A VERIE PROFITABLE AND NECESSARIE DIS­COVRSE 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.

AT LONDON Imprinted for Iohn Harrison the yonger 1584.

TO THE RIGHT WORSHIPFVL AND VER­tuous Ladie, the Ladie Pellam of Laughton in the Countie of Sussex, Iohn Stockwood Schoolemaster of Tunbridge, vvisheth a plentifull increase of all spirituall and heauenly gra­ces, and in the life to come, the perfect and ful fruiti­on of ioyes euer­lasting.

BEing not ignorant (right worshipful and vertuous Ladie) of the manifolde disputations not onely a­mong the learned, but al­so of the great varietie & diuersitie of opinions among the vulgar people and simple sorte, concerning the Sabboth day, & the right vse of the same: some with the wayward and superstitious Iewes obstinately and stifly maintaining the ceremonial obseruation of the seuenth day,Sundry o­pinions concern­ing the Sabboth daye. the which they hold in no wise to be mutable, or to be altered and changed: o­thers with the Atheists and godlesse Epi­cures vtterly denying, that there ought to [Page] be any obseruation and keping of any day at all as wholly & dedicated vnto the Lorde his seruice: and yet moreouer some others, who albeit they graunt it meete & requisite that there should be some certain & set day of the week seuered out frō the rest for the vse of the ministerie & Church meetings, yea and the same also to bee that daye which we cōmonly call the Sunne-day, or Lords day, yet holding it lawfull as well on the same day, as any other day in the week, to exercise the customable & vsual works, euery man of his ordinarie trade & vocati­on: I haue thought with my selfe that I could not do better thē to see: out a reme­die for the staying of the cōsciences of the weaker number in this great varietie and doubtfulnes of assertions, tending to the o­uerthrow of religion and impeachment of gods seruice. Meeting therfore with a god­ly & learned Worke of one Vrsinus a Ger­man in the which are profoūdly & pithily handled many theologicall discourses and points of religion, & among the rest, this of the Sabboth, in his expositiō of the 4. cō ­mādement, finding the argumēt sit for the circumstance of the time, I haue turned the same into our mother tongue, for the fur­ther [Page] benefit of the godly & christianly dis­posed, that they may haue in this poynt wherwith to satisfie both thēselues and o­thers. For in this smal treatise is debated the right vse of the Sabboth day,The Ar­gument and con­tents of this trea­tise. what exerci­ses on the same are allowable & what to be refrained, wherin it is kept, & wherin it is brokē: their argument cōfuted, that think it not lawfull for Christians to keepe the the Lords day, & their reasons also answe­red, which so stoutly cōtend for the Iewish obseruatiō of the seuēth day: al these things being proued with most strong & euident proues out of the word of God and holy scriptures, & that in such sort, that the lyke is hardly to be met withall in so briefe & short a Pāphlet or treatise. The necessitie heerof is apparant in regard of the time, wherein is so diuersly disputed concerning this questiō: the profit likewise shall easily (I doubt not) be reaped of all such as with single harts & vpright mindes shal diligēt­ly and without parcialitie peruse the same.

This my small labour, such as it is (simple & slender I confesse, in regard of my pains in trāslating, but much behoueful & auail­able, in regard of the matter, for the church & people of god) I make bold to offer vn­to [Page] to the gentle acceptation of your good Ladiship, for manie causes.

First, that besides the manie other hea­uenlye graces of faith, knowledge of the will of God, loue vnto his euerlasting truth and holy Scriptures, care to walk in life and conuersation accordingly: with making much of the professors, and chief­ly the preachers of the same: it maye be a further spur vnto you, to the stirring vp & increasing of your godlye zeale for the Lord his seruice & carefull sanctifying of his holy Sabboth, not onely in your owne person, but also in your whole familye: so that it may be truly said of you, to the glo­rie of God & comfort of his people, as we read of that good & vertuous captaine Ie­hoschuahh: I & my houshold wil serue the Lord. For albeit the nūber be smal, & the people few that haue a due regard of chri­stian spending the Lordes daye, in hearing the word preached, in receiuing the sacra­ments, in praier, supplication, & thanks-gi­uing, & in priuate cōferring with their fa­milies at home, of the word publiky prea­ched (the greatest multitude both of men and women of all degrees and callinges, letting loose the raynes, and giuing [Page] out the bridle vnto all kinde of vanities & licentiousnesse) yet let this be your crowne and glorie (good madame) letting these go, to haue imitated and followed the exam­ple of those vertuous gentlewomē of Thes­salonica, whose praise is in the Gospel,Act. 17.2 3.4. for their great diligence in reuerent obseruing the Sabboth day, & in vsual frequenting & resortīg to heare the word, for the great cō ­fort of their soules. And further, in the same place is the example of the godlye wo­mē of Beroea cōmended, who not of custōe,Act. but of zeale, not of constraint, but with all willingnesse, not as sad & heauie, but with all readynesse and ioyfulnesse, not onelie heard the word preached by Paule and Si­las, at the publike assemblies and meetings of the Church, but also vsed dailie and pri­uate conference in their houses at home, in serching the Scriptures, whether the things were so or no. How comfortable is that also which we read in the 16. of the Acts,Act. of the practise of the zealous women of Philippos, who in the coldnesse and slack­nesse of men (as may appeare, & very pro­bablie be gathered) customablie assembled to the riuer without the Citie, to heare Paule preach on the Sabboth, where by [Page] the opening of the heart of Lydia, it plea­sed the Lorde by the conuersion of one poore woman to beginne his kingdome in Macedonia, which woman is praised not onelie for religiousnesse in her selfe, but al­so for her whole familie, beeing godlie and christiālie disposed. For the text doth men­tion, that she was baptised, & all her house: which Sacramēt (no doubt) the holy Apo­stle would not haue administred vnto thē, vnlesse he had found in them the fruites & testimonies of true Christianitie:Reade the Epistle of S. Iohn vnto the elect lady And here at no hand may wee let passe the worthie cōmendation, which Iohn giueth vnto the most vertuous & worshipful Lady and her children, whose conuersation before the world was agreeable vnto their profession, according as the truth of the Lord requi­reth that it should be. Which singular and notable exāple, as it generallie concerneth al christian and godly women, so dooth it most neerelie and properlie belong vnto your good Ladiship, & all other gentle wo­men of your place and calling.Ro. 15.4. For, if what­soeuer examples of the olde fathers in the Scriptures are written for our learning, that by reading their examples, we should [Page] expresse and followe their vertues, then doubtlesse are all women of great wor­shippe and dignitie of this godlie Ladie to learne, that it is not sufficient that they be religious and godlie themselues, but that they also labour to haue their whole fami­lies and households vnfainedlie to feare the Lord, which thing cannot bee performed without the diligent hearing of the word on the Lords day, & other meetings of the Church, and priuate labouring in instruc­ting and dailie teaching of our charges at home, the which good exercise, as I can hope for at the handes of manie, so I can promise and assure my selfe, that it shall bee carefullie practised of your W. of whome I heare so well for zeale and loue of the truth, nothing doubting but that beeing compassed about with so greate a cloude of witnesses,He. 12.1.2 whose care hath beene so vehement and earnest for the true spending of the Sabboth, and Christian education of their famylies, with performance of other dueties of Godly­nesse, all lets and stumbling blockes being remooued, you will dailie adde vnto that great good forwardnes, which the lord hath [Page] wrought in you alredie a plentiful increase in all vertues, beautifying and garnishing a Christian Ladie, God by his holie spirite working in your heart a burning desire euerie daie more and more to imitate the commendable examples of these holy ma­trones before alleadged.

Secondlie, hauing receiued many bene­fits at the hands of that worthie Knight, sir Iohn Pellam, your late deceased husband, a Gentleman so well deseruing of his com­mon wealth and Countrie, that verie enuie her selfe, if neuer so faine she woulde, shall yet neuer be able to burie in the dark lake of obliuion his due deserued praises: I haue thought it meete and requisite to giue out before the world some dutifull testimonie of a thankfull minde in regard of the same, least I might worthilie be condempned of that vice which is both hated of God and detested of men, I meane the foule staine of ingratitude, which the verie Heathen haue recorded to be the chiefe ring-leader vnto all filthinesse,Xenophō In his first [...]ooke of [...]he edu­ [...]ation of Cyrus. as being alwaies accompani­ed with blushles shamelesnesse, which may easily perswade vnto al kind of wickednes.

Thirdlie, in regard of your owne W. omitting such good graces, as are generally [Page] knowen by the working of God his spirite to be in you, to the comfort of the godlie, (because that you of your modestie cannot abide to heare them, nor I without suspiti­on of flatterie may be thought to name them) the particular knowledge of vnde­serued gentlenes from your good L. meant vnto me, most worthilie craueth some du­tifull signification of my gratefull remem­braunce of such most curteous kindnesse, the which, because my poore abilitie wyll suffer no other waie to expresse, accept (I most humblie beseech you) these paper thanks, vntil God shall offer some fitter oc­casion to testifie that vnfained thankeful­nesse, which your singular courtesie most iustlie doth require, praying in the meane season the Lord, most abundauntlie in this life to direct you in all your waies to his glorie, and ioy of his chosen, and in the life to come to make you partaker of those vnspeakable blessings, which in most rich mercy he hath prepared for all those that in his Christ do trulie feare and serue him, to whome be all glorie both now and for euer Amē. Frō Tunbridge, the 20. of Oct. 1584.

Your W. most humble Iohn Stock­wood, Schoolemaster of Tunbridge.

A RIGHT GOD­lie and learned expo­sition vpon the fourth Commande­ment, concerning the Sabboth, and right vse of the same.
The exposition.

The fourth Commandement.‘REmember that thou keepe holie the Sabboth daie. Sixe daies shalt thou worke, and doe all thy worke: but the sea­uenth daie there shall bee a Sabboth vnto the Lord thy God. Thou shalt doe no worke, neither thou, nor thy sonne, nor thy daughter, nor thy seruaunt, nor thy maide, nor thy cattell, nor the straunger which is within thy gates. For in sixe daies the Lord made heauen, earth, the sea, and whatsoe­uer are in them, and rested the seauenth daie, and therefore he blessed the seauenth daie, and hallowed it.’

THere are two parts of this lawe, the commandement, & the reason of ye same. And again, there are two parts of the cōmandement, of the which the one is morall or euerlasting, namelie, [Page] that the Sabboth be hallowed,What is morall & for euer in this cō ­maunde­ment. What is ceremoniall & for a time. that is to saie, that some certaine time be appointed for the ministerie of the Church, or pub­like worshippe of God. The other is cere­moniall, and for a time, namelie, that this time shuld be the seuenth daie, and that in it should be obserued and kept the cere­monies of the Leuiticall lawe. And that this part is for a time, and the other euer­lasting, we doe vnderstand by the end of the commaundement, and causes of both these parts.

The ende of the cō maunde­ment. The Mi­nisterie.The end of the commaundement is the publike praising of God in the congrega­tion, or the conseruation or maintenance and vse of the ministerie of the Church, which is an office ordained by God, to teach the Church concerning God and his will out of the word of God deliuered by the Prophets and Apostles, and to mini­ster the sacraments according to the ordi­naunce of God. And God would haue at all times of the world that there shuld be publique assemblies of the Church, in the which should sound true doctrine concer­ning God, for these causes especially.

1 The first: that in mankinde God might be praised and called vpon,Causes of ordeining the mini­sterie. not onely pri­uately, [Page] but also with the publike voyce of the Church in this life, Psalm. 68. In the Congregations blesse ye the Lord.

The second: that the publike and or­dinarie 2 preaching of doctrine, the rehear­sing of prayers, and thankes-giuing, and vsing of ceremonies might be an exercise stirring vp and fostering faith and godli­nesse, as the which without exercises by reason of our infirmitie and weakenesse doth very easely were colde. Ephes. 4. He hath giuen some Apostles, others Pro­phetes, others Euangelists, others Pastors, and Doctors vnto the worke of the mini­sterie, vnto the edifying of the bodie of Christ: vntill we all come vnto the know­ledge of the Sonne of GOD, 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 3 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 cō ­gregation will I praise thee: yee that feare the Lord praise him, the whole seede of Ia­cob [Page] 4 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 5 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 ye 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 [Page] 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 cō mande­ment 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, yt is to say, yt some time be appointed for sermons, & publike prai­ers, and ministring of ye sacraments. But contrariwise ye seuenth day was appoin­ted by God vnto the ministerie euen frō the beginning of ye 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 [Page] was rehearsed again in the lawe of Mo­ses, The significatiō of the sanc­tifying of ye 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 ye 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 [Page] 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 ye end of ceremonies. [Page] 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 ye 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 [Page] 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 ye Mes­sias, and that they do bind all mankinde at all 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, ye 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 ye 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 ye 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. [Page] For God woulde not haue shadowes of things to come to remain, the things thē ­selues 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 [Page] 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 ye 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 ye times of ye Apostles, it appeareth out of ye 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 [Page] 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 ye 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 [Page] say, without the opinion of necessitie or worship. Secondly,2 In respect of the figure. ye old Sabboth was a figure or shadow of things in the new te­stament to be fulfilled by Christ: but in ye new testament ye 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 ye vvord Sabboth. this name Sabboth is first of all peculiarly attributed vnto the sea­uenth daye, because of God his resting frō 1 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 ye people were to rest 2 as well as on the 7. day, as for ye 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: [Page] 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.

3 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.

4 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 [Page] 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 5 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 yt 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 [Page] 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 [Page] 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 1 ministerie of the Church doeth verie easilie corrupt and blot out the doctrine and worshippe of GOD: The other, 2 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 [Page] 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 vvorkeAnd 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. 1and hee meditateth and studieth thereon daye and night. But he requireth these two things, the first, that on the Sabboth daye, not [Page] 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 [Page] 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 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 [Page] 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, [Page] 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 1 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 2 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 [Page] 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 cō ­maundeth to cease from labour, not in re­gard of themselues, but in respect of the Israelites, and that for two causes: first, 1 least by their example they should giue offence vnto the Church: secondlie, least 2 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 [Page] men awaie from the worshippe of God, and studying vpon the workes and will of God.

Three questionsAnd héere out appeareth an answere vnto thrée questions or obiections.

1 Whether other nations also were bound vnto the Iewish ceremonies, if they dwelled amongst the Iewes?

2 Whether straungers from the Church, may or ought to bee compelled vnto reli­gion?

3 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 ye Decalogue, or ten cōmandements, amōgst his subiects, both to forbid manifest idola­trie and blasphemies: and also concerning [Page] forrainers & strangers, so far as he may, to take héed yt open offences be not giuē vnto his subiectes. Furthermore, as touching binding ther was an especial consideratiō of the Sabboth, ye 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 ye 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 ye 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 cō ­mande­ment, 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 1 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 2 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 [Page] 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-foldNow 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 1 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 ye church, and such things as appertaine vnto the exercise and preseruation of the same ex­cepted. 2 Some are forbiddē by God, name­ly sinnes, the which are in such sort ye 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 [Page] forbidding.

The first is, workes are forbidden in a 1 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 2 forbidden on the Sabboth daye: but sinnes are commanded to be lefte at all times.

The thirde, for that the ceasing from 3 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 ye 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 [Page] 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 ye 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, [Page] 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 ye 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 [Page] 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 ye 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 ye 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 the Church.

Matth. 26. Drinke ye all of this. 1. Cor. 10. The bread which wee breake, is it not the communion of the bodie of Christ? Be­cause we being manie are one bread, one [Page] bodie. For all wee are partakers of one bread. And chap. 11. Therefore when yee come together into one place, this is not to eate the Lords supper. For euery one eateth his own supper before. In the same place, Therfore (my bretherē) when ye come to­gether to eate, tarrie one for another.

And vnto the lawfull administration of the Sacraments appertaineth also the shutting out of those,Shutting out of the vnvvor­thie. whome God hath commanded to be shut out from them.

Like as it was not lawfull for strangers from the nation and religion of ye Iewes, nor for the vncircumcised to eate the Paschall Lambe. Exod. 12. so the Church of God ought not to admit or receiue vn­to the Supper of the Lorde, such as are not baptized, or such as being baptized, yet in doctrine or manners are strangers from Christianitie.

To learne the doctrine of the Church,3 To learn the doct­rine of ye Church. that is, to come often vnto the assemblies of the Church, to heare and learne the heauenly doctrine, and diligentlye to meditate and examine the doctrine being heard, and especiallye to bestowe the dayes appoynted for the ministerie, in [Page] reading, studying, and handling of diuine matters: for inasmuch as God will haue ministers of the Church to be, he will al­so that there bée hearers of the doctrine, and the same also diligent. And the desire to learne is not without priuate medita­tion. Therfore they of Bercea are praised, Acts. 17. for that they receiued the worde with all ioyfulnesse, dailie searching the Scriptures, whether the thinges were so or no: and especiall to such as serue alrea­die, or meane in time to come to serue the Church a diligent studie to know the do­ctrine is inioyned. 1. Tim. 4. Take heede vnto reading, exhortatiō, doctrine: foreslow not the gifte which is in thee, the which was giuen th [...]e to prophesie, with the lay­ing on of the hands of the oldership. Exer­cise these things: in these be thou, that thy profiting m [...]y be manifest vnto all. Take heed vnto thy selfe, and vnto doctrine: in these continue. For if thou doe this, thou shalt saue thy s [...]lfe, and those that [...]eare thee. And 1. Tim. [...]. and 2. Tim. 2. P [...]ule will haue a min [...]ster of the Church to bee fit to teach, and to confute and ouerthrow t [...] aduersaries [...].

To vse the Sacraments according vn­to [Page] the ordinance of God.To vse the sacramēts So God com­manded the Passeouer to be kept in the assembly of the people, and appoynted certaine sacrifices vnto other feast dayes and Sabboths. Also Act. 20. The first day of the weeke, when as the Disciples were come together to breake bread, Paul prea­ched, &c. For as God will haue true doc­trine to be heard, so he will also haue the lawfull vse of the sacraments to be séene in the publike assemblyes of the Church: because that he will haue both these to be a note, whereby the Church may be kno­wen and discerned from other nations & sectes. The sacraments also, like as the word, are an instrument, or exercise to stirre vp and maintaine faith and godly­nesse in vs. They are also a publike pro­fession of our faith and thankfulnesse vn­to God, and a part of the publike worship of God in the church. And therfore the vse of thē is most especialy agreeable vnto the Sabboth.

Publike calling vpon God, wherby we do ioyne our confession, thanks-giuing,5 Publike calling on God. and prayers with the church. For God wil be called vpon not onely priuately of euerye man, but also publikely by the [Page] Church, for his glorie, and our comfort, to wit, that we should not doubt, that we are heard of God, when as he hath pro­mised hearing not onely vnto vs, but al­so vnto others, and vnto ye whole church, praying for vs together with vs. For to this ende he hath added a peculiar pro­mise vnto common praiers, Matth. 18. A­gaine I say vnto you, if two of you shal a­gree together vpon earth, whatsoeuer they shall aske, it shall be graunted vnto them of my father which is in heauē. For where two or three are gathered together in my name, there am I in the middest of them. And thankes-giuing and the praysing of God, is promised vnto God as an especi­all worship. Psal. 22. In the middest of the Congregation I will praise thee. Of thee shall bee my praise in a Congregation of much people, I will pay my vowes before them that feare him. And it is commanded 1. Cor 14. Forasmuch as if thou blesse in spirit, he which occupieth the roome of an vnlearned person, how shall he say Amen vnto thy thankes-giuing? For he knoweth not what thou saiest. And. 1. Tim. 2. I ex­hort therefore before all things, that there be made supplications, prayers, requests, & [Page] thankes-giuing, for all men, for Kings, and for al that are set in authoritie, that we may lead a quiet & a peaceable life in all god­linesse and chastitie, &c.

Neither doth Christ in the 6. of Matth. condemne and forbid publike prayers,Matth. 6. Not pub­like prai­ers, but hypocrisie is forbid­den. but boasting & hypocrisie, saying: When thou prayest, enter into thy chamber, and shutting thy doore pray vnto thy Father which is in secret, and thy father which seeth thee in secret, shal reward thee open­ly. The wordes going before do witnesse this: When thou prayest, be not as the hypocrites. For they loue to pray standing in their assemblies and corners of the streetes, that they maye be seene of men. Verely I say vnto you, they haue their re­ward. And hypocrisie is a counterfaiting & boasting and vaine shewing of godly­nesse Taring therefore this,Hypocri­sie. he speaketh not of the desire to please god, and of pray­sing him as well publikely as priuately, but he will haue those also which praye publikely, to haue regarde not vnto the iudgement and eyes of men but of God concerning vs, and not to looke vnto our glorie, but vnto the glorie of God.

6 The ho­nour of the mini­stery conteining The honour of the ministerie of the Church, which containeth many things: first, reuerence, that is an acknowledging of the order and wil of God in ye appoin­ting and preseruation of the ministerie, and the gathering together of the church by the same,1 Reuerēce. and the declaration & shew­ing forth of this our iudgement of the ministerie both in wordes and déedes.

1. Cor. 4. Let a man so esteeme of vs as of the Ministers of Christ, and disposers of the secrets of God. 2. Cor. 5. Therefore we are Embassadours in the name of Christ, as if God intre [...]ted you by vs: wee praye you in the name of Christ, that ye be re­conciled vnto God.

2 Loue.Secondly, Loue, by the which we wil­lingly both resort vnto the assemblies of the church, and do heare and learne the doctrine of the church, and do wish well vnto the faithful ministers of the church, not onely in respect of the dutie of loue, but also in regard of ye ministerie which they execute. Psal. 84. How amiable are thy Tabernacles O Lord of hostes. My soule longeth, yea, and fainteth for the Courtes of the Lord, my heart & my flesh reioyce in the liuing God.

Psal. 122. I reioyced with them that sayd vnto me, we will goe into the house of the Lord. Also, For my bretheren sake I will now speake peace of thee, because of the house of the Lord our God, I will seek thy good.

Thirdly, obedience in those thinges,3 Obediēce which appertaine vnto the ministerie. Hebr. 4. Obey your Rulers. Hethertoo ap­pertaine the workes of loue towardes God, and towards our neighbor, that is, the whole life of a Christian, which is the spirituall Sabboth For it is nothing els to kéepe a spirituall Sabboth,To keepe a spiritual Sabboth. then in the ordering of our life to obey the voyce of God sounding by the ministerie of the Church. For God will haue the doctrine learned to this ende, that it may be obey­ed. Iam. 1. Performe ye the word in deed, and be not hearers onely, deceiuing your selues: because if a man be a hearer of the word and not a doer, he shall be compared vnto a man beholding the countenance of his birth in a glasse, for hee hath behelde himselfe, and went his waye, and by and by forgetteth what manner one he was.

And, for as much as he will haue this [Page] Sabboth to be kepte all our life time, hée will haue the examples and testimonies of the same especially to be shewed forth on the outward or ceremoniall Sabboth day, that is, at those times which are ap­poynted for the teaching and learning of the word of God.He that hath no care to serue the Lord on the Sab­both day, vvill not serue him at other times. For if a man al ye time doo not shewe foorth a desire to obey God, when as the doctrine ringeth in his eares, and when as other cares being laid aside, God will haue vs to thinke vpon godly­nesse and repentance, he sufficiently de­clareth that he will not doo it at another time.

There it hath alwayes bene the manner in the Church, on the Sabboth day to giue almes, & to exercise ye workes of loue towardes the néedie. Nehem. 8. Send parts vnto him for whom nothing is prepared, because it is an holy daye vnto our Lord. God himselfe also doth wit­nesse Deut. 5. that he will haue the Sab­both kept, that rest maye be giuen to ser­uaunts and to our familie: least that with the continuaunce of laboures they should be too much brought downe. And 1. Corinth 16. Furthermore as con­cerning [Page] the gathering for the Saintes, as I haue appoynted vnto the Churches of Galatia, so doo yee also. Euerie first daye of the weeke, let euerie one of you laye a side with himselfe, laying vp that, which thorough the gentlenesse of GOD he maye. And Actes 2. all these works of the Sabboth are ioyntly expres­sed together: The Disciples were abiding in the doctrine of the Apostles, and in fel­lowshippe, and breaking of bread, and prayers.

Fourthlye,4 Thankfulnesse. honour comprehen­deth also Thankfulnesse, that is, du­ties concerning the preseruation of the Ministerie and Ministers. For if GOD will haue a Ministerie to be in the Church, hée will also that eue­rye one, according to their abilitie, doo further the maintenaunce of the same, that is, that they bestowe theyr money and trauayle vpon the nourishing and defending of godly Ministers and tea­chers.

Hethertoo appertaine the lawes of Mo­ses, concerning the first borne, first fruits, tenthes, and very many offerings, the [Page] which were appointed vnto the Priestes & Leuites in steade of a stipend, where­withall to maintaine the life of them and theirs, that they might attend vppon the ministerie. Albeit the circumstaunces of these lawes be abolished & taken awaie, yet the generall remaineth for euer, be­cause God will haue the ministerie pre­serued euen vntill the end of the worlde. Deu. 12. Take heed vnto thy selfe that thou forsake not the Leuite all thy daies vppon thy land. 1. Cor. 9. Who goeth on warfare at anie time vpon his owne charges? Who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flocke, and eateth not of the milke of the flocke? Doth not the lawe also saie these things? For it is written in the lawe of Moses, Thou shalt not musle the mouth of the Oxe, that trea­deth out the corne. Also, If we haue sowen vnto you spirituall things, is it a great mat­ter, if we reap your fleshlie things? Again, Are ye ignorant, that they which serue a­bout holie thinges, doe eate of the thinges which are of the altar? And they that serue at the altar, doe take parte of the altar? So the Lord hath ordeined, that they which preach the Gospell, should liue of the Go­spell. [Page] 1. Tim. 5. The elders which doe rule well, let them be counted worthie of dou­ble honour, especiallie those that do labour in the word and in doctrine. For the Scrip­ture saith, Thou shalt not musle vp the mouth of the Oxe, that treadeth out the corne. And the worke-man is worthie of his hire. Math. 10. He that receiueth a Pro­phet in the name of a Prophet, shall re­ceiue the reward of a Prophet. Héerevnto also pertaineth the examples of the wi­dowe of Sarepta, nourishing the Prophet Elias. 1. King. 17. Of Obadiah sauing the Prophets, whome Iezabel did persecute. 1. King. 18. Of the Church of Damascus, letting downe Paule by the wall Acts. 9.

In this part of the honour towardes the ministerie is also conteined the main­tenaunce of schooles:Schooles. inasmuch as with­out the studies of learning and arts men are neither fit to teach, neither can the pu­ritie of doctrine be preserued and defended against Heretikes. Therefore Christ Math. 11. promiseth a reward vnto those, the which for the furtherance and impar­ting of doctrine do well vnto those which doe either alreadie teach, or which are in time to come to teach, or whose trauaile [Page] doth serue, or shall héereafter serue for the preseruation of doctrine.

5 Gentle­nesse to­vvardes the infir­mities of ministersFiftlie and lastlie, vnto this honour of the ministerie is also required vprightnes or gentlenesse in bearing with the infir­mities of the ministers, the which doe not notoriouslie or manifestlie corrupt or for­slow their office, & hurt the Church with offence. 1. Tim. 5. Receiue not an accusation against an Elder, but vnder two or three witnesses.

Cōtraries & repug­nant vn­to the vvorkes of the Sabboth.Forasmuch then as this is the sanctifi­ing or hallowing of the Sabboth, it fol­loweth that the thinges wherewith the Sabboth is prophaned or broken, are con­trarie vnto these workes.

Against the teaching of doctrine is set the leauing or forslowing of the duetie of teaching,1 Vnto do­ctrine. either priuatelie or publiklie. Esa. 56. All her watch-men are dumbe dogges, which are not able to barke, slee­ping, taking their ease, verie diligent to sleepe. And they are rauenous dogges, which knowe not when they are full, and the Shepheardes themselues vnderstande nothing, they haue all gone aside after their owne waie, euerie one vnto his coue­tousnesse in his place. Ezech. 34. Woe vn­to [Page] the Shepheardes that haue fedde them­selues: Doe not shepheardes feede their flocke? Yee haue eaten the fat, and doo cloath your selues with the wooll: ye haue killed the fat, but haue not fed the sheepe: the weake haue ye not comforted, and the sicke haue yee not healed, and the bro­ken haue ye not bound vp, that that was cast downe yee haue not brought againe, & that which was lost ye haue not sought, but ye haue reigned ouer them cruellie and tyrannouslie.

Also corrupting and mangling of do­ctrine, or bowing of the same vnto the 2 opinions, affections, desires, or profite of the ministers, or magistrates, or others. 2. Corinth. 2. For wee doe not, as ma­nie, make merchaundise of the woorde of GOD, but wee speake of Christ, as of sinceritie, as of GOD, in the sight of God.

Against the administration of the Sa­cramentes is either the leauing or fore­slowing of the exhortation of the Church to vse the Sacramentes,2 Vnto the admini­stration of the Sacramēts or an vnlawfull admistration, when as some thing is either taken from the ceremonies ordei­ned 1 [Page] by God, or when some thing is chan­ged in them, or when as such are shut out frō the Sacraments, as ought to be recei­ued, or such receiued which by the ordi­nance of God ought to be kept frō them, or when as the people are not instructed concerning the right vse of them.3 Against ye desire to learne doctrine.

Against the desire to learne doctrine, is the contempt & neglecting of doctrine, that is, either not to be present at holie Ser­mons, when there is no lawfull cause to let vs, and on the Sabboth to doe workes that might be put off vntill another time, or to giue no eares vnto holie Sermons, or not to meditate and search the doctrine of the Church, but especiallie negligence to knowe the doctrine in the ministers, or in those, which by God are called vnto the studie of doctrine, and either ought one daie to serue vnto the setting forth of doc­trine, or haue greater occasion and oppor­tunitie to learne the same, then others. Numb. 16.He that gathereth stickes. Death appointed for the Sabboth breakers. He that gathered sticks on the Sabboth daie, is stoned to death. And Ex­od. 31. Paine of death is set down against them that on the Sabboth doe works hin­dering the ministerie. Nehem, 13. They that doe such workes on the Sabboth are [Page] verie sharplie chidden. Math. 13. As often as a man heareth the word of that king­dome, and vnderstandeth it not, then com­meth that wicked one, and taketh awaie that which was sowen in his heart. This is he which receiueth the séede by the way side, &c. Math. 15. Let them alone, they are blinde, guides of the blinde: if the blinde leade the blinde, they both fall into the ditch. Luke 12. Vnto whome so euer much hath bene giuen, much shall be required of him againe, and with whom they haue laid downe much, the more they will aske a­gaine at his hands.

Also curiositie, the which is a desire to 2 know or to heare things not reuealed by God, not necessarie, or new things Pro. 25 As to eate much honie, is not good: so the se [...]rching out of the glorie of the diuine things is no glorie. Sonne of Sirach. 3. Search not vnconsideratlie after thinges that are more hard then thou art able to at­taine vnto: and concerning things that are aboue thy power, foolishlie seeke not after them. The thinges that are commaunded thee of God, the same studie thou holilie vpon. For it is not needfull for thee, to be­holde with thine eyes the thinges that are [Page] secret: the things that are not necessarie, but superfluous vnto thy talke, meddle not curiouslie with them. For mo thinges are opened vnto thee, then the wit of man is able to comprehend. 1. Tim. 4. Giue no eare vnto fables, and endlesse genealogies, the which doe rather breed questions, then edifying of God, which is by faith. And Chapter 4. Prophane and olde wiues fa­bles reiect. 2. Tim. 2. Reiect or cast awaie foolish and vnlearned questions, knowing that they doe breede strifes. Tit. 3. Refrain foolish questions and genealogies, and con­tention [...], and strifes about the lawe: for they are vnprofitable and vaine. 2. Tim. 3. There will be a time when as they shal not abide sound doctrine, but itching in their eares, they according vnto their owne lustes, shall heape vp vnto themselues teachers, and shall turne awaie their eares from the truth, and bee turned vnto fa­bles.

4 [...].Vnto the lawfull vse and receiuing of the Sacraments is repugnāt the leauing off and contempt of the same. Also ye pro­phaning of them, when as they are vsed and receiued, not after that sorte which [Page] God hath commaunded, or not of those, for whome they were ordained. Also superstitious receiuing, when as salua­tion and the grace of GOD are tied vnto the obseruation of the ceremonies, or else are vsed vnto other endes wherevn­to they are not ordained by GOD. Gen. 17. Hee that is vncircumcised shall be rooted out from among his people. Ex­od. 4. GOD threatneth death vnto Moses because of his sonne which was not circumcised. Malach. 1. The Lord of hoasts sayth vnto you. O Priests, which contemne my name, and haue sayd, Wherein haue wee contemned thy name? Which doe of­fer vppon mine altar, polluted bread, and yee haue sayd, wherein haue wee polluted the same? &c. Es [...]e. 66. Hee that sa­crificeth an Oxe, dooth sinne as much as hee that slayeth a man, &c. 1. Corinth. 11. Hee that eateth and drinketh vnworthilie, eateth and drinketh vnto himselfe damna­tion.

Vnto the publike praiers,5 Vnto publike pray­ers. the neg­lecting of them, and the hypocriticall béeing present at them without eare-giuing [Page] or affection. Also the rehearsing of them not seruing vnto the edifying of the Church. 1. Cor. 14. If thou blesse in spi­rite, he, which occupieth the roome of an ignorant person, how shall hee say Amen vnto thy giuing of thankes? For he know­eth not what thou saist. For thou giuest thankes well, but another is not edi­fied.

In like manner also is against the vse and exercise of the whole ministerie, not onely the particular leauing of duetie in euerie priuate person, but by his exam­ple, or any manner of hinderance, by his commaundement or perswasion, the cal­ling away of his children, familie, or o­thers, from the vse and exercise of the same.

6 Vnto the honor of the mini­sterie.Vnto the honour of the Ministerie, the contempt and despising of the same is cō ­trarie, whereby either the ministerie of of the Church is abolished and taken a­way, or is committed vnto vnworthye persons, or is denied to be ye instrument ye which God will vse for the gathering to­gether of his Church: or when as the mi­nisters are reproched. 1. Tim. 5. Laye not thy handes quickly vnto any man, neither [Page] be thou partaker of other mens sinnes. Luke. 10. Hee that despiseth you, de­spiseth mee. Or when as they are hated, Matth. 10. and 24. Ye shall be hated of all men for my names sake. Or when as doctrine is not obeyed in the leading of our life: but especially when as on the Sabboth daye, the workes of loue & god­linesse are neglected, and the time im­ployed vnto vaine and wicked things, or spent in lewdnesse: or when as necessa­rie maintenance is not giuen vnto the Ministers, defence and other dueties of thankefulnesse and courtesie are not per­formed vnto them: that I saye nothing, when as the Ministers are wronged and hurte: when as the maintenance of schooles and learning is not cared for: or els when as the infirmities and wants in the ministers that may be borne with­all, are bitterly taunted, or when as be­cause of them the ministerie is despised or neglected.

To God be all praise and glorie.

[Page]Ierem. 17. ver. 21.

THus saith the Lord: Take heede vnto your selues: and carrie no burthens on the Sabboth day, or bring them in into the gates of Ierusalem.

22 Neither carrie out burthens out of your houses on the Sabboth daie, nor do ye anie worke: but sanctifie and keepe holie the Sabboth daie, as I commanded your el­ders.

23 Who hearkned not, nor bowed their eare: but hardned their necke, not hearke­ning nor receiuing instruction.

24 For it shall come to passe, that if by obeying ye will obey me, the saying of the Lord, in not bringing in burthens into the gates of the Citie on the Sabboth day: and in sanctifying and hallowing of the Sabboth daie, that ye doe no work therin.

A bles­sing vnto the kee­pers of ye Sabboth.25 That kings and Princes shall en­ter into the gates of this Citie, sitting vpon the throne of Dauid, and riding on chari­ots and horses, they and their Princes, and the men of Iuda, and the inhabitants of Ie­rusalem, and this citie shall remaine for e­uer.

[Page]26 And they shall come out of the ci­ties of Iuda, and from places about Ierusa­lem, and also out of the land of Beniamin, both out of a low place, & out of the moun­taine, and from the South part, bringing burnt offerings and sacrifice, and gifts with franckinsence, and bringing offeringes of thanks-giuing vnto the house of the Lord.

27 But if ye will not obey me,A punishment for the breakers of the Sabboth. to sanc­tifie the Sabboth daie, and not carrye bur­thens entering into the gates of Ierusalē on the Sabboth daie: certainlie I will kindle a fire in the gates thereof, which shall con­sume the pallaces of Ierusalem, and shal not be quenched.


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