Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	holy_a	lord_n	sabbath_n	1,384	5	9.5267	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14213	A verie profitable and necessarie discourse concerning the obseruation and keeping of the Sabboth day seruing as well to confute the superstition of the Iewes, which obstinately vrge the strict keeping of the seuenth day, as also to ouerthrowe the vaine and godlesse reasons of others, that stiffely at this day maintaine, that Christians ought to keepe no set or appoynted time to worship and serue the Lord in, in his church and faithfull congregation. Written in Latine by Zacharias Vrsinus, sometimes reader of the diuinitie lecture in the Vniuersitie of Heidelberg in Germanie, and very nevvly turned into English, by Iohn Stockvvood schoolemaster of Tunbridge.	Ursinus, Zacharias, 1534-1583.; Stockwood, John, d. 1610.	1584 (1584)	STC 24528; ESTC S103618	26,018	66

the which I giue vnto you then the land shall keepe a Sabboth vnto the Lord. Sixe yeares thou shalt sowe thy ground c. but in the seauenth yeare there shall be a Sabboth of rest vnto the land a Sabboth vnto the Lorde thou shalt not sowe thy field nor cut thy vineyard And Chap. 26. Then the land shall finish her Sabbothes all the daies in which she hath bene desolate and wast because she rested not in your Sabboths whilest ye dwelled in her Fifthlie by this word Sabboth is vnderstoode spirituall rest that is to say A Spiritual Sabboth ceasing from sinne or the leauing off of our owne workes and the execution or dooing of the workes of God that is of such as are by him commaunded vnto vs and doo appertaine vnto his worship and glorie This spirituall Sabboth is begun in this life in them that are conuerted and is finished in the life euerlasting and is termed a Sabboth or rest both because this is indeede a true rest from labours and miseries and our hallowing and dedicating vnto the worshippe of God and also because that in times past it was signified by the ceremonial Sabboth Heb. 4. There is therfore lefte some rest vnto the people of GOD. For hee that is entered into his rest rested also himself from his works as God rested from his Let vs studie therfore to enter into that rest c. Ies 66. And it shall come to passe that from moneth to moneth and from Sabboth vnto Sabboth all flesh shall come worship before me sayth the Lord. With this commandement agreeth the 1.2 ● signification of the vvorde Sabboth Out of these significations of the word the first and the second haue place in this cōmandement as cōcerning the wordes the fifth by an allegorie This also doth the manner of the figures shew in the ordeining of the which God will alwayes haue their signification to bée vnderstoode and obserued And Esayas chapter 28. If thou tourne awaie thy foote from the Sabboth that thou doe not thine owne will on mine holie daie and call the Sabboth thy delight that it be holie honourable vnto the Lord and shalt honour it that thou doo not thine owne wayes that thine own will be not found and that thou finde not a word And therefore with a vehemencie he saith as of a thing most straightlie commaunded Remember that thou keepe holie the Sabboth daie that is that with greate care and religion thou hallowe it And Exod. 31. Hée commaundeth him to be put to death which shall breake the Sabboth Also Ezech 20. and 22. When as he complaineth of the corruption of the whole worshippe of God he sayth that the Sabboth is broken of which straightnesse in requiring of the kéeping of the Sabboth there are euidentlie apparant two causes especiallie The one for that the neglecting of the ministerie of the Church doeth verie easilie corrupt and blot out the doctrine and worshippe of GOD The other for that by the straight requiring of the figuratiue Sabboth GOD woulde declare the greatnesse and necessitie of the thing signified to wit of the spirituall Sabboth The same may bée vnderstoode by the ende of the ceremoniall and morall commandement touching the Sabboth For GOD will haue the externall or outwarde Sabboth to serue vnto the beginning and finishing in vs of the spirituall Sabboth Hée will not therefore haue that obserued and kepte without this Finallie héereby this same is manifest in that he commaundeth the Sabboth to bée hallowed that is not to bée spent in lasie idlenes but to haue sinne to be auoyded and holy workes to be done therein VVhat it is to keep holy the Sabboth For God is sayd to halow the Sabboth because he appoynteth it vnto the worship of God men also are commanded to halow it that is to say to apply it vnto that ende wherevnto it is ordeined by God or to doo those things the which God hath cōmanded in the same to be done Héerevnto apperteyneth that he saith that it is a Sabboth vnto the Lord that is dedicated vnto his worship Sixe daies of vvorke And therefore appointing sixe dayes for other labours and the seuenth vnto the worship of God his meaning is not that the other dayes the worship of God and thinking vppon the workes of God should be omitted or lefte off For it is said Deut. 6. and 11. Thou shalt rehearse them vnto thy sonnes and shalt speake of them whē as thou shalt sit in thine house and when as thou shalt walke by the way and when as thou shalt lye in thy bed and when thou shalt arise And Psalme 1. His pleasure is in the lawe of the Lord Tvvo things required 1 and hee meditateth and studieth thereon daye and night But he requireth these two things the first that on the Sabboth daye not onelie the priuate as at other times 2 On the Sabboth the works of our ordinarie calling ought to cease but also the publike worship of God be exercised in the Church the other that at that time other labours which on other daies euerie man doth exercise according vnto his vocation calling should giue place as well vnto the priuate as publike worship of God Yet Iewish superstition is to bée taken héede off It is lavvful on the Sabboth to doo vvorks the vvhich do not hinder the exercise of the ministerie the which also Christ in the Gospell doth often confute namelie that it was vnlawfull on the Sabboth daye to doe anie workes appertaining vnto the necessitie of their owne lyfe or the life of others for it appeareth by the end of the commaundement that onelie seruile workes or such as hinder the exercise of the ministerie are forbidden by God and not such as doe not hinder the publike worshippe of God or else doe further nourish and set forth the same So Math. 12. Christ defendeth his Disciples plucking the e●res of corne on the Sabboth daie to driue awaie hunger healeth him that had a withered hand Luke 13. Healeth a woman that had béene sicke 18. yeares And Chapter 14. Healeth one sicke of the dropsie Iohn 5. Healeth one that had an infirmitie 38. yeares and biddeth him carrie awaie his bed And Mathew 12. Luke 14. sayth That without anie sinne on the Sabboth daie cattell or beastes falling into a ditch are thence drawen out and Luke 13. That cattell are loosed and driuen to water And Iudas Machabeus fought on the Sabboth that there might be some to kéepe the Sabboth 2. Machab. 15. And of this and such like acts two reasons are giuen 1. Machab. 2. If we so do as our brethren haue done that wee fight not against the Gentiles for our life religion they will now on a sodaine driue vs out of the land Therefore they appointed within thēselues within with these words what mē so euer shall by battaile set vpon vs on the Sabboth daie we wil fight with them least we

vnto a perfect man vnto the measure of the stature of Christ full growen that wee be no longer children which do wauer and are caried about with euerie winde of doctrine c. The third that one should prouoke and stir vp another by their example vnto godlines and vnto the praysing of God Psa 22. I wil shew forth thy name vnto my brethrē in the middest of the cōgregation will I praise thee yee that feare the Lord praise him the whole seede of Iacob glorifie him c. The fourth that consent and agréement in doctrine and in the worship of God might be kepte in the church Eph. 4. He hath giuen Pastors and Doctours vnto the growing together of the Saints vntill that we all attaine vnto the vnitie of faith The fifth that the church may be séene heard in mankind and discerned knowen from the other multitude of men blasphemons idolatrous And God will haue the Church to be séene that the elect may be gathered vnto it and the reprobate or off-castes become the more inexcusable whilest they despise the voyce heard and the calling of God goe about to represse and keepe backe the same Rom. 10. But haue they not heard yea the sound of them hath gone forth into all the earth and their wordes into the endes of the world 2. Cor. 2. Thankes be vnto God who causeth that we alwaies triumph in Christ by vs in all places doth make manifest the sauor of his knowledge For we are the good sauour of Christ vnto God in those which are saued and in those which doo perish to these the sauour of death vnto death vnto them the sauour of life vnto life Luc. 2. Behold he is set vp vnto the fall and rising againe of many in Israel and for a signe that shall be spoken against that the thoughts may be layde open out of manie hearts These causes appertaine not vnto any one certein time but vnto al times of the Church and of the world Therefore God wil alwaies haue the ministerie of his Church preserued and the vse and exercise therof frequented practised haunted The morall parte of this cōmandement perpetuall euerlasting and therefore the kinde of this commandement or the morall part therof frō the beginning of the world euen vnto the end doth binde al men namely that some Sabboth be kept that is to say that some time be appointed for sermons publike praiers and ministring of the sacraments But contrariwise the seuenth day was appointed by God vnto the ministerie euen frō the beginning of the world to signifie The causes of the seauenth daye that men after the example of God ought to rest from their works that is to say from their daily labours belonging vnto this life but especially from sinne giue them selues wholly vnto the meditation and thinking vpon and vnto the praising and setting forth of the workes of God And afterwards this commandement was rehearsed again in the lawe of Moses The significatiō of the sanctifying of the Church and the ceremonie of resting the seauenth daie was withall made a Sacrament that is to saie a token of sanctification wherby God did signifie that he was the sanctifier of the Church that is to forgiue her her sinnes to receiue her into fauour to endue and gouerne her by the holie Ghost to the beginning of a new and euerlasting life in this life and afterward to be perfected and finished for and by the promised Messias Exo. 31. Ye shal keep my Sabboths because it is a signe betweene me and you in your generations that yee may know that I am the Lord which doo sanctifie you Ezech. 20. And I haue giuen vnto them my Sabboths that they should be for a signe betweene me and them that they shuld know that I am the Lord which doe sanctifie them The ceremonie of kee ing the seauenth daie ta●ē avvaie by the comming of Christ Forasmuch then as the Sabboth of the seauenth daie was a figure putting the people in minde both of their duetie or of godlynesse towards God and of the benefit of God performed towardes his people by Christ it was with other ceremonies taken awaie by the comming of Christ by whome that was fulfilled the which those ceremonies did signifie which thing also Paule doeth witnesse Colloss 2. Let no man therefore condempne you for meate or drinke or in regard of an holie daie or new moone or Sabboths the which are a shadowe of things to come but the bodie is of Christ The Iewes obiect Obiectiōs for the seuēth day Obiectiō The seauēth daie is the ceremoniall part Ansvvere forasmuch as we euē our selues confesse that the law of the ten commaundements is perpetuall or euerlasting and that the precept touching the Sabboth is part of the ten Commaundements therefore it is not to be abolished or taken awaie We answere that the Decalogue or ten commaundements is perpetuall or euerlasting so far as it is morall and that the additions or circumstances of the morall commaundements for signification sake were to be kept no longer then vntil the comming of the Messias Secondlie they replie Obiectiō that it is written concerning the Sabboth Exod. 31. It is an euerlasting couenant it is an euerlasting signe betweene me the sonnes of Israel We answere Ansvvere The Sabboth is euerlast first that the ceremonial Sabboth is perpetuall vnto the comming of Christ which was the end of ceremonies Ierem. 31. Dan. 9. Secondly that the Sabboth is euerlasting concerning the signification which is a ceasing from sinne and a rest in the Lord. For so all the figures of the olde lawe are euerlasting yea the kingdome of Dauid it selfe the which notwithstanding was to be destroied before the comming of the Messias Gen. 49. The Scepter shal not be taken awaie from Iuda vntill Silo come And 2. Sam. 7. Thy throne shall be sure for euer Ezech. 37. My seruant Dauid shall be a Prince vnto thē for euer In the same place And the Gentiles shall know that I the Lord doe sanctifie Israel forasmuch as my sanctuarie shal be among them for euer Obiectiō 3 Thirdlie they saie albeit it should bée graunted that the ceremonies of Moses are mutable or such as may be chaunged yet the lawes giuen before Moses are vnchaungeable amongest the which is also the kéeping of the seauenth daie Ansvvere Ceremonies euen before Moses vvere figures We denie the Maior as touching ceremonies for ceremonies ordeined by God before Moses because they were figures of benefites to be receiued in the Messias to come are taken away by his comming as circūcision giuen vnto Abraham as also the sacrifices commaunded vnto our first parents Fourthlie they replie Obiectiō 4 The Sabboth after the fall is made a figure That the lawes giuen by God before the fall are not figures of benefits to be receiued in the Messias and that they do bind all mankinde at all

hope ought to be partaker of his hope c. The reason which is added The reson of the cōmandement the rest of God taken from God his resting apperteineth vnto the circumstance or ceremoniall precept concerning the seuenth day God rested on that day that is to say he ceased to make new parts of the world as which was alreadie perfected and finished and such as God would haue it for to be This daye therefore he dedicated or appoynted vnto the worship of God first VVhy the seauenth day vvas appoynted vnto the vvorship of God that by the example of his rest as by a most effectuall and strong argument he might exhort men vnto the following of him in leauing off of the ordinarie works of the 6. dayes as God on the seuenth daye rested from the workes of the sixe dayes that is from the creating of newe partes of the world Secondly that this rest of the seuenth day might be a monument and token of the perfecting and fi● ishing of the creation by God and of the continuing on that day of the perpetual preseruation and gouerning of his workes vnto his glorie benefit of his elect and chosen and therefore might be a spur vnto the consideration and setting forth of these works and benefites towardes mankinde for whose sake all other things are made and preserued by God that out of the same mankinde made and formed after his owne image he might gather and preserue a Church vnto himselfe the which in this life and for euer might praise him The resting of mē tvvo-fold Now the imitation and following of his rest vnto the which by his owne example he doth exhort vs is of two sorts ceremoniall and signifying and morall or spirituall or signified For the workes the which are called the workes of men are of two sorts for some are by God commanded vnto euerie particular person but yet hindering the publike worship of God if they be cōtinued without intermission or ceasing namelye the workes of euerie man his proper vocation and calling the ministerie of the church and such things as appertaine vnto the exercise and preseruation of the same excepted Some are forbiddē by God namely sinnes the which are in such sort the proper workes of the diuell and of men that in this respect that they are sinnes they can in no wise be referred vnto God Both these kindes of workes of men are forbidden but in a three-fold difference of forbidding The first is workes are forbidden in a certaine respect Three differēces in vvorkes forbiddē namely so farre foorth as they hinder the ministerie of the church or giue offence but sinnes are forbidden simply The second for that workes are onely forbidden on the Sabboth daye but sinnes are commanded to be lefte at all times The thirde for that the ceasing from workes is a figure but the ceasing from sinnes is the thing signified by the figure and therefore ordeined by the appoynting of this figure according vnto the exposition of the figure set down Heb. 4. He that is entered into his rest rested also himselfe from his workes as God did from his The summe therefore of the commanment is The sum of the 4. commandement that it establisheth the publike worship of god or ministery of the church and the exercise and honour of the same For this is the halowing or holy of vse the Sabboth that is to saye of the time appoynted vnto the ministerie when as on that day holy workes the which God hath commanded at that time to be done are exercised The vvorks of the Sabboth Now the partes of this halowing or the workes of the Sabboth the which on the Sabboth ought to bee done partly by the Ministers and partly by the Church are these especially 1 To teach the church Truly to teach the Church concerning God and his will For in this place is spoken of the dutie of the Ministers of the Church vnto whom it appertaineth not onely in the publike assemblyes of the Church faithfully to deliuer teach true doctrine but as necessitie occasion shall be offered to instruct and admonish euen particular persons and to employ themselues vnto the amendment and saluation of all them that are committed to their charge Proues for publike doctrine Concerning doctrine in the meetings of the Church there is spoken Exod 12. The first and seuenth day of Easter there shall be vnto you an holy conuocation or assembling together Leuit. 10. That ye teach the children of Israel all the Statutes which the Lord hath spokē vnto thē by the hand of Moses Act. 13. They fulfilled the wordes of the Prophets the which are read euery Sabboth And chap. 15. For Moses of olde hath them in euerie Citie which preach him when as hee is read in the Sinagogues euerie Sabboth And cap. 17. And Paule as his custome was went in vnto them and three Sabboth daies disputed with them out of the scripture c. proues for priuate instruction admonition As touching the office of ministers in priuate instruction and admonition we read Act. 17. He reasoned in the Sinagogue with the Iewes and religious persons in the market daily with all that he met And cap. 20. Take heed therefore vnto your selues and vnto the whole flocke in the which the holye Ghost hath made you ouerseers to feede the church of God c. Againe Watch therfore remembring that I by the space of three yeares ceased not day and night with teares to admonish euerie one 2. Tim. 4. Preach the word bee earnest in season out of season rebuke reprooue exhort with all mildenesse and doctrine But watch thou in all thinges suffer do the worke of an Euangelist 2 To minister the sacraments giue full proofe of thy ministerie To minister the Sacramentes according vnto the ordinance of God And as doctrine so also the administration of the Sacraments is not tied vnto those daies in which the méetings of the Church are made but it is sufficient concerning the publike ministration if it be done by the ministers of the church as those which do represent a publike person and roome of God in the ministerie speaking vnto men and that those things be done in the assemblyes of the Church the which God hath tied vnto the ministers So circumcision was ministred at anye daye which was the eight day after the birth of the childe so baptisme may be ministred on any day Act 8. 10. Yet the ministring of the Sacrament ought especially to bee vsed on the Sabboth daye And therefore Numb 28. and. 29. besides the daily sacrifices there are also set forth certaine sacrifices which ought to be vsed on the Sabboth and other holy dayes And Christ in such sort ordained his supper as the which among other endes ought also to be the sinowe of the Congregation of the church that it might be ministred either in a small or great assembly of