A14213:42
A14213:42
A very profitable and necessary discourse concerning the observation and keeping of the Sabbath day serving as well to confute the superstition of the Jews, which obstinately urge the strict keeping of the seventh day, as also to overthrow the vain and godless reasons of others, that stiffly at this day maintain, that Christians ought to keep no set or appointed time to worship and serve the Lord in, in his church and faithful congregation. Written in Latin by Zacharias Ursinus, sometimes reader of the divinity lecture in the University of Heidelberg in Germany, and very newly turned into English, by John Stockwood schoolmaster of Tunbridge.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.
London: printed by T. East? for John Harrison the younger, 1584London: printed by T. East? for Iohn Harrison the yonger, 1584
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Fourthly, it is taken for every seventh year, in which the people of the Jews was commanded to leave off the tilling of their ground. Levit. 25. When as ye shall enter into the land, the which I give unto you, then the land shall keep a Sabbath ⟨image 14⟩unto the Lord. Six years thou shalt sow thy ground, &c. but in the seventh year there shall be a Sabbath of rest unto the land, a Sabbath unto the Lord: thou shalt not sow thy field, nor cut thy vineyard. And Chap. 26. Then the land shall finish her Sabbaths, all the days in which she hath been desolate and wast, because she rested not in your Sabbaths, whilst ye dwelled in her.
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 ⟨image 14⟩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.
Fifthly, by this word Sabbath is understood §5spiritual rest, that is to say,1 ceasing from sin, or the leaving off of our own works, and the execution or doing of the works of God, that is, of such as are by him commanded unto us, and do appertain unto his worship and glory. This spiritual Sabbath is begun in this life in them that are converted, and is finished in the life everlasting: and is termed a Sabbath or rest, both because this is indeed a true rest from labours and miseries, and our hallowing and dedicating unto the worship of God, and also because that in times past it was signified by the ceremonial Sabbath. Heb. 4. There is therefore left some rest unto the people of GOD. For he that is entered into ⟨image 15⟩his rest, rested also himself from his works, as God rested from his. Let us study therefore to enter into that rest, &c. Jes. 66. And it shall come to pass, that from month to month, and from Sabbath unto Sabbath all flesh shall come, & worship before me, saith the Lord.
Fifthlie, by this word Sabboth is vnderstoode §5spirituall rest, that is to say,1 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 ⟨image 15⟩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.
1Out of these significations of the word, the first and the second have place in this commandment as concerning the words, & the fifth by an allegory: This also doth the manner of the figures show, in the ordaining of the which God will always have their signification to be understood and observed. And Esayas, chapter 28. If thou turn away thy foot from the Sabbath, that thou do not thine own will on mine holy day, and call the Sabbath thy delight, that it be holy, honourable unto the Lord, and shalt honour it, that thou do not thine own ways, that thine own will be not found and that thou find not a word. And therefore with a vehemency he saith, as of a thing most straightly commanded: Remember that thou keep holy the Sabbath day, that is, that with great care and religion thou hallow it. And Exod. 31. He ⟨image 15⟩commandeth him to be put to death, which shall break the Sabbath. Also Ezech 20. and 22. When as he complaineth of the corruption of the whole worship of God: he saith that the Sabbath is broken: of which straightness in requiring of the keeping of the Sabbath, there are evidently apparent two causes especially: The one, for that the neglecting of the §1ministry of the Church doeth very easily corrupt and blot out the doctrine and worship of GOD: The other, §2for that by the straight requiring of the figurative Sabbath, GOD would declare the greatness and necessity of the thing signified, to wit, of the spiritual Sabbath. The same may be understood by the end of the ceremonial and moral commandment touching the Sabbath. For GOD will have the external or outward Sabbath to serve unto the beginning and finishing in us of the spiritual Sabbath. He will not therefore have that observed and kept without this. Finally, hereby this same is manifest, in that he commandeth the Sabbath to be hallowed, that is, not to be spent in lazy ⟨image 16⟩idleness, but to have sin to be avoided, and holy works to be done therein.2
1And therefore appointing six days for other labours, and the seventh unto the worship of God, his meaning is not that the other days the worship of God, and thinking upon the works of God should be omitted or left off. For it is said Deut. 6. and 11. Thou shalt rehearse them unto thy sons, and shalt speak of them, when as thou shalt sit in thine house, and when as thou shalt walk by the way, and when as thou shalt lye in thy bed, and when thou shalt arise. And Psalm. 1. His pleasure is in the law of the Lord,2 and he meditateth and studieth thereon day and night. But he requireth these two things, the first, that on the Sabbath day, not ⟨image 16⟩only the private, as at other times,3 but also the public worship of God be exercised in the Church: the other, that at that time other labours, which on other days every man doth exercise according unto his vocation & calling, should give place as well unto the private, as public worship of God.
1And 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
Yet Jewish superstition is to be taken heed off,1 the which also Christ in the Gospel doth often confute, namely, that it was unlawful on the Sabbath day to do any works appertaining unto the necessity of their own life, or the life of others, for it appeareth by the end of the commandment, that only servile works, or such as hinder the exercise of the ministry, are forbidden by God, and not such as do not hinder the public worship of God, or else do further, nourish and set forth the same. So Math. 12. Christ defendeth his Disciples plucking the e•res of corn on the Sabbath day to drive away hunger, healeth him that had a withered hand. Luke. 13. Healeth a woman that had been sick 18. years. And Chapter 14. Healeth one sick of the dropsy. John. 5. Healeth ⟨image 17⟩one that had an infirmity 38. years, and biddeth him carry away his bed. And Matthew. 12. Luke. 14. saith, That without any sin on the Sabbath day cattle or beasts falling into a ditch, are thence drawn out, and Luke 13. That cattle are loosed and driven to water. And Judas Maccabeus fought on the Sabbath, that there might be some to keep the Sabbath. 2. Machab. 15.
Yet Iewish superstition is to bée taken héede off,1 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
And of this and such like acts two reasons are given. 1. Machab. 2. If we so do, as our brethren have done, that we fight not against the Gentiles for our life & religion, they will now on a sudden drive us out of the land. Therefore they appointed within themselves within with these words: what men so ever shall by battle set upon us on the Sabbath day, we will fight with them, least we all die, as our brethren are dead. For the defence of their life and religion, they say well, that they may sight even on the Sabbath day. With the same reasons Christ defendeth himself and his Disciples. Math. 12. rehearsing a saying out of the 6. Chapter of Oseas: But if ye had known, what this is, I will have mercy ⟨image 17⟩and not sacrifice, ye would not have condemned the innocents and guiltless. And Mark. 2. The Sabbath was made for man, and not man for the Sabbath, that is, the ceremonial works ought to give place unto the moral, that rather the ceremonies be omitted, then the works of love, the which either our own necessity, or of our neighbour doth require. And Math. 12. Have ye not read in the law, that on the Sabbath the Priests in the Temple profane the Sabbath, and are without fault? And I say unto you, that one greater then the Temple is here. Also John. 7. On the Sabbath ye circumcise a man. If a man receive circumcision on the Sabbath, and yet the law of Moses is not broken, are ye offended with me, that I have cured an whole man on the Sabbath? In which words he teacheth that such works, as hinder not the exercise of the Sabbath, but rather set forth and confirm the same, such as are •he works pertaining unto the worship •f God, or unto holy ceremonies, or unto •he love of our neighbour, in such sort, ⟨image 18⟩that necessity will not suffer them to be put off until another time, do not break the Sabbath, but are especially required to the right observation and keeping of the same.
1He will have our families also and our children to cease from labours, for §1two causes: first and principally, that these also by their parents and masters may be brought up and instructed in the worship of God, and to be admitted • accustomed unto the exercise of the ministry of the church: for he will have these also reckoned among the members of his Church, and doth exhort them by the example of his rest unto the […] of the §2Sabbath Secondly, because he will have love and bountifulness towards our neighbours, to be exercised and seen in his Church, bo•h in our whole life, and also especially on the Sabbath. Therefore he reciteth this cause also of the outward rest, or sabbath, albeit it be accidental and a second came, […] rest from labours might be granted unto servant and our family, & by calling to remembrance the bondage in Egypt, he exho• teth the Jew•• to use c• rtesie toward ⟨image 18⟩their servants, the which they in bondage wished to be showed unto themselves. Deut. 5. That thy man-servant and thy maid-servant may rest as well as thou: & remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee thence by a strong hand, and a stretched out arm. Therefore the Lord thy God hath commanded thee to keep the Sabbath day.
1He will haue our families also and our children to cease from labours, for §1two 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
He commandeth also strangers to leave off their labours,1 such as were converted unto true religion, like as Israelites and of the household of the Church: and such as were still Infidels he also commandeth to cease from labour, not in regard of themselves, but in respect of the Israelites, and that for two causes: first, §1least by their example they should give offence unto the Church: secondly, least §2their liberty might be an occasion unto the Jews by them to do works on the Sabbath, which by themselves it was not lawful for them to do, and so injury should be done unto the law of GOD,2 the which forbiddeth, not only by our selves, but also by others to do such works and business on the Sabbath as call ⟨image 19⟩men away from the worship of God, and studying upon the works and will of God.
Hée commaundeth also straungers to leaue off their labours,1 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, §1least by their example they should giue offence vnto the Church: secondlie, least §2their 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,2 the which forbiddeth, not onelie by our selues, but also by others to do such works and businesse on the Sabboth as call ⟨image 19⟩men awaie from the worshippe of God, and studying vpon the workes and will of God.
Whether other nations also were bound unto the Jewish ceremonies, if they dwelled amongst the Jews?
Whether other nations also were bound vnto the Iewish ceremonies, if they dwelled amongst the Iewes?
Whether strangers from the Church, may or ought to be compelled unto religion?
Whether straungers from the Church, may or ought to bee compelled vnto religion?
And, whether the Sacraments, amongst the which also the Sabbath was, ought to be common unto the Infidels with the Church?
And, whether the Sacraments, amongst the which also the Sabboth was, ought to be common vnto the Infidels with the Church?
1For as concerning binding and constraint, the strangers which dwelled among the Jews were not constrained either unto all ceremonies, or religion, but unto the outward discipline, the which was necessary for the avoiding of offences of the Church, in which they lived: for the magistrate ought to be the keeper of discipline, according unto both tables of the Decalogue, or ten commandments, amongst his subjects, both to forbid manifest idolatry and blasphemies: and also concerning ⟨image 19⟩foreigners & strangers, so far as he may, to take heed that open offences be not given unto his subjects. Furthermore, as touching binding there was an especial consideration of the Sabbath, the which was not at length by Moses, but even from the beginning of the world, commanded unto all men by God, and therefore bound all men unto the coming of the Messiah, albeit that this commandment was so far grown out of use among them, that it was reckoned among the chief reproaches, wherewithal they mocked and taunted the Jews.2 But this ceremony was no Sacrament unto the Infidels, because that neither this promise appertained unto them, that the Lord would be the sanctifier of them, neither were they constrained to cease from their ordinary works for the testifying or professing of this promise, but only to avoid offence and occasion of sinning, which by them might be given unto the people of GOD: for so Nehem. 10. The people promise by oath, that on the Sabbath and holy days, they would not receive any thing of the people of the land, the which brought merchandise or victual to sell on the Sabbath day.
1For 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 ⟨image 19⟩
And Chap. 13. Nehemiah by shutting the gates and garrison of soldiers, keepeth the Tyrians dwelling at Jerusalem, and bringing in wares to be sold on the Sabbath, from coming that day into the City, least occasion might be given unto the Jews to break the Sabbath.
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.
1These things are better understood by this, that the Cattle also are commanded to rest, whose rest had no signification either of the worship of God or any sacrament, but was commanded in regard of the men, first that occasion of working might be cut off from them, the labour or use of their cattle being forbidden: and secondly, that sparing their brute beasts, they might learn, how great a regard god would have of gentleness and equity to be used towards men: the which cause also Paul allegeth of the commandment of not mus•ing the mouth of the Ox that treadeth out the corn. 1. Cor. 9 Hath the Lord a care of Oxen? or doth he not altogether say this for us? For, for us is this written, that he which ploweth ought to plough in hope: and he that treadeth out the corn in hope, ought to be partaker of his hope, &c.
1These 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,1 taken from God his resting, appertaineth unto the circumstance or ceremonial precept concerning the seventh day: God rested on that day: that is to say, he ceased to make new parts of the world, as which was already perfected and finished, and such as God would have it for to be. This day therefore he dedicated or appointed unto the worship of God: first,2 that by the §1example of his rest, as by a most effectual and strong argument, he might exhort men unto the following of him, in leaving off of the ordinary works of the 6. days, as God on the seventh day rested from the works of the six days, that is from the creating of new parts of the world.
The reason which is added,1 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,2 that by the §1example 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.
1Out 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 ⟨image 15⟩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 §1ministerie of the Church doeth verie easilie corrupt and blot out the doctrine and worshippe of GOD: The other, §2for 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 ⟨image 16⟩idlenes, but to haue sinne to be auoyded, and holy workes to be done therein.2 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.
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 ⟨image 17⟩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, ⟨image 18⟩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.