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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	day_n	observe_v	sabbath_n	2,003	5	9.5525	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

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

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

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