_n	6,776	5	5.1990	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73593	An abstract of the doctrine of the sabbaoth Briefly, yet fully and plainely set forth; together with the vses of the same doctrine; with the vsuall obiections and answers therevnto. All which for the helpe of memorie, are drawne into sundry chapters.	Burton, William, d. 1616.	1606 (1606)	STC 4165a.5; ESTC S124659	39,562	132

vnto the Lord bake that to day which ye will bake c. c Luke 4.16 And hee came to Nazareth where he had beene brought vp and as his custome was went into the Synagogue on the Sabbaoth day and stoode vp to reade d Acts 13.14 But when they departed from Perga they came to Antiochia a Citie of Pisidia and went into the Synagogue on the Sabbaoth day and sate downe ver 15. And after the lecture of the Law and Prophets the Rulers of the Synagogue sent vnto them saying Yee men and brethren if yee have any word of exhortation for the people say on Then Paul stoode vp c. verse 42. And when they were come out of the Synagogue of the Iewes the Gentiles besought that they would preach these words to them the next Sabbaoth day verse 44. And the next Sabbaoth day came almost the whole Citie together to heare the word of God Chap. 17.2 And Paul as his manner was went in vnto them and three Sabbaoth daies disputed with them by the Scriptures e Sixe daies thou shalt d ee thy worke and in the seventh day thou shalt rest that thy Oxe and thy Asse may rest and the sonne of thy maide and the stranger may be refreshed Deut. 5.14 But the seventh day is the Sabbaoth of the Lord thy God thou shalt not doe any worke therein nor thy sonne nor thy daughter nor thy man servant nor thy maide nor thy one nor thy usse neither any of thy cattell nor the stranger that is within thy gates that thy man servant and thy maide may rest as well as thou Marke 2.27 And he said to them the Sabbaoth was made for man and not man for the Sabbaoth Of the day that the Sabbaoth must be kept vpon CHAP. III. AS there must be a Sabbaoth or day of rest continued in the Church of God while the world continueth so this Sabbaoth must be vpon one certaine day of the weeke and that is the seventh day for so God hath appointed first at the creation a secondly at the giving of the Law in Mount Sinai b But not that seventh day which was from the first creation of the world for that was once changed vnto the first day of the weeke the day after the Iews Sabbaoth which we now keepe for the Sabbaoth day Acts 20.7 concerning which change three things are diligently to be considered 1 That it was made by the Apostles could be made by none so fitly as by them and that for two causes 1 Because they had the best gifts for they had the spirit of truth to leade them into all truth c And therefore could see further into things thē the rest of the church 2 Because by reason of their great Apostolicall authority they could prevaile more then thers 2 That the Apostles made this change of the day vpon good reasons made knowne to the Church and those were cheefely two 1 In memorie of the second creation of the world by Christ because on that day the Lord Iesus did most gloriously rise againe and so conquered death sinne and hell and finished the worke of mans Redemption which was a second creation 2 Then the Lord Iesus having as it were made the world new againe hee did 1 Cease suffering as God at the end of the first creation ceased working 2 Begin his glorious rest and so continueth in rest and glorie for ever In which respects 1 The time of the Gospel is called the world that was to come d The heavens and the earth are called New e and all things men all are called new f creatures 2 This new Sabbaoth also is called by a new name viz. the Lords day g of the Lord Iesus concerning which name two things are to be noted 1 That it must be retained with the day because part of the honour and estimation of the day consisteth in giving it his right name 2 That it dooth no whit abate the glory of the first creation nor of the first Sabbaoth but being added vnto it as a further honour doth increase the dignitie of it even as Iacob was more renowned of God when he was also called Israel 3 That this first day of the Iewes weeke which we now keepe for the Sabbaoth is that Sabbaoth day which was ordained by the Apostles through the direction of Gods spirite and therefore must remaine for ever and never more be changed For 1 Vppon this day the Primitive churches with the consent of the Apostles vsed to assemble and to exercise all the parts of Gods worshippe which were proper to the Sabbaoth day h 2 The Apostle Saint Paul willeth that to be done vpon this day which is most fit for the Sabbaoth day and that is collecting for the poore i as more at large is shewed in chapter 10. 3 This day hath beene kept of all Churches ever since the Apostles time and in all the new Testament is nothing found to controle the same neither was it ever resisted by the Apostles but hath beene by their writings approved and by their practise confirmed vnto vs. THE PROOFES a Gen 2.3 So God blessed the seventh day and sanctified it c. b Exod. 20.8 Remember the Sabbaoth day to keepe it holy c. verse 10. But the seventh day is the Sabbaoth of the Lord thy God c Iohn 16.13 Howbeit when hee is come which is the spirit of truth he will leade you into all truth d Heb. 2.5 For he hath not put in subiection vnto the Angells the world to come whereof we speake e Esa 65.17 For loe I will create new heavens and a new earth and the former shall not be remembred nor come into minde verse 18. But be you glad and reioyce for ever in the things that I shall create for behold I will create Ierusalem as a reioycing and her people as a ioy f 〈◊〉 Cor. 5.17 Therefore if any man be in Christ let him be a new creature old things are passed away behold all things are become new g Apoc. 1.10 And I was in the spirit on the Lords day h Acts 20.7 And the first day of the weeke the Disciples being come together to breake bread Paul preached vnto them i 1. Corin. 16.2 Euery first day of the weeke let every one of you put aside by himselfe and lay vp as God hath prospered him that then there be no gatherings when I come What manner of rest must be kept CHAP. IIII. IT is not enough to keepe a rest but we must keepe a most precise and exact rest and that may appeare vnto vs two waies 1 By the manifold Commaundements even for the keeping of the Sabbaoth 2 By the vrging and repeating of the word Rest in so many words so often and so a particularly All the Commandements given for the keeping of the Sabbaoth are two fold Generall whereof some be without b penalties expressed and some be with c penalties annexed Speciall wherein the Lord forbiddeth his people to worke

be to him that is borne in the land and to the stranger that dwelleth among you f Levit. 25.3 Six years thou shalt sowe thy field six yeares thou shalt cut thy vineyard and gather the fruit thereof 4. But the seventh yeare shall be a Sabbaoth of rest vnto the land the Lords Sabbaoth thou shalt neither sowe thy field nor cut thy vineyard Obiections against the first part answered CHAP. VII OBiections which are commonly made against the doctrine of the Rest are of two sorts viz. such as arise 1 Of some scruple or doubt of conscience among the better sort 2 Of mindes possessed either with a prowd perswasion of mans owne sufficiencie to keepe the Law as the Papists and popish Protestants are or else with greedie covetousnesse and distrustfulnesse of Gods providence as worldlings be Obiections of the first sort are chiefely two which with their answers are as followeth 1 Obiection Christs observation of the Sabbaoth day maketh no more for the continuance of a Sabbaoth then his observing of Circumcision the Passeover the sacrifices and other Iewish ceremonies doth make for the continuance of them But they were all abolished by his death being typicall and ceremoniall and so might the Sabbaoth too being but ceremoniall neyther To this obiection wee answer two waies 1 So much of the Sabbaoth day as was Iewish and ceremoniall is taken away as namely the restraint of a meate dressing and b kindling of fires but as for the day of Rest serving vnto Gods worshippe it was not ceremoniall but morall and therefore was not taken away 2 The Sabbaoth day stoode vpon a surer ground then the whole ceremoniall Law namely the publike worship of God and the releefe of nature which ends of the Sabboth are perpetuall and therefore the Sabboth day also must be perpetuall neither could it with the ceremoniall Law be taken away Now that it was not taken away appeareth by the practise and writings First of all the Apostles in generall long after Christs death and after they had received the holy Ghost Acts 13.14 42 44 and 17.2 as hath been shewed in chap. 2. at the letter d Secondly of Iohn who wrote 97. yeares after Christs ascention and doth plainely avouch the continuance of it by this new and honourable name the Lords day Apoc. 1.10 a name then best knowne to the Church 2 Obiection The Sabbaoth was a memoriall to the Iewes of their deliverance out of Aegypt c therefore that people being now gone to whom that deliverance did belong the Sabbaoth is also gone with them To this Obiection wee likewise answer two waies 1 That the Iewes having that reason to move them besides the other before mentioned were the more straitly bound to the keeping of the Sabbaoth but wee also are bound to keepe it as well as they 2 That it was required of all men long before those reasons were annexed vnto it yea for many hundreth yeares before the Iewes were a people and therefore though those people be gone yet the Sabbaoth is not gone with them 3 Obiection Col. 2.16 Let no man condemne you in respect of an holy day new Moone or Sabbaoth It seemeth by these words that wee are set free from keeping any Sabbaoth at all Answer The Apostle meaneth the time of the Iewish Sabbaoth and other Iewish feasts which being typicall the abolishing whereof may by this place be iustly warranted but yet the Sabbaoth is not abolished with the Iewish day sith Christ hath warranted the whole Law every iot or tittle of it to remaine 4 Obiection The Sabbaoth it selfe is ceremoniall Exo. 31.13 it is made a signe of our sanctification Answer There is some difference betweene a signe and a shadow for shadowes signifie things to come but signes things alreadie come as well as to come The signes in Aegypt were tokens of Gods anger the Sacraments are signes to confirme our faith Rom. 4.10 and Christs miracles were signes to shew forth his glory Ioh. 2.11 yet none of these were shadowes So the Sabboth is a signe memorative to put vs in mind of our sanctificatiō but yet no shadow Indeede the strict keeping of the Rest by the Iewes commanded Exod. 16.23 was a shadow as well as the seventh day yet the Rest commanded in the fourth precept was not so neither had it any ceremony annexed thereunto 5 Obiection Gal. 4.10 Paul saith Hee is afraid that hee hath bestowed his labour vpon them in vaine Because they observe daies and times Where the Apostle seemeth to disallow set times An. The Apostle condemns not al set times for he both kept set times himself with others Act. 20.7 and appointed the first day in the weeke for collectiōs both at Corinth Galatia 1. Cor. 16. But he speakes of those Iewish dais times years which he saith were shadowes of things to come Col. 2.17 and done away by the comming of Christ who was the bodie of all those ceremoniall shadowes of which sort were their Sabbaoths of yeares as namely every seventh yeare wherein the ground did rest from tilling and everie yeare of Iubile wherein bond men went out free and alienated possessions returned againe to the owners Levit. 25.10 And next their Sabbaoths of daies which also were of two sorts ceremoniall and morall Of the first sort were the Passeover Penticost the new Moone and the feast of Tabernacles which in Levit. 23. are called Sabbaoths and also their morall Sabbaoth as touching the time of it and the strictnesse of keeping the rest vpon it and betweene these ceremoniall Sabbaoths and the morall Sabbaoths was great difference as appeareth Levit. 23.37 38. These are the feasts of the Lord which yee shall call holy Convocations c. besides the Sabbaoth of the Lord. 6 Obiection Rom. 14.5 6. The Apostle seemeth to make all daies alike either to be observed or not observed Answer He saith that some men did count them so but the Apostle maketh no such account and the question moved there is not betweene the Iew and the Gentile as some thinke but betweene the stronger Christian and the weaker chap. 5.1 The Stronger esteemeth one day above another which appeareth in that there was a day both commanded received and approved in the Church then the weaker is hee that holds every day alike So that if men count all daies alike it is an argument of their weakenesse whose infirmitie as yet must be borne with so long as it may be for their good to edification chap. 15.2 But if any shall obstinately and with a high hand hold and defend that the Lords day is but as another day we are to rebuke them sharpely that others may feare Obiections of the second sort are as followeth 1 Obiection If it be thus strait as that we must rest in thought word and deede who can keepe it or abide it But we can perfectly fulfill the Law so saith the Counsell of Trent Sess 6. cha 18. Therefore the Sabbaoth day is