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A very profitable and necessary discourse concerning the observation and keeping of the Sabbath…A verie profitable and necessarie discourse concerning the obseruation and keeping of the Sabboth…Zacharias Ursinus, 1584

Against the reason of those which dispute against the observation or keeping of the first day of the week, commonly called the Sunday.Against the reason of those which dispute against the obseruation or keeping of the first day of the weeke, commonlye called the Sunday.

59 passagespart 1 of 2

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.

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Against the reason of those which dispute against the observation or keeping of the first day of the week, commonly called the Sunday.

Against the reason of those which dispute against the obseruation or keeping of the first day of the weeke, commonlye called the Sunday.

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Objection. But against this keeping also of the first day among the christians some have disputed, saying that Paul Colos. 2

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Answer. ¹Unto these we must answer by the difference of the Jewish and Christian observation. The keeping of the Lord his day doth differ from the Jewish Sabbath: first, for that the Sabbath of the seventh day, as a ceremonial part of the worship of God, might not be omitted of the Jews or changed, because of the express commandment of God: but the Church of Christ,² whether it appoint the first day or any other day for the ministry, doth it without the breach of her liberty to do otherwise, if there be just cause, that is to ⟨image 13⟩say, without the opinion of necessity or worship. Secondly,³ the old Sabbath was a figure or shadow of things in the new testament to be fulfilled by Christ: but in the new testament the signification hath ceased, & regard is only had of order & comeliness, without the which there can be either no ministry of the Church at all, or else not ordered well, and as it ought to be.

Ansvvere. ¹Vnto 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,² 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 ⟨image 13⟩say, without the opinion of necessitie or worship. Secondly,³ 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.

1Our observation of the Lord his day differeth from the Jewish Sabbath.Our obseruation of the Lord his daie differeth from the Ievvish Sabboth.
21 In respect of worship and necessity.1 In respect of vvorship and necessitie.
32 In respect of the figure.

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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.

1A Spiritual Sabbath.A Spiritual Sabboth.

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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 For God is said to hallow the Sabbath, because he appointeth it unto the worship of God: men also are commanded to hallow it, that is to say, to apply it unto that end whereunto it is ordained by God, or to do those things the which God hath commanded in the same to be done. Hereunto appertaineth that he saith that it is a Sabbath unto the Lord, that is, dedicated unto his worship.

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.

1With this commandment agreeth the 1.2. & •. signification of the word Sabbath.With this commandement agreeth the 1.2. & •. signification of the vvorde Sabboth.
2What it is to keep holy the Sabbath.VVhat it is to keep holy the Sabboth.

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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 Psalme. 1. His pleasure is in the lawe of the Lord,² and hee meditateth and studieth thereon daye and night. But he requireth these two things, the first, that on the Sabboth daye, not ⟨image 16⟩onelie the priuate, as at other times,³ 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.

1Six days of workSixe daies of vvorke
2Two things required. 1Tvvo things required. 1
32 On the Sabbath the works of our ordinary calling ought to cease.2 On the Sabboth the works of our ordinarie calling ought to cease.

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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 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 ⟨image 17⟩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.

1It is lawful on the Sabbath to do works the which do not hinder the exercise of the ministry.It is lavvful on the Sabboth to doo vvorks the vvhich do not hinder the exercise of the ministerie.

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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.

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.

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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 §2Sabboth 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 ⟨image 18⟩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.

1Families.

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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⟩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.² 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.

1Answer unto the first and second question.Ansvvere vnto the first and second question.
23 Unto the third. The Sabbath was no Sacrament unto the Infidels.3 Vnto the third. The Sabboth was no Sacrament vnto the Infidells.

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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,⁴ give full proof of thy ministry.

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.

11 To teach ye church.
2Proves for public doctrine.Proues for publike doctrine.
3proves for private instruction & admonition.proues for priuate instruction & admonition.
42 To minister the sacraments.

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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.

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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 ⟨image 24⟩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 〈…〉.

13 To learn the doctrine of the Church.3 To learn the doctrine of ye Church.

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Public calling upon God, whereby we do join our confession, thanks-giving,¹ and prayers with the church. For God will be called upon not only privately of every man, but also publicly by the ⟨image 25⟩Church, for his glory, and our comfort, to wit, that we should not doubt, that we are heard of God, when as he hath promised hearing not only unto us, but also unto others, and unto the whole church, praying for us together with us. For to this end he hath added a peculiar promise unto common prayers, Matth. 18. Again I say unto you, if two of you shall agree together upon earth, whatsoever they shall ask, it shall be granted unto them of my father which is in heaven. For where two or three are gathered together in my name, there am I in the middest of them. And thanks-giving and the praising of God, is promised unto God as an especial worship. Psal. 22. In the middest of the Congregation I will praise thee. Of thee shall be my praise in a Congregation of much people, I will pay my vows before them that fear him. And it is commanded 1. Cor 14. Forasmuch as if thou bless in spirit, he which occupieth the room of an unlearned person, how shall he say Amen unto thy thanks-giving? For he knoweth not what thou sayest. And. 1. Tim. 2. I exhort therefore before all things, that there be made supplications, prayers, requests, & ⟨image 25⟩thanks-giving, for all men, for Kings, and for all that are set in authority, that we may lead a quiet & a peaceable life in all godliness and chastity, &c.

Publike calling vpon God, wherby we do ioyne our confession, thanks-giuing,¹ and prayers with the church. For God wil be called vpon not onely priuately of euerye man, but also publikely by the ⟨image 25⟩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, & ⟨image 25⟩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.

15 Public calling on God.5 Publike calling on God.

Against the reason of those which dispute against the observation or keeping of the first day of the week, commonly called the Sunday.

Against the reason of those which dispute against the obseruation or keeping of the first day of the weeke, commonlye called the Sunday.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

Against the reason of those which dispute against the observation or keeping of the first day of the week, commonly called the Sunday.

Against the reason of those which dispute against the obseruation or keeping of the first day of the weeke, commonlye called the Sunday.