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 Vrsinus, 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.  
AT LONDON Imprinted for john Harrison the younger 1584.   

TO THE RIGHT WORSHIPFUL AND Virtuous Lady, the Lady Pellam of Laughton in the County of Sussex, john Stockwood Schoolmaster of Tunbridge, wisheth a plentiful increase of all spiritual and heavenly graces, and in the life to come, the perfect and full fruition of joys everlasting.  
BEing not ignorant (right worshipful and virtuous Lady) of the manifold disputations not only among the learned, but also of the great variety & diversity of opinions among the vulgar people and simple sort, concerning the Sabbath day, & the right use of the same: some with the wayward and superstitious jews obstinately and stiffly maintaining the ceremonial observation of the seventh day, 
Sundry opinions concerning the Sabbath day.  the which they hold in no wise to be mutable, or to be altered and changed: others with the Atheists and godless Epicures utterly denying, that there ought to be any observation and keeping of any day at all as wholly & dedicated unto the Lord his service: and yet moreover some others, who albeit they grant it meet & requisite that there should be some certain & set day of the week severed out from the rest for the use of the ministery & Church meetings, yea and the same also to be that day which we commonly call the Sunneday, or Lords day, yet holding it lawful as well on the same day, as any other day in the week, to exercise the customable & usual works, every man of his ordinary trade & vocation: I have thought with myself that I could not do better than to see: out a remedy for the staying of the consciences of the weaker number in this great variety and doubtfulness of assertions, tending to the overthrow of religion and impeachment of god's service. Meeting therefore with a godly & learned Work of one Vrsinus a Germane in the which are profoundly & pithily handled many theological discourses and points of religion, & among the rest, this of the Sabbath, in his exposition of the 4. commandment, finding the argument sit for the circumstance of the time, I have turned the same into our mother tongue, for the further benefit of the godly & christianly disposed, that they may have in this point wherewith to satisfy both themselves and others. For in this small treatise is debated the right use of the Sabbath day, 
The Argument and contents of this treatise.  what exercises on the same are allowable & what to be refrained, wherein it is kept, & wherein it is broken: their argument confuted, that think it not lawful for Christians to keep the the Lords day, & their reasons also answered, which so stoutly contend for the jewish observation of the seventh day: all these things being proved with most strong & evident proves out of the word of God and holy scriptures, & that in such sort, that the like is hardly to be met withal in so brief & short a Pamphlet or treatise. The necessity hereof is apparent in regard of the time, wherein is so diversly disputed concerning this question: the profit likewise shall easily (I doubt not) be reaped of all such as with single hearts & upright minds shall diligently and without partiality peruse the same.  
This my small labour, such as it is (simple & slender I confess, in regard of my pains in translating, but much behoveful & available, in regard of the matter, for the church & people of god) I make bold to offer unto to the gentle acceptation of your good Ladyship, for many causes.  
First, that besides the many other heavenly graces of faith, knowledge of the will of God, love unto his everlasting truth and holy Scriptures, care to walk in life and conversation accordingly: with making much of the professors, and chief the preachers of the same: it may be a further spur unto you, to the stirring up & increasing of your godly zeal for the Lord his service & careful sanctifying of his holy Sabbath, not only in your own person, but also in your whole family: so that it may be truly said of you, to the glory of God & comfort of his people, as we read of that good & virtuous captain jehoschuahh: I & my household will serve the Lord. For albeit the number be small, & the people few that have a due regard of christian spending the lords day, in hearing the word preached, in receiving the sacraments, in prayer, supplication, & thanksgiving, & in private conferring with their families at home, of the word publiky preached (the greatest multitude both of men and women of all degrees and callings, letting lose the reins, and giving out the bridle unto all kind of vanities & licentiousness) yet let this be your crown and glory (good madame) letting these go, to have imitated and followed the example of those virtuous gentlewomen of Thessalonica, whose praise is in the Gospel, 
Act. 17.2 3.4.  for their great diligence in reverent observing the Sabbath day, & in usual frequenting & resorting to hear the word, for the great comfort of their souls. And further, in the same place is the example of the godly women of Beroea commended, who not of custom, 
Act. 17.10.11.12  but of zeal, not of constraint, but with all willingness, not as sad & heavy, but with all readiness and joyfulness, not only heard the word preached by Paul and Silas, at the public assemblies and meetings of the Church, but also used daily and private conference in their houses at home, in searching the Scriptures, whether the things were so or no. How comfortable is that also which we read in the 16. of the Acts, 
Act. 16.12.13.14.15.  of the practice of the zealous women of Philippos, who in the coldness and slackness of men (as may appear, & very probably be gathered) customably assembled to the river without the City, to hear Paul preach on the Sabbath, where by the opening of the heart of Lydia, it pleased the Lord by the conversion of one poor woman to begin his kingdom in Macedonia, which woman is praised not only for religiousness in herself, but also for her whole family, being godly and christianlie disposed. For the text doth mention, that she was baptized, & all her house: which Sacrament (no doubt) the holy Apostle would not have administered unto them, unless he had found in them the fruits & testimonies of true Christianity: 
Read the Epistle of S. john unto the elect lady  And here at no hand may we let pass the worthy commendation, which john giveth unto the most virtuous & worshipful Lady and her children, whose conversation before the world was agreeable unto their profession, according as the truth of the Lord requireth that it should be. Which singular and notable example, as it generally concerneth all christian and godly women, so doth it most nearly and properly belong unto your good Ladyship, & all other gentle women of your place and calling. 
Ro. 15.4.  For, if whatsoever examples of the old fathers in the Scriptures are written for our learning, that by reading their examples, we should express and follow their virtues, then doubtless are all women of great worship and dignity of this godly Lady to learn, that it is not sufficient that they be religious and godly themselves, but that they also labour to have their whole families and households unfeignedly to fear the Lord, which thing cannot be performed without the diligent hearing of the word on the Lord's day, & other meetings of the Church, and private labouring in instructing and daily teaching of our charges at home, the which good exercise, as I can hope for at the hands of many, so I can promise and assure myself, that it shall be carefully practised of your W. of whom I hear so well for zeal and love of the truth, nothing doubting but that being compassed about with so great a cloud of witnesses, 
Herald 12.1.2  whose care hath been so vehement and earnest for the true spending of the Sabbath, and Christian education of their families, with performance of other duties of Godliness, all lets and stumbling blocks being removed, you will daily add unto that great good forwardness, which the lord hath wrought in you already a plentiful increase in all virtues, beautifying and garnishing a Christian Lady, God by his holy spirit working in your heart a burning desire every day more and more to imitate the commendable examples of these holy matrons before alleged.  
secondly, having received many benefits at the hands of that worthy Knight, sir john Pellam, your late deceased husband, a Gentleman so well deserving of his common wealth and Country, that very envy herself, if never so feign she would, shall yet never be able to bury in the dark lake of oblivion his due deserved praises: I have thought it meet and requisite to give out before the world some dutiful testimony of a thankful mind in regard of the same, lest I might worthily be condemned of that vice which is both hated of God and detested of men, I mean the foul stain of ingratitude, which the very Heathen have recorded to be the chief ringleader unto all filthiness, 
Xenophon In his first ●ooke of ●he education of Cyrus.  as being always accompanied with blushless shamelessness, which may easily persuade unto all kind of wickedness.  
thirdly, in regard of your own W. omitting such good graces, as are generally known by the working of God his spirit to be in you, to the comfort of the godly, (because that you of your modesty cannot abide to hear them, nor I without suspicion of flattery may be thought to name them) the particular knowledge of undeserved gentleness from your good L. meant unto me, most worthily craveth some dutiful signification of my grateful remembrance of such most courteous kindness, the which, because my poor ability will suffer no other way to express, accept (I most humbly beseech you) these paper thanks, until God shall offer some fit occasion to testify that unfeigned thankfulness, which your singular courtesy most justly doth require, praying in the mean season the Lord, most abundantly in this life to direct you in all your ways to his glory, and joy of his chosen, and in the life to come to make you partaker of those unspeakable blessings, which in most rich mercy he hath prepared for all those that in his Christ do truly fear and serve him, to whom be all glory both now and for ever Amen. From Tunbridge, the 20. of Oct. 1584.  
Your W. most humble john Stockwood, Schoolmaster of Tunbridge.   

A RIGHT Godly and learned exposition upon the fourth Commandment, concerning the Sabbath, and right use of the same.  The fourth Commandment. REmember that thou keep holy the Sabbath day. Six days shalt thou work, and do all thy work: but the seventh day there shall be a Sabbath unto the Lord thy God. Thou shalt do no work, neither thou, nor thy son, nor thy daughter, nor thy servant, nor thy maid, nor thy cattle, nor the stranger which is within thy gates. For in six days the Lord made heaven, earth, the sea, and whatsoever are in them, and rested the seventh day, and therefore he blessed the seventh day, and hallowed it. 
The exposition.  
THere are two parts of this law, the commandment, & the reason of the same. And again, there are two parts of the commandment, of the which the one is moral or everlasting, namely, that the Sabbath be hallowed, 
What is moral & for ever in this commandment. What is ceremonial & for a time.  that is to say, that some certain time be appointed for the ministery of the Church, or public worship of God. The other is ceremonial, and for a time, namely, that this time should be the seventh day, and that in it should be observed and kept the ceremonies of the levitical law. And that this part is for a time, and the other everlasting, we do understand by the end of the commandment, and causes of both these parts.  

The end of the commandment. The ministery.  The end of the commandment is the public praising of God in the congregation, or the conservation or maintenance and use of the ministery 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 delivered by the Prophets and Apostles, and to minister the sacraments according to the ordinance of God. And God would have at all times of the world that there should be public assemblies of the Church, in the which should sound true doctrine concerning God, for these causes especially.  
The first: that in mankind God might be praised and called upon, 
Causes of ordaining the ministery.  not only privately, but also with the public voice of the Church in this life, Psalm. 68 In the Congregations bless ye the Lord.  
The second: that the public and ordinary preaching of doctrine, the rehearsing of prayers, and thanksgiving, and using of ceremonies might be an exercise stirring up and fostering faith and godliness, as the which without exercises by reason of our infirmity and weakness doth very easily were cold. Ephes. 4. He hath given some Apostles, others Prophets, others Evangelists, others Pastors, and Doctors unto the work of the ministery, unto the edifying of the body of Christ: until we all come unto the knowledge of the Son of GOD, unto a perfect man, unto the measure of the stature of Christ full grown, that we be no longer children, which do waver, and are carried about with every wind of doctrine, etc. The third: that one should provoke and stir up another by their example unto godliness, and unto the praising of God. Psa. 22. I will show forth thy name unto my brethren, in the midst of the congregation will I praise thee: ye that fear the Lord praise him, the whole seed of jacob glorify him, etc. The fourth: that consent and agreement in doctrine, and in the worship of God might be kept in the church. Eph. 4. He hath given Pastors and Doctors unto the growing together of the Saints, until that we all attain unto the unity of faith. The fifth: that the church may be seen & heard in mankind, and discerned & known from the other multitude of men blasphemons & idolatrous. And God will have the Church to be seen, that the elect may be gathered unto it, and the reprobate or off-castes become the more inexcusable, whilst they despise the voice heard, and the calling of God, & go about to repress and keep back the same. Rom. 10. But have they not heard? yea the sound of them hath gone forth into all the earth, and their words into the ends of the world. 2. Cor. 2. Thanks be unto God, who causeth, that we always triumph in Christ, & by us in all places doth make manifest the savour of his knowledge. For we are the good savour of Christ unto God, in those which are saved, and in those which do perish: to these the savour of death unto death, & unto them the savour of life unto life. Luc. 2. Behold he is set up unto the fall and rising again of many in Israel, and for a sign that shall be spoken against, that the thoughts may be laid open out of many hearts.  
These causes appertain not unto any one certain time, but unto all times of the Church and of the world. Therefore God will always have the ministery of his Church preserved, and the use and exercise thereof frequented, practised, & haunted: 
The moral part of this commandment perpetual & everlasting.  and therefore the kind of this commandment, or the moral part thereof, from the beginning of the world even unto the end, doth bind all men, namely that some Sabbath be kept, that is to say, that some time be appointed for sermons, & public prayers, and ministering of the sacraments. But contrariwise the seventh day was appointed by God unto the ministery even from the beginning of the world, to signify, 
The causes of the seventh day.  that men after the example of God ought to rest from their works, that is to say, from their daily labours belonging unto this life, but especially from sin, & give themselves wholly unto the meditation and thinking upon, and unto the praising and setting forth of the works of God.  
And afterwards this commandment was rehearsed again in the law of Moses, 
The signification of the sanctifying of the Church  and the ceremony of resting the seventh day was withal made a Sacrament, that is to say, a token of sanctification, whereby God did signify, that he was the sanctifier of the Church, that is, to forgive her her sins, to receive her into favour, to endue and govern her by the holy Ghost, to the beginning of a new and everlasting life in this life, and afterward to be perfected and finished for and by the promised Messiah. Exo. 31. Ye shall keep my sabboth's: because it is a sign between me and you in your generations, that ye may know that I am the Lord, which do sanctify you. Ezech. 20. And I have given unto them my sabboth's, that they should be for a sign between me and them, that they should know that I am the Lord which do sanctify them. 
The ceremony of keeping the seventh day, ta●ē away by the coming of Christ.   
Forasmuch then as the Sabbath of the seventh day was a figure putting the people in mind both of their duty, or of godliness towards God, and of the benefit of God performed towards his people by Christ: it was with other ceremonies taken away by the coming of Christ, by whom that was fulfilled the which those ceremonies did signify, which thing also Paul doth witness Colloss. 2. Let no man therefore condemn you for meat, or drink, or in regard of an holy day, or new moon, or sabboth's, the which are a shadow of things to come, but the body is of Christ.  
The jews object: 
Objections for the seventh day. Objection. The seventh day is the ceremonial part. Answer.  forasmuch as we even ourselves confess, that the law of the ten commandments is perpetual or everlasting: and that the precept touching the Sabbath is part of the ten Commandments, therefore it is not to be abolished or taken away.  
We answer, that the Decalogue or ten commandments is perpetual or everlasting, so far as it is moral: and that the additions or circumstances of the moral commandments for signification sake, were to be kept no longer then until the coming of the Messiah.  
secondly they reply, Objection that it is written concerning the Sabbath. Exod. 31. It is an everlasting covenant: it is an everlasting sign between me & the sons of Israel.  
We answer, Answer. 
The Sabbath is everlast.  first that the ceremonial Sabbath is perpetual unto the coming of Christ, which was the end of ceremonies. jerem. 31. Dan. 9 Secondly, that the Sabbath is everlasting, concerning the signification, which is a ceasing from sin, and a rest in the Lord. For so all the figures of the old law are everlasting, yea, & the kingdom of David itself, the which notwithstanding was to be destroyed before the coming of the Messiah. Gen. 49. The Sceptre shall not be taken away from juda until Silo come. And 2. Sam. 7. Thy throne shall be sure for ever. Ezech. 37. My servant David shall be a Prince unto them for ever. In the same place, And the Gentiles shall know, that I the Lord do sanctify Israel, forasmuch as my sanctuary shall be among them for ever.  
Objection. 3 thirdly they say: albeit it should be granted, that the ceremonies of Moses are mutable or such as may be changed, yet the laws given before Moses are unchangeable, amongst the which is also the keeping of the seventh day.  
Answer. 
Ceremonies even before Moses were figures.  We deny the Mayor, as touching ceremonies: for ceremonies ordained by God before Moses, because they were figures of benefits to be received in the Messiah to come, are taken away by his coming, as circumcision given unto Abraham: as also the sacrifices commanded unto our first parents.  
fourthly they reply: Objection. 4 
The Sabbath after the fall is made a figure.  That the laws given by God before the fall, are not figures of benefits to be received in the Messiah, and that they do bind all mankind at all times: for then as at that time the promise concerning the Messiah was not yet given, and there was one & the same condition & estate of all mankind, the which was comprehended in our first parents: but the Sabbath of the seventh day was ordained of God, after the creation of the world was finished, before the fall of mankind: therefore it is universal and perpetual. Answer.  
We answer by distinguishing of the Mayor: the which is true concerning moral laws, the natural knowledges whereof were imprinted in the mind of man in the creation, but is not true as touching the ceremony or keeping of the seventh day, as which after the fall in the law of Moses was made a figure of the benefits to be received in the Messiah, and therefore like as other ceremonies, either then, or before ordained, was made subject unto change by the coming of the Messiah. For God would not have shadows of things to come to remain, the things themselves being exhibited and given already. Albeit therefore that we grant, that the exercises of the worship of God on the seventh day were to be observed & kept by the commandment of God, as well as if men had not sinned (like as the exercise of abstaining from the tree of knowledge of good and evil) as after they had sinned: yet after that God placed this ceremony among the shadows of the Messiah to come, by this self same new law given by Moses, he made the same changeable together with the other Ceremonies.  
objection. 5 
The end of this precept may be obtained any day.  If fifthly it be objected: The cause of a law being perpetual, maketh the law also to be perpetual: but the cause of hallowing the seventh day, namely the remembrance and setting forth of the creation, and the meditating and thinking upon the works of God is perpetual: Therefore the law of the seventh day, even after that Christ is come, is unchangeable, etc.  
Answer. Here also we distinguish the Mayor, namely that the law is unchangeable in regard of the cause or end unchangeable, if that cause or end do necessarily and perpetually require this law as an effect or means: but not so, if at other times, and by other means we may better come unto that end, or if the lawmaker by an other law may as well attain unto the same end. Forasmuch then, as there may be a meditation and setting forth of the works of God, as well upon an other day, as upon the seventh day, as at the beginning for a cause applied unto the first times, God ordained the seventh day for the ministery, so afterward for a cause applied unto the times of the Messiah being come, he abrogated or took away the same law, and left it at liberty unto the Church to choose other days: Which Church for a probable and reasonable cause, chose the first day, on the which the rising again of Christ fell, by the which a spiritual & everlasting Sabbath is begun in us. 
The Lord his day ordained in the time of the apostles.  And that this change & alteration was made by the Church in the times of the Apostles, it appeareth out of the 20. chapter of the Acts: The first day of the week, the Disciples being gathered together to break bread, Paul preached. Apoc. 1. I was taken in the spirit upon the Lord's day.  

Against the reason of those which dispute against the observation or keeping of the first day of the week, commonly called the Sunday.  
Objection. But against this keeping also of the first day among the christians some have disputed, saying that Paul Colos. 2. Gal. 4. Rom. 14. forbiddeth in the Church of Christ difference of days, and therefore that the keeping of the first day or Sun day is no less to be disallowed then the observing of the seventh day.  
Answer. 
Our observation of the Lord his day differeth from the jewish Sabbath.  Unto 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, 
1 In respect of worship and necessity.  whether it appoint the first day or any other day for the ministery, doth it without the breach of her liberty to do otherwise, if there be just cause, that is to say, without the opinion of necessity or worship. Secondly, 
2 In respect of the figure.  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 ministery of the Church at all, or else not ordered well, and as it ought to be.  
As concerning the words of the commandment, 
Five significations of the word Sabbath.  this name Sabbath is first of all peculiarly attributed unto the seventh day, because of God his resting from the creation of the world, & because of the rest of the people of God that day to be observed. Secondly, it signifieth also other feasts, in which the people were to rest as well as on the 7. day, as for the first day of Easter, Levi. 23. The next day after the Sabbath the Priest shall offer a Gomer. For the feast of trumpets, in the same place. In the seventh month, on the first day of the same, you shall have a Sabbath, a token of sounding with trumpets, an holy convocation or assembly.  
Also for the feast of Tabernacles: The fifteenth day of the fifth month ye shall keep a feast unto the Lord, seven days: on the first day shall be a Sabbath, and on the eight day also shall be a Sabbath. In this sense and signification the name Sabbath agreeth also unto the days, in which in the new Testament the Church doth exercise the public worship of God.  
thirdly, by a figure called Synecdoche, they also call a week of days a Sabbath, as Leuit. 23. From the day in which ye offer a Gomer of lifting up, there shall be seven full weeks, Math. 28. On the last Sabbath, when as it dawned into the first day of the sabboth's, that is to say, of the week. Mark. 16. Very early the first day of the sabboth's, that is, of the week, they came unto the Sepulchre. And from hence, by a figure called Cathacresis, it is taken also for a week of years. levit. 25. Thou shalt number unto thee seven sabboth's of years, that is to say, seven times seven years, the which days of seven sabbaths of years will make 49 years.  
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, than the land shall keep a Sabbath unto the Lord. Six years thou shalt sow thy ground, etc. 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 waste, because she rested not in your sabboth's, whilst ye dwelled in her.  
fifthly, by this word Sabbath is understood spiritual rest, that is to say, 
A Spiritual Sabbath.  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 his rest, rested also himself from his works, as God rested from his. Let us study therefore to enter into that rest, etc. Ies. 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.  

With this commandment agreeth the 1.2. & ●. signification of the word Sabbath.  Out 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 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 ministery of the Church doth very easily corrupt and blot out the doctrine and worship of GOD: The other, for that by the strait 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 idleness, but to have sin to be avoided, and holy works to be done therein. 
What it is to keep holy the Sabbath.  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.  

Six days of work  And 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 lie in thy bed, and when thou shalt arise. And Psalm. 1. His pleasure is in the law of the Lord, 
Two things required. 1  and he meditateth and studieth thereon day and night. But he requireth these two things, the first, that on the Sabbath day, not only the private, as at other times, 
2 On the Sabbath the works of our ordinary calling ought to cease.  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.  
Yet jewish superstition is to be taken heed off, 
It is lawful on the Sabbath to do works the which do not hinder the exercise of the ministery.  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 ministery, 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 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 Machabeus fought on the Sabbath, that there might be some to keep the Sabbath. 2. Machab. 15.  
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, lest we all die, as our brethren are dead. For the defence of their life and religion, they say well, that they may sighed 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 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, than 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 than 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, 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.  

Families.  He will have our families also and our children to cease from labours, for two 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 ministery 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 Sabbath 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 Aeg●pt, he exho●teth the Iew●● to use courtesy toward their servants, the which they in bondage wished to be showed unto themselves. Deut. 5. That thy manservant and thy maidservant 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.  
He commandeth also strangers to leave off their labours, 
Strangers.  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, lest by their example they should give offence unto the Church: secondly, lest their 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, 
Note this well.  the which forbiddeth, not only by ourselves, but also by others to do such works and business on the Sabbath as call men away from the worship of God, and studying upon the works and will of God.  

Three questions  And here out appeareth an answer unto three questions or objections.  
Whether other nations also were bound unto the jewish ceremonies, if they dwelled amongst the jews?  
Whether strangers from the Church, may or aught to be compelled unto religion?  
And, whether the Sacraments, amongst the which also the Sabbath was, aught to be common unto the Infidels with the Church?  

Answer unto the first and second question.  For 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 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. 
3 Unto the third. The Sabbath was no Sacrament unto the Infidels.  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.  
And Chap. 13. Nehemias 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, lest occasion might be given unto the jews to break the Sabbath.  

cattle.  These 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 aught to blow in hope: and he that treadeth out the corn in hope, aught to be partaker of his hope, etc.  
The reason which is added, 
The reason of the commandment, the rest of God.  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, 
Why the seventh day was appointed unto the worship of God.  that by the example 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.  
Secondly, that this rest of the seventh 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 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 sake all other things are made and preserved by God, that out of the same mankind, made and form after his own image, he might gather and preserve a Church unto himself, the which in this life and for ever might praise him.  

The resting of men twofold  Now 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 of 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 ministery of the church, and such things as appertain unto the exercise and preservation of the same excepted. Some 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.  
Both these kinds of works of men are forbidden, but in a threefold difference of forbidding.  
The first is, works are forbidden in a certain respect, 
Three differences in works forbidden.  namely so far forth as they hinder the ministery of the church, or give offence: but sins are forbidden simply.  
The second, for that works are only forbidden on the Sabbath day: but sins are commanded to be left at all times.  
The third, for that the ceasing from works, 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 sum therefore of the commanment is, 
The sum of the 4. commandment.  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 ministery, when as on that day, holy works, the which God hath commanded at that time to be done, are exercised. 
The works of the Sabbath.  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.  

1 To teach the church.  Truly 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. 
Proves for public doctrine.  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, 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, etc. 
proves for private instruction & admonition.  As 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 yourselves, and unto the whole flock in the which the holy Ghost hath made you overseers to feed the church of God, etc. 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, 
2 To minister the sacraments.  give full proof of thy ministery.  
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 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 ministery 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 sinowe of the Congregation of the church, that it might be ministered 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 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.  
And unto the lawful administration of the Sacraments appertaineth also the shutting out of those, 
Shutting out of the unworthy.  whom 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 baptised, or such as being baptised, yet in doctrine or manners are strangers from Christianity.  
To learn the doctrine of the Church, 
3 To learn the doctrine of the Church.  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 ministery, in 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 thyself, 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 minister of the Church to be fit to teach, and to confute and overthrow t●● adversaries 〈…〉.  
To use the Sacraments according unto the ordinance of God. 
To use the sacraments  So God commanded the passover to be kept in the assembly of the people, and appointed certain sacrifices unto other feast days and sabboth's. Also Act. 20. The first day of the week, when as the Disciples were come together to break bread, Paul preached, etc. For as God will have true doctrine to be heard, so he will also have the lawful use of the sacraments to be seen in the public assemblies of the Church: because that he will have both these to be a note, whereby the Church may be known and discerned from other nations & sects. The sacraments also, like as the word, are an instrument, or exercise to stir up and maintain faith and godliness in us. They are also a public profession of our faith and thankfulness unto God, and a part of the public worship of God in the church. And therefore the use of them is most especially agreeable unto the Sabbath.  
Public calling upon God, whereby we do join our confession, thanksgiving, 
5 Public calling on God.  and prayers with the church. For God will be called upon not only privately of every man, but also publicly by the 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 midst of them. And thanksgiving and the praising of God, is promised unto God as an especial worship. Psal. 22. In the midst 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 thanksgiving? For he knoweth not what thou sayest. And. 1. Tim. 2. I exhort therefore before all things, that there be made supplications, prayers, requests, & thanksgiving, 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, etc.  
Neither doth Christ in the 6. of Matth. condemn and forbidden public prayers, 
Matth. 6. Not public prayers, but hypocrisy is forbidden.  but boasting & hypocrisy, saying: When thou prayest, enter into thy chamber, and shutting thy door pray unto thy Father which is in secret, and thy father which seethe thee in secret, shall reward thee openly. The words going before do witness this: When thou prayest, be not as the hypocrites. For they love to pray standing in their assemblies and corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. And hypocrisy is a counterfeiting & boasting and vain showing of godliness Taring therefore this, 
Hypocrisy.  he speaketh not of the desire to please god, and of praising him as well publicly as privately, but he will have those also which pray publicly, to have regard not unto the judgement and eyes of men but of God concerning us, and not to look unto our glory, but unto the glory of God.  

6 The honour of the ministry containing  The honour of the ministery of the Church, which containeth many things: first, reverence, that is an acknowledging of the order and will of God in the appointing and preservation of the ministery, and the gathering together of the church by the same, 
1 Reverence.  and the declaration & showing forth of this our judgement of the ministery both in words and deeds.  
1. Cor. 4. Let a man so esteem of us as of the Ministers of Christ, and disposers of the secrets of God. 2. Cor. 5. Therefore we are Ambassadors in the name of Christ, as if God entreated you by us: we pray you in the name of Christ, that ye be reconciled unto God.  

2 love.  Secondly, Love, by the which we willingly both resort unto the assemblies of the church, and do hear and learn the doctrine of the church, and do wish well unto the faithful ministers of the church, not only in respect of the duty of love, but also in regard of the ministery which they execute. Psal. 84. How amiable are thy Tabernacles O Lord of hosts. My soul longeth, yea, and fainteth for the Courts of the Lord, my heart & my flesh rejoice in the living God.  
Psal. 122. I rejoiced with them that said unto me, we will go into the house of the Lord. Also, For my brethren sake I will now speak peace of thee, because of the house of the Lord our God, I will seek thy good.  
Thirdly, obedience in those things, 
3 Obedience  which appertain unto the ministery. Hebr. 4. Obey your Rulers. hitherto appertain the works of love towards God, and towards our neighbour, that is, the whole life of a Christian, which is the spiritual Sabbath For it is nothing else to keep a spiritual Sabbath, 
To keep a spiritual Sabbath.  then in the ordering of our life to obey the voice of God sounding by the ministery of the Church. For God will have the doctrine learned to this end, that it may be obeyed. jam. 1. Perform ye the word in deed, and be not hearers only, deceiving yourselves: because if a man be a hearer of the word and not a doer, he shall be compared unto a man beholding the countenance of his birth in a glass, for he hath beheld himself, and went his way, and by and by forgetteth what manner one he was.  
And, for as much as he will have this Sabbath to be kept all our life time, he will have the examples and testimonies of the same especially to be showed forth on the outward or ceremonial Sabbath day, that is, at those times which are appointed for the teaching and learning of the word of God. 
He that hath no care to serve the Lord on the Sabbath day, will not serve him at other times.  For if a man all the time do not show forth a desire to obey God, when as the doctrine ringeth in his ears, and when as other cares being laid aside, God will have us to think upon godliness and repentance, he sufficiently declareth that he will not do it at another time.  
There it hath always been the manner in the Church, on the Sabbath day to give alms, & to exercise the works of love towards the needy. Nehem. 8. Send parts unto him for whom nothing is prepared, because it is an holy day unto our Lord. God himself also doth witness Deut. 5. that he will have the Sabbath kept, that rest may be given to servants and to our family: lest that with the continuance of labours they should be too much brought down. And 1. Corinth 16. Furthermore as concerning the gathering for the Saints, as I have appointed unto the Churches of Galatia, so do ye also. Every first day of the week, let every one of you lay a side with himself, laying up that, which through the gentleness of GOD he may. And Acts 2. all these works of the Sabbath are jointly expressed together: The Disciples were abiding in the doctrine of the Apostles, and in fellowship, and breaking of bread, and prayers.  
fourthly, 
4 Thankfulness.  honour comprehendeth also Thankfulness, that is, duties concerning the preservation of the ministery and Ministers. For if GOD will have a ministery to be in the Church, he will also that every one, according to their ability, do further the maintenance of the same, that is, that they bestow their money and travail upon the nourishing and defending of godly Ministers and teachers.  
hitherto appertain the laws of Moses, concerning the first borne, first fruits, tenths, and very many offerings, the which were appointed unto the Priests & Levites in stead of a stipend, wherewithal to maintain the life of them and theirs, that they might attend upon the ministery. Albeit the circumstances of these laws be abolished & taken away, yet the general remaineth for ever, because God will have the ministery preserved even until the end of the world. Deu. 12. Take heed unto thyself that thou forsake not the Levite all thy days upon thy land. 1. Cor. 9 Who goeth on warfare at any time upon his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock? Doth not the law also say these things? For it is written in the law of Moses, Thou shalt not mussel the mouth of the Ox, that treadeth out the corn. Also, If we have sown unto you spiritual things, is it a great matter, if we reap your fleshly things? Again, Are ye ignorant, that they which serve about holy things, do eat of the things which are of the altar? And they that serve at the altar, do take part of the altar? So the Lord hath ordained, that they which preach the Gospel, should live of the Gospel. 1. Tim. 5. The elders which do rule well, let them be counted worthy of double honour, especially those that do labour in the word and in doctrine. For the Scripture saith, Thou shalt not mussel up the mouth of the Ox, that treadeth out the corn. And the workman is worthy of his hire. Math. 10. He that receiveth a Prophet in the name of a Prophet, shall receive the reward of a Prophet. hereunto also pertaineth the examples of the widow of Sarepta, nourishing the Prophet Elias. 1. King. 17. Of Obadiah saving the Prophets, whom jezabel did persecute. 1. King. 18. Of the Church of Damascus, letting down Paul by the wall Acts. 9  
In this part of the honour towards the ministery is also contained the maintenance of schools: 
Schools.  inasmuch as without the studies of learning and arts men are neither fit to teach, neither can the purity of doctrine be preserved and defended against Heretics. Therefore Christ Math. 11. promiseth a reward unto those, the which for the furtherance and imparting of doctrine do well unto those which do either already teach, or which are in time to come to teach, or whose travail doth serve, or shall hereafter serve for the preservation of doctrine.  

5 Gentleness towards the infirmities of ministers  fiftly and lastly, unto this honour of the ministery is also required uprightness or gentleness in bearing with the infirmities of the ministers, the which do not notoriously or manifestly corrupt or foreslow their office, & hurt the Church with offence. 1. Tim. 5. Receive not an accusation against an Elder, but under two or three witnesses.  

Contraries & repugnant unto the works of the Sabbath.  Forasmuch then as this is the sanctifiing or hallowing of the Sabbath, it followeth that the things wherewith the Sabbath is profaned or broken, are contrary unto these works.  
Against the teaching of doctrine is set the leaving or forslowing of the duty of teaching, 
1 Unto doctrine.  either privately or public. Esa. 56. All her watchmen are dumb dogs, which are not able to bark, sleeping, taking their ease, very diligent to sleep. And they are ravenous dogs, which know not when they are full, and the shepherds themselves understand nothing, they have all gone aside after their own way, every one unto his covetousness in his place. Ezech. 34. Woe unto the shepherds that have fed themselves: Do not shepherds feed their flock? Ye have eaten the fat, and do  yourselves with the wool: ye have killed the fat, but have not fed the sheep: the weak have ye not comforted, and the sick have ye not healed, and the broken have ye not bound up, that that was cast down ye have not brought again, & that which was lost ye have not sought, but ye have reigned over them cruelly and tyrannously.  
Also corrupting and mangling of doctrine, or bowing of the same unto the opinions, affections, desires, or profit of the ministers, or magistrates, or others. 2. Corinth. 2. For we do not, as many, make merchandise of the word of GOD, but we speak of Christ, as of sincerity, as of GOD, in the sight of God.  
Against the administration of the Sacraments is either the leaving or foreslowing of the exhortation of the Church to use the Sacraments, 
2 Unto the administration of the Sacraments  or an unlawful admistration, when as some thing is either taken from the ceremonies ordained by God, or when some thing is changed in them, or when as such are shut out from the Sacraments, as aught to be received, or such received which by the ordinance of God ought to be kept from them, or when as the people are not instructed concerning the right use of them. 
3 Against the desire to learn doctrine.   
Against the desire to learn doctrine, is the contempt & neglecting of doctrine, that is, either not to be present at holy Sermons, when there is no lawful cause to let us, and on the Sabbath to do works that might be put off until another time, or to give no ears unto holy Sermons, or not to meditate and search the doctrine of the Church, but especially negligence to know the doctrine in the ministers, or in those, which by God are called unto the study of doctrine, and either aught one day to serve unto the setting forth of doctrine, or have greater occasion and opportunity to learn the same, then others. Numb. 16. 
He that gathereth sticks. Death appointed for the Sabbath breakers.  He that gathered sticks on the Sabbath day, is stoned to death. And Exod. 31. Pain of death is set down against them that on the Sabbath do works hindering the ministery. Nehem, 13. They that do such works on the Sabbath are very sharply chidden. Math. 13. As often as a man heareth the word of that kingdom, and understandeth it not, then cometh that wicked one, and taketh away that which was sown in his heart. This is he which receiveth the seed by the way side, etc. Math. 15. Let them alone, they are blind, guides of the blind: if the blind lead the blind, they both fall into the ditch. Luke 12. Unto whom so ever much hath been given, much shall be required of him again, and with whom they have laid down much, the more they will ask again at his hands.  
Also curiosity, the which is a desire to know or to hear things not revealed by God, not necessary, or new things Pro. 25 As to eat much honey, is not good: so the searching out of the glory of the divine things is no glory. Son of Sirach. 3. Search not unconsiderately after things that are more hard than thou art able to attain unto: and concerning things that are above thy power, foolishly seek not after them. The things that are commanded thee of God, the same study thou holily upon. For it is not needful for thee, to behold with thine eyes the things that are secret: the things that are not necessary, but superfluous unto thy talk, meddle not curiously with them. For more things are opened unto thee, than the wit of man is able to comprehend. 1. Tim. 4. Give no ear unto fables, and endless genealogies, the which do rather breed questions, then edifying of God, which is by faith. And Chapter 4. Profane and old wives fables reject. 2. Tim. 2. Reject or cast away foolish and unlearned questions, knowing that they do breed strifes. Tit. 3. Refrain foolish questions and genealogies, and contention●, and strifes about the law: for they are unprofitable and vain. 2. Tim. 3. There will be a time when as they shall not abide sound doctrine, but itching in their ears, they according unto their own lusts, shall heap up unto themselves teachers, and shall turn away their ears from the truth, and be turned unto fables.  

4 〈…〉.  Unto the lawful use and receiving of the Sacraments is repugnant the leaving off and contempt of the same. Also the profaning of them, when as they are used and received, not after that sort which God hath commanded, or not of those, for whom they were ordained. Also superstitious receiving, when as salvation and the grace of GOD are tied unto the observation of the ceremonies, or else are used unto other ends whereunto they are not ordained by GOD. Gen. 17. He that is uncircumcised shall be rooted out from among his people. Exod. 4. GOD threateneth death unto Moses because of his son which was not circumcised. Malach. 1. The Lord of hosts saith unto you. O Priests, which contemn my name, and have said, Wherein have we contemned thy name? Which do offer upon mine altar, polluted bread, and ye have said, wherein have we polluted the same? etc. Es●●e. 66. He that sacrificeth an Ox, doth sin as much as he that slayeth a man, etc. 1. Corinth. 11. He that eateth and drinketh unworthily, eateth and drinketh unto himself damnation.  
Unto the public prayers, 
5 Unto public prayers.  the neglecting of them, and the hypocritical being present at them without eare-giving or affection. Also the rehearsing of them not serving unto the edifying of the Church. 1. Cor. 14. If thou bless in spirit, he, which occupieth the room of an ignorant person, how shall he say Amen unto thy giving of thanks? For he knoweth not what thou sayst. For thou givest thanks well, but another is not edified.  
In like manner also is against the use and exercise of the whole ministery, not only the particular leaving of duty in every private person, but by his example, or any manner of hindrance, by his commandment or persuasion, the calling away of his children, family, or others, from the use and exercise of the same.  

6 Unto the honour of the ministery.  Unto the honour of the ministery, the contempt and despising of the same is contrary, whereby either the ministery of of the Church is abolished and taken away, or is committed unto unworthy persons, or is denied to be the instrument the which God will use for the gathering together of his Church: or when as the ministers are reproached. 1. Tim. 5. Say not thy hands quickly unto any man, neither be thou partaker of other men's sins. Luke. 10. He that despiseth you, despiseth me. Or when as they are hated, Matth. 10. and 24. Ye shall be hated of all men for my name's sake. Or when as doctrine is not obeyed in the leading of our life: but especially when as on the Sabbath day, the works of love & godliness are neglected, and the time employed unto vain and wicked things, or spent in lewdness: or when as necessary maintenance is not given unto the Ministers, defence and other duties of thankfulness and courtesy are not performed unto them: that I say nothing, when as the Ministers are wronged and hurt: when as the maintenance of schools and learning is not cared for: or else when as the infirmities and wants in the ministers that may be borne withal, are bitterly taunted, or when as because of them the ministery is despised or neglected.   
To God be all praise and glory.  jerem. 17. ver. 21. 
THus saith the Lord: Take heed unto yourselves: and carry no burdens on the Sabbath day, or bring them in into the gates of jerusalem.  
22 Neither carry out burdens out of your houses on the Sabbath day, nor do ye any work: but sanctify and keep holy the Sabbath day, as I commanded your elders.  
23 Who hearkened not, nor bowed their ear: but hardened their neck, not hearkening nor receiving instruction.  
24 For it shall come to pass, that if by obeying ye will obey me, the saying of the Lord, in not bringing in burdens into the gates of the City on the Sabbath day: and in sanctifying and hallowing of the Sabbath day, that ye do no work therein.  

A blessing unto the keepers of the Sabbath.  25 That kings and Princes shall enter into the gates of this City, sitting upon the throne of David, and riding on chariots and horses, they and their Princes, and the men of juda, and the inhabitants of jerusalem, and this city shall remain for ever.  
26 And they shall come out of the cities of juda, and from places about jerusalem, and also out of the land of Benjamin, both out of a low place, & out of the mountain, and from the South part, bringing burnt offerings and sacrifice, and gifts with frankincense, and bringing offerings of thanksgiving unto the house of the Lord.  
27 But if ye will not obey me, 
A punishment for the breakers of the Sabbath.  to sanctify the Sabbath day, and not carry burdens entering into the gates of jerusalem on the Sabbath day: certainly I will kindle a fire in the gates thereof, which shall consume the palaces of jerusalem, and shall not be quenched.  
FINIS.