_Melancthon_, in a letter addressed to Luther from Augsburg, dated July 27, 1530, thus speaks of the Christian Sabbath: "When St.Peter appoints the religious observance of Sunday, I regard this work (the observance of the day) _not as divine worship_, (Gottesdienst, cultus,) but as being attended by bodily advantage, (leiblichen Nutzen,) if the people assemble together on a fixed day." [Note 4] Again, in his _System of Divinity_, or _Loci Theologici_," [Note 5] we find the following unequivocal declaration: "We have, heard above that the Levitical _ceremonies_ are abolished.

But the law concerning the Sabbath is a Levitical ceremony, and _St.Paul_ expressly says, Col.ii., Let no one judge you, if you do not observe the Sabbaths," (Niemend [sic] soll euch richten, so ihr die Sabbathe nicht haltet;) why then (it may be asked) do you insist so rigidly on this precept?
Answer.
This precept in the words of Moses embraces two things, one _common_, that is necessary to the church at all times, and a _particular day_, which concerned only the government of Israel.

The _common_ part (of this precept) is the proper public office (or duty) to preach and to observe the divine ceremonies, which God has at any time enjoyed.

This _common_ precept binds all men; for this honor all rational creatures owe to God, to aid in sustaining the office of preacher, and Christian assemblies, (public worship,) according to the condition and calling of each one, as shall be farther stated hereafter.

_But the particular part, concerning the seventh day_, DOES NOT BIND US: therefore we hold meetings on the _first day and on any other days_ of the week, _as occasion offers_." Such then being the views of the illustrious reformers, one of whom penned the Augsburg Confession, and the other sanctioned it, we might naturally expect to find them expressed in the Confession itself, which a bare recital of a few passages, will prove to be the case.
And, I.From the _Augsburg Confession_, Art.