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end_n	good_a	law_n	moral_a	1,338	5	9.0849	5	false

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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

times for then as at that time the promise concerning the Messias was not yet giuen and there was one the same condition estate of all mankind the which was comprehended in our first parents but the Sabboth of the seuenth day was ordained of God after the creation of the world was finished before the fall of mankinde therefore it is vniuersall and perpetuall Ansvvere We answere by distinguishing of the Maior the which is true concerning morall lawes the natural knowledges wherof were imprinted in the mind of man in the creation but is not true as touching the ceremonie or kéeping of the seuenth day as which after the fall in the lawe of Moses was made a figure of the benefites to be receiued in the Messias and therefore lyke as other ceremonies either then or before ordeined was made subiect vnto chaunge by the comming of the Messias For God woulde not haue shadowes of things to come to remain the things thēselues being exhibited and giuen alredie Albeit therefore that we graunt that the exercises of the worshippe of God on the seauenth day were to be obserued kept by the commandement of God as wel as if men had not sinned like as the exercise of absteining from the trée of knowledge of good and euill as after they had sinned yet after that God placed this ceremonie among the shadowes of the Messias to come by this selfe same new lawe giuen by Moses he made the same chaungeable together with the other Ceremonies Obiect ∣ on 5 The ende of this precept may bee obtained anie daye If fifthly it be obiected The cause of a law being perpetuall maketh the lawe also to be perpetuall but the cause of halowing the seuenth daye namely the remembraunce and setting forth of the creation and the meditating and thinking vpon the workes of God is perpetuall Therfore the law of the seuenth day euē after that Christ is come is vnchangeable c. Ansvvere Héere also we distinguish the Maior namely that the law is vnchangeable in regard of the cause or end vnchangeable if that cause or ende doo necessarilye and perpetually require this law as an effect or meanes but not so if at other times and by other means we may better come vnto that end or if the law-maker by an other law may as well attaine vnto the same end Forasmuch then as there may be a meditation and setting forth of the workes of God as well vppon an other day as vpon the seuenth day as at the beginning for a cause applied vnto the first times God ordeined the seuenth daye for the ministerie so afterward for a cause applied vnto the times of the Messias being come he abrogated or toke away the same lawe and lefte it at libertie vnto the Church to choose other dayes Which Church for a probable and reasonable cause chose the first day on the which the rising againe of Christ fell by the which a spiritual euerlasting Sabboth is begun in vs. The Lord his daye ordeined in the time of the apostles And that this change alteration was made by the Church in the times of the Apostles it appeareth out of the 20. chapter of the Acts The first day of the weeke the Disciples being gathered together to break bread Paule preached Apoc. 1. I was taken in the spirite vpon the Lords day Against the reason of those which dispute against the obseruation or keeping of the first day of the weeke commonlye called the Sunday Obiectiō But against this kéeping also of the first day among the christians some haue disputed saying that Paule Colos 2. Gal. 4. Rom. 14. forbiddeth in the Church of Christ difference of dayes and therefore that the kéeping of the first day or Sunne day is no lesse to be disallowed then the obseruing of the seuenth day Ansvvere Our obseruation of the Lord his daie differeth from the Ievvish Sabboth Vnto these we must answere by the difference of the Iewish and Christian obseruation The kéeping of the Lorde his day doth differ frō the Iewish Sabboth first for that the Sabboth of the seuenth day as a ceremonial part of the worship of God might not be omitted of the Iewes or chaunged because of the expresse commandement of God but the Church of Christ 1 In respect of vvorship and necessitie whether it appoint the first day or anie other day for the ministerie doth it without the breach of her libertie to do otherwise if there be iust cause that is to say without the opinion of necessitie or worship Secondly 2 In respect of the figure the old Sabboth was a figure or shadow of things in the new testament to be fulfilled by Christ but in the new testament the signification hath ceased regard is onely had of order comelinesse without the which there can be either no ministerie of the Church at all or els not ordered wel and as it ought to be As concerning the words of the commandement Fiue significations of the vvord Sabboth this name Sabboth is first of all peculiarly attributed vnto the seauenth daye because of God his resting frō the creation of the world because of the rest of the people of God that day to bee obserued Secondly it signifieth also other feasts in which the people were to rest as well as on the 7. day as for the first day of Easter Leui. 23. The next day after the Sabboth the Priest shall offer a Gomer For the feast of trumpets in the same place In the seauenth moneth on the first daie of the same you shal haue a Sabboth a token of sounding with trumpets an holy conuocation or assembly Also for the feast of Tabernacles The fiftéenth day of the fifth moneth ye shall kéepe a feast vnto the Lorde seuen dayes on the first daie shall be a Sabboth and on the eight daie also shall be a Sabboth In this sense and signification the name Sabboth agréeth also vnto the daies in which in the new Testament the Church doth exercise the publike worship of God Thirdlie by a figure called Synechdoche they also call a weeke of daies a Sabboth as Leuit. 23. From the daie in which ye offer a Gomer of lifting vp there shall be seuen full weekes Math. 28. On the last Sabboth when as it dawned into the first daie of the Sabboths that is to saie of the wéeke Marke 16. Verie earlie the first daie of the Sabboths that is of the wéeke they came vnto the Sepulchre And from hence by a figure called Cathacresis it is takē also for a wéeke of yeares Leuit. 25. Thou shalt number vnto thee seauen Sabboths of yeares that is to saie s●uen times seuen yeares the which daies of seuen Sabbothes of yeares will make 49 yeares Fourthlie it is taken for euerie seuenth yeare in which the people of the Iewes was commaunded to leaue off the tilling of their ground Leuit. 25. When as yee shall enter into the land

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