A14213:55
A14213:55
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.
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.
Secondly, that this rest of the seventh §2day 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 preservation and governing of his works, unto his glory & benefit of his elect and chosen, and therefore might be a spur unto the consideration and setting forth of these works and benefits towards mankind, for whose ⟨image 21⟩sake all other things are made and preserved by God, that out of the same mankind, made and formed after his own image, he might gather and preserve a Church unto himself, the which in this life and for ever might praise him.
Secondly, that this rest of the seuenth §2day 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 ⟨image 21⟩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.
1Now the imitation and following of his rest, unto the which by his own example he doth exhort us, is of two sorts: ceremonial, and signifying: and moral or spiritual, or signified. For the works, the which are called the works §1of men, are of two sorts: for some are by God commanded unto every particular person, but yet hindering the public worship of God, if they be continued without intermission or ceasing, namely the works of every man his proper vocation and calling, the ministry of the church, and such things as appertain unto the exercise and preservation of the same excepted. §2Some are forbidden by God, namely sins, the which are in such sort the proper works of the devil and of men, that in this respect that they are sins, they can in no wise be referred unto God.
1Now 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 §1of 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. §2Some 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 kinds of works of men are forbidden, but in a three-fold difference of ⟨image 21⟩forbidding.
Both these kindes of workes of men are forbidden, but in a three-fold difference of ⟨image 21⟩forbidding.
The first is, works are forbidden in a §1certain respect,1 namely so far forth as they hinder the ministry of the church, or give offence: but sins are forbidden simply.
The first is, workes are forbidden in a §1certaine respect,1 namely so farre foorth as they hinder the ministerie of the church, or giue offence: but sinnes are forbidden simply.
The second, for that works are only §2forbidden on the Sabbath day: but sins are commanded to be left at all times.
The second, for that workes are onely §2forbidden on the Sabboth daye: but sinnes are commanded to be lefte at all times.
The third, for that the ceasing from §3works, is a figure, but the ceasing from sins is the thing signified by the figure, and therefore ordained by the appointing of this figure, according unto the exposition of the figure set down Heb. 4. He that is entered into his rest, rested also himself from his works, as God did from his.
The thirde, for that the ceasing from §3workes, 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 sum therefore of the commandment is,1 that it establisheth the public worship of god, or ministry of the church, and the exercise and honour of the same. For this is the hallowing, or holy of use the Sabbath, that is to say, of the time appointed unto the ministry, when as on that day, holy works, the which God ⟨image 22⟩hath commanded at that time to be done, are exercised.2 Now the parts of this hallowing, or the works of the Sabbath, the which on the Sabbath ought to be done partly by the Ministers and partly by the Church, are these especially.
The summe therefore of the commanment is,1 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 ⟨image 22⟩hath commanded at that time to be done, are exercised.2 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.
1Truly to teach the Church concerning God, and his will. For in this place is spoken of the duty of the Ministers of the Church, unto whom it appertaineth not only in the public assemblies of the Church, faithfully to deliver & teach true doctrine, but as necessity & occasion shall be offered, to instruct and admonish even particular persons, and to employ themselves unto the amendment and salvation of all them that are committed to their charge.2 Concerning doctrine in the meetings of the Church there is spoken Exod. 12. The first and seventh day of Easter, there shall be unto you an holy convocation or assembling together. Levit. 10. That ye teach the children of Israel all the Statutes which the Lord hath spoken unto them, by the hand of Moses. Act. 13. They fulfilled the words of the Prophets, the which are read every Sabbath. And chap. 15. For Moses of old hath them in every City, ⟨image 22⟩which preach him, when as he is read in the Synagogues every Sabbath. And cap. 17. And Paul, as his custom was, went in unto them, and three Sabbath days disputed with them, out of the scripture, &c. 3As touching the office of ministers in private instruction and admonition, we read. Act. 17. He reasoned in the Synagogue with the Jews, and religious persons, & in the market daily with all that he met. And cap. 20. Take heed therefore unto your selves, and unto the whole flock in the which the holy Ghost hath made you overseers to feed the church of God, &c. Again: Watch therefore, remembering, that I, by the space of three years ceased not day and night with tears to admonish every one. 2. Tim. 4. Preach the word, be earnest in season, out of season: rebuke, reprove, exhort with all mildness and doctrine. But watch thou in all things, suffer, do the work of an Evangelist,
To minister the Sacraments according unto the ordinance of God. And as doctrine, so also the administration of the Sacraments is not tied unto those days, in which the meetings of the Church are ⟨image 23⟩made, but it is sufficient concerning the public ministration, if it be done by the ministers of the church, as those which do represent a public person, and room of God in the ministry speaking unto men, and that those things be done in the assemblies of the Church, the which God hath tied unto the ministers. So circumcision was ministered at any day which was the eight day after the birth of the child: so baptism may be ministered on any day. Act 8. &. 10. Yet the ministering of the Sacrament ought especially to be used on the Sabbath day. And therefore Numb 28. and. 29. besides the daily sacrifices, there are also set forth certain sacrifices which ought to be used on the Sabbath, and other holy days And Christ in such sort ordained his supper, as the which among other ends, ought also to be the sinew of the Congregation of the church, that it might be ministered either in a small or great assembly of the Church.
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 ⟨image 23⟩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. Drink ye all of this. 1. Cor. 10. The bread which we break, is it not the communion of the body of Christ? Because we being many are one bread, one ⟨image 23⟩body. For all we are partakers of one bread. And chap. 11. Therefore when ye come together into one place, this is not to eat the Lords supper. For every one eateth his own supper before. In the same place, Therefore (my brethren) when ye come together to eat, tarry one for another.
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 ⟨image 23⟩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 unto the lawful administration of the Sacraments appertaineth also the shutting out of those,1 whom God hath commanded to be shut out from them.
And vnto the lawfull administration of the Sacraments appertaineth also the shutting out of those,1 whome God hath commanded to be shut out from them.
Like as it was not lawful for strangers from the nation and religion of the Jews, nor for the uncircumcised to eat the Paschal Lamb. Exod. 12. so the Church of God ought not to admit or receive unto the Supper of the Lord, such as are not baptized, or such as being baptized, yet in doctrine or manners are strangers from Christianity.
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 learn the doctrine of the Church,1 that is, to come often unto the assemblies of the Church, to hear and learn the heavenly doctrine, and diligently to meditate and examine the doctrine being heard, and especially to bestow the days appointed for the ministry, in ⟨image 24⟩reading, studying, and handling of divine matters: for inasmuch as God will have ministers of the Church to be, he will also that there be hearers of the doctrine, and the same also diligent. And the desire to learn is not without private meditation. Therefore they of Bercea are praised, Acts. 17. for that they received the word with all joyfulness, daily searching the Scriptures, whether the things were so or no: and especial to such as serve already, or mean in time to come to serve the Church a diligent study to know the doctrine is enjoined. 1. Tim. 4. Take heed unto reading, exhortation, doctrine: foreslow not the gift which is in thee, the which was given th•e to prophesy, with the laying on of the hands of the oldership. Exercise these things: in these be thou, that thy profiting m•y be manifest unto all. Take heed unto thy self, and unto doctrine: in these continue. For if thou do this, thou shalt save thy s•lfe, and those that •eare thee. And 1. Tim. •. and 2. Tim. 2. P•ule will have a min•ster of the Church to be fit to teach, and to confute and overthrow t•• adversaries […].
To learne the doctrine of the Church,1 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
1Truly 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.2 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, ⟨image 22⟩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. 3As 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,4 giue full proofe of thy ministerie.