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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	ceremonial_a	law_n	moral_a	5,536	5	9.9611	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

all die as our brethren are dead For the defence of their life and religion they saie well that they may sight euen on the Sabboth daie With the same reasons Christ defendeth himselfe and his Disciples Math. 12. rehearsing a saying out of the 6. Chapter of Oseas But if yee had knowen what this is I will haue mercie and not sacrifice yee woulde not haue condemned the innocents and guiltlesse And Marke 2. The Sabboth was made for man and not man for the Sabboth that is the ceremoniall workes ought to giue place vnto the morall that rather the ceremonies bée omitted then the workes of loue the which either our owne necessitie or of our neighbour doth require And Math. 12. Haue yee not read in the lawe that on the Sabboth the Priestes in the Temple prophane the Sabboth and are without faulte And I saie vnto you that one greater then the Temple is heere Also Iohn 7. On the Sabboth yee circumcise a man If a man receiue circumcision on the Sabboth and yet the lawe of Moses is not broken are yee offended with mee that I haue cured an whole man on the Sabboth In which wordes hee teacheth that such workes as hinder not the exercise of the Sabboth but rather set foorth and confirme the same such as are ●he workes pertaining vnto the worship ●f God or vnto holie ceremonies or vnto ●he loue of our neighbour in such sorte that necessitie will not suffer them to bée put off vntill another time doe not break the Sabboth but are especiallie required to the right obseruation and kéeping of the same Families He will haue our families also and our children to cease from labours for two causes first and principallie that these also by their parents and masters maye bee brought vp and instructed in the worship of God and to be admitted ● accustomed vnto the exercise of the ministerie of the church for he wil haue these also reckoned among the members of his Church and doth exhort them by the example of his rest vnto the 〈◊〉 of the Sabboth Secondlie because he wil haue loue and bountifulnesse towardes our neighbours to bée exercised and seene in his Church bo●h in our whole life and also especiallie on the Sabboth Therefore hee reciteth this cause also of the outward rest or sabboth albeit it be accidentall and a second came 〈…〉 rest from labours might be g●aunted vnto seruant and our familie by calling to remembraunce the bondage in Aeg●pt hée exho●teth the Iew●● to vse c● rtesie toward their seruants the which they in bondage wished to be shewed vnto themselues Deut. 5. That thy man-seruaunt and thy maide-seruant may rest as well as thou remember that thou wast a seruaunt in the land of Aegypt and that the Lord thy God brought thee thence by a strong hād and a stretched out arme Therefore the Lord thy God hath commaunded thee to keepe the Sabboth daie Hée commaundeth also straungers to leaue off their labours Strangers such as were conuerted vnto true religion like as Israelites and of the householde of the Church and such as were still Infidels he also cōmaundeth to cease from labour not in regard of themselues but in respect of the Israelites and that for two causes first least by their example they should giue offence vnto the Church secondlie least their libertie might bee an occasion vnto the Iewes by them to doe workes on the Sabboth which by themselues it was not lawfull for them to doe and so iniurie should bée done vnto the lawe of GOD Note this vvell the which forbiddeth not onelie by our selues but also by others to do such works and businesse on the Sabboth as call men awaie from the worshippe of God and studying vpon the workes and will of God Three questions And héere out appeareth an answere vnto thrée questions or obiections Whether other nations also were bound vnto the Iewish ceremonies if they dwelled amongst the Iewes Whether straungers from the Church may or ought to bee compelled vnto religion And whether the Sacraments amongst the which also the Sabboth was ought to be common vnto the Infidels with the Church Ansvvere vnto the first and second question For as concerning binding and constraint the straungers which dwelled among the Iewes were not constrayned either vnto al ceremonies or religion but vnto the outward discipline the which was necessarie for the auoiding of offences of the Church in which they liued for the magistrate ought to be the kéeper of discipline according vnto both tables of the Decalogue or ten cōmandements amōgst his subiects both to forbid manifest idolatrie and blasphemies and also concerning forrainers strangers so far as he may to take héed that open offences be not giuē vnto his subiectes Furthermore as touching binding ther was an especial consideratiō of the Sabboth the which was not at length by Moses but euen from the beginning of the world commaunded vnto all men by God and therfore bound all men vnto the comming of the Messias albeit that this commandement was so farre growen out of vse among them that it was reckoned among the chiefe reproches wherewithall they mocked and taunted the Iewes 3 Vnto the third The Sabboth was no Sacrament vnto the Infidells But this ceremonie was no Sacrament vnto the Infidels because that neither this promise appertained vnto them that the Lord would be the sanctifier of them neither were they constrained to cease from their ordinarie workes for the testifying or professing of this promise but onelie to auoid offence and occasion of sinning which by them might bee giuen vnto the people of GOD for so Nehem. 10. The people promise by oath that on the Sabboth and holie daies they woulde not receiue anie thing of the people of the lande the which brought merchaundise or victuall to sell on the Sabboth daie And Chap. 13. Nehemias by shutting the gates and garrison of souldiours kéepeth the Tyrians dwelling at Ierusalem and bringing in wares to be solde on the Sabboth from comming that day into the Citie least occasion might be giuen vnto the Iewes to breake the Sabboth Cattell These things are better vnderstood by this that the Cattell also are commanded to rest whose rest had no signification eyther of the worship of God or any sacrament but was commanded in regarde of the men first that occasion of working might be cut off from them the labour or vse of their cattell being forbidden and secondly that sparing their brute beasts they might learn how great a regard god would haue of gentlenesse and equitie to be vsed towards men the which cause also Paule alledgeth of the commandemēt of not mus●ing the mouth of the Oxe that treadeth out the corne 1. Cor. 9 Hath the Lord a care of Oxen or doth he not altogether say this for vs For for vs is this written that he which ploweth ought to plow in hope and he that treadeth out the corne in

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

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